¶ THE COURSE of Christianity: or, As touching the daily Reading and Meditation of the holy Scriptures: very requisite and necessary for all Christians of what estate or condition soever: TWO BOOKS.  
Translated out of Latin into English, by john Ludham Vicar of Wethersfeld. 1579.  
The commandment of God in the old Testament.  Deut. 6. & 11. 
These words which I command thee this day shall be in thine heart: and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and when thou walkest by the way: when thou liest down, and when thou risest up, etc.  
The commandment of God in the new Testament.  joan. 5.39. 
Search the Scriptures: for they they be that testify of me.  
Printed at London by Henry Bynneman. 1579.   

TO THE RIGHT Worshipful, Virtuous, and my very good Lady, the Lady Mary Wroth, late wife to the right worshipful Sir THOMAS WROTH, Knight, of godly memory, deceased: john Ludham wisheth continuance of health, and all things prosperous in Christ jesus.  
WHat great cause there is (right worshipful and my very good L.) why all men of all sorts should be exhorted, and earnestly excited, to the daily reading and meditation of the holy Scriptures: the infinite perils and calamities, whereunto we are all of us continually subject, do most plainly and plentifully declare. For why, who seeth not how cumbersome and perilous a state they enter into, that take upon them to travail in the Wilderness in the night season, without the help either of Moon or Stars, or any other light to direct them by? Go they not oftentimes out of the way? Do they not many times stumble and stagger like men bereft of their senses? Are they not ever and anon caught in the Briars, and there piteously tattered and torn? Be they not like from time to time to run themselves either against some Rock, Block, or Tree standing before them? whereby they get one while (perhaps) a shrewd rush on the sides, an otherwhile a cursed thwack overthwart the shins, now and then a sore bounce on the breast, by and by a dreadful dust on the neck and shoulders, straightways and odd blow cross the face, and even immediately an auke rap upon the nose, or some one dash or other in the eyes, ears, or teeth? But what are these in comparison of the rest? very flea-bite. For if they escape either with some or with all these hurts and annoyances which we have now mentioned, they may say (and that truly) they have played the tall fellows. But over and beside these, they light many times upon some dangerous quagmire, foregrowed Lake or Pit, wherein they stick fast, and are not able to wind themselves out again, not not to the death. What shall I say of the huge multitude of Beasts so fierce and terrible in their kinds? Are they not like every moment to be devoured of them? How is it possible they should escape so many roaring Lions, so many ravening Wolves, so many bloody Bears, boy sterous Bulls, cruel Tigers, Panters, Pardals, Leopards, Serpents, Dragons, and such like, and not become a prey unto them? I say nothing all this while of a danger as great as any other, namely, of the thieves and robbers, cormorants and caitiffs, that lurk in obscure places, gaping for the spoil of wayfaring men: of whom notwithstanding they are cruelly rifled, and have oftentimes their throats miserably cut. But who is able to express all the hard haps and hazards, which they throw themselves into, that journey by night in the Desert (as is aforesaid?) Verily I suppose not Sylvanus himself. Now than if incace the state of these men be so difficult and dangerous, that are in hazard only of a bodily death: how much more perilous and pernicious is the case of all those, that remain in such continual jeopardy both of body and soul? Such doubtless is the plight of all Adam's children even from the time of their birth to the day of their death. Such is the case and condition both of high and low, rich and poor, noble and base, bond and free, jew and Gentile, all and some, one and other. For why? so soon as we are borne, we enter into this world as into a huge Wilderness: where we are eftsoons environed with innumerable straits of the body, with innumerable perplexities of the soul. As touching the body, we come naked into the world, without either mantel to cover us, or strength to defend us, or discretion to guide us, or provision to secure us: in which behalf the very brute beasts do faraway surmount us. And we be no sooner crawled forth of our mother's womb, but we set out our throats and cry: even thereby bewraying both our present misery, and our wretchedness to come. As we grow up in years, so increase our troubles. Troubles within us, troubles without us, troubles above us, troubles beneath us, troubles behind us, troubles before us, troubles on the right hand, troubles on the left, and every where troubles. Within us, all manner of maladies and diseases proceeding of inward causes, which in very deed are so many in number, as the very Physicians themselves could never as yet found out proper names enough for them, much less prescribe any sit remedies to heal them. Without us, all kind of outward crosses, and distresses: as hunger, thirst, cold, nakedness, wounds, sores, botches, blains, blindness, lameness, deafness, dumbness, perils of sword, perils of fire, perils of water, etc. Above us are the Heavens (as ye would say) armed against us, the Firmament frowning upon us, the Air distempered, the Winds wrestling, the Thunders roaring, the Lightnings flashing, the Comettes and blazing Stars lowting, the Sun eclipsed, the Moon deprived of her light: and all tokens of calamities unto us.  
Beneath us is the earth oftentimes trembling and quaking, many times singed and scorched, divers times overflown & surrounded, sometimes opening and swallowing up all that ever is, not seldom times breathing out pestilent vapours and exhalations, to the destruction of whole Cities and Towns. Behind us are all troubles unlooked for. Before us, all troubles foreseen. On the right hand our friends. On the left hand, our foes. Yea, and which way soever we turn us, troubles upon troubles, trials upon trials, one vexation upon an other, and even death itself continually pursuing us. And thus fareth it with us as touching our bodies. But as concerning our souls, the case is so much the more dangerous, as the enemies are pernicious, and calamities grievous whereunto they are subject. Subject (I say) not by creation, but by depravation, or rather by original corruption. For in deed if they be considered according to that excellent nature, wherein they were first created before the fall of Adam: it will appear, that as in substance spiritual, and in quality immortal, so were they endued also with singular ornaments and heavenvly virtues, as whereby they resembled the image even of God himself. But (alas) ever since that fatal ruin and dismal decay of our great unhappy grandfather Adam, they have not only been deprived of all those ornaments and graces which before they had, but also infected with contrary vices and deformities: so as in stead of light, they are become dark: in stead of pure, they are become obscure: in stead of holy, they are become profane: in stead of upright, just, perfect, happy, blessed, the image of the eternal God, they are become peevish, perverse, unperfect, unjust, accursed, the Image of the infernal Satan. And this forsooth generally is the state wherein we stand both in respect of our souls and bodies. For the more manifest proof whereof, the Scriptures are plentiful, especially where they paint forth man in his natural colours, and set him up (as it were) on a stage to be seen. For they teach, that there is no sound or whole part in him from the crown of the head to the sole of the foot. For why? 
Ps. 14.2.3.4. Ps●l. 53.4. Ps. 5.10. and 140.2. and 10.7 Prou. 1.16 jam. 4.8 1. Cor. 1.20 & 2.14. jere. 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.  We are all the sort of us corrupt, we have all gone astray, we are all become abominable, there is none that understandeth or seeketh after God, there is none that doth good, not not one: Our minds are distracted within us, our memories are maimed, our reason unreformed, our understanding unperfit, our wisdom foolishness, our hearts uncircumcised, our judgements unjust, our wills wayward, our thoughts vain, our imaginations wicked, our conceits carnal, our fancies frustrate, our affections evil, our lusts unbridled, our throats an open sepulchre, our tongues have used deceit, the poison of Asps is under our lips, our mouths are full of cursing and bitterness, our hands are filled with cruelty, and our fingers with iniquity, our feet are swift to shed blood, destruction and calamity are in our ways, the way of peace we have not known, and there is no fear of God before our eyes. These and such like are the excellent titles, and prerogatives wherewith the holy Ghost adorneth us in the Scriptures. These are in deed the true marks and monuments of our antiquity, the peculiar badges of our bravery, the right Coat-armour of all Adam's offspring. Whereof least any man should doubt, and pretend I wot not what privileges for himself, as though he were exempted out of the common array of all flesh, the Scripture dealeth yet more plainly with us, and telleth us, that we are not only wretched and miserable by nature, as being all conceived of unclean seed, 
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 we have all sinned, (where this word (All) is referred to every particular person, whether he be jew or Gentile) and are deprived of the glory of God: that we are all workers of wickedness, all shrinking and rebellious children, liars, 
Rom. 3.4 Esa. 59.5 Deut. 27 Galath. 3.10 Coloss. 2.13 Ephes 2.12 Rom. 6.23.  and lighter than vanity itself, all hatchers of Cokatrice eggs, and weavers of the Spider's web (as the Prophet speaketh) (and to be short) all subject to the curse and malediction of God, and so consequently to endless confusion both of soul and body. For, the reward of sin, is death, and every soul that sinneth shall die. saith the Lord. These things thus briefly premised, although they may seem sufficient to strike (as it were) an Alarm into all men's consciences, and to make them look about them, if haply they may espy any remedy: yet over and beside these, if we will weigh and consider what an unmerciful number of spiritual enemies we have to deal and encounter with, how subtly they lie in wait to entrap us, how uncessantly they assail us, how greedily they gape to devour us, we shall be much more inflamed (as I think) to prepare ourselves to the battle, and to stand upon our guard, if (at least) we have either any care of our own welfare, or dread of our own destruction. For if so be we have not unfitly compared the world unto a Wilderness, where men wander in the midst of innumerable dangers & are even subject continually to a thousand deaths: then may it appear sufficiently what our lot and portion is in this life, and how hardly we are like to be dealt withal, unless we walk marvelous warily and circumspectly, and be throughly fenced and fortified at all assays. We have to consider, that as there the ways and paths are very doubtful and uncertain by reason of manifold crinkes and turnings: so here we are to meet with infinite Mazes & Labyrinths of superstitions and false opinions: so as there is nothing more hard and difficult, than for a man (amongst them) to keep the straight course to eternal salvation. Again, as the desert places are full of horrible dangers, as well in respect of the wild and favage beasts, as also of the thieves and Robbers that lurk in them: even so are we in this world environed about on every side with far more grievous enemies, as which (for their cruelty and more than bloody desire of destroying all that ever come in their ways) do far-awaye exceed the saluagest beasts and cruelest cut-throats that be. For even amongst us rangeth that old manqueller the Devil, 
1 Pet. 5.8  who (as Peter saith) goeth about like a roaring Lion, seeking whom he may devour. And he is not alone, but he hath an infinite rabble, and even the Devil and all of wicked Angels and unclean Spirits to do him service: so as he is (not without good consideration) called a Potentate, the Prince of darkness, the Governor of this world, 
Ephes. 6.12  the spirit that ruleth in the Air, etc. to note unto us the wonderful force and puissance that he is of: 
Ephes. 2.2  like as in other places, for his malice and subtlety, he is termed a Serpent, for his cruelty, a Lion, and for all together, 
Genes. 3.1 1. Pet. 5.8 Apocal. 12 3  a great red Dragon having seven heads and ten horns, and seven Crowns upon his heads, etc. There are also belonging to his hellish conduct and Kingdom, an innumerable sort of wicked doers, which having utterly rejected all sense of Humanity and Godliness, are degenerated into wild & salvage beasts. For we may see every where a rank rout of lecherous monsters to grunt like Hogs and Swine: a huge throng of wrathful Termagaunts to yell out like Bears: a beastly company of Backbiters to bark abroad like Dogs: a ravening sort of Cormorants to howl out like Wolves: a fierce and frantic multitude to take on like untamed Tigers: a number to play the parts of the nimble sighted Lynxes: a sly and subtle sort to far like Foxes: a tetchy and kicking kind of Asses to bray: a venomous sight of Serpents to hiss: and to be short, such a huge rabble of stinking Goats, bellowing Bugles, puffing Panters, and all manner of unclean Beasts, that a man shall walk much safer in the Wilderness amongst the wild beasts in deed, than he can do in the world amongst men of so beastly conditions: neither have we to fear so great danger from the very Beasts themselves, as we have to doubt and dread those, that are of the self same nature with us: Insomuch that the old fathers said not without a cause, One man is become a Wolf to an other. Further, as the Desert is waste and barren, and beside, overgrown with Bushes, Briars and Thorns: so is this World, manured with no knowledge of God at all, but is altogether barren and unapt to yield forth any good fruit, nay contrariwise, scrawleth every where full of the briers of Sins and Vices, whereby we are so grievously mangled and torn, that (commonly and for the most part) we keep the scars of them to our dying day. I might stand here to show how some of us (nay all in a manner) are choked with the cares of this world, and with the deceitfulness of riches: some caught in the pitfall of Pride and Ambition: some snared with the Thorns of Covetousness: some over head and ears in the Briars of Voluptuousness: some saped in the suds of Sensuality: some smouldered with the smoke of Vanity: some drenched in the dregs of Drunkenness: some be-smeared with the mud of Maliciousness: some imbrued with the blood not of Beasts but of Men: and in a word, not some, but a great sum stifled in the stench of all Sin and Wickedness. I might show in like manner, how there is nothing under the Sun so excellent, no work of God so wonderful, no blessing so bountiful, no creature so beneficial, wholesome and good, but that (through the malice of Satan and our own miserable corruption) it is turned clean contrary, unto our great harm and discommodity, yea, even into a present poison to infect us withal, and into a Scorpion (as it were) to sting us to death.  
As much might be said of our own selves: in whom there is no part nor power either of soul or body, but that through sin, they are become even so many deadly enemies to hale us to destruction. And herein forsooth appeareth by the way the strangeness, or rather unnaturalness (as I may so say) of our warfare, clean contrary to the warfare of the world. For whereas worldly Soldiers take weapon in hand chief against foreigners and strangers, but never against their own persons: we on the other side, must not look so much what our enemies do abroad, as we must have an eye what traitors are at home, I mean in our own bosoms, that so letting others go in peace by us, we may bend all our whole force and artillery to the battery of our own selves. Not as though it were lawful for any man to cut himself short by untimely death (as many devilish and desperate persons do) but to the intent to get the mastery over our affections, to bridle our lusts, to mortify our old man, to kill our concupiscence, to subdue our nature, and finally, to submit all our will, wisdom, reason, understanding, and all that ever we have either within us or without us, to the rule and obedience of God's holy word, and to the government and direction of his holy Spirit. But I fear least I have exceeded already the compass of an Epistle: I will therefore be as brief as is possible. We have seen then (if I be not deceived) how woeful our original state and condition is, what infinite perils and calamities we are subject unto, what mighty and unrestful enemies we are continually matched withal, and how little refuge or succour we have to look for in this world, or in any thing belonging to the World. For, the World passeth away, and the lust thereof: but he that doth the will of God, abideth for ever.  
The use of all which things is, to teach every one of us how earnestly we ought to labour, and contend, every man according to his present necessity, to learn well the lesson taught unto Nicodemus, namely, to be borne again, 
joan. 3.3 Ephes. 4.23 1. Pet. 2.2  and to be renewed in the spirit of our mind, so as we may covet the sincere milk of the word, to the intent to grow thereby: to be removed (I say) from the love of these earthly things here below, and to sty up by the wings Faith into Heaven, where jesus Christ sitteth on the right hand of God the father: finally, to purchase the certainty of a better inheritance, and the assurance of a better Country: by cause (as the Apostle saith) We have here no continuing City, but we seek for one to come. To the obtaining of all which graces, 
Hebr. 13.14  as Faith alone in the word and promises of God is sufficient, so attain we to Faith by no other means than by conceiving the free mercy of God in Christ through the reading, hearing, and meditation of the holy Scriptures. The reason is, because that jesus Christ being the only object of our faith, and substance of the whole Scripture, we apprehended in him all the treasures of knowledge and wisdom, and what soever else is necessary to eternal salvation. For, He is of God made unto us wisdom, 
●. Corinth. 1.10  and righteousness, and sanctification, and redemption, and even all in all: as the Apostle speaketh. Who seeth not then what incomparable treasures (in comparison whereof all the pomp and glory of the World is nothing but dung and dross) are comprised in the sacred Scriptures? But I may not stand to amplify this point (as by occasion otherwise justly I might) considering in very deed a Preface will not bear it. I must therefore of necessity refer all this whole matter to the consideration of the godly Reader: who may find every where in reading, plentiful furniture tending to this purpose. 
11. Time. 3.16  Only this I will add by way of conclusion, that forsomuch as all the holy Scripture is given by inspiration of God and is profitable (as Paul saith) to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute and made perfit to all good works: 
Rom. 15.4  and again, that whatsoever things are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might have hope: that therefore I say it behoveth all sorts and degrees of men and women whatsoever, (if at leastwise they stand in need to be taught and informed in the ways of the Lord, if they have need of daily correction and amendment of life, if they be desirous of continual comfort and consolation, and finally, of eternal happiness and salvation) to be in love with the holy Scriptures, to embrace them, to reverence them, to read them, to hear them, to meditate in them, and above all, to live after them, and even to express them in their whole life and conversation. Which godly diligence and endeavour as I wish unfeignedly from my very heart to be wrought effectually in mine own self: so make I mine humble prayers unto the Lord, that he would vouchsafe in his great mercy to kindle and stir up the same in the hearts of all people, to awaken them out of the sleep of sin and security, to draw them out of the dirty dregs of Popery and superstition, wherein Satan hath of long time, and yet still keepeth a great number to scatter the clouds and mists as well of all old as new sprung up heresies from amongst them, and last of all, so to join and knit them together in one consent of the truth of his holy word and Sacraments, as may be most of all to the advancement of his glorious kingdom, and to the utter overthrow of Satan's outrage and Tyranny. To the furtherance whereof because I was persuaded that this Book of the famous and worthy man Andrew Hyperius would not a little avail, I thought it not amiss for my good brethren and countrymen's cause, to turn the same into our common language, and to publish it in as plain a style and phrase as I possibly could. Which being attentively read and perused, will minister I am sure, not only sufficient matter for the godly and Christian Reader to work upon, but also sound and substantial reasons to the satisfaction of all indifferent minds, and to the confusion of all scorners and cavillers whatsoever. And forsomuch as I am not ignorant what great and special blessings of his Spirit the Lord in mercy hath vouchsafed to bestow upon your Ladyship, and upon your progeny, whereby you are moved again by apparent testimonies, to express the godly love and zeal which you bear to his infallible truth and Gospel: I determined with myself amongst many other noble and worthy personages, to make my special choice of your L. as a meet patroness of this present work, and of my travel and pains taken therein. Whereunto I was provoked so much the rather, by cause that as you yourself are an earnest traveler in the holy Scriptures, as well by public hearing as by private reading, so your example will not a little help both to the commending of this work unto posterity, & also to the encouraging of many other of your sex and calling to the following of your steps. Albeit I must confess one other cause there was of this my doing, which I will by no means conceal from your L. And that was the great courtesy and friendly affability, which amongst many other virtues I noted in your L. at what time you used commonly to resort unto our parish Church, to the exercise there. But then especially appeared your courtesy most excellent in mine eye, when you of your own accord, to my great and singular rrioycing, vouchsafe to visit and adorn my poor house with your presence, and to take well in worth that simple entertainment, which then, through God's goodness, I was able to give you. And even then doubtless conceived I this imagination with myself, that how soever you should be forgetful of your friendliness offered, yet I for my part could never be unmindful of your courtesy received: but would testify the same by one means or other so soon as time and opportunity should serve.  
Thus (Madam) have you heard the principal causes that moved me to put forth this Book under the title of your name: which, if I may perceive your L. to take in good part (as I doubt not but you will) then have I reaped the only guerdon of my desire. In the mean season (to end withal) I commend the whole success thereof unto the Lord, beseeching him so to multiply his mercies upon you and upon your whole family, as that you may live many years a joyful and happy mother in Israel, and finally, reap the end of your hope, even endless joy and immortality with all the sanctified in Christ jesus.  
AMEN.  
Written at Wethersfeld the ninth of june. 1579. Your ladyships most humble in the Lord, JOHN LUDHAM.   

To the Reader.  

I If toys and trifles now adays so well accepted be,  
O Of all and every wight in worth, that do them read or see:  
H How much more than aught godly works well weighed for to been?  
N Not doubt the Lord will none excuse that careless be herein.   

L Let whose can complain, and say: I want good Books to view:  
V Undoubtedly this age of ours, will prove his plaint untrue.  
D Did ever any one as yet, like store of books remember?  
H Hath not the Lord us greatly blest in these our days? Consider:  
A Among the rest, this book is one, which if thou rightly read,  
M May further thee to godliness, and stand thee in great stead.   
I L.   

Gentle Reader, before thou enter into the reading of this discourse, I pray thee use some pains in correcting with thy pen these faults that have escaped the Print.  
In the Preface, page. 3. line 11. read, of the Psalmist: page 5. line 28. & 29. read, they are they that: page 7. line 2. read, holy Scriptures: ibid. line 3. read, any new matter: page 8. line 3. read, and it shall.  
In the Treatise, page 6. line to read, as the insight: page 7. last line, read, to the contemplation: page 8. line 8. for Clemens, Alexandrnus, read, Clemens Alexandrinus, ibid. line. 11. for was, read were, page 10. line 24. for our read one: ibid. line 29. for jeremy read Jerome: page 14. line 25. read and function: page 19 line 8. read, vacation: page 20. line 29. read same: page 21. line 28. read, that every man: page 26. line 11. for unheard of, read, unheard, of: ibid. line 15. read, in a readiness: page 29. line 31. read, at Thessalonica: page 36. line 1. read numbered page 38.10. read, more witnesses: page 40. line 12. read, in their own houses: page 54. line 22. for where, read which: page 56. lin. 8. read Paulinus: page 58. lin. 26. read, Hedibia: page 64. after the last word bring in these lines following uz. as touching the palm of knowledge of things spiritual. For verily, I am o●t at mind that then there was no family etc. page 65. line 19 read, admonished: page 66. line 7. read buying: ibid. line 26. read Ichoiacim. page 70. line 2. read, meanly: page 74. line 7. read. he oftentimes: ibidem line 10. read Acts. 18. of Aquila: page 75. line 23. read, as this: page 77. line 17. read, to set forward page 78 line 6. read, of the wholesome ibid. line 25. read, book 10. page 79. line 14. read, desolate, Mergine line 4. for aught, read might: page 18. line 18. read, ought not to: page 84. line 14. read united: page 85 line 9 read, begin. page 86. line. 5. read, a judge: page 88 line 25. read, all their: page 96. line 24. leave out the two commas at amplifications, and at threatenings: page 97. line 34 read, derived: page 98. line 14. leave out (good) page 108 line 2. omit (of) ibid. line 28. read, distinguished: page 111. line. 16 for if, read of: page 114. line 22. read, he hide: page 120. line 13. read, which being etc. page 129 line 4. read, comprehend: page 134. line 20 for reading, read, namely readers of etc. page 135. line 17. for here, read, heard. ibid. line 26. read verity. page 149. for Tullius, read Tully's: page 159. line 21. read enwrapped: page 160. line 30. for come, read, run page 161 line 6. read, propounded line 14. read, forbrorne. page 163. line 9 omit (out) page 166. line 1. for excused, read exercised: page 167. line 23. for come, read came. page 172. line 25. for all books, read, all the books: page 215. line 9 for stammered read staggered. page 218. line 22, for, all the people when, read, all the people wept when etc. page 223. line 25. for all them, read, and all of them. page 177. line 22. for, convently, read, conveniently  
FINIS.   

To the most noble and renowned Prince Lewis, Duke of Bavier, County Palatine of the Rhine, etc. 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 proclaiming their Edicts, and other monuments of writing in their Coins, which by their Mintmen they 'cause to be coined, and now and then also in their buildings upon statues or images curiously carved in their painted tables, again, on their clotheses of estate, on their gorgeous hangings of tapistry, on their purple robes, on their Coverlets of Arras, and such like precious ornaments, when they put to their name and function, they discreetly add something, whereby they profess themselves to have obtained, THROUGH THE GRACE OF GOD, all the honours and dignities that are befallen them, which custom commonly and every where received, can never sufficiently be praised and extolled, for it putteth them in mind of most grave and weighty matters, and such as aught always worthily to be before their eyes. First it teacheth them, to confess and acknowledge, that kingdoms and common weals are at GOD'S disposition, that they are most wisely governed by his providence, and that one while forsooth they flourish for the Godlies' sake, and another while are subverted, because of the wicked, as testify job Chap. 34. and Solomon Proverb. 28.29. and finally, that wonderful alterations, far beyond all men's expectation, witnessing Daniel Chap. 2. are brought to pass in them. Secondly, they are given to understand, that it is their parts and duties to ascribe all their honours, power, and happiness, whatsoever be●ideth them on earth, only and alone to GOD, and to tender thanks unto him continually for the same, in as much as of David, a most diligent ponderer of GOD'S judgements, they may all learn, that it is GOD alone, and none other, that giveth happy success and safety unto Kings, Psalm. 144. with whom his son Solomon in all points agreeing, pronounceth, that he only by the benefit of GOD was installed in the sovereign state of his kingly dignity, 2. Chronic. 1 And in the same place where the same Solomon craveth wisdom to be given him, GOD himself maketh answer, That he would not only give him wisdom, which is a thing very necessary to a happy government, but also that he would frankly and bountifully adorn him with riches, power, glory, and magnificence. Moreover, it is meet and convenient that they acknowledge GOD to be a most mighty Emperor and Monarch, in whose power and dominion it is, to punish with horrible pains, or even utterly to destroy (and that justly) all those that refuse to submit themselves, and to do his commandments. And for this cause it is, that the said kingly Prophet David sang, Be wise now therefore ye Kings: be learned ye judges of the earth, serve the Lord in fear, & rejoice in him with trembling. Kiss the son, lest he be angry, and ye perish in the way, if his wrath be kindled but even a little. To be short, so many Kings and Princes as do advisedly consider, that they BY THE GRACE OF GOD have obtained the highest degree of honour, should for many causes endeavour themselves with all their power and enforcement, to become as like unto GOD as is possible, imitating so far forth as they may, his goodness, justice, clemency in all points. It is most truly said of a certain wise man, That a Prince is the image of GOD that governeth all things. Though even this also aught not a little to move them, that in the holy Scriptures they are not seldom times called GOD'S, Exod. 22. Psalm. 82. Now here upon further it followeth, that all Kings and Princes, especially so many as do bear the world in hand, that they know CHRIST, by whom grace and truth is brought down to us from Heaven, and that they embrace and kiss him from their hearts, that I may use the word of Psalmist, aught diligently, & with all dutifulness, to perform and set forward all those things that tend to the advancement of the glory of our true & everlasting GOD on earth, who alone is the most mighty King of all Kings, & Lord of all Lords Apoc. 19 For here unto doth the divine crier invite all that are in authority, Psal. 29. saying, Give unto the Lord ye sons of the mighty, give unto the Lord glory and strength. And surely, if Kings and Princes would by any means go about to amplify GOD'S glory, they cannot do it any better way, than if they cause as many people as may be, to be brought to the knowledge and sincere worshipping of GOD the Father, & of his son JESUS CHRIST. For why? GOD accounteth this to be his greatest praise and glory, which also he challengeth to himself alone, and will never yield it to any other, that all men should have the knowledge of his power, goodness, righteousness: that they should receive his commandments, worship and call upon him with their whole heart, and finally, from him look for all good things, and even everlasting salvation. As touching which thing, Moses, Prince of all Prophets, Deut. 10. saith, And now o Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thine heart, and with all thy soul? And Esay. 43. God himself sayeth, Every one shall be called by my name, for I have created him for my glory. Again in the same place, This people have I formed for myself, they shall show forth my praise. And Chap. 48. For mine own sake, for mine own sake will I do it, rather than my name should be polluted, neither will I give my glory to another. By no small number of such sentences GOD declareth, that he than excelleth in sound & perfit glory, when as of good men he is honoured, praised, & worshipped: but to what end is it to make any longer rehearsal? Howbeit, lest any man should doubt that the chief happiness consisteth in the true knowledge & service of GOD, and that thereby men attain unto that place, where with the blessed Saints they shall enjoy everlasting felicity. Let us harken unto GOD himself, jeremy declaring in this sort, Let not the wise man (saith he) glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, for I am the Lord which show mercy, judgement and righteousness in the earth, and in these things I delight saith the Lord. And as touching the knowledge of his son, the same God Esay. 53. sayeth, By his knowledge shall my righteous servant justify many, and he shall bear their iniquity. But all this matter, our saviour CHRIST dispatcheth very roundly, where he speaketh to his father in these words john. 17. This is eternal life, that they know thee to be the only true GOD, and whom thou hast sent JESUS CHRIST. But now remaineth this thing to be discussed, will some man say, to wit, from whence we have to fet the knowledge of GOD the Father, and of his son CHRIST, and from whence we may readily learn, how GOD will be worshipped of us. This matter is easily answered and determined. And soothly it is best for us in this behalf to hear men inspired with the spirit of GOD, rather than any other else whatsoever. Therefore the author of the 19 Psalm, would have us to flee to the very law, and testimony uttered by GOD himself: The Law of the Lord, saith he is undefiled, converting the soul: the testimony of the Lord is sure, and giveth wisdom to the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, and giveth light unto the eyes. The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are true, and righteous altogether. Moore to be desired are they than gold, yea than much fine gold: sweeter also than honey, and the honey comb. Moreover by them is thy servant taught, and in keeping of them there is great reward. Many things spoken to this effect in the 119. Psalm, I purposely pass over. In Esay Chap. 8. Whosoever, by GOD'S disposition, do offer themselves unto CHRIST to be taught as being desirous to learn the truth, are commanded to resort for council to the law and to the testimony. And he, whose integrity is renowned in the Sermons of the Prophets & Apostles, I mean Abraham the common father of all the faithful, Luke. 16. to those that are careful to provide and foresee, lest they fall into endless pains and torments, giveth in charge, that they hear attentively Moses and the Prophets. Last of all, CHRIST speaketh expreselye john. 5. saying: Search the Scriptures: for they are that testify of me.  
Then the matter is brought to this point: that so many Kings and Princes as are desirous to rouse up men to the purchasing of the knowledge of the true and everliving GOD, and of his son JESUS CHRIST, and to bring them home to a sound and sincere religion, have need especially (for many great causes and considerations) to become authors themselves unto all their subjects, and even to as many as they may, that they and every of them to the uttermost of their power may apply their diligence continually to the reading, hearing, examining, and meditating of the holy Scriptures. Other way than this, wherein a man might walk safely as in respect of knowing the true GOD and of puchasing salvation, without fear of error or any other danger, can none be showed. And undoubtedly this business is in itself of such great excellency & dignity, that it is a thing well worthy whereof Christian Kings and Princes should by a special regard make decrees in their public edicts and acts of Parliament.  
Neither in very deed are they ignorant, how it is the most sage and sacred commandment of GOD himself, that so many as are desirous to be enroled and registered in the blessed Common weal and City of GOD, should continually exercise themselves in learning and meditating the law of GOD, that is to say, the holy Scripture. These words which I command thee this day (saith GOD always our most noble Emperor, deuteronomy. 6.) shall be in thine heart: and thou shalt rehearse them continually to thy children, and shalt talk of them, when thou tarriest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up. Which decree we find to be repeated in the 11. Chapter of the same Book, that even hereby it may be apparent, that it is a matter very earnestly urged of GOD. Wherefore if Christian Magistrates do at any time make laws for their people, wherein they shall no less severely than gravelye command, that all and every householder and governors of families shall daily in their several houses ordinarily read, hear, and examine from time to time certain Chapters of the holy new Scriptures: they can not be said to attempt any matter, or strange from their office and calling: but with all faithful diligence to propound, commend, and put in execution the most aun●●ent ordinance and decree, even of GOD himself, by whose grace and favour they so oft confess themselves to be advanced to their high and most honourable estate. And in good sooth if Magistrates would duly consider with themselves by how solemn an oath, and for how many causes they are bound and beholden unto GOD: again, if they would call to mind, how needful a thing it were, especially in these days, for all men to be trained up in the doctrine of true Religion: and besides, how manifold commodities might by this most wholesome enterprise redound unto all estates: they could by no means abide, to be counted slack or negligent in this behalf. But rather they would with all godly care, and so long time put forth Laws touching the reading and meditation of the Scriptures, until they should see men to be more in love with Divine matters, than now they are, to profit somewhat like in the Doctrine of Faith and Christianity, and to amend their manners which we see now every where (o unhappy age of ours) to be overmuch corrupted, and plainly abominable.  
And questionless, it becometh Magistrates with great courage and constancy to go forwards in this office: for so much as they understand that it is even by name enjoined unto them also of GOD, that they should continually be occupied in reading the sacréed Books. For thus doth GOD the supreme lawgiver, deuteronomy 17. say unto them: When the king shall sit upon the throne of his kingdom, then shall he writ him a copy of this Law in a book by the Priests of the Levites: and ye shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his GOD, and to keep all the words of this Law, and these ordinances, for to do them. That his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand or to the left, but that he may prolong his days in his kingdom, he and his sons in the midst of Israel. They then are more grossly deceived, than that they shall need with any long process to be confuted, whosoever they be that imagine this commandment to belong in no wise unto Christian Magistrates. Certain it is, that as well the king as all other Magistrates in general are appointed of GOD, whom it happeneth at any time to be placed over a multitude, that acknowledgeth the law and the Prophets, that is to say, the pure and sincere religion free from all stain of superstition. And that this precept may rightly be transferred to all posterity that should at least embrace the self-same religion, this may be an Argument, that GOD did then give it forth, when as the common Wealth of the Hebrews had not as yet any king.  
Now this is also out of all question, that laws both may and ought to be made of Christian Magistrates, which should not only approach most nearly to the laws of GOD, but also be as props and stays always in a readiness, to aid, help, and assist by all means possible, men as ye would say otherwise weak, weary, and almost fainting under their burdens, to the keeping and observation of them. Wherefore Augustine in his second Book Chap. 58. against the letters of Petilian the Donatist wittily sayeth, If laws of earthly government take upon them the succour of the Church, which is the kingdom of heaven, that thing is not to be found fault withal: seeing Paul the Apostle by the help of man's laws defended himself against his enemies. Not less fitly and to the purpose in his Epistle 48. to Vincentius: yea in deed, saith he, the Kings of the earth do serve CHRIST, when they make laws for CHRIST. Finally in his Epistle 50. to Boniface the Earl, he saith: The king serveth the Lord in fear: 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 serveth him by living faithfully: and in that he is a king, he serveth him by constituting laws, commanding just things, and forbidding the contrary. As Ezechias served him, in destroying the Idol groves and temples, and those high places which were erected against the commandments of GOD. As josias served him, he also by doing the like. As the king of the Ninivites served him, in compelling the whole City to pacify the Lord. As Darius served him, in giving the Idol into the power of Daniel to be broken, and in thrusting his enemies to the Lions As Nabuchodonosor served him, in forbidding by a terrible law all that were in his kingdom from blaspheming of GOD. In this therefore do kings serve the Lord, so farforth as they are kings, when they do those things to serve him, which none can do but Kings. Thus much saith he. That the first and principal care therefore of Christian kings and Princes aught to be bestowed, in and about the establishing of laws, which may be of some importance to the spreading abroad, illustrating, and maintaining of religion, no man though never so rude and uncivil can deny.  
Neither doth the Emperor justinian dissemble this matter, in Novellis, constitutione. 6. to Epiphanius the Archbishop and Patriarch of Constantinople, writing in this manner: The greatest gifts that GOD of his divine clemency hath given unto men, are, the Priesthood & Imperial government: whereof the one ministering in divine matters, and the other ruling with diligence in human, either of them proceeding from one and the self same beginning, do beautify and adorn man's life. And therefore shall Emperors provide for nothing so much, as for the honesty of Priests, seeing perdie that they also do pray always unto GOD for them. For if that truly be blameless on every side, and faithful towards GOD, and the Empire diligent in adorning the Common weal committed unto it: then will there be a certain happy harmony betwixt them, yielding all things profitable unto mankind. And hereupon it cometh that we have so great a care about GOD'S true religion, and about the honesty of the Priests. Which if they obtain, we are persuaded that we thereby shall have great gifts given unto us of GOD: and that those which we have already, shall be confirmed unto us: & those which as yet we have not, we shall attain. Then do all things go well, and happily, when the beginning is approved and accepted of GOD. And this we trust shall come to pass, if the holy cannons be duly observed, which the blessed, praiseworthy, and reverend beholders and ministers of GOD the Apostles have taught, & the holy fathers have kept and expounded. We decree therefore, following in all things the sacred canons, etc. And from hence forsooth it came, that there are found so many laws decreed by Emperors as touching the mysteries of our religion: as by Gratiam, Valentinian, & Theodosius, concerning the blessed Trinity and the Catholic Faith: & other (laws) by other (Emperors) which it were overlong to repeat. And they all either ensue the traces of the holy Scripture, which they command also as a Theseus thread to be followed in all things: or else like unto faithful schoolmasters, by their counsels, exhortations, & now & then by their threatenings they persuade, and prick forward men to the better execution of GOD'S commandments. But as now for our present purpose touching the daily reading of the sacred scriptures, the law above all other is most fit & convenient, whereby the Emperor justinian constitutione 146.. prescribeth in what tongue the jews scattered throughout all nations of the earth, & sustaining the heavy yoke of exile, aught to read the holy books: We decree, saith he, that in what places so ever the Hebrews are found, it shall be lawful to so many as will, in their synagogues to use the Greek tongue, and likewise this country language, namely the Italian, or any other tongue whatsoever, according as the alteration of the place requireth, wherein they are able with understanding to read the holy books: to the intent that so much the more by their reading, they may understand the whole drift & order of the words more plainly, and frame the tenor of their life & conversation according to the same. And after a few words: They that read the Greek tongue shall use the interpretation of the Septuaginta, which is more exact than all other, & containeth above the rest many hidden things. And again: Nevertheless lest they should think, that we debar them from other interpretations, we give than leave, to use also the interpretation of Aquila. Again: Whereupon by this our licence granted unto them, neither shall they be subject to any penalties that use the Greek tongue & other tongues, neither shall they be forbidden by any so to do. And a little after: Therefore have we given them free liberty to enjoy the use of all tongues to the reading of the holy books, to the end that if they all orderly embrace the knowledge of them, they may be made more fit to learn better things. Sigh it is a plain case, that he is much more apt to discern & entertain better things that being nuzzled in reading the sacred books, is not far off from amendment, and to be brought to some thriftiness, than he that understandeth no such matter, but hangeth only upon the bore name of religion, and cleaveth thereunto as to a holy anchor, and supposeth the knowledge of GOD to consist only in the bore name of the sect. This law the Emperor commanded to be openly proclaimed by Ariobindus his lieutenant, and other officers: and so many as would not obey it, to forfeit all their goods, and to go into exile. But if this most holy Emperor was careful, to determine, in what tongue the jews (who at that time as touching that matter contended very odiously among themselves) should read the holy Scripture: why should not our kings & Princes provide by Laws, first, that all Christians under their Dominions may read, than next in what tongue they may read the sacred Bible, not so much publicly in Churches as privately in their houses? And what shall we say of the Emperor Theodosius the second, who (as the report goeth) (and no doubt moved by the commandment of GOD, which is extante as touching Kings, deuteronomy. 17.) wrote out with his own hand the Books of the New Testament, read every morning in his house some part of them, and recited customarily certain Psalms and prayers together with his wife (she was Eudocia the daughter of Leontius a Philosopher of Athens, of whom they say were written right learned Poems) and with his sisters.  
But if I should go about to produce more proves tending to this end, I fear least I should incur offence, who especially have exceeded already the compass of an Epistle. Therefore that my speech may draw to an end, I am persuaded verily that it will then go well with the Church, and with the whole common wealth, when as the Kings, Princes, and all other Magistrates of these our times, seriously turning their minds to the Statutes of the Almighty and everliving GOD, which were rehearsed even now out of Deuteronomie, and to the examples of the most noble Emperors, of whom we have spoken, shall begin to put forth, and with all godly diligence, to commend unto the people committed to their charge, laws, as touching the daily and domestical (and that perdie in their own Country language) reading, hearing, and meditating of the holy Bible. And as for the reasons wherewith men may be moved to obey their most wholesome laws and decrees, I have 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 together, as ye would say in one bundle, very many, and the same not to be misliked: so that this only remaineth, namely, that with what willingness and desire they are of me offered, with the self same, all men, whensoever they shall read them, would vouchsafe to receive them. My purpose and scope to dispatch it in a word, is, to profit at leastwise somewhat by my labour all sorts of men that are careful for a better life, and for the everlasting salvation of their souls. But unto your highness most noble Prince, I have thought good to consecrated this work, as well for sundry causes and considerations, as also especially for twain, which have in them more force than the rest. The one is, when I behold and consider the justice, clemency, gentleness, and other virtues naturally ingenerate in you, together with the notable education and instruction worthy a most famous Prince, doubtless I am persuaded, that your Highness may easily be brought to this point, namely, that you will not only exercise yourself daily in the reading of the holy Bible, according to GOD'S commandment Deuteronomie. 17. but also provoke and stir up one while by gentle exhortations, another while by sharp and severe precepts, all the people and inhabitants of your Dominion (as GOD also hath willed, Deuteronomie, 6. and. 11.) to the doing and practising of the like. For what should not I look for at his hands, whose father Friderike, Prince Elector Palatine, and those twain of the same house, never sufficiently praised, supplying before him the self-same honours to their innestimable commendation, I mean Fridericke, and Otho Henry, have accomplished many difficult attempts, for the amplifying of GOD'S glory, and increase of sincere Religion. Neither have I any doubt, but that your highness most noble Father, caused therefore of late the Books of the Divine Oracles, most clearly, and at his great charge to be Printed in the vulgar tongue, to the intent, that both innumerable Copies might be conveyed and spread over all your Dominions and other places, and also be devoutly red of every man for conscience sake in their private houses. The other cause is, so soon as other Potentates shall perceive you, whose glory standeth aloft on a high and stately place, to give some onset to the training of Christian people to the reading and exercising of the holy Scriptures: it is very likely, that immediately thereupon many of them (that are in authority) will stoutly follow in the self-same rare of godliness. It happeneth, I wot not how, that the virtue which proceedeth from Princes and great men, casteth forth far and near an incredible brightness, and as ye would say, beams, whereby it both rouseth up a great number, and also allureth them to mutation. And even as witty Painters do choose out all the welfavouredst bodies they can come by, and do lay to get Tables that have been aforehand curiously wrought by the cunningest Artificers of their occupation, to the intent they may draw forth and express them with their pencil and colours: so likewise, such men as are of a noble courage, and especially of an honourable stock and Parentage, do much more willingly and desirously learn virtue of their equals, than of any other sorts of men besides whatsoever. Wherefore, I most humbly pray and beseech your Highness, to take well in worth my good will and meaning herein. The King everlasting, immortal, invisible, and GOD, only wise, unto whom alone all honour and glory is due, vouchsafe through JESUS CHRIST his son, to inform your mind with his holy Spirit to good government, and to guide and defend you to the end. Farewell most noble Prince.  
The Ideses of March. M.D.LXI.   

Of the reading, and daily meditation of the holy Scriptures: very requisite and necessary for all Christians, of what estate or condition soever.  

The first Book.  
ALl do agreed in this, that Man differeth from other Creatures in understanding and reason. But if we shall proceed further, and inquire wherein a Christian & Godly man may be discerned from an unchristian and ungodly man, verily I do not see what fit answer may be made, than in the knowledge if GOD, and in the study of accomplishing his william. For as touching the wicked and ungodly man, either he is altogether ignorant of GOD his maker and Creator, and utterly void of the knowledge of his will: for else, if he can give any judgement thereof at all, yet is he moved (in the mean time) with no desire of performing, or accomplishing of it. But (undoubtedly) it is requisite, that the true Christian do excel in both, that is to say, not only in knowledge, but also in holy actions of life and conversation, so far forth as is possible. Howbeit, the knowledge of GOD, and of his divine will, a Christian man can not from any other where, either more certainly, or plentifully attain unto, than out of the word of GOD itself, which by the Prophets and Apostles, is faithfully committed to writing, and so conveyed over to posterity. For it pleased GOD, that his will being clearly expressed, should remain extant in a few Books, to the which man, (being otherwise compassed about on every side with the Clouds of ignorance) so oft as he coveteth to know what is pleasing to GOD, might (as unto a Chest full of all manner of precious jewels) have recourse, to draw out from thence, whatsoever is wholesome and profitable for him; for in deed, of the Books of holy Scripture, it may worthily be said, that in them are laid up and contained all the treasures of wisdom and knowledge, even so much, and so manifold in effect, as may be had of GOD in this life. Which thing, seeing it is so, verily I can not but greatly marvel, how it cometh to pass, that where as all Christians are greedily given to hear, yet appear they beyond measure cold and dull, to read and hear the said Books. For where shall a man find one amongst a great number, that hath those holy Books at home in his house? and if it be so that some have them, yet how many be there of them can say, that they have read them over at any time or times in all their lives? And how shall we believe (I beseech you) that the will of GOD is diligently accomplished of those men, of whom it is not certainly known as yet, whether they ever vouchsafed to learn it out of the sacred Books or no? for this cause therefore, I supposed, that I should take upon me a thing both acceptable to GOD, and also most profitable to men, if I admonished all Christians, of what estate or condition soever they be, to prepare themselves to the diligent reading of the holy Scriptures (out of which alone, the will of GOD is to be known) and daily to read over certain Chapters of them, or at lest, to hear them attentively read of others. Which parcel of duty (whatsoever it be) certes I do interpret myself to own as well unto GOD, (to the advancement of whose glory upon earth, we ought all the sort of us to endeavour ourselves to the uttermost of our powers) as also unto men, whom, for so much as we may see now every where to have (as a man would say) broken in sunder the bars of godliness and honesty, and by that means, (which is greatly to be lamented) to lead their lives very dissolutely, and licentiously, it is requisite and necessary for us, by as many means as we may, to reclaim and bring back to the right way. Now I have determined to divide this work into two Books, whereof in the former I will declare, that it belongeth to all sorts and degrees of men whatsoever (which at the lest covet the name of Christianity) both to read and hear with great advisement the Books of the holy Bible. In the latter I will show by what means every man may readily (without let) in a years space, orderly turn over all the said Books, by reading and perusing daily certain Chapters of them.  
first and foremost therefore, that we are men, 
Man is created to the knowledge of GOD and of his william.  we ourselves both confess, and do not a little glory so to be called: and by this very name, that we are vehemently moved to the searching after GOD, and the knowledge of his will, it is more clear and manifest, than that it can be winked at, or dissembled.  
Look (I pray you) upon the body of man, so cunningly and excellently devised and made, that in it the head (in which as in a high Tower are placed the organical powers of the senses) doth perpetually of the own accord reach upward toward heaven, where the seat of GOD is understood to be. In consideration whereof, all the old 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 Poet) that been of brutish kind, 
ovid. Metamorph. Lib. 1.   
Are ay with groveling face, to gaze upon the ground assigned:  
To man is given a stately grace, and lofty look, whereby  
He may behold the haughty Heavens, and eke the Starry Sky.   
Further, to the body is added the mind, whereby man (so oft as he listeth) may surmount and overreach the very firmament and Starts, and even there behold and look upon the Majesty of GOD himself: for why, the mind is the most noble part of man, given down from GOD, into the body, as into a Pavilion, or rather gorgeous Temple, by the which, the divine power of GOD doth at all times wonderfully display itself in us. For certes by the mind GOD endureth into us all (as the Apostle speaketh, Acts. 17) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Life and breath. By the mind through GOD, we move, and have our being. Through the mind, the Poet Aratus was bold to sing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For we are his offspring or generation. Now, by the divers and sundry powers of the mind, as namely, understanding, reason, memory, and such like, by the direction whereof, man accomplisheth great and weighty matters, we may perceive evidently, that GOD is not far from every one of us: as in deed, if we would diligently search, we might even grope (I gladly use the Apostles words) and found him out. Neither is any other thing meant by those common sparks of knowledge naturally engrafted in all men, whereby we believe that there is a GOD, that all things come to pass and are governed by his providence: moreover that some actions are honest, and pleasing unto GOD, which we ought to embrace: that other some are dishonest and displesing unto GOD, which we aught to abhor. And these and such like impressions of knowledge are so plain & evident, that there was no man ever found so barbarous or brutish, that utterly denied them: so deep also do they stick printed, and (as it were) seared in our minds, that they can never altogether be blotted or scraped out. Whereupon the Apostle-Rom. 2. saith: When the Gentiles which have not the Law, do by nature the things contained in the law, they having not the law, are a law unto themselves: which show the effect of the law written in their hearts, their conscience also bearing them witness, and their thoughts accusing one an other, or excusing.  
Therefore, what man so ever he be, that is partaker of his right mind, and feeleth himself at any time pierced with the sting of his own conscience, he may very well perceive (without the instruction of any other,) that he carrieth about with him a number of things enclosed in this small (but yet very noble) case of his body, which without ceasing do provoke him, to procure a more plentiful knowledge of GOD and of his will: and which declare, that he is altogether unworthy the name of a man, that doth not endeavoure himself with new succours, and the same revealed by GOD himself, to illustrate, establish, and adorn those common lights of knowledge concerning GOD, by nature engraven in him.  
But to the intent that men might of all times aspire to the knowledge and understanding of the power and will of God, God himself hath set forth openly in the sight of all men, two large and ample books, stuffed and replenished with manifold doctrine, whereout all things pertaining to the same his divine power and will, are fully and sufficiently to be learned. The one of them is all this universal world, which of us is inhabited, and lieth open on every side to the surueyall of our senses: the other is the word of God, comprised in the books and writings of the Prophets and Apostles. Of which two books the dignity and authority is wonderful great: as in which are found the Oracles and monuments, that do not only teach and instruct us, but also after a certain secret manner prick us forward to the performance and accomplishment of all and every duty whatsoever:  
And as touching the former book, 
Of the former book, which is the whole world.  that I may here interlace somewhat, who is he (I beseech you) that in beholding as well by the eye sight as in the insight of the mind, this most noble and glorious frame of the world with all the parts thereof, beginneth not by and by to think with himself, that he of necessity is most mighty, most wise, most excellent, that hath so wonderfully from the beginning created all these things, and that far more wonderfully and wisely preserveth them and keepeth them in order? The heavens, sayeth the Hebrew king and Prophet Psalm. 19 (for why should we not rather borrow fit matter of proof out of the holy Prophets, than out of Cleanthes, of whom Tully speaketh, or out of any other Philosopher beside?) declare the glory of GOD and the firmament showeth his handy work.  
Again the things that are underneath these, as namely the Clouds, Winds, rains, the Sea, the Floods, the Mountains, Valleys, trees, fishes stickering in the waters, beasts both wild and tame, do uncessantly (as in the Psalm. 104.) praise and magnify GOD. Now all these things together do signify unto men, that there is one certain GOD, whom for his unsearchable Wisdom, for his righteousness and power, for his goodness, for the benefits which we daily receive of him, we ought continually to reverence, to fear, to love, to give thanks unto, and finally, for his majesty, (than the which none can be greater,) to worship him, to call upon him, to glorify him, and to pursue him with all manner of divine honours and duties whatsoever. Which thing also the Apostle Rom. 1. concealed not. For as much, saith he, as that which may be known of GOD, is manifest to them: for GOD hath showed it unto them. For the invisible things of him, that is, his eternal power and godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. And how many and weighty points and principles of religion are expressed in the holy Scriptures, by similitudes, comparisions, and other such like proves very fitly derived from the nature and property of things? truly the whole Book of job, a good part of the Psalms, and very many of the Sermons of the Prophets, of Christ, and the Apostles are full of examples.  
Therefore Antonius, an Hermit of the wilderness in Egypt, as we read in the Tripartite History, book 8. chap. 1. when on a time a certain Philosopher demanded of him, how he could attain to contemplation of heavenly things, seeing he was destitute of all furniture of written books? wisely answered: That all this world, was to him in stead of a Library furnished with all manner of books, and that this Library was at all times and in all places at hand and in a readiness, wherein he might read (so often as he would) things heavenly and divine.  
Long before this Antony, Clemens, Alexandrnus, lib. 6. Stromat. defined, that the creation of the world was the Scripture of GOD: and that the precepts of the Decalogue was promulgate, and might be read even in the works of nature. With these agreeth Saint Chrisostome in his 7. homily upon the former Epistle to the Corinthians: again in two other Homilies, whereof the one is entitled Of fasting, and of the reading of Genesis, the other is accounted the 9 To the people of Antioch. But it pertaineth not to our purpose at this present, to use any further entreaty as touching this book: it is enough to have showed in this order, that all men, at all times when so ever they behold this world and the most beautiful parts thereof, aught religiously to meditate of GOD and of things belonging unto GOD, and so to take occasion both of well thinking and of well doing. As for those in the mean time, in whom appeareth a greater force & sharpness of wit than in others, we both exhort and also lovingly beseech them, to bestow a further diligence in searching the natures of things. And that, not only because this kind of philosophy procureth a certain honest pleasure and delectation: but much more, for that when they have once found out the wonderful force and operation of any thing, they may adore and extol with praise, the great power and Wisdom of GOD, of whom such things are created: moreover, they may quicken their Faith, and hope in GOD, considering that all things are created for our behoof, and that all things necessary for the sustentation of our weakness, shall never at any time be wanting unto us. Last of all, they may discreetly use the things that are lawful, and give thanks unto GOD for them. Unto these three ends (as unto a scope or mark to aim at) shall the studious of natural philosophy always have regard: using in the mean season every where this caution or foresight, namely, that the Creatures be in no wise preferred before the Creator: In which one point, GOD the Creator (as witnesseth the Apostle Paul Rom. 1.) should be dishonoured with a most shameful despite. With this judgement, who so ever shall have studiously ensearched the natures and properties of things, he undoubtedly may be esteemed to have (and that not a little) profited in the Book of Nature, and to have well deserved the praise and worthy commendation of a diligent Scholar.  
As touching the other Book, that is to say, 
Of the later book, to wit, the holy Scripture.  the word of GOD, or the holy Scripture, we have especially at this time to entreat. And that it is rightelye termed a Book, it may appear by this, that GOD thought it not enough by any kind of way (howsoever it were) to publish and proclaim his word: but he provided especially by his wonderful providence, that the same should be committed to writing, and so commended to everlasting memory. For GOD himself with his own finger wrote his Law, in two tables of stone, and then commanded that by Moses and the rest of the Prophets, his sayings and doings should be put in writing: Exodus. 17.24.34. deuteronomy 6.31. joshua. 24. jeremy. 36. Psalm. 102. By these what things so ever are written, they are called by the name of Scripture. Whereupon Christ himself by the Scripture, understandeth the books of Moses, of the Prophets, and of the Psalms, john 5. Luke. 24. To the same books do the Apostles and Evangelists will us to have recourse, whilst to the confirmation of their own assertions, they oftentimes, and that desirously, allege the Testimonies of Scripture. But we must know that even the Books of these also are accounted (with the rest) in one and the self same order of Scriptures: whether they bear the name and tittle of Gospels, or Acts, or Epistles. For it is out of all doubt and controversy, that whatsoever is comprehended in the whole body of the Canonical books, is the very true and healthsome word of GOD, published and put forth by his commandment. All Scripture, sayeth the Apostle. 2. Timoth. 3 is inspired of God. And Peter in his. 2. Epistle. Chap. 1. Prophesy (sayeth he,) came not in old time by the will of man, but holy men of GOD spoke as they were moved by the holy GHOST.  
And like as the writers as well of the Old as of the New Testament, received a commandment from one and the self same GOD, and our and the self same spirit inspired their minds, governed their hands and pens, Psalm. 68 Acts. 2.1. Corinth. ●●. Ephes. 4. even so all the whole Scripture is (in a manner) one Book; revealing with wonderful consent things most diverse and manifold: as jeremy expounding the 29. Chapter of Esay, and Saint Augustine in his preface to the, 150. Psalm do learnedly gather. Which things seeing they are so, we do with great cause vehemently speak in the commendation of this Book, not in respect of the paper or parchment, and of this or that tongue, or of one kind of letter or other, or of the Gold or diversity of colour, wherewith it is garnished and set forth: but even in respect that it containeth the most holy and sacred words of GOD himself: and therefore do affirm, that out of it men aught to learn both by reading and hearing, what GOD hath decreed of us and of our salvation. For we must know that to this end especially all Books are written, even that they should diligently be read, and by often reading over be fully understood, that so desired fruits might redound to the understanders of them.  
Now there be three special causes, why we should bestow more diligence in perusing this latter Book, than the former:  
FIRST: Greater is the dignity of GOD'S word, than of the whole world. 
We must give more attendance to the latter book of the holy Scripture, than to the former: and that for three causes.  The world in deed was created of the same, that the word came from, which we so greatly commend: and either Book is indifferently called the Book of GOD yet nevertheless the latter excelleth, for so much as we find recited in it the self same word, that GOD used, when he made the world of nothing. For we read: GOD said, Let there be light, and the light was made. Again: God said, Let there be a firmament, and there was made a firmament: and so forth of other things. And whereas by the former Book, we perceive only that there is a world: by the latter we may perceive, what was before the world, and from whence, and by what means the same took beginning. Therefore whether we were never able to aspire in searching of causes by the conduct of natural reason, thither are we brought by Faith, which Faith is intentively fixed on the word of GOD revealed, read, or hard. For Faith cometh by hearing of the word: and by Faith we understand that the world was ordained through the word of GOD, so that the things which are seen, were made of things that appeared not. Rom. 10. Heb. 11.  
SECONDLY: Whatsoever things are necessary to be known as touching the will of GOD and our salvation, are clearly and expressly declared in the written word of GOD: but how far short should we come, to think that the same are as apparently represented in the frame of the world? Great is the darkness of men's minds, and often times, even in those things that are supposed to be most manifest by Nature, they are more blind than is the Owl in the noon days. And then do we all commonly most foully overshoot and deceive ourselves, when we begin once to dispute of GOD and of matters appertaining to salvation. For proof whereof, are so many and so absurd, fond, and fantastical, (I will not say ridiculous) opinions, which the Philosophers devised as touching GOD and their Summum bonum: whereof the number grew (as Marcus Varro recounteth in Augustine in his Book 19 Chapter. 1. Of the City of GOD) to a hundred, fourscore and eight. And Hermias a Christian Philosopher reckoned up some of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and laugheth them well favouredly to scorn in his book entitled, A deriding of the profane Philosophers.  
But undoubtedly he shall at length be free from all error, and shall gather to himself substantial knowledge, that never at any time departeth from the footsteps of the Prophets and Apostles. It were a heinous offence to determine any thing of Religion, or of the state of a better life, only by the direction of Nature, except the censure be given out of the tables of GOD'S word, and as well the Scripture itself as nature, be found to sumpe together in one. And therefore wisely the Prophet Psalm. 19 After discourse had of the glory of GOD, to be discerned by the workmanship of the Heavens and of the firmament, addeth immediately a commendation of the Law, and written word of GOD. The Law of the Lord (sayeth he) is undefiled, converting the soul: the testimony of the Lord is sure, giving wisdom to the simple: the Statutes of the Lord are right, rejoicing the heart: the precepts of the Lord are pure, giving light to the eyes. As though he should say, we can by no means attain to the Sanctuary of the eternal and simple truth, without the bright brands of Scripture burning before us. Which thing (no doubt) was signified by those wise men, who coming from the East parts of the world, although for a space they rightly followed the Star as the rule of reason: yet was it needful for them, to the intent they might find out CHRIST the King, and worship him, to be resolved out of the Oracles of the Prophets, as concerning the place where he should be borne. Math 2. The holy man Antonius might in deed say with a safe conscience, that this huge and unmeasurable World was to him in stead of a Book: for so much● as he, without any knowledge of good letters, had both perfitly learned without Book the holy Scriptures by hearing them red (I use the wards of Saint Augustine, in the beginning of his work of Christian Doctrine) and also wisely understood them, by pondering and considering of them: but it were no wisdom for others that are utterly void of the knowledge of the Scriptures, so to speak. The sum therefore of the matter is this, that in Nature are seen only certain pictures, and (as a man would say) counterfettes of things, in Scripture the thing and truth itself, and therefore, that all opinions as touching Religion, which are to be accounted firm and stable, aught to be ratified by the warrant and defence of the holy Scriptures.  
thirdly: 
III  Seeing men are to be taught and instructed, all must needs grant, that the written Book of GOD'S word is most fit for our understanding and capacity. For truly, to mark the things that happen in this visible world, to ensearche the causes thereof. Further, to examine what signification they have as touching the power, the righteousness, and goodness of GOD. Again, what things aught to be followed and embraced, in undertaking of duties of functions, is a thing very difficult, and given to very few men: but sith these and such like things are appararantly discussed in the monuments of writers, and that in a simple and known phrase of speaking, it can not be, but that even the rude and plain readers or hearers, may speedily attain unto them. And for this cause verily it is, why the custom is commonly received, that the rules of every Art and discipline are of authors penned and written in certain Books. Yea, and Saint Hierome in his Preface to the wailings of jeremy, is bold to say, That the doctrine of Books shall no sooner cease and have an end, than we in a better state of life, shall be with christ, and become like unto the Angels. Wherefore, if so be we will uprightly weigh and consider these three causes, truly they may worthily move us to love, and embrace the Book of holy Scripture, before all other Books, and even with earnest desire, to be occupied in it day and night. Admit (if you will) that the Book of the nature of things is wonderful, and in many respects highly to be esteemed: yet no man is ignorant of this, that among divers Books offered, that especially is to be preferred before the rest, which we see to excel both in weyghtynesse of the contents, in the method and plainness of teaching, and for many causes, to be most expedient for us. Good Schoolmasters are accustomed to propound and commend to their hearers such Books as they suppose to be most profitable for them: and he that is a thrifty Scholar, despiseth not the judgement of his Master, but provideth them desirously, exerciseth himself in them, and maketh great account of them, considering, that unless he so do, it will come to pass, that he shall with shame be thrust out of the School, and shall have his name utterly razed out of the register of the learned.  
Tell me therefore, seeing GOD our schoolmaster, both most wise, and also most desirous of our profiting, doth commend unto us (more than can be uttered in words) the Book of holy Scripture, and we ourselves may judge the same far to surmount all other Books, shall not grievous punishment worthily be allotted unto us, if we neither provide, nor endeavour to read the holy and sacred Bible?  
Wherefore; to the end I may stir up (as with a watchword, and an alarm given) all the professors of Christian Religion, to the diligent reading of this Book, wherein are written the very words of GOD, I will assay to set down in order certain reasons, as they shall come to hand: having this especially in my prayers, that so many as is possible, whilst they shall give themselves to the reading and meditation of the holy Scriptures, may both become greater favourers of sincere Religion, and also better given in their lives and conversation. For I am fully persuaded of this, and I covet to have all men persuaded of the like, that it can not be, that any man should oftentimes, and attentively read, or hear red the holy Scripture, but that he shall feel himself daily to go forward, and to profit somewhat in amendment of life, and in the exercises of goolinesse. For why, it is not for nothing that GOD himself in the Prophet Esay Chap. 55. saith, Like as the rain and the Snow cometh down from Heaven, and returneth not thither again, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sour, and bread unto him that eateth: even so shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prospero in the thing whereto I send it. And truly, experience teacheth us, that the matter is even so as the Prophet sayeth. For as much as we always see for the most part, that out of the hearts of those that use reverently to read or hear the word of GOD, wonderful not only flowers, but fruits also of Faith and love do proceed.  
As therefore we showed at the beginning, 
It behoveth all men to read the word of GOD, in that it is granted to them only to speak and understand.  that all the sort of us aught to learn matters of Divinity, and the will of GOD, for that we are men created of GOD: so for because it is evident, that all that knowledge is to be gotten out of that Book, wherein the words or Sermons of GOD are described and contained, it is worthily required of man (to whom alone it is given to utter distinctly words of signification, to writ the same words, to read the same being written, to hear and understand, to learn any thing by words & sentences, & again to teach) it is worthily required (I say) of man, that he should with all possible diligence be occupied and conversant in the said Book. For truly by the power of speaking and understanding of words, man excelleth all other creatures. Which benefit it is requisite that we acknowledge to be so much the more notable, by how much more we are all moved by nature to grief, so oft as we look upon any that are endued with the shape of men, & yet void of the use of communication and reason. For we make account of them to be in no better case than bruit beasts, than stocks, stones, or dumb images. Therefore GOD, who hath created all things, by his word, would have man, whom he made ruler over all creatures, in conceiving of godliness, to be exercised with a most noble gift, that is to say, speech or utterance of words, and he himself would teach and instruct him by words. For this cause GOD the father (such is the great love he beareth to man) is recorded oftentimes to have talked very lovingly with his elect the patriarchs, and Prophets. And GOD the son, who hath great delight to be conversant with the sons of men, rejoiceth to be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, the Word: and the same preaching without intermission or ceasing, hath declared the will of his heavenvly father. Proverb. 8. joan. 1. Heb. 1 And moreover, amongst the things that are exercised in the Church, the Word holdeth the chief place: yea, and even the very force and dignity of the mystical actions or Sacraments dependeth upon the word of GOD. Whereupon it pleased some of the learned fathers, and especially Augustine upon john, in his Sermon. 80. and against Faustus' book. 19 Cap. 16. to term the same very Sacraments, visible words. What need any long circumstance? GOD by his word openeth both himself and all his benefits and graces unto man: and by faith in the word, man is joined unto GOD, and made partaker of eternal blessedness. Wherefore we may most truly avouch, that to read the holy Scripture with a godly affection, is even all one to talk and confer with GOD, and to hear God talking and conferring with us. Certes, as often as thou readest of precepts, exhortations, promises, threatenings, judgements, rewards, punishments, and other things of like sort, so oft dost thou hear God himself of a truth, speaking unto thee. Again, as oft as thou readest of any confession of sins, craving of pardon, prayer, giving of thanks or any such like, so oft dost thou thyself speak unto God. For in these points chief do consist the natural commoning betwixt God and men, and in these things resteth the substance of all sacred sayings and sentences. Wherefore then to go about to forbid or withhold any man from the reading, hearing, and understanding of the holy Scriptures, is even as much in effect, as to command him to dissemble or deny himself to be a man, that so he might be deprived of the power of speaking, and of the fruit and benefit of reason.  
Hierome marveleth, and stomacketh the matter, and counteth it intolerable, if any man should so presume. Forsomuch (saith he) in the proheme of his exposition of the Epistle of Saint Paul to the Ephesians, as we differ from all other creatures in this point chieflg, that we are endued with reason, and have the use of speaking: and all reason and holy speech is contained in the books of God, by which we both learn to know God, and also to what end we be created: I marvel greatly at some, who, either giving themselves to slothfulness and sleep, will not learn the things that are excellent, or else seek to reprove others, that bend themselves that way. Which men whereas I might more straightly stop their mouths, & shortly sand them packing either eased or pleased, in vouching that it is much better to read the Scriptures, than to gape so greedily after the increasing and hoarding up of riches: I will content myself only in saying this, which I may obtain even before a most incompetent judge, namely, that my vocation from labour, and quiet solitariness of mind, is more pleasant unto me, than all other solemnities whatsoever. Hitherto Hierome.  
Where, 
They must especially read the holy Scriptures, which profess themselves to be Christians.  if so be now it belongeth to man's duty, to love and learn the words of God, declared at large in the holy Scriptures, forasmuch as we have given unto us of God, the power and use of speaking: how much more aught we wholly to be addicted unto them, which profess ourselves to be Christians? For truly how honourable the name of Christian is, and what things it putteth us in mind of, it should be good for us oftentimes and deeply in mind to consider. He that nameth a Christian, comprehendeth in one word, whatsoever may be added to the dignity of a man. He that nameth a Christian, understandeth a man to be of the number of those, whom God himself hath pronounced to be a chosen generation, a kingly Priesthood, a holy Nation, a people freely purchased. Exod 19.1. Pet. 2. He that nameth a Christian, signifieth a man to be choose of God the father, before the foundations of the world were laid: to be delivered by the son of God jesus Christ out of most miserable captivity, and out of the bondage of most cruel Tyrants, the Devil, Sin and Death: to be regenerate by the holy Ghost into the Church of CHRIST, to be adorned with new Righteousness, with Faith, Love, and other virtues and spiritual graces: unto whom lastly is appointetd praise and immortal glory, and also eternal felicity both of body and soul, bringing with it more bountiful and large benefits than the eye of any man can see, the ear hear, or the heart be able to conceive. Ephes. 1. Rom. 8. Esay. 64.1. Corinth. 2. such, and so great is the excellency of a Christian man. But whence (I pray you) taketh a Christian this name? Thou wilt say, I am sure, of CHRIST. Act. 11. But how then cometh a Christian man by those incomparable benefits, and by everlasting blessedness? Forsooth even by the knowledge of GOD the father, and of his son our saviour JESUS CHRIST. This is eternal life saith our saviour Christ joan. 17. To know thee the only true GOD, and jesus Christ whom thou haste sent. And Peter Act. 4. saith: There is no other name given unto men under Heaven wherein we can be saved, but only the name of jesus Christ Paul in like manner 1. Corinth. 1. saith: CHRIST become unto us the wisdom of GOD, and righteousness, and sanctification, and redemption. But there is no man that can distinctly and without ambiguity know GOD the father, or his son jesus Christ, the author and beginner of Christianity, out of that former book Concerning the nature of things, or out of any inventions of man's wisdom whatsoever, but only and alone by the reading of the holy Scripture, revealed from above. Which thing to be true our saviour Christ himself testifieth joan. 5, saying: Search the Scriptures, for they are they that testify of me. And to the intents the son our saviour might be the better known of his Disciples, he interpreteth many places of the Scriptures, as touching his own person. The like did the Apostles also, and Evangelists, with great diligence. Therefore, whosoever he be, that desireth to be saluted by the name of a Christian, and to be accounted among those that know Christ, and that look for salvation, promised in Christ, him truly it standeth upon, to acquaint himself with the holy Scriptures, and to make them as familiar unto him as is possible.  
As no man can make the jews believe, that he is of the jewish sect, which holdeth none of the traditions of their Thalmud: and as the Turks will receive none for a worshipper of Mahomet, that cannot allege at the least some of his decrees out of their Alcoran: ●o is it not likely, that he in good earnest and from his heart should be a Christian, that cannot in some measure out of the books of the Prophets and Apostles declare who Christ is, and what inestimable benefits he hath purchased to mankind. For in very deed to go about to procure the knowledge of GOD the father, and of his son JESUS CHRIST, otherwise than by reading and hearing of the holy Scriptures, is no less fond and absurd, than if a man should undertake in the dark night, to hale a ship tossed in the midst of a great and tempestuous Sea, altogether without stern, without sails and oars, without consideration of Stars or Winds, without direction of Needle, or any such help, safe and sound, to a certain and sure Haven, lying aloof and a great way off from him.  
But undoubtedly very strange and wonderful are the perverse and preposterous judgements of a great number of Christians in this behalf. 
It is a shame for a Christian to be ignorant of the things that Christ commandeth.  In every profession we see it carefully looked unto, every man may be skilful, and that also to some purpose, in the things that are agreeable to his profession. The Lawyers (forsooth) they must have good sight in the civil laws, in the ordinances of their elders, in customs, in constitutions, and in the whole practice of Courtlike matters. The Physician that will practise Physic in any place, must of necessity be skilful in the rules of his Science, that is to say, of such as have written and given forth precepts in that art. Among those that boast themselves to be Philosophers, whether they be of the sect of the Stoics, or of the Peripatetics, or of the Academics, look what master every one hath sworn and addicted himself unto, his decrees and assertions he can declare very well, and will defend to the uttermost of his power. As touching the arts aswell Liberal, as Mechanical, otherwise called handy crafts, no man is permitted to vaunt himself in the name and title, either of the one or of the other, unless he hath first given forth some trial of his cunning, and that before such as can judge of the same. What corruption then and preposterousness of judgements is this that is amongst us (detestable before God and man) when we suppose him to be a trim Christian, that never knew what Christianity meant, nor ever learned out of the holy Bible any one jot of those things that CHRIST taught and commanded to be observed of his Disciples?  
Phormio was in his time a notable Philosopher, who in reading divers and sundry books, had noted (no doubt) many things as touching the feats of war, and martial discipline: yet in the mean while as concerning the office of a good captain, he could say little or nothing to any purpose: insomuch, that when on a time he assayed to say somewhat that way, he was checked of Annibal, a famous and expert captain, and so shaken off as a fond and doting old man. If the case stood thus with Phormio, who had read many things, than I pray you, how shall we believe, that any man can either truly judge, or fitly speak of Christian religion, that hath never so much as looked upon the outward covers of those books, in which the foundations of that doctrine are laid? How much more wise and upright in this behalf, than a number of christians, are the wicked and ungodly jews, 
The jews read the Scriptures painfully,  whom we so greatly detest and abhor, as those that are excluded from the fellowship of God's children? They will not suffer any house amongst them to be without the books of holy Scripture, especially of Moses law, to the intent, that at certain times appointed, their families may read and peruse privately some things in them, that may serve to their edifying and instruction. Neither will they have such as are men grown only, but their children also to be diligently occupied in learning the Law: supposing (as who should say) that it maketh greatly for their behoof, that so many as have received the mark of Circumcision, should even forthwith be nouzeled in the principles of their jewish religion. But I pray you what do we in the mean time? forsooth even sleep until we snort again: and casting from us all shame, commend those for wonderful good Christians, that neither in their young years, neither in their old age, have ever vouchsafed to taste out of the holy Scriptures any smack at all of those things, which it behoved every good Christian to know as perfectly, as his finger's ends.  
Neither is there cause why any should suspect, 
God commandeth in the Law, the books of holy Scripture to be read and perused of all people.  that the jews were by error, curiosity, or superstition accustomed thus to do: as in deed it is well known, that they do many things very disorderedly, and without any consideration. For there is extant in Deuteronomie Cap. 6. as touching this point a most grave and weighty commandment given by God himself, where he speaketh in this wise: And these words which I command thee this day, shall be in thine heart: and thou shalt rehearse them continually unto thy children, & shalt talk of them when thou tarriest in thine house, & as thou walkest by the way, & when thou liest down, & when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt writ them upon the posts of thine house▪ and upon thy gates. In like number of words is the self same precept repeated afresh Deut. 11. Now for this cause did GOD give a law as touching the books of his holy Oracles, to be had in every house, to the intent, that all fathers of families might daily out of them propound somewhat to their wives, children, servants, and handmaids, and that by this means the heavenly doctrine might both be preserved throughout all ages without corruption, and also most commodiously spread abroad by perpetual succession from time to time.  
Long agone verily before Moses time the Church was provided for by the labour and industry of the holy fathers, 
For what cause and consideration God would have his doings and sayings committed to writing.  who dwelling here and there scattered among the Infidels, never ceased, with all faithful diligence by a lively sounding voice, and by repetitions of one and the self same form, to inculke and beat into the heads of households, & families, sound & wholesome doctrine. But when GOD out of a huge and numberless people had once fully purposed in his mind by the ministry of Moses to erect and establish a noble and renowned Church and common weal, he foresaw, that it might easily come to pass, partly by reason of long journeys, partly by reason of continual wars, desolations, banishements, and other grievous misfortunes and common calamities, that not only true doctrine might be corrupted, but also the usual repetitions thereof fail and decay, and so in process of time, the ancient and pure religion be utterly abolished out of the memories of men.  
Now God intending to turn away, and in time to prevent so great a mischief, ordained, that the whole & universal doctrine of the Church should be committed to written books, which might faithfully conserve all his sayings and doings, which every man so long as he would, might keep at home in his house safe and sound from all injury, and oftentimes writ them out to the use and behoof of many ages, and (to be short) turn them into divers and sundry languages, and finally transport them over without any business, into Countries and Provinces both far and near. This most wholesome purpose and advise therefore accomplished, by the wonderful providence of God, and taken in hand for our incomparable benefit, that man undoubtedly seemeth overmalapartly to despise, that maketh not account of the Books of holy Scripture as he aught to do, and so refuseth either to read them, or hear them.  
But as often as I call to remembrance the diligence of the ancient Fathers, 
The Fathers, albeit they were without Books, yet taught they most diligently the doctrine of religion: then what aught not we to do that have Books granted unto us.  which lived long before the Books were published by GOD'S commandment: and again, consider the great sloth and sluggishness of the people of our time, verily, I am vehemently moved in mind, and do in a manner wholly quake for fear. Neither do I see by what force of speech, or with what thundering words, so great dullness (may I say) of ours, or malice, or rather both joined together, can sufficiently be dashed and overthrown. The very first masters and teachers of our Religion, which were Adam, and such as lived in his time, conceived the divine mysteries alonely by the instiction of the holy GHOST, and of them were other immediately taught by a lively expressed voice, who again, by a long continuance of time, as it were from hand to hand, lovingly imparted the same unto others, and so, whereas they had all of them but memory only in stead of Books, they nevertheless, for the space of many hundred years, kept and retained in their families, doctrine polluted with no manner of blemishes or defilements at all. So fervent a care was in them of Religion, so great constancy, faithfulness, consent and diligence, both in learning and teaching. But as for us, we have Books, wherein we may read the self-same doctrine both clearly and purely expressed. We have Books Printed and put forth in the very same tongue that those ancient Fathers spoke in: we have Books most faithfully translated into sundry languages: we have the Books not only of Moses, and the other Prophets, but also of the Apostles and Evangelists, whereof the one sort were utterly unknown to all that went before Moses, the other sort altogether unheard of, as many as were before CHRIST'S incarnation: we have Books that do most plenteously, and with incredible perspicuity, declare whatsoever is necessary to our salvation: we have Books in all places, and at all times, most easy, & with little cost in such readiness, and yet notwithstanding, this most excellent and sovereign benefit of Books, wherewith GOD hath enriched, and after a sort blessed us, before an innumerable multitude of our holy ancestors, we do in no wise worthily weigh and consider, yea verily, as though we neither ever heard of them at any time, nor yet saw them, we do with deaf ears, and blind eyes, pass over many great commodities: we let slip from us manifold occasion of profiting: we suffer sincere doctrine to shrink and fall down to the ground. And finally (which the very unworthiness of the thing compelleth me to add) a number (but such as are Christians only in name) do utterly contemn all Religion, scoff at it, speak against it, and even by all possible means, trample it under their feet, O strange ingratitude, o monstrous malice, o wickedness worthy of GOD'S hastened vengeance. But what shall we think a great number of us would do, if so be we had no Books of holy Scripture at all? verily I believe we would not so much as think of GOD, or of any thing belonging unto GOD, all our life long: neither should we live in any better estate, than that wretched Nabuchadnezar, who as we may read in Daniel. 4. kept company for certain years with brute Beasts, was deprived of reason and understanding, went groveling upon the ground, and sustained himself with fodder and grass. But why do we not at the length rouse up ourselves, lay to our ears, open our eyes by the example of the said Nabuchadnezar, and lift them up to heaven, that being restored to our right mind, we may more attentively behold the greatness of the benefit whereby GOD hath enriched us with the Books of holy Scripture, and being stirred up and enlightened with the reading of them, may praise him, give him thanks, glorify him, to be short, may religiously use and enjoy the same holy Books, to all those ends and purposes, where unto it is evident (GOD so ordaining) they are written and put 〈◊〉?  
Now it may be, that some subtle trifler, 
The commandment of God as touching the reading of the Scriptures, belongeth not only to jews.  seeking the defence as well of his own, as of others slothfulness, and coveting to undermine the felicity of the faithful, will make exceptions, and say, that the commandment of God, which a little before was recited out of Deuteronomie, pertained only to the jews, and doth in no case bind the Christians to the observation of it, but such are in no wise to be heard or hearkened unto: for why, no man is ignorant, that of the precepts of the law, whereof some are Moral, some Ceremonial, and other some judicial, the two later kinds only are abrogate: for the one kind contained nothing else than types and shadows of things afterward to be accomplished by CHRIST Heb. 10. the other was given peculiarly to the nation, for the framing and well ordering of their common weal. Wherefore, seeing all things long agone shadowed in rites and Ceremonies, are now thoroughly perfected & finished by CHRIST, and seeing again, that their whole common wealth is utterly subverted and overthrown, it followeth, that those two kinds of laws likewise are utterly repealed and taken away. It remaineth then, that the precepts of the first sort or kind, I mean as touching manners, are yet still in force, and common to all, as well Christians as jews. But that in these, or within the compass of these commandments, aught to be placed that which we alleged before out of Deuteronomie, who can deny? yea, and whatsoever is available to the declaration of our Faith in GOD, and the love toward our neighbour, and briefly, to the framing of a godly and unblamable life, that whether it be found discussed in the Books, either of the old or new Testament, let every Christian man know assuredly to belong also to himself, to the intent he should wholly keep and observe the same.  
But now doth our Saviour CHRIST himself repeat the self-same commandment, 
Christ also commandeth us to read the Scriptures  and will have it for ever ratified and established, whilst in the fifth of john he commandeth us to Search the Scriptures, which do paint him forth in their colours, and declare him to be the Saviour and protector of mankind. Which words if a man would contend, that they were uttered only to the jews, and therefore allege, that they agree not unto Christians, that man (as Saint Augustine doth learnedly gather, entreating De verbis Domini sermon 45.) might as well say, that he would neither know Christ, nor be acknowledged of CHRIST. Wherefore, Saint Peter dealing as an interpreter of that commandment, speaketh thus unto all Christians, We have (sayeth he) a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day Star arise in your hearts. And the holy Apostle Paul commandeth, exhorteth, and leaveth nothing unattempted, whereby he might allure all men to love and frequent the writings of the Prophets and Apostles. Colossi. 3. Let the word of Christ, sayeth he, dwell in you plentifully, with all wisdom, and teach and admonish one another. Last of all, what things soever do offer themselves in the New Testament to the commendation of the holy Scripture or word of GOD, the same ought to be taken of us, as precepts and exhortations inviting us to the reading of the sacred books. Therefore it behoveth us patiently to hear GOD the Father speaking in the old Testament: CHRIST his son, Peter, Paul, and so many as follow their steps, speaking in the New: and as for all false deceivers and Sophysters persuading the contrary, let them depart far off, and for ever from the fellowship and society of the Godly. To follow the advice of wise and honest councillors, and according to their counsels to search and examine the law of the Lord, that is to say, the holy Scriptures, with such diligence and devotion as is requisite, is a point of very great wisdom. Proverbs. 2.4. jeremy. 9  
But with what alacrity and cheerfulness of mind all true Christians have even from the beginning obeyed the Apostles, 
In the Apostles time all the Godly read the Scriptures most diligently.  so greatly urging the study of the holy Scriptures, and with what great fervency all have endeavoured to read the Divine mysteries, the History of the Apostles Acts doth sufficiently declare. The noble men of Berea among those that were it Thessalonica, when they had received the word with all readiness of mind, searched the scriptures daily, coveting to try, whether the things which they heard of the Apostles were so or no. Act. 17.11. The example of the men of Berea admonisheth us, that it is not enough for us, to hear Sermons continually in public assemblies, but also very necessary, duly to discuss & examine privately with ourselves all the things which we have heard, to the intent we may become the more sure and certain of our religion. This trial and examination of doctrine is accomplished, by comparing together of diverse places out of the holy Scriptures, in which it behoveth us so long time to be occupied, until we may plainly perceive, whether the things that are spoken of the teacher or of any other, do agree with the places of Scripture, or no. The Doctrine that men use to put forth, deserveth not to be accounted for sound and Catholic, except it be aunswearable to the rule and squire of the Prophetical and Apostolic writings. And this manner of discerning in times paste was common to all hearers, and beside, there was received in every Church well near a certain public form and pattern thereof. For proof whereof, make the words of the Apostle 1 Corin. 14. where he saith: As often as ye come together, every one of you hath a song, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: let all things be done to edifying. And a little after: Let two or three of the Prophets speak, and let the residewe determine. Further, if any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all severally prophecy, that all may learn, and all receive comfort: and the spirits of the Prophets are subject to the Prophets. And again, 1. Thessa. 4. he sayeth: Quench not the Spirit, despise not prophesiying: Try all things, hold that which is good. Some therefore do privately to their own comfort and instruction determine of prophecies, and discern the true and native sense from the false and counterfeit: & othersome, which especially do excel others in judgement and gifts of the spirit, are required even in public meetings, that they would lovingly declare their mind as touching the doctrine put forth. And undoubtedly those only can readily and fruitefullye with commendation do any thing in this behalf, the have exercised themselves at home with continual reading of the scriptures.  
The Apostle moreover in the same place to the Corin. addeth another commandment as concerning the duty of husbands: But if the women will learn any thing, Let them ask, saith he, their husbands at home. To the wife therefore demanding a question, it behoveth the husband to make answer & tender a reason out of the Scriptures, even in like case as every Prophet or preacher doth when he is questioned with of many in open & public place. Neither did the goodman of the house in those days perform this duty alonely to his wife, but also to all his household of what age or condition soever they were: especially when there was good hope, the so many as should be instructed in the word of GOD, might be made modest, sober, vigilant, & much more faithful & diligent in doing of their business afterward than they were before. It is evident also, that parents did then nouzel and instruct even their tender little ones in the principles of godliness & Christian religion. Continued thou, saith the Apostle in the 3 Chap. of his 2. Epist. to Timothy. in the things which thou hast learned, & which are committed unto thee, knowing of whom thou hast learned them: & that thou hast known the holy scriptures of a child. 
The holy Ghost is given to the believers, to the intent they may learn and understand the Scriptures.  And in the 1. Chap. of his 1. Epi. he putteth Timothy in remembrance, that he had received examples of Faith and godliness of life of his mother Eunica, and of his grandmother Lois.  
Neither aught any man to marvel, when we say that all the believers in that age did both often and exactly read the holy Scriptures, and also greatly profit by reading of them. For, as Peter in his Sermon Acts. 2. truly interpreteth, that which was long before spoken of the Prophet joel: it behoved that the same prophesy should then be fulfilled, and that the holy Ghost being powered into the hearts of a great number should by and by so instruct them, as that they might love and embrace the holy Scriptures, try and examine them, and finally, with wonderful dexterity expound and declare the meaning of them. which benefit was afterward made common to all the Godly, but chiefly to those that fervently, faithfully, and without staggering, craved true and perfect Wisdom of GOD the father of lights, as the Apostle saint james saith. For it behoveth the promise of of GOD to be firm & immutable, which is extant in the Prophets, and wonderfully commended of CHRIST: They shall all, saith he, be taught of God. And: The godly are anointed of the holy Ghost. Esay. 54 jere. 31. john. 6.1. joan. 2. Hebr. 8. Wherefore Chrisostome upon Genesis homely. 35, is bold to say: That it cannot be, that he which with great care and fervent desire giveth himself to the reading of the holy Scriptures, should always be neglected, or go without fruit: for as much as albeit we are destitute of man's direction, yet the Lord himself coming down into our hearts from above, doth illuminate our mind, lighteneth our reason, revealeth the things that are hidden, and becometh a teacher of those things that we know not: so as we only will bring with us, such things as we have. Call no man master, saith he, upon earth. Whensoever therefore we take into our hands the book of life, let us, casting aside all worldly care, bridle our affections: and restraining our mind that it wander not hither and thither, let us with great devotion and attentiveness apply ourselves to reading, that so we may be guided by the holy ghost to the true understanding of the Scriptures, and receive thereby much fruit. Thus much Chrisostome.  
But what do I stand in recompting the Christians of that age? A number of the Gentiles, who had neither out of the Law, nor out of the Gospel any knowledge at all of Christ, 
Even the Gentiles also in these days used to read the Scriptures albeit they were extance only in the Greek tongue  gave themselves in those days to the reading of the holy books. All of them in general were of opinion, that this care especially become them, whosoever at least were any thing at all desirous of honesty and their own welfare. The Eunuch, Lieutenant of Caudace Queen of the Ethiopians, having (as it is very likely) not heard any thing as yet of CHRIST, passed his time, not only at home, when his leisure served him, but also when he travailed abroad, and was thrown to and fro with the jotting of his Chariot, in reading of the Prophet Esay, Act. 8. Which diligence and godly disposition was so well liked of GOD our heavenly father, who evermore beholdeth from above all our studies and actions, that he sent forthwith unto him in very good season Philippe the Apostle, that he should open unto him the hard places, and set down a compendious sum of tree Religion of and concerning CHRIST his son. Neither is it to be doubted, but that GOD would have the Books of holy Scripture long before translated out of the Hebrew tongue into the Greek, to the intent they might afterward be read, not only of the jews which understood the Hebrew speech alone, but also of the Grecians, that is, of all mortal men whatsoever. For why, that under the names of jews and Grecians all mankind is oft times comprehended, we may learn out of the Apostle in more than one place or two. romans. 1.2.3.10. 1. Corinth. 1. galatians. 5. And that the Greek tongue was in the Apostles time every where known and much set by, the Historiographers do not obscurely declare. All Asia for the most part sounded the Greek, having long before felt the force of Greekish conquerors: and in the self same Country the jews, loathing (as a man would say) their Hebrews language, wrote and compiled books in the Greek style, as josephus, Philo, and others. In Africa, the cunninger that every one was in the Greek, the excellenter he was counted, as both the School and Library of, Alexandria do testify in Europe, over and beside that a number of Greeks do inhabit and devil, even Italy also, and Rome itself, as being very ambitious and not contented with the furniture of her own Country speech, hath maintained as Strabo reporteth lib. 4. very many Grecians, and brought forth such as have written whole books and Commentaries in Greek. So far forth, that a man might well say, that the Athenienses are free Denizens at Rome.  
But in very deed how much more we marvel at, 
In these days we have the holy Scriptures extant in all tongues.  and (as meet it is) extol, the diligence and industry, as well of the Christians, as of the Gentiles of that age, in reading the books of holy Scripture, which were found written alonely in the Hebrew and Greek tongue: so much the more vehemently aught we openly in the sight of all men to detest and abandon the great sloth and negligence of the people of our days. For least that any man should pretend, that by reason of his ignorance in the Greek or Hebrew tongue, he is letted front reading the holy Scriptures: We have all the Books of holy Scripture extant in the Latin tongue, which is used and frequented of a great number, no less happily than faithfully expressed, and that of divers and the same most learned Interpreters: which Saint Augustine reporteth also of his time, entreating De Doctrina Christiana lib. 2. Cap. 5. And not only in the Latin tongue, but in others also, which in times past were accounted not without contempt barbarous and uncivil: yea, and there is in a manner no coast or province in the whole world, in which may not be found the holy Bible turned into the same Country language. The Italians, Germans, frenchmen, Spaniards, likewise Britain's, Danes, Rutters, Polonians, Swezians, Slavonians, to be short, all other Christians whatsoever, have among them to be sold, and may easily come by the old and new Testament, translated into the self same phrase and language that they themselves do understand. Therefore, like as the Apostle acknowledgeth and giveth thanks unto God for his incomparable benefit, whereby he spoke with many tongues, 1. Corinth. 14. so is it meet & requisite likewise, that Christians be thankful unto God, to every of whom it is granted in their own proper and peculiar tongue to read the holy and sacred Scriptures. This only we ought to be careful for, namely, that we be not found slack and slothful in reading. When our Lord jesus Christ shall come at the last day to judgement, peradventure some of the Gentiles that lived in the Apostles time, will go about to excuse themselves, that in those days were extant only the Copies of the Greeks tongue alone, out of which they should have learned by reading the doctrine of the Law and the Gospel. But who will avouch that that excuse shall go for payment? That dare no man do as I think. Then what shall become of the men of our time, that do behold the self same doctrine expressed in so many tongues at this day, and yet do not care for it, but reject and abandon it? Truly I am afraid that there will be left unto them no manner of pretence at all, whereby they may clear or defend themselves. Where, if so be we imagine, that it will come to pass by some prerogative, or strange privilege that we alone without the reading and knowledge of God's word, shall in time to come be memored with the faithful: we are far wide (as they say) & do utterly deceive ourselves without Christ there is no passage for any man into Heaven: forasmuch as he is the door, the way, the truth, and the life: but the way to Christ, the Scripture itself pointeth forth as it were with the finger. For truly is it said of Hierom, in his preface to the first book of his commentaries upon Esai: To be without the knowledge of the Scriptures, is to be without the knowledge of Christ.  
Let us see now, what was done in certain ages following. 
And after the Apostles time all the godly searched continually the Scriptures.  It is the fashion of some of the common sort, when there is any new doctrine, or manner of teaching, especially in Philosophy, first set abroach, to flock by & by together by heaps, & to be suddenly inflamed with a fervent desire of learning: But as soon as they have received any smack or taste, to suffer their heat by little & little to wax cold, & in continuance of time to be quite extinct, & aswell their doctrine, as their whole sect (if any were risen) to vanish away: Much like as if a great fire being kindled, after it hath for a certain space shown forth a huge light, & been seen a great way off, by little & little ceaseth to cast forth any spark or flame, and last of all, hath nothing left but smoke & ashes, whereof yet the one goeth into the air, and the other are scattered with the wind. But so must we not judge of the holy Scriptures. For albeit the Apostles died & were buried, yet was by no means the study Divinity buried with them. The jews had an ancient custom among them, namely, throughout every City, when they come together in their Synagogues on the Sabaoth days, to recite publicly certain Chapters out of the Law, & the Prophets, which forthwith some one or other expounded in a familiar kind of order to the capacity and instruction of the hearers. The self same form of reading and interpreting was by the Apostles brought into the congregations or assemblies, which in respect of that time, the faithful were suffered to have: as may appear Luc. 4. Act. 13 15. 1. Corinth. 14. That which the Apostles observed in their time, their successors the Pastors of Churches never suffered to be intermitted or broken off: no not so much as turn then, when the affairs of the Christians were brought into great extremities, and Tyrants sought by all means to work their decay. For they never ceased to have their meetings and assemblies, as appeareth even by the testimony of Pliny in his Epistle to Trajan the Emperor: They use (saith he) before day light to come ordinarily together. What was accustomed to be done in these assemblies, many credible writer do report. justine, who lived in the year of Christ's incarnation. 100LS, in his second Apology which he wrote for the Christians, hath these words: On the day which is called Sunday, all that remain in the towns or fields, do come together into one place, where the books of the Prophets or Apostles are read, so long as an hours space will suffer. Then when he which readeth leaveth off, he that is chief among us admonisheth and exhorteth, that we should diligently follow and embrace those good lessons that are read: them rise we all, and pray together. Clemens Alexandrinus, who flourished Anno. 200, lib. 7. Stromatum, sayeth, that the sacrifices which they used in those days, were prayers, and thanksgivings, and lessons of the Scriptures which they read before meat. From these Disagréeth not Tertullian, who lived Anno. 230. Apologetici Cap. 39 We come together (saith he) to the reading of the holy Scriptures, if the quality of the times present enforceth us to forewarn or reknowledge any thing. Forsooth with holy words we feed our faith, we erect our hope, we establish our trust, and nevertheless with often repetitions and suggestions, we confirm the discipline of precepts. Dionysius also, the author of the Ecclesiastical hierarchy, about the. 300. year of our Lord, entreating of the mystery of the lord's 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 unto them directions, as touching the government of life, and (which in order goeth before) teacheth the amendment of their corrupt affections, and most pernicious nature: Who would require no witnesses to be produced? And seeing justine lived in Asia, as borne in Nicopolis a town of Palestine, as jerom reporteth, & was conversant at Rome, and else where in Europe, Tertullian in Africa, Clemens at Alexandrîa in Egypt (for as touching Dyonisius we have as yet no certainty.) It is evident hereby, that there was every where in those days, so far forth as concerned the reading of the holy Bible, a great & wonderful consent. But when as, after the storms and tempests of persecutions were once by the singular providence of God appeased & assuaged, the godly had a time of respite granted unto them, & the Churches began now to be increased (which came to pass, if not in the time of Philip the Emperor Anno. 250. whom Eusebius lib. 6. cap. 25. Orosius lib. 7. cap. 20. do report to have been the first Christian Prince of any power that ever was after Christ: yet certes under Constantine, about the year of Grace. 320) thou shouldest have seen, if a man may credit Eusebius, high and stately temples builded up to the Lord, wherein were practised the self same things, that late before were used in private houses. And least that any thing in this behalf, should at any time be confusedly or negligently done, there were appointed in all Church's readers, unto whom was enjoined by the Bishop, the office of Reading, who delivered unto them in the presence of all the people, the holy and sacred Bible. As touching which matter thou mayst read in the 8. canon of the fourth council of Carthage: and in Gratian distinct. 23. Moreover, least any other Books than those that are accounted to be Canonical, should be read, it was provided by the council of Laodicea (which was held anno. 370. canon. 59 and by the third council of Carthage canon 47. And that john Chrisostome, and many others, who were afterward of great authority in the Church, first supplied the office of Readers, before they aspired to any higher promotions may be avouched very clearly by Histories. Now the Homilies, that is to say, the Sermons devised and made by the holy fathers, which are extante even from the time of Origen, to the Empires of Charles the great, during whose reign, Alcuinus and Beda, two of the last Authors in a manner of these Sermons flourished, do prove evidently, that the same custom which we spoke of even now, was observed in all Churches. Read I pray you, but the beginnings only of the homilies of Origen upon the books of Moses, & certain others: read likewise the beginnings of Chrisostome, prefixed before his expositions upon a good part of the books of holy Scripture made unto the people: read the divers & sundry 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 even forthwith in the very short exordiums or beginnings of their Sermons ye shall perceive, how by them (though they were Doctors of divers times and places) it is not obscurely signified: first, that the Books of holy Scripture, were in times passed by Readers from an high Pulpit, with a clear voice, which all might hear, and in the common tongue, which all might understand, accustomed to be recited: secondly, that by name were rehearsed Moses, the residue of the Prophets, the Psalms, the Gospels, the Acts of the Apostles, the Apostolical Epistles: and that for the most part these books were read through from the beginning to the end: Lastly, that this order was observed, that the reading went always before, and then followed a more large declaration of the things that were read by some one that was excellent in the gift of Prophecy.  
In the mean time the godly Doctors and Teachers never ceased to exhort their godly hearers, that they would daily also read over the holy Scriptures at home at their own houses, that they would privately call to mind the things that they had publicly heard, and that by the example of those of Berea, they would duly weigh and examine them by the balance and touchstone, of the Scriptures. And of the people's diligence & profiting at that time in reading the holy Scriptures, this is no doubtful argument, for that it was not needful for the Doctors themselves (though some men in these our days do very weywardly and importunately urge it) to express at all times the names of the Authors and Chapters of the holy books: In as much as the people themselves, so soon as they had heard any place alleged and brought forth, by and by understood in what Author, in what book, and in what part of the book the same was to be found: as they that were very well exercised by reason of their daily and domestical reading. Therefore the things, that in so many ages, and in every place, were with singular care, great commendation, and with no less fruit, accustomed to be done in sacred assemblies or meetings, whereunto all Christians of all estates and degrees whatsoever usually came together: We may judge also to be very seeming and sitting for all the professors of Christianity in these our days: neither can we suppose them to be within the compass of Christ's flock or fold, that shall contemptuously refuse, either to hear the holy Scriptures in the Church, or to read them oftentimes at home by themselves. Wherefore, if thou dwellest in such a place, where as the Prophetical and Apostolic writings are not accustomed to be recited in holy public assemblies, then forsooth is it most requisite and necessary, that thou shouldest prescribe unto thyself a perpetual and unchangeable Law, as touching the daily reading of them at home at thy house. But if thou dwellest where they are publicly recited in a tongue known unto thee, it is well, and thou hast good cause to rejoice with thyself, as one in far more happy estate, than infinite thousands of men, whom a man may find every where, in Cities, Towns, Villages, and streets, utterly void and destitute of the knowledge of Heavenly and Spiritual things: but thou must provide nevertheless, with all possible diligence, that thou mayest profit and go forward in the wholesome doctrine of GOD'S word, not only in the lords house or Temple, but also in thine own private house, by all occasions, and to the uttermost of thy power, according to the holy admonitions of godly and learned Pastors. For true Christianity consisteth not in this, that a man doth oftentimes convey himself bodily from his House to the Church: but in that a man, both at home, and in the Church, 
Exhortations of the holy Fathers, as touching the reading of the holy Scriptures privately in houses.  should bend his whole heart and mind to the true understanding of the mysteries of GOD'S holy word.  
But why do we not allege some of the exhortations that the holy Fathers used to make to their hearers, when they coveted to stir them up to the private reading of the sacred Scriptures? forsooth I trust they will no less profit now a great number, than it is certain they profited in times past. For they provided their painful works both for us and our whole posterity. And certes, for m●ne own part I confess, I could not deu●se either more pithy or profitable exhortations, than theirs are. 
Origen.  Origen therefore, about the year of our Lord, 230. being a Doctor of the famous school and Church of Alexandria, from when his voice sounded into the whole world, namely whilst out of his Auditory there came on every side innumerable wise governors of Churches, whom also Mammea mother of Alexander Severus the Emperor called unto her for a time to Antioch, whilst her desire was to be instructed of him, the same Origen, I say, expounding the book of Leviticus, in his homily, 9 hath these words: For those only doth the high Priest & advocate & propitiator Christ pray, that are the Lords inheritance, that wait for him before the gates, that departed not from the temple, but give themselves to fasting and prayer. Dost thou think, that scarcely comest to the Church on holy and festival days, neither givest thyself to hear the word of God, nor appliest thy diligence to keep his commandments, that the Lords inheritance can light upon thee? Nevertheless we wish, that by the hearing of these things you would bend yourselves not only in the Church to harken to the word 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 even there also, and every where present to all those that seek after him. For therefore is it commanded in the law, that we should think upon it when we go by the way, & when we sit in the house, and when we lie in our bed, and when we rise up: and this is in very deed truly to wait before the doors for the high Priest tarrying within in the holy place, and to become the Lords inheritance. Again in the self same homily, not much after, he inveigheth sharply against those, the when they hear the Scriptures read, do not (as they aught to do) give diligent heed unto them. And at length having exhorted them to bridle the flesh, & to stir up the spirit, he addeth immediately these words as touching the hearing & reading of the word of GOD: If thou comest often to the Church, look thou give ear to the hearing of the holy scriptures, see thou takest hold of the meaning of the heavenly commandments: For as the flesh is nourished with meat & drink, even so is the spirit strengthened with the lively sense and working of the word of God: which being made more strong, will enforce the flesh to stoop unto him, & to be obedient to his laws. The nourishments therefore of the spirit are, the reading of the Scriptures, continual prayers, teaching & conference of the word. With these meats it is nourished, with these it is strengthened, with these it getteth the upper hand. Which things because ye do not, look ye complain not of the infirmity of your flesh. The same Author upon Cro in his 12. Homily, chideth them that when the Scriptures are read & expounded in the Church, have not their minds prepared to hear them, much less to examine than, or confer them with others. What is it, saith he, to be converted? If we utterly renounce all the things of the world & of the flesh, & with our whole study, care, & practise, apply our selves to the word of GOD, & meditate in his law day and night if forsaking all other things we depend only upon GOD, and be exercised in his testimonies: this is truly to be converted to the Lord. Thou therefore wouldst have thy son to learn the liberal Sciences (as they call them) to be acquainted with the Art of Grammar, or Rhetoric, dost thou not rid him & set him free from all things? Dost thou not 'cause him to omit all other things & apply himself only to this study? Thou providest him tutors, Schoolmasters, Books, expenses, yea thou sufferest him to want nothing, until he bear away the perfect price of his purposed study. Which of us doth so convert himself to the study of GOD'S law? which of us doth so apply our diligence? Which of us doth with so great care and industry seek after heavenly things, as we have sought after earthly? And why then do we complain, if we be ignorant of the things which we have not learned? Some of you, so soon as ye have heard recited the things that are redded, by & by departed your way, making no manner of inquiry one of another of the things that are spoken, no conference at all, no remembrance of that commandment, wherein God's Law doth admonish thee: Ask thy fathers, and they shall tell thee: ask thine elders, and they shall show thee. Other some will not tarry by their good wills, not not till the lessons be red in the Church. Some again there be, that know not whether there were any read or no: but in the outleetes of the Church are occupied about fables, or otherwise entangled about worldly and unprofitable matters. Of whom I dare be bold to say, that when Moses is read, they have not now a cover only, but even a certain wall & bulwark also placed over their hearts. For if he which is present, which heareth, & intentively marketh, which canuasseth and examineth the things that he doth hear, & that which he can not attain unto, diligently searcheth out & learneth, can hardly come to the liberty of knowledge: how can he which of purpose stoppeth his ears, lest he should hear, & turneth his back to the face of the Reader, be said to have a cover over his heart, to whom not so much as the cover itself of the letter, wherein the sense is wrapped, which is the sound of the voice, hath as yet come? All this hath he in that place. Many things more beside, mayst thou found in his Commentaries spoken to the self-same effect. Upon Leviticus Homi. 4. he avoucheth them to offer a thankful sacrifice and memorial unto GOD, that do day & night meditate in the Law of the Lord, and keep in mind all the Scriptures: or if they can not do that, yet at lest commit to memory the things that are taught, or recited in the Church: and after they are gone out of the Church, like unto good sound Beasts, chewing their cud, call back the same things to remembrance, & so study (finally) to fulfil the commandments of God. In his exposition of the. 12. Chap. of the Epistle to the Romans he affirmeth flatly, that our senses can not possibly be renewed, but by the exercises of wisdom, the meditation of GOD'S word, and the spiritual understanding of his Law, and that by how much a man daily profiteth by reading of the Scriptures, and his understanding pierceth more deeply into them, by so much always is he more and more renewed. By and by he addeth: I know not whether the sense or feeling of him that is slothful toward the reading and hearing of the holy Scriptures, and toward the exercises of spiritual understanding, whereby he might not only understand those things that are written, but also apply them more diligently and set them forth, can be renewed or no. Upon joshua in his twentieth Homily, he declareth in many words, That the reading of the Scriptures is both allowed of GOD and his Angels, and also very profitable unto us, albeit we do not perfitly understand them. In his Prologue ad Canticum Salomonis (which work notwithstanding it pleaseth the learned to remove out of Origens' Library) he telleth that there was a fashion among the jews, that All the Scriptures, except the beginning of Genesis, certain places, in the beginning and ending of the Prophet Ezechiell, and the canticle of Solomon, should be taught unto their children by teachers and wise men appointed for that purpose. But how and after what sort Christian children also were accustomed to learn of their Parents out of the holy Scriptures the principles of Religion: and again generally, what the household study was in old time, in reading and repeating of the Scriptures, we may in the life of Origen himself, as it is described by Eusebius in the sixth Book and second Chapter of his Ecclesiastical History, as in a painted Table behold. Origen (saith he) began immediately to be instructed of his father in the holy Books, who by dropmeal (as it were) between while, gave unto him among the secular studies wherem he was trained in his tender age, some things also out of our Scriptures to be read. Then afterward by little & little, he taught him likewise to prefer these before his scholastical exercises And even incontinent he enured the child in like manner (being of himself not unwilling, but very prompt & ready to learn whatsoever was taught him) to take forth every day certain lessons in the holy Scriptures, & to commend them to memory. Now he truly, the child, concerning a wonderful delectation in reading of these things, seemed not to be content only with a bore understanding of them, but would busy his father often times about questions, touching the sense & meaning of the Scriptures, inquiring 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 inspired by the holy Ghost? or what divine mystery this simplicity of words might contain? But he, the father, feigned himself for the time gently to rebuke him, & to forbidden him to ask any question beyond the compass of his age: but with himself notwithstanding, he rejoiced exceedingly, giving hearty thanks to almighty GOD, who had granted him to be the father of such a child. This out of Eusebius. But with what words (I pray you) may this spectacle of so godly a Father, conferring with his most dear child, as touching holy & heavenvly matters, be (I say) not only adorned, & set forth, but plainly and distinctly also declared? Who can express sufficiently the cheerfulness & fervency of the son, continually reading, & committing many things to memory, his often questioning & inquiring, & greedy receiving of answers? Who is able to utter in words the godly affections of the father, so gently applying himself to the capacity of his child, and yet in the mean time, privily wondering with himself, & inwardly rejoicing. But it is much better for you, that are fathers of families, & whom GOD hath blessed with dear children, to cast & consider with your feit●●s, what great say & gladness should happen unto you, if you might but see your little ones, through your continual allurements & exhortations, to profit in the knowledge of GOD'S word, after the same manner the Origen did. I am sure & certain, that no man could prosecute in words the superabounding spiritual say of your godly hearts. Eusebius Bishop of Emisa, 
Eusebius ●●misenus.  flourished (as some writ) about the year of CHRIST'S incarnation. 350. He in a certain Homily upon the Gospel of the fourth Sunday after the epiphany, hath left in writing as followeth, Christians aught to have this custom among them, namely, to come daily to the Church, to read daily themselves, or (if they be not able to do it) to hear others read. As touching which Eusebius, Georgius Laodicenus reporteth, that he was even from his childhood nouzeled in the sacred Scriptures, after the custom of his Country, as one borne at Edessa, a City in Mesopotamia. There passed. 170 years at the lest, from the death of Origen, that is, to the year of our Lord 400. at what time the Sceptres were in the hands of Honorius & Arcadius Emperors: and behold among, the Doctors of the Church, john Chrisost. Bish. of Constanti. held the chief & sovereign place, 
john Chrisostome.  whom it behoveth us to acknowledge not to be a Pericles of Greece, upon whose lips, Pitho, the Lady of eloquence is said to have sitten, but far more excellent, than any Pericles the ever was, seeing that all posterities after him, even to these our days, by reason of his wonderful grace in speaking & teaching, do honour him by the name & title of Chr●sostomos, that is to say, Golden mouth. How abundantly therefore, & with what magnificency, both of matter & sentence, he was accustomed in Preaching to stir up, and provoke all sorts of people to the reading of the holy Scriptures, innumerable places in his popular sermons, which are even yet in men's hands, do evidently prove, which if I would take in hand to set down in order, I should be constrained to fill up no small Book or volume. It shall be sufficient therefore to add only a few of them, out of which, every man may take as it were a taste of the rest. In his Homily, 9 upon the Epistle to the Colossians, entreating of these words, Let the word of Christ devil in you plenteously. Hearken (sayeth he) ye men of the world, even so many of you as are here present, and have the oversight of wives and children, how it is commanded even to you especially to read the Scriptures, and that also not slightely, nor slackly, but with great heedfulness and diligence. For like as he that is rich in substance, may well away sometime with loss and hindrance, even so may he also that is rich in wisdom, take well in worth not only poverty, but all other calamities likewise whatsoever, and that so much the more easily. And after a few words, Neither weigh thou (saith he) any other teacher. Thou hast the Oracles of GOD, no man can teach thee like unto them. Some other peradventure may oft-times, either through vainglory, or through envy, keep back many things from thee. Hear I beseech you, all ye worldly men, purchase to yourselves the Bible, as a medicine for your soul: if you will not be at all that cost, buy at the lest the New Testament, the Acts of the Apostles, the Gospels and Epistles to be your continual teachers and instructors. If trouble come, resort hither as to a storehouse of remedies and medicines: from hence, take unto you the easement of your grief, the comfort of your cross, whether it be hurt or hindrance, or death, or loss of goods, or loss of friends that happen unto you: nay, resort not hither, and look in only, but turn all things over and over, and contain them in your minds. This finally is the cause of all evils, even the ignorance of the Scriptures. We go to the battle without weapons, and how can we be safe? Armed men are wont to get the upper hand, and to save themselves: so are naked men never. Cast not all things upon our shoulders. Ye are sheep: yet not without reason, but reasonable: Paul committeth many things to you also. They that are sent to instruct others, rest not always upon this, that they might learn: otherwise they should not learn well. If thou always be a learner, thou shalt never be learned. Come not in such order, as thou wouldst always be taught, for so thou shalt never come to knowledge: but as one that would at length make an end of learning, and so teach others in the same Art or Skill. Again, in the same place, to the fathers of households he sayeth: It behoved you only to be instructed by us, and your wives and children to be instructed by you. But you leave all things to be accomplished of us: and therefore sustain we no little grief. Teach (sayeth the Apostle) and admonish you one another in Psalms, and Hymns, and spiritual songs. Where he giveth us to understand also, that it is the duty of parents, to teach their children Psalms and Songs. The same Author expounding publicly to the people the Book of Genesis, Homily 29. sayeth thus: I pray and beseech you, that you would repair hither oftentimes, and give diligent heed to the reading of the holy Scriptures: and that not only when ye come hither, but at home also at your houses, take the Bible into your hands, and with a great care and industry receive the profit contained therein. For why, thereby shall ye reap much gain. For first of all by reading is the tongue reformed: then next the soul taketh wings, and mounteth aloft, and by the beams of the Sun of Righteousness is illuminated and made light: and during all that time, is rid from the enticements of unclean thoughts, and enjoyeth much quietness and tranquillity. Moreover, look what strength sensible meat giveth to the body, the same giveth reading to the soul. For it is a spiritual nourishment, and maketh the soul strong, and constanter, and more desirous of wisdom: not suffering it to be overtaken with foolish cogitations, but making it light and nimble with wings, translateth it, as is said, into heaven itself. So great a gain therefore, I beseech you, let us not lose through our negligence: but let us both at home apply our selves to the reading of the divine Scriptures, and also being here present let us not spend the time in trifles and unprofitable communications: but weighing wherefore we come together, let us give good heed to the things that are read, that having reaped the greater fruit thereby, we may so departed. And not much after he addeth: That we ought so to give ourselves to the studies of holy Scripture, as that we may have things not only sufficient for our own use, but what also we may minister unto others, as well, saith he, in reforming of our wives, children, and servants, as also of our neighbours, friends, and enemies. For such is the nature of spiritual doctrines, that they may be propounded in common to all, & there is no diversity in them, except it be when one bringeth a mind more attentively bent than another, and when one surmounteth another with a more fervent desire, etc. Neither can I overpass the chiding speech or expostulation, that the same holy father in his thirteenth Homily upon the Gospel of john sometime used, although it be somewhat long and tedious. Let us blush, sayeth he, and be ashamed: the woman that had had five husbands, and was a Samaritane, useth so great diligence in learning, that she could neither in the time of the day, nor by any other lets or occasions be withdrawn from the doctrine of jesus: Whereas we do not only not inquire after any thing that might tend to our instruction in heavenly things, but also are very careless in all things and always like affected, and therefore pass for no manner of thing that good is. Which of us, I pray you, when he cometh home, taketh in hand any work worthy of a Christian? who searcheth for the meaning of the Scriptures? None truly: but as for dice and tables, we find them commonly, books very seldom: which yet if any have, they keep, as though they had them not, close in their Coffers, or else all their study consists in setting forth the leaves and covers, and in making the letters beautiful to the eye: not to the intent to read them, neither to get any profit by them: but to vaunt of their riches, to show their ambition, therefore study they in them. So great is their vain glory. I hear of no ambitious person, that understandeth his book: but he is in love only with the glittering gloze of the golden letters. What gain call ye this I beseech you? The Scriptures are not therefore given us, that we should have them in books alone, but that we should engrave them in our hearts. Therefore this outward possession of books is a token of the ambitiousness of the jews, to whom the commandments were given in letters: to us are they not so given, but in fleshly tables of the heart.  
Howbeit I forbid no man to buy books: but I admonish, and with all my heart desire, that we may buy them: yet so as we may often times ponder both the letters and their meanings in our minds, and by this means have a pure mind wrought within us. For if in what house so ever the Gospel be, there the Devil dare not enter; then how much less power shall the Devil or Sin have over that soul, that is acquainted with it by continual readings? Sanctify therefore they soul, sanctify thy body: this shall come to pass, if thou have always the Gospel both in thy heart and tongue. Where, if the filthiness of thy tongue defileth the soul, if it call upon Devils it is evident, that by spiritual reading the same is sanctified, and the grace of the holy Ghost abundantly powered into it. The Scriptures be (as it were) divine charms: From them let us fetch a remedy for our grief, & for the maladies of our soul: the utility whereof if we would consider, we should with attentiveness apply our study in them. These things I oftentimes touch: Is it not a thing very preposterous, that common market men should bear in mind, the names of Cartars and Dancers, their kinds, countries, actions, manners, and tell likewise of the prowess of horses, and what every one could do: and they that come hither, go their ways knowing nothing at all, not not so much as the number of the holy Books? Thus much hath this most excellent Preacher (questionless) in that place, who in other places also oft times singeth the self same song: as in very deed that song is never thought to be out of season, which is acceptable to the ears of all men, especially of such as are skilful in Music, and is of itself very sweet and delectable, for in his two and fiftieth Homily upon john, he again wisheth all men to have the Books of holy Scripture in their houses, and diligently to peruse them through. In his fourteenth Homily, he requireth great diligence to be bestowed in searching of the Scriptures. And every where in the beginnings of his Sermons: and likewise in the latter ends or perorations he entreateth of the manifold use of the Scriptures: Upon which occasion he eftsoons urgeth, requireth, enforceth: and pricketh forward all men, that whensoever opportunity shall serve, they would as well at home as abroad, confer together of the doctrine of godliness: that they would as touching doubtful places, both ask the opinion of others, and also now and then show their own judgement: that they would draw this practice as a custom, and perpetually keep it in ure. But what if ye should have heard Chrysostome himself uttering his own words? for let it be lawful to me, I beseech you, to usurp the self-same words of this man, that Aeschines sometimes did of Demosthenes whom he envied only for desire of glory. Albeit we have this privilege after a sort granted unto us, even to hear him also, whilst the things which he most sweetly pronounced in the chief City and seat of a most mighty Empire, we may read in Authentical writing published throughout the whole world: even in like sort as the edicts and proclamations of kings and princes are out of one notable place heard a far off, and take effect in all provinces.  
But lest any man should suppose, that the Greek writers and Doctors of the East Churches, whom otherwise some affirm (let them see with what judgement and with what right they speak it) to disagree and err in many things from the Latins and west Churches, were only and altogether of this mind: hear I beseech you, likewise the voices of the Latin writers, as touching the self same cause. What account makest thou of Hierom, what of Augustine? Thou grantest them, I am sure, to be of the number of the chief and principal Divines. Then mark what Hierome hath noted upon those words of the second Epistle to the Corinthians, the thirteenth Chapter. last of all my brethren, far ye well, be perfect, be of good comfort. It is to be noted (saith he) that writing to the whole Church, he telleth them they ought to be perfit: and that the Laity aught one to exhort an other. Again upon those words of Paul to the Colossians Cap. 3. Let the word of Christ dwell in you. Here it is showed, that the Laity aught to have not only sufficiently, but abundantly also, the word of Christ dwelling in them, and that they aught to teach or admonish one an other. But what? me thinketh thou bitest in thy lip, and covertly mockest me, crying out against me, that there is not so much as one crumb of hierom's meaning in those Commentaries. Go to, verily (if thou wilt) be it so. But what if we set down other things, which thou never darest to reject as strange or counterfeit, and yet have the self same meaning, that the words going before have? Hear what he saith, expounding the second Chapter of the Epistle to Titus: Let the senses be exercised, and the mind daily fed with divine readings, and so shall our questions not become foolish. There is no man in a manner but knoweth the learned and long Epistle of Hierome written to Paulinus. In this is contained a huge heap of most excellent reasons, provoking to the study of the holy Scriptures: where are so digested and put in order, that the whole Epistle seeth not to be written to Paulinus alone, but generally also to all Christians. In consideration whereof, it came to pass also, that our ancestors now for certain ages paste whoulde have the same as a most profitable instruction, like as it is in very deed, to be prefixed & set before the holy Bible. And albeit in the same Epistle he somewhat sharply inveigheth against the impudence and rashness of some men, which take upon them to teach the Scriptures, before they have learned them: & complaineth, that they (to wit the holy Scriptures) are of every prattling Gossup, doting old man, babbling Sophister, & finally of all sorts of people too too unreverently handled and mangled: yet nevertheless intending to signify, that no man of what state or condition soever ought to be restrained from the reading of them, he addeth immediately after: That in them do therefore appear a certain simplicity and baseness of words, to the intent the rude and rustical people might the more easily be instructed: and not only the learned, but also the unlearned receive profit every one according to their capacity. And to learn verily it lieth all men upon indifferently, to teach not so. But there is moreover in hierom's judgement, somewhat (peradventure) that the haters of holy Doctrine will more marvel at. In as much as he doth not only covet to have men to exercise themselves in reading the holy Books: But also he exhorteth, commandeth, and vehemently urgeth, that Virgins, that matrons entangled with the cares of household matters, that widows would give themselves to the self same studies of holy scripture. For so he writeth to Demetriades, in his Epistle or book De Viginitate servanda 
This one thing O thou daughter of God,  
And chief (lo) this one  
I will thee tell, and oft thee warn  
The same to think upon:   
Namely, that thou occupy thy mind in the love of holy reading: neither suffer the good ground of thy heart, to be infected with the seed of Darnell and tars: least the goodman of the house being asleep, which is Nous: that is to say the mind always cleaving to God, the enemy come and sow Cockle in it, etc. Again he sayeth: Determine with thyself how many hours thou oughtest to bestow in learning the holy Scripture, how much time in reading, not to weary thee, but to delight and instruct thy soul. Straight after there follow precepts as touching handy labour, as of Spinning, Weaving, and so forth. Then in the latter end of the same Epistle: join (saith he) the end to the beginning: neither am I content once to have admonished thee: love the holy Scriptures, and Wisdom will love thee: love her, and she will save thee: honour her, and she will embrace thee. Furthermore, in Epistola ad Celantiam matronam, which is entitled Of the Institution of a good housewife (for whether it be hierom's, as some think, or of Pautinus doing, as othersome will have it, I neither now dispute, neither doth it greatly skill, seeing it is agreed upon among all men, that it is both godly and learned, and also compiled in that age) we read thus: Let thy chief and principal care be, to know the law of God, by the which thou mayst (as it were) behold the present examples of the saints before thine eyes: Learn by the counsel thereof, what thou oughtest to do, and what thou oughtest to leave undone. For, the greatest furtherance to righteousness that can be, is, to replenish the heart and soul with the sweet testimonies of the Lord: and that which thou covetest to execute indeed, always to ponder and meditate in thy mind. To the people yet rude, and not used to obedience, it is commanded of the Lord by Moses, that for a token of memory, whereby they might remember the commandments of the Lord, they should throughout the skirts of their garments, have certain ornaments of purple and scarlet colour indifferently meynte, that even when they looked by chance hither and thither, they might still be put in mind of the heavenly commandments. And straightways after a few words coming between, he saith: Seeing thou keepest not now the precepts of the Letter, but of the Spirit, thy mindfulness of the divine commandments, is spiritually to be garnished: whereby thou haste not so often to record the precepts of the Lord, as always to think upon them. Let the holy Scriptures therefore be evermore in thy hands, and ponder them continually in thy mind: think it not enough for thee to keep the commandments of God in thy mind, and in thy deeds to forget them. But for this cause learn to know that thou mayst do whatsoever thou haste learned to be done. Again, in the same place: So far forth be careful for thy house, as thou mayst notwithstanding bestow some time in caring for thy soul. Choose to thyself some fit place somewhat removed from the noise of thy family, whereunto, as unto a Haven, as a man whoulde say out of a huge tempest of cares convey thyself, and the waves of thy thoughts that were raised without, dispose thou within to tranquillity and quietness. See thou bestow there so much study in holy reading, so often and plentiful prayers, so firm and precise consideration of things to come, as that thou mayst easily by this occasion make amends for all the lets of the residue of thy tyme. Thus much hath he there. Now let us see what Hierome requireth of widows in this behalf, ad Saluinam de viduitate servanda, he sayeth: Be always occupied in reading the holy Scriptures, and use so often and fervent prayers, that all the darts of evil thoughts, wherewith youth is wont to be pierced thorough, may with this shield be beaten back: Likewise to Furia the widow, he sayeth: When thou goest to meat, remember, that by and by thou oughtest to pray, and even forthwith also to read. Out of the holy Scriptures have a certain number of verses fixed in thy mind: this task perform thou to thy Lord and master. Neither give thy members to rest, before thou haste filled the hamper of thy breast with this oufe. And not contented with this diligence, he willeth widows oftentimes to read the commentaries of learned men, & to ask counsel of learned men. After the holy Scriptures (sayeth he) read the treatises of learned men, of those especially, whose faith is known. Thou hast need to seek gold in clay: with many precious stones, purchase one pearl. Stand upright, as jeremy saith, in many ways, that thou mayst come to that way that leadeth unto peace. Transfer the love of collars & jewels and silken garments, to the knowledge of the holy Scriptures. Again: Thou hast Exuperius of an approved age and Faith, which may oft-times instruct thee with his godly admonitions. He commendeth moreover furia's sister, for her exquisite knowledge in the holy Scriptures: O that thou sawest, saith he, thy sister, & mightest but hear face to face the sweet eloquence of her sacred mouth, thou shouldest see in a little body what wonderful courage of mind there were. Thou shouldest hear the plentiful furniture of the old and new Testament to flame out of her heart. What a number of Epistles (furthermore) doth the same Jerome write to diverse virgins and matrons, and the same stuffed with manifold doctrine of godliness, with sundry places of Scripture expounded and declared, and with many pretty knots and questions dissolved and loosed? He writeth to Laeta, to Demetriades, to Saluina, to Furia, to Geruntia the widow, 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 may be said of this moreover, that he dedicateth certain of his works, wherein he expoundeth many of the books of holy Scripture, to Paula, to Eustochium, and Marcelia, and rendereth a reason of this his doing in his preface to Sophony the Prophet? And in all these to whom he writeth, he always for the most part either praiseth, or accounteth praise worthy, partly their love and study of the holy Scriptures, partly their knowledge and understanding: or (which is least of all) to the intent they might endeavour to bring to pass something worthy of commendation in perceiving the doctrine of religion, he both beseecheth them by commanding, and commandeth them by beseeching. In many other places beside, when occasion serveth, he handleth the self-same cause. In the poem of his third book of Commentaries upon the Epistle to the Ephesians, and even incontinently in the enarration itself, again in the tenth Chapter of Ecclesiastes, he saith: that all aught to get wisdom by daily reading of the Scriptures, and to meditate without ceasing in the Law of the Lord. In his exposition of the first Chapter of the Epistle to Titus, he blameth them, which do contemn those that are studious of holy learning as unprofitable and vain. But that is very worthy the noting, and properly to be understanded of our times, which in the end of his Commentary upon Nahum the Prophet, he saith, would come to pass, namely that about the coming of Christ to execute judgement, the people every where should flock together to learn the holy Scriptures. Now than that the coming of Christ, is even at hand, it is forsooth more certain and sure than that it is lawful for any man to doubt.  
Furthermore from Jerome disagreeth not Au. 
Augustine.  than who for the defence of sound doctrine against the treacheries of Heretics, no man hath sustained more painful labours. He therefore writing to volusianus in his Epistle 3, avoucheth, that the Scriptures are to be red not only of the learned, but also of the unlearned, and even of all sorts of men whatsoever. For why, it was provided by GOD, that the holy Oracles should be written in a simple and plain kind of speech: least any man should pretend, that he understood nothing in them. The very phrase of speaking, saith he, wherein the holy Scripture is indicted, albeit it be easy unto all, yet are very few able to pierce into it: the things that are apparent, are as a familiar friend speaking without guile to the heart, as well of the learned as unlearned. But those things which the holy Ghost wrappeth in mysteries, neither doth he lift up with proud eloquence, any otherwise than even the drooping and unlearned soul may be bold to approach, as a poor man to a rich: but he inviteth all men with his lowly manner of speech: whom he doth not only feed with manifest truth, but also exercise in secret verity: being of like nature in things easy, as he is in things hidden. But lest the things that are open & plain should breed contempt, the same again are hidden, to the end they should be longed after, & being longed after, should after a sort be renewed, & being renewed, should sweetly be embraced. Hereby are both crabbed wits handsomely corrected, & small wits nourished, & great wits delighted. That mind is an enemy to this doctrine, that either through error knoweth it not to be most wholesome, or in being sick, hateth to be healed. Thus much in the place. It is thought also, the some of the fathers did of a set purpose put forth certain of their works in a homely kind of style, to the intent every one even among the common sort, and unlearned artificers (unto whom notwithstanding the Latin tongue was at that time every where familiar, howbeit somewhat corrupted) might the more willingly peruse them over, and all both learned and unlearned enjoy in common together the commodities of godly doctrine. As touching which matter D. Erasmus Roterodamus, as most sharp and severe judge (if ever there were any) of an other man's style, in writing, hath discoursed at large in an Epistle which he prefixed before the Commentaries of Arnobius upon all the Psalms. The same man, where he showeth his judgement as touching sundry books of Saint Augustine's, admonisheth, that there is a book extant of the manners of the Catholic Church, compiled and written by Saint Augustine, in a wonderful elegant style: but in that which followeth as concerning the manners of the Mainchees, that the form of speech is debased to the capacity and understanding of the vulgar people. Thou wouldst suppose, that it were not the same Authors: but Charity, whereby they acknowledge themselves with the Apostle to be debtors both to the learned and unlearned, Rom. 1. & covet indifferently to provide for all men alike, enforceth them to use divers and sundry kinds of speaking. But that we may return to the judgement of Saint Augustine as touching the reading of the holy Scriptures, he in the second book, and. 38. Chapter of his Retractations, testifieth, that Lay men studious of the divine Oracles had sent unto him certain writings, concerning the doctrine of Religion, and that the again, as was meet and convenient had made answer unto them: Upon which occasion he affirmeth, that his work De fide & operibus took the beginning. And that in those days the Laity was accustomed of their own accord to handle the holy Scriptures, that they had scarce any need of admonitions, this may be a proof suffcient, that Augustine, like as Hierome also before him, was often times anon of Virgins and women, not only lovers of the holy Scriptures, but also expert in them, earnestly called upon by letters to resolve them in certain doubts: and that for their sakes, he one while declared hard and perplexed questions, which they did put sooth: an otherwhile, did some other thing to provoke and help forward the study of godliness. Read his Epistles to Paulina, Demetriades, Fabiola, Felicia, Prota, 〈◊〉, Edith, Florentina a maid, and Maxima a widow of Italy. In his second Book De anima & ●●●●igme, he telleth of one Peter an old Priest that he learned many things of a young man of the Laity, and that he rejoiced exceedingly, and gave hearty thanks unto GOD therefore. Seeing then that by these and such like reasons S. Augustine witnesseth abundantly that the study of holy Scripture was in his time very common and familiar among men: and that the people of all sorts, sexes, and ages were able then godly and expressly both to question and make answer as touching the affairs of religion: it should be superfluous, to interlace in these our writings, the exhortations to the same study, which are to be found in his works very frequent and forcible. Verily out of one only Sermon, which is entitled Of the study of Wisdom & meditation of God's law, as out of one bed I will gather certain flowers, whereby every man may easily conjecture what manner of posies of the same sort are to be found in the rest of his Sermons. We have yet, saith he, a good comfort in reading the holy Scriptures: because the reading of the holy Scriptures is no small foreknowledge of the divine blessedness. For in them, as in a certain glass, a man may consider of himself, what he is, or whether he goeth. Continual reading purifieth all things, it causeth fear of hell sire, it stirreth up the heart of the reader to long after heavenly joys. He that will always be with GOD, aught often to pray and read. For when we pray, we talk with GOD: and when we read, GOD talketh with us. The reading of the holy Scriptures bringeth with it a double commodity, either for that it instructeth the understanding of the soul, or because it leadeth a man from the vanities of the world to the love of GOD: the labour bestowed in reading is commendable, & availeth much to the cleansing of the mind. For like as the flesh is nourished with carnal meats: so is the inner man nourished and fed with the divine Oracles of GOD: as sayeth the Psalmest: How sweet are thy testimonies to my mouth o Lord? yea they are sweeter than honey and the honey comb. But he is most blessed of all, that so readeth the holy scriptures, as he turneth them into practice. Hitherto he. Sooth these words are well worthy to be written of the godly in golden letters, and to be painted in those books, which they daily bear about them: to the intent they may oftentimes learn, exactly to weigh and consider every one of them.  
Saint Ambrose, 
Ambrose.  whom whilst he lived S. Augustine most willingly heard, and reverenced with all dutifulness, in his Sermon 35, entitled, Of the fasting of the Lord in the desert, and that man liveth not by bread only: again where he expoundeth Psal. 118. in his Sermon 21. exhorteth all the faithful to the diligent reading of the Scriptures: and in his book of Offices & Chapter 22. he sayeth, That our words and communications ought chiefly to be framed of the Scriptures. We might moreover call to remembrance the notable sayings of other famous men as touching this matter: but I fear me lest these which we haste noted already may seem to be over many and too too tedious to the queasy stomachs of some. How beit I could do no less but out of those most excellent authors describe some things even word for word: and that partly, to the intent we might testify to the world, that we with all faithful sincerity, and according to the judgements of most holy men, do handle this cause: partly to the end we might stop the mouths of some arrogant persons, which as soon as they perceive a man to differ from them in opinion, do grin by and by, exclaim without measure, and accuse him of heresy: not considering in the mean time, that whilst they condemn us, they condemn likewise the most excellent and ancientest divines, whose voices have now been heard.  
But sithence they have thus defined & determined the were of all other in a manner as the common schoolmasters and teachers, I mean Origen, Chrisostome, Hierome, Augustine, Ambrose: it cannot be doubtful to no man, that all their Scholars in like manner maintained the self same opinion: and wheresoever they become, with incredible diligence commanded it and set it forth. For, that a gentle and discreet Disciple should vary and disagree from his faithful Schoolmaster, professing the truth, is a thing very rare, or at least very uncomely and uncivil. And undoubtedly their Epistles written to Say men of divers nations, likewise unto Virgins, matrons, widows, in all provinces where they dwelt, do declare, that there were a great number, that applied themselves lustily to the reading foe the holy Scriptures. Certes Hierome writing to Sunia and Fretela, proveth, that in Germany, and even among the people called get, where they inabited (the common opinion is, that the Getes toward the North possessed the bank of the river Fistula and Suedeland, with the Marchesse adjoining, wherein of the name of Getes came the Goths & the covetrey of Gothlande to be so called to this day) the study of the holy Scriptures, and likewise of the Greek, and especially the Hebrew tongues was at that time much made of, and highly esteemed. Who would believe this (saith he) that the barbarous tonged Getes, should seek after the truth of the Hebrew: and that whilst the greeks slept, nay rather laboured to the contrary, Germany would search out the oracles of the holy Ghost? O good God, what a World was that, wherein the Laity both men and women were found every where skilful in Divine matters? How sweetly did such reason and confer together of the doctrine of the Law and the Gospel, and of all the duties of godliness? Certes I believe, the godly in those days tried among themselves most honest masteries, as family to be found, in which there was not either the master or mistress, either the son or the daughter, or at least wise some one or other of the household, that could not at appointed times read certain Chapters of the holy Bible, and indifferently well expound all the profitablest places in them.  
The holy books were at that time counted for most precious household stuff: and every house was after a sort (I say) not only a school, but even a Church also, adorned and beautified with the daily exercises of reading the Scriptures, interpretations and prayers. Of which houses it is certain that the Apostlement, when to the Romans the sixteenth he saluted the Church which was in the house of Prisca and Aquila, and when as writing to Philemon, he wisheth well to the whole Church that remained in his house. But what thinkest thou would those holy fathers say, if it were so that they might now live again? They gently & friendly admonish, they severely commanded, one while publicly to all, another while privately to every one, that they should themselves with all care and enforcement fashion and conform their minds by the reading of the holy Scriptures: and this did they at that time, wherein the Common weals were on every side afflicted with wars and tumults, wherein the Churches were with the storms of Heresies and Schisms utterly in a manner overwhelmed and torn in sunder, wherein was a horrible and lamentable confusion almost of all humane affairs, wherein men were constrained to pay very dear for their books written in parchments: and yet notwithstanding they had innumerable hearers of every sort, age, and sex, which gently took in good part their godly admonitions, and most willingly obeyed the same. But now, when as all things are indifferently quiet both at home and abroad, and we enjoy, if no continual rest, yet at the lest a releasement of many troubles, when the copies of the holy Books (by reason of the new art of Printing found out by the providence of GOD) are in all parts of the world sold for little, either how many provinces may we see, in which neither Bishop, nor doctor, nor Pastor, nor elder, nor yet any other maketh any mention at all of building & perusing at home of the books of the holy Bible? Nay rather (which is far more bitter, 
Now a days some Bishops there be that forbidden the holy Scriptures to be read.  and shameful to be spoken, as that which tendeth to the unspeakable reproach of God's glory and of the true and Catholic Church) there are found in some places Prelates of Churches, which with grievous threatenings and penalties do utterly forbid the people to read them or once to meddle with them. Yea and we have tried by experience, that some good men have been sore punished of such, for that they had begun to read (how little soever it were) at home in their houses. And (which thou mayst more marvel at) when the wicked rage of some cursed persons could not with this cruelty be satisfied, they took delight moreover to bring to pass, that the like outrage should be showed even to the harmless books themselves. For even in our time the holy Bibles have in some places openly, and by public officers been cursed to the fire, and consumed to ashes. As who should say, there were come unto us again from Hell jehioachim and his rabblement of flatterers, presuming to burn the Sermons, which Baruch received (from the mouth of jeremy: jeremy. 36. As though there were come again the tyrant Antiochus, whose men of war tare the volumes of the law in peers, and set them on fire, intending by that means to gratify their master, whom they knew to be fully minded utterly to root out all the jewish religion: 1. Machab. 1 And as though there were come again Dioclesian, who for the hatred he bore unto Christ and to the Christians, as witnesseth Eusebius in his book 8. Chap. 2. of the Ecclesiastical History, delivered all the books of the Prophets and Apostles (not sparing so much as one of them) to the fire to be burned. How long O Lord shall these abuse thy patience? Seest thou so many and so great injuries to be done unto thy name, and yet deferreft thou to take vengeance? To thee o GOD, to thee that art Lord of all revengements, we leave vengeance: thou, when thou seest thy time, wilt repay. But how am I fallen into this sink, which the more it is stirred, the more foul and pestilent savours it breatheth forth? Truly this doleful mention as touching the burning of Bibles is slipped from me against my will: but yet it is very true, and the unworthiness of the thing enforced me unto it. But where there be none, as I began to say, to stir up the people to the reading of the scriptures, there must all of necessity stick in darkness, and that more gross and palpable than was the darkness of Egypt: and (as those that are attached with the disease called the Lethargy) always sleep till they snort again in the self same mischief: and finally without all hope of recovery, die and be buried in a miserable ignorance of all heavenly and spiritual things.  
Verily whilst I behold more nearly the great slothfulness & negligence of our Countrymen in this behalf, 
The neglecting of the Scriptures, of this time, if it be compared with the diligence of the ancient people, is very shameful and ignominious.  I feel myself forth with to be so disquieted, that I had much liver to weep, than to say any thing at al. Let the men of our time, yea let a number of proud & over masterly Prelates, (as they call them) the fat engrossers of Churches, be ashamed, be ashamed I say, to see, that in reading of the scriptures, & in debating of Christian religion, poor seely maidens, & women, of the ancient age, wherein the famous doctors a little before named, lived, should far away surmount & excel them without all comparison. Of these (maidens and matrons) some led their lives in the furthest parts of all Europe toward the North, and yet with no small charge and peril, they sent messengers over Sea and land, some to Jerome into Asia, othersome to saint Augustine into Africa, others (to be short) into other places, and all to this end and purpose, that they might have certain dark and obscure places of the Scriptures more clearly opened and expounded unto them. Who, I beseech you, would not willingly embrace these godly hearts, so greatly inflamed with desire of perceiving the truth: And yet in these our days there is found every where and in all sorts of men so great slothfulness, dullness, ignorance, barbarousness (I know not well what term apt enough I should use) that no man will either come or send to the school open in the next town by, no man will repair to the Church standing hard before his doors, and always open for all men to come unto, no man will resort to his neighbours house though never so near unto him, of purpose to require any thing to be declared unto him out of the scriptures: yea they oftentimes come together under one and the self-same roof, they eat daily at one common table, and yet are they so estranged as it were with a certain loathsomeness and fullness of stomach, that one is ashamed to ask and learn any thing of another.  
Verily I can scarcely believe that our ancestors, in whom there was so fervent a desire of understanding the holy scriptures, if they should but see the manners that now are used, joined with so great contemp●e of GOD'S word, I can hardly I say believe, that they would accounted us for their posterity, or take us in any wise for Christians. So far forth are we all for the most part degenerated and gone out of kind from that godly sincerity of our elders.  
Neither truly had Lay men and women, 
The L●●ie is profited 〈◊〉 d●●g of the Scriptures, that they were able also to teach others.  only a cold and slender taste of God's holy mysteries: but a number of them went forward with so great zeal and enforcement of mind in searching the holy Scriptures, that by little and little they attained to such ripeness, that they become not only excellently well learned themselves, but also were able to teach and instruct others. By profiting in the holy Scriptures, by prophecy, that is to say, by a learned and reverend interpretation, God will have his Church, as by a certain mark and peculiar token, to be dissevered and discerned from the assemblies of the wicked: wherefore to this mark did all the godly both in times past aim, and now ought all to level, to the intent they may not only become wise & provident for themselves, but also for others, by admonishing, I say, by teaching, and by what means soever they can beside. Moses, when it was told him Num. 11. that Heldad and Medad did prophecy, or preach the word of God in their tents, and some looked that he would have forbidden them: he was so far off from forbidding them that excellent office, that he rather with fervent desires said: Would God that all the lords people were Prophets, and that the Lord would give his Spirit unto them. Paul the Apostle 1. Corinth. 14. in saying, That all may prophecy one by one giveth to understand, that there were in old time a great number, and that at all times there should be some in the Church, which by the benefit of the holy Ghost should be adorned with great grace and dexterity in teaching: and for that their gifts should not vanish away without fruit, but rather be increased thorough exercise, that there should a place to teach not unwillingly be granted unto them, so that nothing were done confusedly, or unadvisedly, but all directed to the edifying of the Church. Whosoever therefore were from that time forward, but namely enlightened with the gifts of the holy Ghost, least they should always like children crawl upon the ground, and never declare themselves to have consideration of God's benefits, cheerfully and courageously applied their wits to teach and instruct others. For thereunto it is, that Saint Chrisostome laboureth to move his hearers, in his seventh Homily upon Genesis, whilst he willeth them all to be of good courage, and to prepare themselves to the painful travails of teaching. I would have you (saith he) yea and I beseech you all to be in the number of teachers, and not only to be hearers of our sayings, but also to minister our doctrine unto others, and to seek after those that stray, that they may return into the way of truth: and as Paul saith 1. Thess. 5. Exhort ye one an other, and edify one an other, and with fear and trembling, work out your own salvation. So it will come to pass, that GOD shall increase our number, and your shall more plenteously be enriched with his grace, having great care and consideration of your members. For in deed GOD would not have a Christian man to be contented only with himself: but that he should also edify others, and that, as well by doctrine, as also by his life and conversation. So saith he. It is evident therefore, that whilst the hearers were oftentimes pricked forward after this manner, some of the Laity, what by hearing, reading, and friendelye conferring one with an other, aspired to that degree of Learning and Erudition, that they were able, as well publicly as privately, wisely to entreat as touching the affairs of Religion For verily to some of them it was permitted in Councils lawfully called, and before the whole assembly of bishops, to dispute with the adversaries: othersome were not only admitted to teach the people in the Church, but also very gently invited by the bishops themselves. And a great sort of them (no doubt) sped very well, and deserved no small commendation for their godly diligence. And as touching Disputations, that this was found true in the Nicene Synod, Nicephorus Callistus declareth very plainly in the eight Book, and fourteenth Chapter of his Ecclesiastical History. There are beside two notable examples set forth in the Tripartite History, the second Book and third Chapter, the one out of Socrates Constantinopolitanus, of a certain young man: the other out of Sozomenus, of an old man: out of them both it is declared, that by means of the Laity studious of the holy Scriptures, and modestly propounding certain things, the pride & subtlety of the Logicians & Philosophers was wonderfully detected and beaten down. Albeit we cannot dissemble, that they brought more to pass by the excellency of their faith and prayers, than by the help and furtherance of Learning: in so much, that all their doings may seem rather to be (after a sort) miraculous, than to proceed of any knowledge.  
Furthermore, 
Lay men skilful of the holy Scriptures, in times passed taught in Churches, and were chosen to th● goue●●emet of the same.  as touching Lay men that have taught publicly in the Church, there are extant in Eusebius, book 6. Chap. 15. the words of Alexander Bishop of jerusalem, out of a certain Epistle written to Demetrius Bishop of Alexandrîa. I marvel (saith he) that in your letters you will seem to affirm, that it was never heard or done, that Lay man should dispute, and expound the Scriptures in the Church when the Bishops were present: when as this custom was commonly received, that if there were found any in any place that could instruct the brethren in the Church, & comfort the people, they were always entreated of holy Bishops to handle the Scriptures. So was Euelpius invited of our brother Neon among them of Larandra, and so was Paulisius of Celsus at Iconium, and Theodorus of Atticus at Synada. And there is no doubt, but that many other also in other places, if any there were, that could conveniently fulfil the work of God in word and doctrine: were to the self same end invited of holy bishops. Hitherto Alexander of jerusalem. And that the same thing was every where drawn into a custom, the council holden in the time of S. Augustine at Carthage, doth not obscurely prove. For thus we read it enacted in the said Council: A Lay man in the presence of clerk, except they require him thereunto, shall not presume to teach. And this they did, not for that they accounted it unlawful for Lay men to teach: but forsomuch as a number of them were learned, and always fit and ready to teach, they meant to provide: first, that no man should unadvisedly, when and where he lifted, and without having regard of duty to the Bishops or Clarks, yea, and peradventure contrary to their minds inveigled by Heretics, take upon him to teach or preach: Secondly, that the Clarks should understand themselves to be twitched (as it were) by the ear, & covertly admonished of their duties, to the intent they might labour afterward better to execute the which become them to do, I mean the office of preaching, and not willingly post it over unto others: lastly, there was good hope, that by such and occasion the learned of the Laity might be moved, to addict themselves (sooner than otherwise they would have done) wholly to the ministry of the Church. And therefore also after that decree the godly bishops went forward (as before) to exhort the Laity to a perpetual study of the holy Scriptures: and as oft as the case so required, called them forth publicly to teach. And that they did so much the more justly and willingly, by how much the more they considered it was necessary, that there should be chosen from among the learned Laity (like as Tertullian showeth in his Book Of exhortation to Chastity) such as might be substituted in the place of the ministers of the Church deceased. Certes if it had not been lawful, to choose some out of the Laity to the Ecclesiastical government, the Church should never have seen the most excellent bishops, Nectarius at Constantinople, nor Ambrose at milan: of whom the one supplied the Praetorship of the City, if we may credit Rufinus in his Ecclesiastical History Book. 11. Chap. 21: the other was Precedent of milan, and of all the Country adjoining, as Theodoritus reporteth in his fourth Book, and sixth Chapter: and (which is not a little to be marveled at) the one baptised but a few days before, this other still conversant among the Catechistes, that is, such as were newly instructed in the principles of religion. For soothly so long were the Churches every where very well provided for, as men of all sorts and degrees, gave themselves diligently to the reading and understanding of the word of God. Whosoever had now openly exhibited any notable specialty as well of their godliness of life, as also of their doctrine and learning, those by the voices and free consents of the godly, were advanced (as ye would say) by degrees to the dignity of a Deacon, of a Priest, of a Pastor, or finally of a bishop. Neither was it any strange matter at that time, that Churches should be administered of those that sought by some honest art or trade to get wherewith to sustain their family, if at the least they were any thing well exercised in the knowledge of holy Scripture. For why? the Divine Scripture teacheth, yea, and the Ecclesiastical Histories and Canons do prove, that even he also which is already placed in the government of the Church, may without reproach exercise some craft whereby he may nourish both himself, and so many as appertain unto him. The Apostle Paul reporteth of himself, that since the time he began to preach the Gospel, oftentimes laboured with his own hands to get things necessary for his living: 2. Corinth. 11 1. Thess. 2.2 thess. 3. Acts. 20. And there is mention made Acts eighteen of Aquila: a man excellently well seen in the holy Scriptures, and by whose direction the great learned man Apollo was much furthered in the way of salvation, the same Aquila in the mean time using the craft of Tent making to get his living by. There is commended Coloss. 4. the minister of the Gospel, and Physician Luke, like as also by the same art of Physic no few Bishops are read to have provided for themselves, as Basyll bishop of Aucyra, Eusebius of Alexandrîa, Boazanes of Persia, Theodotus of Laodicea, Cyrus of Alexandría, Basill the Great. As for Spiridion bishop of Trimmythus in Cyprus, the Author of the Tripartite History first Book and tenth Chapter, avoucheth, that he was given to the tillage of Land, and keeping of cattle. And we read Distinct. 91. in the Canons of Pelagius, and of the Councils of Carthage and Constance, that unto ministers of Churches, taking over small stipends or wages, Hushandrye is commended, as most fruitful and convenient for liberal natures.  
And look how necessary and expedient it was for the Laity, to apply diligently the reading of the Scriptures, to the intent that Churches (as is said before) might by their aid be preserved and increased: even so requisite also was, is and evermore shall be the self same study to the adorning of Common weals, to the enlarging of Empires and Dominions, or certainly to the winning and adjoining of those peoples to the Christian World, that do now, for the hatred they bear to Religion, never cease to afflict our brethren with wars, murders, invasions, and other infinite calamities.  
Some man peradventure will marvel, and smile to himself, to hear this: But to be certain and true that I say, it shall by and by very plainly appear. Hearken how and by what means it came oftener than once to pass in times passed: and thereby learn, that the same may now also in like manner come in ure. Whereas Bishops and Preachers could never at any time safely travail to barbarous Nations and Countries a far off, there freely to preach the Gospel of jesus Christ: some one notwithstanding of the common sort, getting his living by his handy labour, or some Soldier, or Physician, or Merchant or Chapman, being led away captive, or happily by chance or some other occasion, hath been conveyed and carried thither. Some such man therefore is this, forsomuch as be had before at home perfectly larned the holy Scriptures, and there withal could very readily speak to the rude and ignorant, attempted to open the principles of Christian Religion, first to a few, afterward to more, according as occasion served: and at the length with a wonderful spirit, grace, and vehemency proceeded so far forth in doing the same, that in the end he moved a number of his hearers, with folden arms (as they say) to embrace our Religion. And thus cometh it to pass sometimes, that whom neither the care and vigilancy of bishops, nor the power of Kings and Princes, nor any force, puissance or subtlety whatsoever could possibly win or reclaim to our parties, a little knowledge of the word of GOD appearing evidently in some one seely soul of the Laity, hath drawn to our sides, and joined unto us with and indissoluble hand of friendship and amity.  
As touching which point, I have thought good to add famous example out of Ruffinus written in the tenth Book and ninth Chapter of his Ecclesiastical History, and likewise out of Theodoretus his first Book, and two and twentieth Chapter. Frumentius a child being trained up in the knowledge of good letters, and also in the doctrine of godliness, accompanied Meropius a Tyrian Philosopher into India, where he being taken was driven into a miserable state and condition. But afterward by some means winning favour and credit, he was brought unto the Court, and there being very well liked for the doing of many things, he had a principal charge of government committed unto him. Soon after having gotten opportunity, he adjoined to himself certain merchants of Rome, by the help of whom he began there to gather companies together, after the manner of Christians, and with great courage and sincerity of mind to preach the Gospel unto them. To be short, through his long and continual exhortations, he brought to pass, that the inhabitants of all that Country were instructed in the mysteries of our Religion, and professed with great reverence jesus Christ to be their only saviour. In the Chapters next & immeddiatly following in the same writers, we read, That a certain silly Christian woman, whilst being captive among the Iberians (they are people near unto Fontus, toward the north and the sea Euxinus) she was grievously tormented with the continual loathsomeness of the prison, labouring with hearty prayers unto God and fastings, become shortly after very famous through her wondered and very Apostolical virtues. Especially she was renowned for the power of working signs & wonders and beside she taught the chief points of Christian religion with so great a grace and dexterity, that all might well wonder at it in that sex, but none follow it or come near unto it. Now as she excelled in both kinds, so she prevailed in short space so far forth, by her singular diligence and fidelity, that she brought the king, the Queen, and all their subjects, to the knowledge of the true God, & of our saviour JESUS CHRIST Moreover she caused temples to be builded, wherein the people might religously meet together: and procured ambassadors to be sent to the Roman Emperor that godly Constantine, to require of him teachers (such as should be meet to forward so holy a work.) The Emperor having received this message, was ravished with no less joy and gladness, then if he had gotten by his own policy and puissance, some new kingdoms and unknown provinces to be adjoined to the Roman state: and therewithal picking out many chosen men for the purpose, excelling both in sincerity of life and doctrine, he commanded them with all speed to hasten thither.  
Furthermore Nicephorus Callistus writeth in the eight book and five and thirtieth Chapter of his Ecclesiastical History, that by one Gregory, whom after many injuries, and sundry torments, Ti●idates king of the Armenians had kept by the space of fourteen years together in a deep and filthy dungeon, all Armenia was happily drawn to forsake Idolatry, and to worship the one and eternal GOD in the Faith of JESUS CHRIST. And in the 33. Chapter he pronounceth generally, that the wars which the romans held with the Barbarians, especially under the Empire of Gallienus, and thenceforth, gave oft-times occasion whereby Christian religion was spread abroad far and near: when as the prisoners, which the Barbarians took of the Romans and carried home to their houses, become afterward unto them faithful teachers of wholesome doctrine of Christ.  
JOHN Zonaras a Greek writer recordeth, that at what time the Bulgarians warred continually without ceasing against the Constantinopolitans, it fortuned that they took a certain noble damosel: which being eftsoons brought to Constantinople, profited beyond all men's expectation in good learning, and in the doctrine of our religion. But when as afterward truce or peace being concluded on both sides, this said damosel was returned home again into her Country, she persuaded the king of Bulgarians, whose sister she was (although our men knew not so much) to submit himself with all his people to CHRIST the LORD. This came to pass about the year after our salvation purchased by Christ 866, what time the sovereignty of Constantinople was in the hands of Michael the son of Theophilus.  
I had almost overskipped, that which Cassiodorus book ten Chapter eight of his Tripartite History, and Nicephorus Callistus in his book fourteenth and Chapter eigtéene, have left in writing: namely that whilst Isdegardis reigned among the Persians, there were sent ambassades, for diverse causes, oftener than at any time before, from the romans to the Persians, and again from the Persians to the Romans. Now whilst there went often thither from the Romans men learned, and very zealous of Christian religion, unto whom also was twice adjoined Maruthas bishop of Mesopotamia, it was brought to pass by their modesty, virtue, holiness, and vehement exhortations, that no small number of the Persians began to reverence our religion, and by little and little wholly to embrace it: whereupon afterward it was permitted to the believers to appoint Churches or congregations, & to dedicated for ever Temples unto Christ. You see therefore, by what means those foreign countries, contrary to all men's expectation, were set at quiet with our men: & through the seeds of Christian doctrine sown among barbarous people, how happily our religion grew up: & in process of time brought forth most joyful fruits. But the matter could never have come to that pass, if in those captive Lay men, in Frumentius (I say) the lad, in the poor seely woman, in the miserable and desolute Gregory, in the noble Virgin, in the Merchants traveling through all quarters for traffic, in the Ambassadors notable for their godly knowledge, & in others of like estate & condition, there had not been, before they were transported into those Countries, a mean understanding of God's holy mysteries, & therewithal also a certain wondered dexterity in expressing the sense & meaning of their minds, where-throughe wild and barbarous natures might have been méeked, mollified, and turned. There was no Christian in those days, 
The barbarus enemies of Christian religion, ought sooner by orderly teaching of sound doctrine than by force of arms, be won and united unto us.  but was fully persuaded of this, that he had manfully to labour for his own part to provide (so much as in him lay) that the bounds of Christian religion might be extended & stretched forth to God's glory. And it was the common opinion of all men, that by the simple exposition of the principles of Christian doctrine, by Faith, Lowliness, Modesty, by the duties of Love & Charity a man might more prevail with the barbarous people, than by any other means beside, whatsoever. And truly so it is indeed. Long, fierce and bloody wars have Christian Princes foughten in our and in our father's remembrance with the cruel Turks, often invasions have they made one into another's borders, horrible slaughters have they committed on both sides, they have gotten perforce, they have trodden under foot, they have destroyed all that ever is: But who ever heard, that any Turk was so far forth moved with these things, that he so much as once thought to forsake his error, and to embrace our religion? Again: what honour, or what glory hath redounded unto GOD out of these mortal and bloody battles? Where on the other side if so be we by entreating modestly & wisely of the dignity & certainty of our religion, should give them to understand, that we sought neither for their goods, nor their Castles, nor their Cities, but the health & safety of their souls: I suppose that we should sooner this way come to a glorious victory, and such as would be acceptable even to those that were overcome, than if we should perpetually strive with them by the doubtful dint of sword. It falleth not out always well on our sides, when we endeavour to drive away force perforce, craft with craft, and (as it is said in the proverb) one nail with another. It behoveth a wise man first to try all things, before he fall to they hazard of battle. But especially, when the case concerneth the affairs of religion, or the salvation of souls, then of necessity must sword give place to doctrine, rage to reason, cruelty to humanity, wars to peace.  
In the Counsel holden at Vienna, a City of Gallia Narbonensis, in the year 1310. it was ordained, that in all the noblest universities of Europe, th●re should be maintained professors of the Arabic tongue, which tongue it is certain that the Turks do use in their Ceremonies: and this cannot I construe to be done for any other cause or consideration, than that our Countrymen might be provided and instructed aforehand to common and treat at one time or other with the Turks, especially in the cause of religion. But it belongeth not to this place, to search over busily, how the Turks, being the sworn enemies of our religion, may be reduced to a better mind, and conjoined with us in rites and doctrine. It shall be good rather to speak unto those that do proudly challenged to themselves the surname of Christians: and yet in the mean time of nothing are less careful all their life long, than of the knowledge of CHRIST out of the holy Scriptures. Gladly therefore would I learn of you, what minds ye would be off, what advice ye would take, if at any time being held Captive under the yoke of the Turks, ye should be driven to such a strait, as that ye should be suffered neither to have any books, nor yet to hear any Christian preachers? Truly I pray unto GOD, that he would vouchsafe to withhold so great a mischief from the necks of all Christians: nevertheless seeing there is none of us all, that ought to stand in fear of the same, or not much unlike misfortune & distress: there is good cause why every man should at the lest in thought consider and devise with himself, what he would do, if at any time he were in that estate. Thou therefore being driven into miserable bondage, and perchance fast fettered in irons, if thou shouldest hear daily villainous opprobries vomited out against the sacred name of CHRIST: if thou shouldest hear all the parts of our religion to be shamefully entreated and misused with taunts and mocks: if sundry arguments should daily be objected to carry thee away from godly sincerity: if thou shouldest continually be commpelled to see, hear, and do those things that are altogether unmeet for Christians, that is to say, for Godly & virtuous minds: tell me, I pray thee, how and by what means wouldst thou then confirm and establish thy heart in Faith, how any by what means wouldst thou be comforted in the midst of so many temptations, that from thy childhood never learn any thing at all out of the Books of the Prophets and Apostles, that might help thee thereunto? I am sure and certain, whosoever will weigh and consider these things uprightly (as is meet) he shall be enforced to confess, that in very deed there is nothing more miserable, than a Christian man, oppressed and consumed (in a manner) with such anguishs both of body and mind, and all because he is utterly destitute of all solace and comfort of GOD'S word. For as much therefore as it is very plain and evident, that the diligence of Lay men in learning the holy Scriptures, is very requisite and necessary as well to the conservation of the succession of ministers in Churches, as also most profitable and commodious to the adorning of Common Weals, and to the amplifying or rather pacifying of Kingdoms and Empires. Let all both Kings and Prelates not without good cause in a common Council, determine and declare, that all Christians without exception, of what estate or condition soever they be, aught so long time to be instructed in the holy Scriptures, as they may attain at the lest some indifferent knowledge of the articles of our Religion, and become able (after a sort) to declare the same unto others.  
And would to God that all good men, 
The very consideration of the times present, doth require, that all should apply themselves to the study of the holy Scriptures.  and especially those that are in authority above the rest, would sufficiently consider how necessary it were for them, oftentimes to consult and deliberate about this matter. No man is ignorant, how in certain ages past, Churches were possessed of unlearned idiots, and of men without all religion, such (for the most part) as have lepped out of Kings and Bishops Courts, Pantries, Butteries, wrestling places, banqueting houses, nurseries, by whose means the pure doctrine of the Gospel, yea all the whole order of preaching, hath been utterly banished out of holy assemblies: neither did they busy themselves about any thing else, save the stinking traditions of men, and a number of cold ceremonies: whereof in some there was a great deal more superstition, I had almost said sacrilege, than was in times passed in the fond observations of the Heathen. And as for the Schools themselves, what should a man have found in them, but ugly rudeness, holding the highest room together with unsavoury, and yet subtle sophistry? Again, the Roman Empire hath with shame enough for the space of these 4. C. years, been thrust out of joint, shaken, & torn in sunder, and the partly by the Turks, who taking occasion by our sins, have purloined from us now these provinces, now those, partly by Christian Princes themselves, through whose unquenchable discords, the sinews of the Christian common weal, have been cut asunder, and the whole strength thereof utterly wasted and consumed, to speak nothing in the mean time of a million of mischiefs brought into Europe by the ambition & pride of certain Bishops. To be short, such hath of long time been the state of things among Christians, as we read to have been among the jews, when they were oppressed with the hard yoke of jeroboam, Achab, Manasses, the Kings of Babylon, and such like: for why? over & besides most cruel wars, innumerable slaughters, & common calamities, not to be named, the sincere worship of the true GOD, hath been quite and clean abolished, superstitions have borne the greatest sway, faithful teachers have been slain, or thrust out of their places, finally, the very Books of holy Scripture themselves have been utterly lost: and rare in very deed was that man to be found, that thought any better of Religion, than did godless Diagoras. For soothly so it is, when it pleaseth GOD to punish barbarous and faithless men, he strippeth them stark naked (as a man would say) and depriveth them of all power: But when he determineth to punish his own those people, whether they be of the jews or Gentiles, he bereaveth them of the noble and precious treasure of his word: which being once taken away, it cannot be chosen, but that infinite dangers must strait and immediately follow after. Now therefore if we cannot be content to have our Churches reformed and rightly ordered, if we covet to have our schools brought into a good frame, if we wish with our hearts to see all the parts of our Common weal to flourish and recover their former beauty, if we ●ong unfeignedly to have those kings and peoples recon●led and unite unto us that are hitherto severed from 〈◊〉 in the cause of Religion: if we desire to have a certain happy world, so far forth (I mean) as appertaineth to the abundance of spiritual benefits, such a one perhaps as happened for a while under Solomon, josias, Ezechias, Ezra, etc. then the presentest help and furtherance to the performance of all these things will be even this, namely, if we apply our studies and cares to the continual reading and searching of the holy Scriptures. And we see verily, God be thanked, plentiful matter and manifold furniture, every where provided & prepared for this purpose: there want not helps & sundry commodities, again, there are set up in all places pillars, & beacons, to show us the right way, wherein if we have lust to walk, we shall not hardly come to the wished mark.  
The volumes of the holy Scriptures, are none otherwise than they were in times passed under king josias, 2. King. 22. or under Duke Ezra, Nehemias 8. delivered again out of the dungeon of darkness: yea and GOD thrusteth and driveth forth into all places notable teachers, which do faithfully and sincerely interpret his word: the brightness whereof so far forth now every where shineth and glistereth, that no mortal creature can bring for excuse, that he hath not seen (at the least) some sparks or beams thereof. Where these therefore and such like foundations are once laid, where aids and helps of more sorts than one do voluntarily offer themselves: what cause is there, why we should not make account of far better things? Certain it is, that if we being at any time to deal in this matter, with good agreement of minds, and with our forces and strengths joined together, GOD also for his part, will aid and assist us more than we can ask or desire.  
But behold, whilst we suppose our discourse to have some weight in it, and are in good hope to accomplish something to GOD'S glory? suddenly and at adventure certain (as they seem) pleasant and merry conceited fellows, come me forth, and (not without flouts and scoffs) laugh us to scorn, and clap their hands at us, yea and with one only reason as with the push of a most forcible Ram, or rather as with the undermining of a trench in the ground, take upon them to throw down and subvert, whatsoever hath of us hitherto been builded up. Out upon thee, say they, with thy bibles. Thinkest thou that all are called to be divines? As for us, we are neither prelate's nor Bishop's, we are neither pastors, Priests, nor Deacons: and (to say the truth) neither is it needful, nor yet possible, that all should be such: what dost thou tell us therefore of these things, which are lay men? To those that have vowed themselves to the service of the Church, sing thou this song: unto whom we grant that this burden doth belong, namely that they should perpetually be occupied about inward and spiritual affairs: but as for our parts, it is requisite for many causes, that we should be conversant in civil and outward businesses, neither (in very deed) can we otherwise choose. For why, one man is a King, another a Prince some other a noble man or a Courtier: again, this man is judge, a Consul, a Praetor, a Soldier: that man a Lawyer, a Physician: and finally, some it behoveth to be Merchants, Artificers, Husbandmen, etc. and wouldst thou have all these kinds of men to stand (as it were) bound to the holy Scriptures? No man is ignorant, but like as it is necessary among Christians that a diversity of states should be had, so also that divers and sundry duties and actions do belong unto every one. And of a great number so many and troublesome are the trades and kinds of dealing, that they require the whole man to the discharging of them. No man knoweth not, that those have need of great forecast, counsel, advice, industry, painestaking, and much time, that do daily apply themselves to the practices of Peace and War, to Merchandise, to handicrafts, and such like, and that do therewithal continually sustain both themselves and their families. Wherefore, to go about (as ye would say) by a common decree made, so drive all the Laity to the reading and ensearching of the holy Scriptures, seemeth to be a thing very absurd and inconvenient: Yea, rather necessity itself requireth, that all of them should be holden excused. 
The answer.  But as this excuse is known to be frequent and common, so will I bring to pass, that every man shall perceive it to be as weak and vain. As often as exhortations are made unto virtuous dealying, and unto all manner of good actions of life and conversation, this truly is the first crinke and starting hole, that the greatest part of men are accustomed to seek. But Chrisost, in his homily. 21, upon Genes. showeth not in very many words in deed, yet such as are grave and weighty, that all lets and impediments whatsoever, are of them pretended, in vain, that do not with their good wills perform any thing belonging to their duties. For where as the Scriptured Genesis 5. and 6. reporteth, that Enoch and No being very old, begat sons and daughters, and yet notwithstanding worshipped GOD aright, and were accepted of GOD, he in good time addeth as followeth: Let us pretend neither the government of house, neither the charge of wife and children, nor yet any other thing beside, as matters sufficient to excuse our negligent and slothful life. Neither let us allege those cold words, and say: I am a worldling, and have a wife, and charge of children, as many are wont to say, if at any time we exhort them, to take upon them some virtuous labours, or to apply themselves to the reading of the holy Scriptures. This is no part of my charge, saist thou. What, have I forsaken the world? Am I become a Monk? What sayst thou O man? Is it the duty alonely of Monks, to please GOD? GOD would have all men to be saved, and to come to the knowledge of the Truth, and that Virtue should be neglected of no man. For hear how he speaketh by the Prophet: I will not the death of a sinner, but that he should be converted, and live. Was it a let or hindrance I pray you, to this just man (he speaketh of No) to have the company of a wife, or the charge of children? I beseech you therefore, that we deceive not ourselves, but by how much the more we are entangled in these cares, by so much the more let us provide remedies by reading of the holy Scriptures There followeth more to the same effect, but because I covet to be brief, I have thought good to omit it. He entreateth also more at large touching the self same matter, in his 3. homily of Lazarus & the rich man.  
And I know not, whether those words of his as they are generally spoken, will satisfy all men, or no. For it is a very hard matter, to stop the mouths of curious and obstinate men with a short and general kind of speech: and there will some complain peradventure such especially as desire to seem sharp witted beyond the rest, that we have not answered to every member of their objection. Wherefore I suppose it will be grately to the purpose, if I divide the objection aforegoing as it were into parts, and speak somewhat more exactly of every of them in order.  
I will grant them therefore first and foremost: yea and I will reckon up many causes also, for the which it shall be necessary that so many as have addicted themselves to the Ecclesiastical function, should before all other Christians apply their diligence to the understanding of the mysteries of the holy Scriptures.  
Secondly I will prove very plainly, that for the rest which they call Laity, it is by no means lawful, to cast from them the self same study: but rather as it behoveth the states of men to be divided, so there is prescribed to every one in the holy Scriptures a certain rule of godly living: and that those alone finally do substantially perform their duties, that have thoroughly learned out of the same scriptures how to fear and love GOD, and how to behave themselves in all the actions and dealings.  
thirdly I will add to the rest certain reasons which may move the conscience of every one to confess, that there is no man, that maketh any at lest to Christian Religion, that can live altogether destitute and ignorant of the Truth and Doctrine contained in the Scriptures. Which things being thus once declared, may stand the godly in great stead, to confute other objections also, if any chance to be made and put forth.  
Therefore they do greatly err, 
It behoveth the Ministers of the Church to be exercised in the holy Scriptures above all other.  and abuse (contrary to our meaning) (all that hath of us hitherto been said, which suppose, that any, that at leastwise acknowledge themselves to be Christians, are excepted from the study and reading of the holy Scriptures.) But of all other we do least of all exclude them, that prepare themselves to the Ministry of the Church, or that are already conversant in it. For why, that of these is first and chief required the exact knowledge of God's holy will, I take it to be so apparent unto all men, as that it needeth not once to be touched of us. For who knoweth not, that it is the duty of a faithful shepherd, to procure all things that are available to the feeding and preservation of the sheep of his fold, whether we have regard to the pastures, or waters, or shadowings, or curings of diseases, or defence against Wolves or any such like thing else beside: and that it behoveth the father or goodman of the house to go before all his family in wisdom and discretion in providing and disposing of things necessary: and that the Schoolmaster aught to be better learned than his Scholars, and to appoint unto them a form or methood of Doctrine: and finally, that the Emperor or captain of an haste should excel in warlike knowledge all his soldiers fight under his standard? hereupon forsooth it followeth, that those also which are placed over the Church, if they covet wholesomely to feed the minds of the people committed to their charge, carefully to govern them, truly to teach them, directly to bring them to salvation, ought to be far better seen in the doctrine of the holy Scriptures, than any other of the common sort. If any man yet doubteth let him believe God, who in Leuitic. 10. and in other places more, gave commandment to the Priests and Levites, that they should faithfully teach the people the Law and Statutes which he had delivered unto them. Let him hear Malachy the Prophet, in his second Chapter, saying: The priests lips shall keep Knowledge, and they shall require the Law at his mouth. Let him credit Christ, who calleth the teachers of the Gospel, the Light of the world, and the Salt of the earth. Let him credit the Apostle Paul, who would have every Bishop and Minister of the Church to be such a one, as were Didacticos, that is to say, apt to teach: as had a form and pattern of wholesome Doctrine, as could rightly cut and divide the word of Truth: as were able to hold fast the word which is according to Doctrine, and to exhort by sound Knowledge, and convince the gaine-speakers. 1. Tim. 3.2. Tim. 1. & 2. Ch. & unto Tit. 1. for undoubtedly as it standeth other in hand to hear & learn the word of God: so is it the chief part & duty of those the have the oversight of Churches, to expound & teach the same, and that not slightly, & for fashion's sake, but learnedly, gravely, & so as many may reap profit thereby.  
And therefore very subtly have they abused the World, that with ducking down their heads, and with their eyes, 
The Ecclesiastical Ministry consisteth not in songs, or cold ceremonies.  countenance, voice and gesture, wholly set to semble and dissemble have not been ashamed to avouch, that the Ecclesiastical Ministry consisteth only in the bore recital of certain Psalms, Hymns, Proses, and that written in a tongue known to very few, and scarce also to the Singers themselves: again, in the imitation of certain ceremonies, which man's wisdom without the warrant of GOD'S word hath invented one after an other, & do no whit avail, either to the moving of men's minds, or to the establishing of any order or decency. For now during certain ages men have thought the whole substance of Religion forsooth, to stand in these two things, Singings I say not understood, & cold ceremonies: yea, and those Churches to be very well ordered, wherein even these alone have with a cunning kind of Hypocrisy been practised of their craftsmaisters. Truly, it is to he marveled, that any men, I say not excellent and learned, but even so much as of the common sort, could be brought to that pass, namely, to believe those deceivers: when in the mean time they perceived in very deed that all the sincere worshipping of GOD, which, ●s Christ & his Apostles have prescribed, consisteth in true invocation & prayer, & in the pure preaching of the Gospel, & dispensation of the Sacrements, have utterly in a manner through the prevailing of those shrill squeakings & dumb ceremonies, been cast out of Churches, and suppressed. For how could it otherwise be, but that the handling of the Scriptures being once driven out of Churches and Congregations, the studies likewise of good letters in the Schools, should utterly fall down & decay? For what man would then seem to bestow his travel in sundry disciplines, and especially in the exercises of holy Scripture, or take any long and great pains in the Schools of Learning, when he smelleth, that there will be no public use thereof, and foreseeth, that no manner of rewards shall be allotted to his labours in Churches? I appeal to the testimonies of a great number of good men, which can remember, that in Churches very great and notable there have not been scarce four Sermons throughout the whole year made unto the people: and yet if there happened to be any, it was spent for the most part, either in a fruitless narration of Miracles, and those commonly false, or else in some subtle disputation, savouring more of Aristotle, than of the Prophets and Apostles. Verily, I remember that I heard once in France one being old and hoareheaded, and a man of singular modesty, tell and report, that he was declared Doctor of Divinity in the Sorbon School at Paru, when as he had never in all his life read over so much as three chapters of the holy Bible: and further, that he was afterward the Pastor of no obscure Church: and although he daily descanted upon the hundredth and ninetéenth Psalm, wherein is wonderfully commended the study, efficacy and use of God's word: and here and there also be repeated these words, In the law of the Lord will I meditate day and night, yet notwithstanding that it never came into his mind one whit to peruse the Books of holy Scripture with a desire of understanding the truth, nor never made also any Sermon out of the Scriptures to the people. Which things he not without an honest kind of shame, calling to remembrance, both bewailed the unhappiness of the time past, and also complained of the shameful ignorance of the men of his coat and calling. Yea, and moreover in divers Countries where I have travailed, I have seen many Priests (as my manner is in every place to inquire diligently of the state of Churches) which when they were utterly void of learning, and very Drones had no Church, wherein they might lawfully minister: But out of their Masses (as they call them) which they being hired, daily said, they sucked out no small gain and advantage, & sustained themselves in their filthy idleness. Furthermore we see it every where commonly received, not by custom, but as ye would say by a law established, that Priests are made without choice, no more, as they were in times past, to teach, but only to say Mass. As who should say forsooth this way do the holy Bishops follow the holy Cannons, which forbid that without a title (for so they speak) any man should be ordered: Distinction 70. C. Neminem & Sanctorum Canonum, etc. Therefore as touching the Doctrine of Religion, there is among them no further question: but it may be said as Jerome speaketh, expounding the thirteenth Chapter of Ezechiel, that for the sins of men the word of GOD is utterly lost, and that grievous calamity sent down into the world, that GOD by the Prophet Amos Cap. 8 threateneth, namely, a cruel hunger, thirst, and scarcity of hearing the word of God. The other inconveniences which have flowed out of that fountain, to wit, the false persuasion of the Ministry to consist in bore Songs and Ceremonies, I cease to make any further reckoning of.  
But to proceed, where Bishops do not provide that the Scriptures be continually read and expounded in Churches, and yet give orders to a great number of such, as they know have neither bestowed any time before in studying the holy Scriptures, neither can or will do hereafter: I leave it to be considered of every man, whether such either Bishops, or Priests, can rightly challenge to themselves the power Ecclesiastical and keys of the kingdom of Heaven, as granted unto them of God or no. We have 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 keys: the one of Doctrine, which consisteth in teaching, that is to say in interpreting the Scriptures, and administration of the Sacraments which are annexed to the word, and even a certain portion of the word, like as in very deed they are accomplished by the word: the other is prepared to give judgement, and to bind and loose. But now how shall he ●●●●ly teach in the Church, all the chief points of Christian Doctrine out of the Law and the Gospel? How again shall be wisely give sentence, as well of sins, for which the obstinate must be bound, as also of faith and repentance, for the witnessing whereof, it behoveth them to be loosed that were bound, which never exercised himself in the monuments of the Prophets and Apostles, neither intendeth at any time to begin? certes that no keys of Christ's Church are committed to unlearned Priests, it is well proved by the judgement of those Prelates, that over and beside that they have deputed a good part of the rabblement of Priests only, as I said, to the execution of Masserites, and Ceremonies, have moreover devised certain cases, which they name Reserved, whereof some they will have referred to the Bishops only of every Church, othersome only and alone to the Bishop of Rome. Now there should be no need to trudge for counsel to the higher Prelates, if so be they deemed the Priests, which themselves had made, fit to give judgement of matters incident, and sufficiently furnished to bind and loose. But that which the authors of reserved cases have openly protested touching certain Priests, the same may we interpret worthily to be understood of all in general, whether they be Bishops or Priests, that are found void and destitute of all furniture of learning. Hereby than we shall be enforced to suspect, that many Churches have of long time wanted, and been altogether without keys. For the understanding and interpretation of the Scriptures, being once lost, it could not be chosen, but that the keys must needs have been lost also. And in what state the house is, that is neither opened nor shut at any time with keys, but having as ye would say, the locks and doors broken all to fitters, standeth on every side, and always, and to every one that cometh wide open: in the very same state we suppose the Churches to have been, and to be, in which is had no consideration at all of the handling of the holy Scriptures. But we shall have less cause to marvel that Priests have not hitherto been careful of receiving the true keys, if in case we consider that a number of them have not been accustomed to go in and out by the door, but by some other way, and that there have appeared in them more lively marks of hirelings, than of any true shepherds. It remaineth therefore, that whosoever having gotten any dignity in the Church of God, will also purchase to himself credit and authority, and be acknowledged in very deed for a true Shepherd, having interest in the keys and skill to use them aright, do excel and surmount others in the knowledge of the holy Scriptures.  
Further, 
The Minister ignorant of the holy Scriptures, can not convince false opinions.  there may at all times fall out very many affairs, that do require no small reading and experience of the holy Scriptures. How wouldst thou behave thyself I pray thee, if there should at any time any false opinions, either by Philosophers, or by wise men of the world, or by Heretics, begin to be scattered among the people? Shall it not be thy part and duty stoutly, even out of the Pulpit, to confute them? Thou hopest perhaps that all things are safe enough where thou livest, and that thou needest not greatly to fear any such danger. But take heed thou be not deceived. It is a wise man's part, even in the time of peace, to be thinking of War. But what if any doubts of Doctrine should rise in a private man, whom should he rather go unto, than unto thee his shepherd and teacher? And how wouldst thou assuage the tempests lurking in his mind, and 'cause him to be calm and quiet, if thou couldst not mitigate all things with the prosperous winds, and even with the pleasant gales of the Scriptures? Again, what if the Magistrate himself should at any time reguire, or command thee, that thou wouldst in his presence, and haply before an honourable assembly of Counsellors, as it cometh to pass now and then, lovingly confer, or dispute with some man fallen into a pernicious error? Doubtless, if in this case thou canst not show thyself to be Didacticon, that is to say, apt to teach, and be able to stop the mouths of the gaynespeakers, thou shalt by and by be confounded to thy great shame, and all will esteem thee as a fool and idiot. To let pass in the mean time, that thou by thy want of knowledge privily givest occasion of thinking, that he, which was supposed to err, inasmuch as thou art not able to confute him, avoucheth nothing but the truth. Which thing, if it come to pass, not only he alone will persever in his opinion, but the rest also will begin to join with him, to subscribe, and maintain the same.  
Moreover, often times the state of Churches doth require, 
The Minister that is without the knowledge of the Scriptures, can not wisely reprove sin.  that thou shouldest openly inveigh against the sins, that the people for the time are fallen into. And here hast thou need of heedful rebukements, of cunning amplifications, of crimes, of grave threatenings, of punishments, of sharp exhortations to repentance, and other furniture of like sort. For it is to be feared, if thou pourest forth nothing else but thine own words, and manassing speeches, that thou shalt not only not bring them to amendment of life, but also hardly persuade them, to account those things for vices, which are committed by wicked men. Therefore to restrain and reduce men to a better trade of life and conversation, it shall be requisite for thee to use the fires, hammers, sword of the Prophets and Apostles, as fit and peculiar instruments for the same purpose. The word of the Lord is sa a fire, saith God himself in jeremy Chap 23. and like unto a hammer that breaketh the hard rock: It is a Sword, Ephes. 6. Yea, it is of greater force to enter, than any two edged Sword, as witnesseth the author of the Epistle to the hebrews. He therefore that hath no skill aptly to leue●, shake, and throw these weapons of the word of GOD, from the Pulpit into men's hearts and minds, in vain shall he take upon him to subdue and cut off the sins of the people.  
Furthermore, 
The Minister that is ignorant of the Scriptures, can not confer with others of godliness and piety.  sometimes he that hath the oversight of the Church, is invited of learned men dwelling near unto him, to talk and confer: sometimes also it falleth out that strangers coming far off, or Ambassadors, or other, do visit him, and crave some question to be declared of him, or require his counsel and help in some matter: perchance also they call him for honours sake to dinner, or supper: to be short, now and then learned men come together for other causes, mingling their communication with sober and holy talk, as touching matters of Divinity, which partly is applied to the understanding of the holy Scriptures, partly to the stablishing of the wavering conscience. Now if in these and such like meetings, the Pastor of the Church shall carry only the visor of a dumb parsonage, or if he do any thing, shall only puff for pain, sweat, wax pale, and be ashamed, shall he not, I pray thee, discredit the whole order Ecclesiastical? And truly, look how commendable a thing it is for lay men handsomely and comely to reason of divine matters: so shameful a thing is it, for him that should be a teacher of the Church, not to be able aptly to common of any thing out of the Scriptures.  
What shall we say to this moreover? that in many Churches the order is derided from the ancient institution as well of the Roman as Constantinopolitan Church, as witnesseth Cassiodorus in the 9 Book and 35. Chap. of his Tripartite History, 
The Minister can give no counsel to careful consciences, that is not conversant in the Scriptures.  although in very deed more necessary for those times, than for ours in these days, that so many as come to the holy Table of the Lord, do confess and bewail their sins to the Ministers of the Church, and require comfort and absolution by the word of GOD. They that can not sufficiently try and examine themselves, according to the precept of the Apostle, had need to pour forth their secrets into the bosom of their Pastor, to disclose their ignorance, and so long to be instructed and taught, till all doubtfulness and perturbation be rooted out of their conscience. But what should the good Pastor do in this behalf, when of the good questions and demands propounded, he can avouch nothing more certainly, than if they had never been heard of before? Neither doubtless are we in hand here with flimflammes (as they say) and matters of no value, but even with such, as upon which dependeth the eternal salvation or destruction of souls. So far forth for the most part, as pertaining to this point, lieth it in thee, that many either obtain salvation, or else utterly perish: whereof the one verily cometh to pass, when thou art able by the help of GOD'S word to fortify men's minds: the other, when thou art not able so to do.  
But go too, 
The Minister that he may be able to comfort the afflicted, must of necessity have experience in the Scriptures.  to whom, I pray you, doth it more appertain, to lift up weak and feeble consciences, to sustain the sick and oppressed for any manner of cause, with holy comforts and consolations, than to the Minister of the Church? who is counted as a common parent of men's minds, and as Saint james seemeth to signify, a Physician also, which labouring to GOD in Prayer, will endeavour to help in the time of need. And that consolations are proper and peculiar to the holy Scriptures, it is sufficiently plain and evident, by the testimony of S. Paul to the romans 15. Commonly also & for the most part, the whole multitude standeth in need of comfortable Sermons, to the intent it may persist & go forward in patience, faith, and hope: as for example, when war, beséegement, tumults, fires, floods, famine, pestilence, or other contagious sicknesses, perils by Heretics, cruelty of Tyrants, or other strange calamities, do on every side oppress, and in a manner destroy Churches and Common Weals. But much more often do private men (as in deed infinite are the kinds of temptations & dangers, wherinto we wretched creatures are always ready to fall) require the easementes of comfort and consolation. Therefore the Minister of the Church shall have in a readiness, to all events & purposes, great store of consolations out of the Scriptures: unless he will be content to hear his own doom, namely, that he utterly forsaketh, & even betrayeth a great number of men, terrified and grieved with the burden of their sins, and that even then when they have most of all need of his help, and so driveth them to utter impatience: and from impatience they are carried headlong into fury, from fury into horrible mischiefs, which they commit either upon themselves, or upon some others: after mischievous acts they incur the blot of infamy, from infamy they fall finally into desperation, which is the most unhappy winding up of all miseries, ending in everlasting damnation. Now if any through ignorance of the holy Scriptures shall become the author of so great mischiefs unto others, thinkest thou the he can be able to give account unto GOD of the charge committed unto him.  
Verily I confess with all my heart, that there is great dignity and true glory attributed, as in deed it aught, to the Ecclesiastical office: but on this condition, that so many as are placed in it, be found skilful in the holy Scriptures. The honour cometh not of the persons, 
To have the name of the ministery without the substance of it, is an absurd thing.  but of the functions. For what is it to have the name and title of a thing, without the thing itself? As for those (I mean names and titles) any Bishop or Suffragan can easily give at his pleasure, who hath himself peradventure of late bought with a great sum the vain title of a Bishopric, lying in the further part of all Asia. But undoubtedly, as touching the thing itself, he can no more give that, than can the maker of a Play or Interlude, who whilst he is busy in setting forth of a Comedy or Tragedy, appointeth to this man for the while the person of a King, to that man of a Prince, to another of a judge, in the Theatre, and yet that any one of these should at any time be advanced publicly to so high a degree of honour, he can by no means bring to pass. If so be then thou have nothing else save the idle name of a Pastor, 
They that can not perform the office of the ministery, must not reap the fruits of it.  and art in very deed far distant from the thing itself, with what face darest thou be so bold, as to gather the fruits not due, but to those that do faithfully execute their office? Who hath authorised thee to reap corporal things, that by reason thou art ignorant of the Scriptures, canst not sow spiritual things? Why wilt thou milk or shear the Sheep that thou hast not fed? It is commonly said, If thou wilt needs reap the gain, then must thou needs also take the pain. Whosoever desireth to have the guerdons of honour allowed him, it is right & reason that he sustain also the difficulties of the burden. Which thing seeing it is so, thou oughtest to judge, that thou canst by no means receive tithes, first fruits, oblations, and other duties, by what name & title soever they be called, if being placed in the ministery of the word, thou dost not labour & take pains in the word. They the receive wages, meat and drink, and apparel of noble men, do know very well, and profess, that those things are bestowed upon them, to the intent they should every moment be in a readiness to accomplish the things that are commanded them to do: and truly they brag not a little, albeit they endure sometimes labours very full of dangers, that they are entertained into the favour and protection of so honourable personages, and in that behalf think themselves to be in very happy and fortunate estate. After the same sort so often as thou puttest on thy apparel, takest thy meat, receivest tithes or other things into thine house, thou oughtest to think, and rejoice with thyself, that all these things do happen unto thee for and in consideration of thy diligent study bestowed in the holy Scriptures. As oft likewise as any honour or dignity do befall thee, thou oughtest to consider with thyself, that that chief cometh to pass by reason of thy knowledge of the holy Scriptures, in respect whereof thou art advanced to the government of the Church, and by the direction only whereof thou art able to discharge thine office aright. Where, 
The Ministers that are unskilful of the Scriptures ought to be removed from their places.  if at length thou feelest thyself to be altogether unfit for the office of teaching the word of GOD: my counsel is, that thou rather give over the Ecclesiastical function, than to receive the fruits that thou deservest not. For this is the very commandment of GOD himself, having grievous threatenings joined with it against all those that will not subscribe thereunto. For why, the Prophet Osée in his fourth Chapter, after he had complained, that there was neither Truth, nor Honesty, nor knowledge of GOD left upon earth, turning to the Priests and Prophets saith: My people be cut down, because they are without Knowledge: and forasmuch as thou haste refused knowledge, I have also refused thee, that thou shouldest not be my Priest. In which place many things are spoken to the same effect. jeremy Chap. 23. calleth the ministers of the Church, which are ignorant and negligent in the word of GOD, and which in stead of the word do obtrude unto the people their own fond and fantastical dreams, burdens that must be cast away from the presence of the Lord. In Ezechiel Chap. 22. & 44. the Lord requireth such to be Ministers of the Temple, as among other things can teach also the people, what difference there is betwixt Holy and Profane: those that cannot so do, he utterly excludeth, and will have them to be marked with a perpetual blot of infamy and shame. And like as the Lord doth greatly commend Malach. 2. the Levites and Priests, from whose mouth is heard the exposition of the Law: even so on the other side, so many as cannot perform that thing, but become rather occasions to the people of erring & straying from the right way, he utterly discrediteth & maketh thenodious unto all And when as about the same time Ezra & Nehemias after the return out of the captivity of Babylon, had ordained a Church and Common weal, they prohibited so long the Levites from eating of the Sanctum Sanctorum, that is, the holiest of all, until there arose a Priest with urim and Thummim, that is to say, as the LXX. Interpreters have translated it Exod. 28. The declaration or manifestation of the Truth: except some peradventure had rather call Urim simply a Brightness or clearness: and Thummim innocency, Integrity, Perfection. Besides all this, the Prelates of the Christian Churches not intending to bear with so great a reproach of ignorance and blindness, have put forth divers and sundry Cannons, whereby they give commandment, that such as are chosen to the government of the Church, in case they be found not sufficiently learned, and especially ignorant of the holy Scriptures, should be removed from their place and dignity. There are extant, over and beside the Cannons of general Councils, sundry prescripts of bishops sentences also, and resolutions of certain of the fathers, as may appear Distinction. 36.37.38. again, in the decretals as touching the election and power of the elected, as touching the age, and quality of those that are to receive orders.  
The Histories in like manner, and Epistles of the bishops do testify, that some have now and then been deposed from the Ecclesiastical Ministry, among whom was the bishop of Catina, deposed by Honorius the third, of whom we may read in the Decretals. Can. Quamuis multa. And unless that even in these our days also that laudable custom of excluding unfit and unable Ministers, may (as it were) after long banishment be reduced into our Churches, it is not likely, that their authority can any long time continued in safety. Every unlearned ydeot do now offer themselves to the Ministry, and are admitted without any difference, no lawful trial being had before of their profiting in Divine knowledge: and being once admitted, they then think that they are cock sure (as they say) and even conclude with themselves, that they can never afterward be removed. By which reasons and consideration it is too too evident, that they are both hardened in slothfulness, 
They do most grievously offend, which being placed in the Ecclesiastical Ministry do still neglect the holy Scripture  and in contempt (as ye would say) of all good studies and exercises, and also emboldened to atttempt and commit any evil and disorder whatsoever, though never so shameful and desperate.  
And certes I do not a little marvel oftentimes with myself, that no Ministers of Churches (in a manner) can with so many reasons hitherto alleged, ●ée roused up and provoked to the love and practise of the holy Scriptures. They have the manifest precepts of GOD, they have the exhortations, promises, threatenings, of the Prophets and Apostles: they have the decrees published in councils by bishops. Moreover, they see and perceive, that they are contemned and derided of all men for their ignorance: they see that they are troubled and overcrowed of Say men and Heretics which do object for themselves the Scriptures, but for the most part wickedly wrested: they see a number of Churches utterly decayed, and to be without possibility of any repairing or amending, except sound Doctrine be restored again to her former purity: they see that they cannot give a fit answer to those that ask a question, and require any counsel or comfort at their hands: they see finally, that they can by no means perform the things that pertain to their office and calling, so long as they are destitute of the knowledge of the Prophetical and Apostolic doctrine. I say nothing all this while as touching the opportunity of learning: which now by the wonderful goodness of GOD, is offered every where in great measure. For GOD hath vouchsafed to raise up (as a man would say) from Hell, the studies of good Arts and Disciplines, which were before even as good as dead, and of long time utterly buried: barbarous Sophistry, and vain jangling subtleties do no more keep a quoil in the Schools, as tofore they have done: again, in many places the studies and exercises of Divinity are meetly well scoured from many corruptions: so that men having oversayled the main Sea of cold questions and doubts, flowing from the sentences of Peter Lombard, they are come directly to the clear and sweet fountains of the sacred Scripture: moreover, in many Countries and Regions, the minds aswell of the teachers as of the learners are effectually long since stirred up by God's spirit to embrace and set forth the holy Scriptures: yea, and the tongues, prophecy, and other spiritual gifts, wherewith it behoveth Churches to be enlightened, and adorned, are seen daily more and more (as it were with full stream) to break in into them: also to the furtherance hereof, serve not a little the godly desires of a great number of good men, and their incredible expectation as touching the reformation of the Church. Certainly they that with these and such like reasons and arguments feel not themselves to be awaked and stirred up, must needs be very senseless and blockish: But if they do feel the force of them, and yet will not yield unto them, then must they of necessity be very wicked and insolent. I for my part would suppose them to be intoxicate with nightshade or some such like poison, and in very deed to be rightelye mad (as P●inie speaketh) and to be utterly bereafte of their right mind. For why, that it is no small or light offence, to neglect the occasion offered, to despise so many, and so excellent gifts of the holy Ghost, every one of you may easily consider though I hold my peace. The civilians, to the intent they may get commendation in their kind of studies, stick not to spend whole twenty years together in the huge and intricate Volumes of the Imperial Laws: It grieveth not the Physicians to bestow a good part of their time in reading of Hipocrates, and the tedious works of Galen. Where if it so were, that they had all the rules of their profesion comprised in so small a Book, as is the holy Bible, I believe verily, that they would then konne them all, and every of them perfectly at their finger's ends: and we should see those (I mean the Lawyers) to be able out of hand, and quickly, and (as it were) with one breath, to recite the laws both old and new, and these, namely, Physicians, no less promptly and readily to repeat Aphorisms and precepts as touching any matter propounded or falling into question whatsoever. Those that would gladly be counted Ciceronians, do (as we may see) apply themselves continually to the Books of Cicero: and often times read them all over not slightly and by starts, but with so great attention and endeavour, as that they observe not only the matters, but also every word and sentence, and as well the sense and meaning, as also the order and placing of them. Which travail and diligence though it be very painful, and not greatly needful to the ordering of the Church or Common weal, yet we see that it is very well liked, and approved of all learned men. If then the case standeth thus, why do not those that ought to be Doctors and Teachers of Christian Churches, use the like diligence in learning the small, yea easy and passable work of the holy Bible: by the opening whereof not only Churches, but also common weals may very much be furthered and holpen? A foul shame is it for Ministers of Churches, if so be they suffer themselves to be overcome in the exercise of reading, of Lawyers, Physicians, Orators. O how truly and gravely is it said of bishop Leo the first, in his Epistle. 22. to the Clergy and people of Constantinople: If Ignorance seem intolerable in the Laity, then how much more is it unworthy either of excuse, or pardon, in those that have the oversight of Churches? But it is not needful, that we should stand longer in handling of this cause: would GOD the things that we have presently touched, might be well laid up, and fast fixed in memory: and then at leastwise some Ministers of Churches would with these reasons, which we have alleged, be roused up, and endeavour to become not only readers of the holy Scriptures themselves, but also Readers and Expounders of the same unto others.  
But we must not think, 
Albeit the study of the holy Scripeurs do especially become the Ministers of the word, yet may not the Laity therefore reject it.  that hereby it is proved, that those which they call Lay men, are by the like reason discharged, and may pass their time without the perusing and understanding of the holy Scriptures. For wisely did bishop Leo, of whom we heard even now, joining the cause of the Laity with the cause of the Ministers of the Church, determine, that ignorance of the Scriptures is intolerable even in Layemennes also. truly they are very fond, that do thus reason: The Pastors of Churches ought continually to be occupied in reading the word of GOD, therefore the Laity need not so to do. These men should have remembered, that some duties are for just and weighty causes so enjoined to a certain kind of men, as though they agreed peculiarly unto them alone: when as in the mean time, by reason they are directed unto Virtue, that is, to Faith, Hope and Charity, they are common to more, yea, to all men universally without exception, and again, they should have considered, that for just causes and considerations, certain vices are in such wise forbidden, as though a peculiar sort of men only ought to beware of them: and yet in very deed they are forbidden indifferently to all. But by examples produced we shall bring to pass, that every man may perceive it to be true that we say.  
The fift commandment in the Decalogue, seemeth to prescribe only unto them of Obedience, whose natural parents, of whom they are begotten, be alive: Honour (saith it) thy Faaher and thy Mother. But yet no man can deny, that in the self same precept it is commanded that all inferior persons generally should yield honour, and obedience to their superiors. For why, all must obey the Magistrates and the Prelates of Churches: again, Wards must obey their Guardians, Disciples their Tutors, Soldiers their captain, Craftsmen their Craftsmayster, Mariners their Pilot, Servants and handmaidens their Masters and Maistresses. and so forth of other degrees. But namely, and especially the example is set down as touching children, forasmuch as in them it is convenient that a greater obedience do shine forth than in any others. In the seventh commandment GOD forbiddeth, that any man should break Wedlock, or commit Adultery. Some man perhaps therefore would think, that it is meant only of them that are married: and that Adultery, and not Fornication, which is properly of them that are single and unmarried is condemned. But we learn partly out of Histories, partly out of the holy sayings of the Scriptures, that all carnal company of man and woman out of lawful Wedlock, that is to say, not married together according to GOD'S ordinance, is forbidden, and as well Fornication, as Adultery, howsoever they be extinguished, are punished of GOD alike 1. Corinth. 6, Hebr. 13. But it pleased the holy Ghost to give forth this commaunment in such a form of words, for that whereas all men and women ought to be embracers of cleanness and Chastity, yet ought married folks inespecially to be given thereunto. Hebr. 13. In like manner Exod. 28. 23. Levit. 19 It is commanded that such judges should be ordained as fear GOD, as are lovers of the truth, and as are free from covetousness. Now these things are not so required of judges, as though it were lawful for other men to do the contrary, without controlment: but for so much as when GOD requireth those virtues of all, yet he would have them to be seen especially in judges. Of the same sort it is, that the Apostle 1. Timoth. 3 willeth such a one to be chosen Bishop, as is unreprovable, the husband of one wife, sober, not given to overmuch Wine, no fighter. Now shall a man, leaning upon these words, cavil and say, that it is lawful for other, which are no Bishops, to defile themselves with the dregs of all manner of uncleanness, to be carried away with wandering lusts, to be disguised with drink, and surcharged with Wine, not to bridle their fury? to fly upon others with their fists, feet, staves, knives, and with whatsoever else cometh next to hand? Not: but we must understand, that there are required in all men manners unreprovable, chaste, sober, discrete, peaceable: and that Bishops aught for these virtues to be commended and well spoken of before others. After the same manner therefore must we interpret, that the Ministers of Churches aught in deed of all other most diligently to search and ransack the Books of holy Scripture, as to whose duty it belongeth to teach the whole multitude: but not so that the Laity therefore are to be restrained from the fellowship thereof, nay rather that the precept as touching the reading of the Scriptures, do appertain to them also, and that they aught to labour so far forth in accomplishing of it, 〈◊〉 they may both more easily understand the public teachers, and also be able after a sort to instruct and 〈◊〉 (at the lest) those of their own households 〈…〉 ●es. Wherefore the Apostle, which willed Ti●●●●● and with him all the Ministers of Churches 1 Tim 4. to apply himself busily to the reading of the Scriptures: the same also commandeth 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 Levy had power and authority to deal with the priesthood, with the Sacrifices, with the holy rites, and to interpret the Law of GOD: but yet to read the holy Scriptures, and likewise publicly to teach them when opportunity served, it was left free to every man's choice, and unto all the Tribes indifferently to do it. For why, that there have come forth no small number of Prophets, even out of other Tribes also, Epiphanius declareth in his Book De vitis Prophetarum: and Christ being descended of the Tribe of juda, taught openly in the Temple and in the Synagogues, no man forbidding him. Paul in like sort, of the tribe of Benjamin, was required often times very courteously of the chief of the jews to speak unto the people. So then, albeit it be very requisite and necessary, 
There is no degree of men among Christians, to whom it pertaineth not exactly to learn the holy Scriptures.  that in every fellowship & society of men, there should be limited out certain orders, kinds of life, functions, and besides that, sundry duties should of sundry men according to their several natures & qualities, be performed and accomplished: yet it can not be denied, but that there are some things also found common & indifferent to all without exception. As in mens bodies, we see always great difference in their stature, lineaments, voice, countenance, but greater in their gestures & motions, which express the affections of their minds: so likewise in those large and ample bodies of civil society, wonderful diversities do every where appear, whilst namely some duties are executed by Kings, Princes, judges: othersome by Lawyers, Physicians, Soldiers, Merchant men, Artificers: yea, in a small house or family, some by the husband and the wife, some other by the sons and daughters, othersome finally by the servants and handmaids. But again, like as in this point, all men and women are very like and equal, that they consist of soul and body, and are partakers of one and the self-same substance, and are all subject to the common law of being borne into the world, and departing out, in which behalf verily none is said to be above other, nor none inferior unto other: even so must thou needs grant whether thou wilt or not, that there are no small number of actions, to the accomplishing whereof partly for the retaining of the dignity of the mind, partly for the conservation of the body, all men mortal are bound. For if we have regard to the body itself, truly whether we mean to speak of the most rich King Croesus, or if the most vile beggar Irus, or of any other that by reason of outward respects, do very far differ between themselves, we must needs confess, that all of them ought here unto to apply their diligence, and indifferently to join in this, namely, that they between while refresh their bodies with meat and drink, that they take their sweet sleep and rest, being weary, that they preserve and maintain their health, that they recover it when it is lost, that they seek to nourish it when it is recovered, that they cover and defend their bodies with apparel, etc. There is no need why we should proceed any further in this reckoning. In like manner, if we consider the mind, no man, whether he be of the highest degree of honour, or of mean worship, or of the lowest and basest estate of all, can be utterly void of all knowledge of God: no man can be ignorant of the will and Commandments of God, according whereunto we discern good things from evil, and are moved to follow the one, and eschew the other: no man can avoid, but that he must needs yield obedience unto GOD, as unto him that is most high, most mighty, most excellent, and most just. But seeing, that whatsoever things be of this kind, are most plentifully declared in the Books of the Prophets and Apostles: and that we speak all this while to Christians which do highly reverence and embrace these Books: we worthily conclude, that it is the duty of all Christians both to read, and hear the said Books, and to gather out of them the knowledge of GOD, and his most holy mysteries. This study and this diligence, every one oweth unto his own soul, for the dignity, health, and salvation whereof, we aught to leave nothing unassayed, nothing unattempted. Look how dear thine own Soul is unto thee, and so far shouldest thou be off from foreslowing the study and practise of God's holy word. But as touching the duties, which for the dignity of their minds are common indifferently to all Christians, we shall have occasion again anon after to speak. Now we will show, that to the end every man may according to his calling and kind of life, duly execute those manifold and several offices which are allotted unto him, it is good, yea very necessary, before he begin or attempt any action, which at leastwise may become upright and acceptable to God, to hear the counsel and judgement of the holy Scriptures, and in all things to follow and be advised by the same. For in very deed, neither King. nor Prince, nor judge, nor any other man else whatsoever, can possibly perform to any purpose, the things that belong to his office and calling, unless he first shall have learned (as well as the Minister of the Church) the manner and form of good actions out of the Prophetical and Apostolic writings. As touching which point, lest any man should doubt, we will not stick of divers degrees of men, to set down so much in effect, as to this present business shall seem expedient.  
Wherefore, if thou be a King or Prince, 
Kings and Princes must read also the holy Scriptures.  verily there is so much the more cause, why thou shouldest continually and attentively read the holy Scripture. For it is thine office to govern and preserve Common Weals, to make just and upright laws, to defend the innocent, to punish malefactors. But how and after what sort these things should rightly, and according to God's holy ordinance be done and accomplished, it is most certainly to be learned out of the sacred Scriptures. And for the same cause did GOD command Kings and Princes by name, studiously to read the holy Books, in giving forth a statute as touching this matter Deut. 17. When the King sitteth (saith he) on the seat of his kingdom, he shall lay before him a pattern of the Book of this Law in the sight of the Priests and Levites, and it shall remain with him, and he aught to read in it all the days of his life, namely, that he may learn to fear the Lord his GOD, and to observe all the words of this Law, and these Statutes, to do them. In which place, more matter touching the office of a King both goeth before, and followeth after. I omit to tell that in the 1. Samuel Chapter. 8.12. and 1. King. 5.8.10. 2. King. 22. 2. Chron. 1.9. Proverbs. 20.21.25.29.31. Eccles. 10. Psalm. 20.101. jeremy 22. and in other infinite places more, many things be declared, which are most needful to be known and observed of all Kings and Princes, if at leastwise they covet to obtain any place in the Kingdom and Court of the most mighty King JESUS CHRIST: if they will from their heart testify and declare, that they, according to the counsel of the most holy King and Prophet David Psalm. 2. do in deed kiss and adore the Son, sent of GOD the Father into the earth, to whom the Father hath given the Gentiles for an inheritance, and all the coasts of the earth for a possession, and therewithal also power and authority to destroy all the wicked and ungodly from the face of the earth.  
Again further, 
All C●urtiers and noble men, must diligently read the holy Scriptures.  both all the Courtiers, and all the whole nobility, must endeavour to frame and conform themselves, after the example of the King, & must with a certain holy kind of ambition, strive among themselves, to the intent, that by reading & learning the Divine philosophy, and true Christianity, they may become most like to their godly & Christian King. In vain do some lay for excuse the troubles & impediments of the Court, and I wot not what heaps of business beside, wherewith they are overwhelmed. It is not the place, but the mind, whereupon (to make thee studious of God's word) the point of the whole matter dependeth. And very easily may he found a place, time, & hours convenient to read & study in, that hath at the lest a desire to seek them. Obadias' governor of the wicked King achab's house, is read 1. King. 18. to have been vehemently addicted to the word of God, and to his Prophets the interpreters of it: of which Prophets he had a hundred, at the lest, in caves, & (notwithstanding jezabels' cruelty, who sought to slay them) privily ministered unto their necessities. And the Pagan Eunuch, treasurer to Candace Queen of the Aethiopians, found the means to get opportunity of reading the holy Scriptures, even whilst he traveled by the way, & was carried in a Coach, as we may read Acts. 8. But why do I not, to reprove the detestable dullness & sloth of some men, set down the words of john Chrisostome, as touching the diligence of this Eunuch, written in the beginning of his 34. Homily upon Genesis? These they are: That Barbarous Eunuch of the Aethiopian Qu. which was in so great glory, & was carried in a Chariot, even at that time neglected not reading, but taking the Prophet in his hands, used great study and diligence, though he knew not what was contained in the book: and he brought with him, whatsoever was in him, namely, a good desire, cheerfulness of mind, and advizednesse in marking. For consider I pray thee, what a thing it was, not to omit reading so much, as in the time of traveling, and especially sitting in a Chariot. Therefore well worthy are they of blame, that can not be persuaded thus to do when they sit quietly at home in their own houses: but supposing such manner of reading to be superfluous, because either they keep company with a woman, or are appointed to warfare, or be charged with children and servants, or otherwise entangled with business, they think it no parcel of their charge, to apply themselves to the reading of the divine Scriptures. Behold he was an Eunuch or gelded man, and he was a Barbarian, which both were sufficient to make him negligent and careless: and yet beside he was in great honour, & abounded in riches. Add hereunto also that he was in his journey, and was carried in a Coach. For to him that in this wise traveleth by the way, it is no easy matter to be occupied in reading, nay, it is very hard and troublesome. Nevertheless, he through the wonderful desire and care that he had, overcoming all lets and impediments, gave himself intentively to reading. Whereupon it followeth, that he uttered not those words that a great number now adays have in their mouths, namely, when they use to say, I understand not the things that are written, I can not conceive the deep meaning of the Scriptures, wherefore then should I bestow my time in vain? I read, and have 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 shaken off, but holpen with grace from above, so that he brought with him that which in him lay, a true endeavour I mean, and diligence, whom also let us imitate, etc. These things hath he in that place. Seest thou not, with how great sharpness and gravity, Chrisostome cutteth off, and beateth back the cold and senseless reasons, that some dainty toothed Cockneys are wont to use, to the intent to cast from them the care of heavenly things: Truly they are overwise, nay rather very vain in this behalf. They prove themselves to be guilty of a most grievous crime, who when they can found a time to bestow in banquetings and belly-cheer, in dicing and carding, in tossing to and fro of balls, in huntings in hawkings, in idle ridings up and down, yea, in devising ways to oppress the innocents, and to spoil good Citizens of that which they have, to speak of nothing else more bitter, do yet deny that they have any spare time or leisure left, wherein to be occupied in reading and understanding the word of God. But with Clubs undoubtedly, I had almost said with forks or rods and scourges are those most perstilente flatterers worthy to be beaten, that are not afraid to whisper in the cares of soft and delicate men, and of such as are over-lighte of credit, that the study of the holy Scriptures is altogether unmeet for a noble man, as though forsooth that true Nobility could stand without the knowledge of true virtues, which the Scripture alone doth rightly teach, or any noble enterprises be happily achieved, where the foundation of Faith is not laid out of the word of God, as though that which God himself hath defined to be fair and expedient in a King, that by man's authority aught to be deemed foul and unseemly in a Noble man. But rather to let pass these shameless and treacherous flatterers, all true Nobility in deed hath respect to those worthy men, whom especially the holy Ghost, than holy and godly men do wonderfully for their study of GOD'S word and sanctimony of life commend and set forth. So doth the Scripture celebrated him whom we spoke of, namely, Obadias, likewise Naaman the Syrian, 2 King. 5. divers Princes believing in Christ, joan. 12. certain Centurians, Math. 8. Luke. 7. Acts. 10. a Ruler, joan. 14. the Eunuch, Act. 8. joseph of Arimathia, Math. 27. Sosthenes, Act. 18. the noble men of Thessalonica and Berrhoea, Act. 17. certain of the family of Caesar, Philip. 4. I pass over very many godly Kings and Potentates mentioned in the old Testament: neither do I declare what manner of examples of a Courtelye life and conversation, may fruitfully be gathered and observed out of the Books of Genesis, Kings, Esther, Daniel. Of some holy fathers in their Commentaries and Histories are greatly extolled, Apollonius an Ecclesiastical writer, Abdomênus, Senna, Tertnl. Chrisostome, Nectarius bishop of Constantinople, Ambrose bishop of Milan, Hillary bishop of Orleans, Cassiodorus Author of the Tripartite History, Boetius, Severus, Sulpitius, and others: who, besides that they were noble by the pedigrée of their Ancestors, and likewise in that they were of great authority in the Church or Common weal, obtained also an Honourable name and report by their handling of the holy Scriptures. The consideration of these times of ours compelled me, inasmuch as I see now every where the Nobility in lamentable sort to be far away withdrawn from the Doctrine of Religion, to say more to Noble men, than I was purposed to have done. Let us now therefore pass forward to the other degrees.  
If thou be a judge, Consul, or Praetor, surely, seeing it belongeth to thy office to take up controversies risen among men, 
judges, Consuls, Praetors, must exercise themselves in reading the holy Bible.  wisely to publish and set forth laws and ordinances, to relieve the afflicted, especially widows, fatherless children, and all persons in general that are unworthily oppressed, and neither for favour nor for hatred to turn aside from equity, to take upon thee the defence indifferently both of the poor and rich, weak and mighty, small and great: it shall become thee before all men continually to read the holy Scripture, wherein are found most weighty examples and precepts, which may in all thine actions and dealings put thee in remembrance of justice and equity. Read in especially Exod. 18.23. Levit 19 Deut. 1.10.15.16.17.22.24.27. judg. 2.3.1. King. 1.2. Paral. 19 Proverb. 18.24. Psalm. 82. Ies. 5. jere. 5.22. and other places more else where. So highly ought all good men to esteem of the word of GOD, that they should covet to have the laws put forth by Emperors and Kings tried and examined by the rule thereof: and if any clauses be found not thoroughly to agree with the doctrine of Christ, that those then either to be corrected, or utterly to be excluded from the compass of Christian equity. But how shall any judge perceive whether the civil laws do answer to the rule of that doctrine or not, if so be he hath never at any time bestowed any study in it? for if a man shall content himself only with the laws once brought in and established, and (without any further trial of them) have no regard at all to the sacred Scripture, verily this man may be judged to be in no better case th●n a Pagan or Miscreante. But it pleased the most godly and wise Princes, Constantine, Valentinian, Theodosius, Lotharius, and many others, otherwise to determine: Who, seeing many laws to be more hard and sharp, than that they aught to enjoin Obedience to men that profess Christ and true Religion, changed some of them, and othersome they utterly abolished. For in deed they truly judged, according as the case requireth, that the word of GOD ought to be preferred before all man's laws whatsoever, and that inferior laws cannot be taken for just and upright, that are found in any part to vary from the high and supreme Law of God.  
But if thou profess thyself to be a Soldier, 
Neither must soldiers neglect to read the holy Scriptures.  then soothly even for this cause, forsomuch as now in these days through the negligence of Captains the good ordinances of warlike discipline are (for the most part) disannulled, thou standest in more need to taste of the holy Scriptures, and even by little and little to drink them in (as I may so say) with full draft. For out of them shalt thou learn to stand in awe of GOD'S Majesty: and shalt be admonished very earnestly not so ungratiouslye hereafter to abuse (as Soldiers do now every where, common soldiers especially, more vile than any barbarous and hired Carian) one while the most holy name of GOD, and otherwhile other things, which ought to be most highly esteemed of all, and not without a certain reverence and signification of Honour and Fear, once to be named or spoken of. O how horrible and unspeakable blasphemies do these common Camp followers, and sellers of all manner of riffraff, daily vomit out of their mouths? Verily I wholly quake and tremble, and am afraid least the earth should open, so oft as I stand or sit in company, where some things are discoursed as touching the uncredible cruelty of these new kind of soldiers for doubtless to the people of old time I suppose that such were not known.  
Why do they not therefore at the length take the holy Scriptures into their hands, and out of Moses Deut. 11.12.13. out of jehosua 23. out of the Psalm 144. out of john baptist Luke 3. and other places more, learn, with what fidelity, integrity, and discipline they ought to be conversant in war, and with what conditions to look for joyful victory at the hands of Almighty GOD? If by no other means, yet truly even by the ungodliness alone of the soldiers of this time GOD being provoked to anger, justly sendeth down upon the earth, which now all provinces do feel and bewail, even the uttermost of all extremities and calamities, Doubtless I am persuaded that it cannot come to pass, that those Chieftains should ever obtain any glorious victory, and triumph over their enemies, being guarded and environed with wicked soldiers, and now and then fight without cause why, cast themselves headlong into wonderful dangers. For the sin of one false hearted soldier, which had privily kept to himself some of the things that were commanded to be destroyed, all the whole host of GOD'S people was brought into great hazard. jehosua 7. Then what may we look for, where so huge a rabblement of most vile and treacherous soldiers are daily hired, for the wars? But I remember that which Anacharsis on a time demanded of one, namely, Whether those that sail aught to be counted among the quick or dead? And he added the cause, that when they are thought to be in greatest safety of all, they are no further off from death than the thickness of the ship board: that is, a three of four fingers breadth. Which reason Juvenal in his Satire 12. forgot not to tender, saying: 
Go now thy way, and to the Winds,  
thy life and soul commit,  
And trust unto a brittle board,  
as though full safe on it,  
Thou mightst remain, when further off  
from death thou shalt not be,  
Than inches four, or seven at most,  
Beet near so large a tree.   
And surely even as doubtful and uncertain is the life of those men that serve under the standards of any Emperor or captain whatsoever within the sight of their enemies Campe. For among so many weapons of the enemies, so many Darts and Halberds, so many sword, and (as now the manner is) amongst innumerable bullets of Guns, which are shot very swiftly and very far off, who can be sure of his life so much as one moment of an hour? Alas how often cometh it to pass, that a man sitting in his Tent doors, or being in the Town and Castille besieged, or at home in his house doing of some work, and thinking of nothing less than of death, is suddenly taken away with one of these bullets? There is no regards or difference of the Emperor, Marshal of the host, Standerd-bearer, common Soldier, pezaunt Scullion. Moreover, as now adays (for the most part) wars are made, and Soldiers do live all very dissolutely and intemperately, oft times it happeneth, that contagious diseases do spread abroad through all the troops and bands: by means whereof many more are consumed with burning agues, with inflammations, with perilous flixes, with the pestilence, with hunger, with thirst, with cold, than with the force of their 〈◊〉. Wherefore, like as in times passed there were some that counted it a happy thing, in case they might die in battle, and win as great renown after their death as did the Latins, or worthy Romans, whereby they would signify and protest the invincible fortitude of their minds, even so now let our men of war in these days worthily esteem it as a principal point of praise and commendation, if it fortune them, being beset on every side with so many and great perils, to die, not as the common sort of soldiers use to do, but as true Christian warriors in deed. But no such men can die valiauntely either for the glory of GOD, or for their Country, or else return home with triumphant victory, save those only, that when they are quiet at home in their houses, do so exercise themselves in reading the Scriptures, that afterward when they must watch abroad in the wild fields, and abide all bru●ts that shall fall upon them, they may comfort themselves mutually out of the word of GOD, inflame their minds with courage, call rightelye upon GOD, commit the safety as well of their soul as body to his tuition, and make confession of their Christian Faith. And surely it behoveth as well all other Christians, if at lest wise we will harken to Saint Paul's counsel, as also those undoubtedly that follow the Camps of Christian Princes, to be evermore throughly furnished with the whole armour of GOD, and to have their loins girded about with Truth, their breast fenced with the breastplate of Righteousness, their feet shod with the preparation of the Gospel of Peace: and above all to take the shield of Faith, and to put on the helmet of Salvation, & lastly to bear always in their hands the sword of the spirit, which is the word of GOD (of which inward and spiritual weapons a type and resemblance we may daily in our mind behold in the outward weapons of the body) whereby they may be able to stand fast against all the assaults of the devil (the common enemy of mankind) and to repulse the fiery darts, that he never ceaseth to hurl at them.  
Further (saith an other) I am a Lawyer: 
Lawyers' oug●● to be familiarly acquainted with the holy Scriptures  what have I to do with the Scripture? Shall I tell thee? Very much. For it is to be wished by all means, both of thyself, and of all that crave thine aid in the Court, that thou wert in deed with a certain addition such a one, that is to say, A Christian Lawyer. Thou makest thy vaunt I am sure that thou wilt do all things according to right and equity, and challengest to thyself both the power and will so to do. But very hardly shalt thou make any man believe that thou art of this mind, unless thou embracest also the pure Doctrine of Religion, and by the direction thereof enure thyself, to deal faithfully and truly in all thy proceedings, and to prosecute the things that are lawful and just. In some Countries the Lawyers are evil spoken off, and noted to be scant good Christians. This blot shall he wipe clean away, whom the people shall perceive earnestly, and with an unfeigned desire as well of profiting in godliness of life, as also of finding out and observing of equity, to peruse the holy Scriptures. Lactantius Firmianus, and after him Saint Hierome, do wonderfully commend one Minutrus Felix, a notable Lawyer of Rome, for his excellent knowledge of holy Doctrine: what let is there then, why the Lawyers of our time should not imitate this man in the study of heavenly things? 
physicians also must devoutly trau●ile in the Scriptures   
Moreover, by the self-same Law and condition must Physicians know themselves to be bound also, especially forbecause they have a singular commendation of their Art and full of authority taken out of the holy Scriptures themselves. For they brag very much, that by the mouth of the most wise Hebrew jesus the son of Syrach Chap. 58. Physic is commended as a thing given of GOD for the necessity of man's life: and that most holy men, as the Prophet Esaye ●. King. 10. Esa. 38. the Euaungeliste Luke Coloss 4. and others more, have exercised the same Art to their singular praise. Certes Hipocrates the Prince of Physicians, being but a Heathen man, in his book De decenti ornatu, saith that the knowledge of GOD ought inespecially to be rooted in the heart of the Physician, and that in diseases and maladies happening, Physic should very reverently behave itself towards God. From whom disagreeth not Galen, in his ninth Book and fifteenth Chapter, De Hipocratis & Platonis degmatibus, and in his work De animi moribus corporis temperatur●● sequentibus, that is, Touching the manners of the mind following the qualities or temperatures of the body, the eleventh Chapter. And all men do greatly covet and desire to attain unto a certain happiness in making and ministering of medicines. But this dexterity can they by no means look to come by, unless they call upon GOD with a true and lively faith, and provoke their patients likewise to do the same. Which, that they might diligently do in deed, we read, that it was well provided in the council of Lateran Cannon. 22. which is referred also among the Decretals De Penitent●s & Remissionibus, C. Cum infirmitas. And Hostiensis expounding the same, saith: that those Physicians do grievously sin, which obey not that most wholesome law. And I know not truly how it cometh to pass, that all sick folks for the most part, do more willingly call for him, and commit their life unto him, and trust assuredly that they shall be holpen of him, whom they perceive and understand to be a lover of God's holy word, and a follower of true Christian piety and godliness: in like case, as if they were persuaded, that what Art is not able many times to do, that might he supplied by sanctimony of life and Prayers. After which sort verily we have known many in times past restored to health by most holy men, more no doubt through fervent Prayer unto God, than by any medicine though never so artificially made. So also doth Saint james Chap. 5. command that to the anointing with oil, holy Prayer should be adjoined. It followeth therefore, that the Physician, if he diligently peruse the Books of holy Scripture, shall very well provide, both for the salvation of his soul with God, and also for his credit and estimation amongst men, yea and besides all this, he shall obtain of God happy success in his Science, and in all his proceedings.  
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 affairs and dealings belonging to his trade and Merchandise, tossed and turmoiled too and fro, now hither, now thither, and never at any certain stay, aught ever and anon to bestow some time in sifting and examining of his own conscience, and in commending the safety of his body and soul into the hands of God: and that so much the more often, by how many more and grievouser perils both by Sea and by Land, he seeth himself to be cast into every minute of an hour. He aught moreover to labour by all means possible, that credit and trustiness, which is a certain constancy and truth both of sayings and doings, may appear in all his actions, which then chief cometh to pass, when he enforceth himself to abide by his word and covenant, when he doth not counterfeit or adulterate the wares brought home from any place, but without vanity, without fraud or guile, without the conceit of filthy gain, uttereth and selleth the same. But that any man should in this wise give both unto God that which is Gods, and unto men the things that are men's, it is very unlikely, nay, it is impossible, except he shall first deeply imprint in his mind the commandments of God, put forth in the holy Scriptures, as touching buyings and sellings, as touching divers and sundry kinds of contracts or bargains, Levit. 25. and elsewhere: of payments, Levit. 19 Deut. 24. of pawns or pledges, Exo. 22. of justice and equity in weights and measures, Leuit. 19 Deut. 25. prover. 11.20 (out of which oracles, as out of wellsprings, do flow all civil laws devised and made of like matters.) The self-same judgement is to be given of all artificers and craftsmen in general.  
Where if it were so now that husbandmen knew, 
To husbandmen also is commended the reading and hearing of the Scriptures.  how greatly their state and condition is every where commended in the holy Scriptures: but who is able to reckon up the places, wherein are propounded and put forth examples, sentences, precepts, comparisons, parables, taken and drawn from matters of husbandry? if they knew likewise, what duties of godliness are prescribed unto them towards the poor and toward strangers, Levit. 23. they would no doubt make much of those Books, and suffer no day to escape, wherein they would not bestow some time at home, either evening or morning, in reading and meditating the word of God. Doubtless, the things that are contained in them, be far more excellent, than those which Chrysostome in his 19 Homily to the people of Antioch, setteth down as touching the honesty and virtuous conversation of Husbandmen: though (I grant) his allegations are not to be despised, yet for brevities sake, I will not here insert them. And for so much commonly as these kind of men do inhabit, and devil far off from neighbours, and beside have not always the Ministers of their Churches near hand unto them, it can not be, but very requisite and necessary, that at leastwise, the good man of the house himself, especially where there is great store of children a servants, & many workmen are daily hired (as it usually cometh to pass in husbandry, being for this cause very worthy of commendation) should so profit & go forward in the doctrine of Religion, that he might be able to go before his household and family in invocation & prayer, sometimes to open and declare the chief points & principles of faith: and (in case any casualty or misfortune so require) to lift up him that is beaten down with affliction, or other necessity, to comfort those that be sick and like to die, whether they be in his own, or in his neighbours house, to arm and strengthen with places of holy Scripture the party that wrestles in the last agony of death, to instruct his children in some measure in the ways of godliness, and when they of his household are letted by vuseasonable weather, or other occasion, whereby they can not resort to the Church to hear the word of God expounded by the Minister, than he to read something● unto them out of the holy Scriptures: after which sort truly we know that the holy patriarchs, and innumerable others have in old time been accustomed to do. What shall I say further? There is no house that can rightly be called a Christian house, except the word of Christ devil in it, and something be daily uttered & hard as touching holy matters or points of Divinity. Every well ordered & true Christian family, aught to represent the form & similitude, as well of the common weal, as also inespecially of the Church, and that most chief by the continual handling & entreating of the word of God. Neither can it be pretended, that any person is unapt or unfit to be taught. If it to fall out that even little children do soon perceive words tending to laughter, 
It is expedient that Boys and Mothers also be instructed in the holy Scriptures.  or otherwise unprofitable, light, I will not say, lewd and filthy, and can found the means readily enough to repeat them again, why should they not as well learn now and then somewhat as touching godliness of life, and Christian Religion? wherefore Chrysostome in his 2. Homily upon john, with a very sharp and controlling kind of speech rattleth up parents, saying: That they do provoke God's wrath against themselves more than they would think, when they count it to be troublesome and overtimely to have their children trained up in the exercise of spiritual things: Do not so account it, (saith he) do not so esteem it. This age doth of all other stand most chiefly in need of Spiritual admonitions: it is green and tender, and quickly drinketh in the liquors that are dripped into it. If any man will go about to draw them even from their cradles, and (as ye would say) from the very traces of sin, unto the way of virtue, he shall confirm them in a certain staidness and nature of godly living. Neither will they lightly of their own accord, fall into a worse bias, where they have with such a custom as this, been alured from their tender years unto virtue. By this means also they shall the more willingly both honour and reverence their elders. Again, they shall be made more fit to deal in any worldly affairs. Thus much hath he there. I am compelled to add hereunto out of the same author, that is to say, the golden words of his golden mouth, written in his 21. Homily upon the Epistle to the Ephesians. Wouldst thou have (saith he) thy son to be well nurtured? bring him up from his youth in the fear and nurture of the Lord. Think it not to be superfluous, if he hear the holy Scriptures: for there shall be first hear this: Honour thy Father, and thy Mother. Therefore this is done for thy behoof. Say not, it belongeth to Monks to hear the Scriptures. Shall I make my son a Monk? Not, it is not needful for him to be a Monk. Why fearest thou that which is greatly for his profit? Make him a Christian. It is chiefly requisite for worldly folks, to know what things are taught them out of the Scriptures, especially for children: for there is much folly in that age. And that folly of children is much increased, even in outward things, when they once know that those noble men also whom they have in admiration, are subject to infirmities, and afraid of death. Of which sort was this, that Achilles, when he saw that he must now die for his concubine, repented him then of his deed: of which sort is this also, namely, when one is drunk, and many other such things are committed. These medicines therefore are needful. For is it not to be thought a point of great folly in thee, to send thy children to learning, and to provide them Schoolmasters, and to see that nothing be wanting for their instruction, and in the mean time not to bring them up in the nurture and chastisement of the Lord? Therefore do even we first of all reap the fruit of this thing, that is to say, through our own default, we have harebrained, ungracious, disobedient, and unmannerly children. Let us not then thus do, but let us obey this blessed Apostle, who giveth us good council: let us bring them up in the instruction and information of the Lord. Let us set before them an example, causing them from their tender youth diligently to apply the reading of the Scriptures. Woe is me, whilst I am thus continually speaking, I seem to do nothing else but trifle: howbeit, I will not cease for all that, to do that which mine office bindeth me to do. These things hath he. All that Sermon of his is very worthy to be read, as in which he showeth with many reasons, that those (when all is said) do best provide for their children, and lay open unto them the way to riches, peace, and tranquillity of life, happy estate, and to preferment in Princes courts, which have a care over them that they be instructed even from their infancy in the holy Scriptures. To be short, the husband and the wife, the parents and children, the masters and servants, the mistresses and maids, may found in the holy Books infinite as well precepts, as examples, which it is not needful to rehearse, as touching all those things that it behoveth every one of them to do in their several state and calling. The same must thou think to be spoken both unto widows and virgins, of whose care and diligence, like as also of the instruction of children in the holy Scriptures, we have above somewhat discoursed. So farforth therefore is that true, which Saint Augustine saith, De verbis Domini Sermon. 19 namely, that unto all estates of men there is prescribed in the sacred books a rule to live by, and that all and every sex, age, and degree, is provoked to lead an upright and godly life. Therefore (as we began to say before) not only those that are appointed to the Ecclesiastical ministery, but also generally all Christians, of what estate or condition soever they be, aught daily to bestow sometime (at the lest) in reading and perusing the Books of the Prophets and Apostles. The continual meditation of the Scriptures, is not the private and peculiar office of some few persons, but the common and public duty of all Christians. I grant in deed that the godly and learned Pastors of Churches should go before, but yet must all other states and degrees follow after. There is none, neither one nor other, that can be debarred from this dance. There is no man in this life in all respects so perfit, unto whom remaineth not some thing more to be learned: no man so exactly accomplisheth his duty, but that some good man (for I speak not of any slanderous and envious caviller) may say unto him: this would be amended. Wherefore I believe there is not any man living, which by the rules and exhortations of the holy Scriptures, may not only become better learned, but also better qualified, and which by reading of the word of God, may not be made more strong and courageous to all good actions of life whatsoever. A great offence it were doubtless, to surmise, that the Philosophers, or any other persons beside should be able, better to prescribe what every one aught to do, or to leave undone, than God himself. Certes the Philosophers, Lawmakers, and other worldly wise men, when they dispute of duties, do oftentimes err. evident proofs hereof we have in Plato, Aristotle, Panaetius, Cicero, and such like, which do commonly one carp and control another. Neither do they commend any thing as comely and honest, but so farforth as it is deemed to be such by the opinion of men. But the Prophets and Apostles could not err, because they were taught by the holy Ghost (who is the spirit of truth, and void of all error:) yea & they so urged & commanded all things, as they knew the same to be allowed of God. But to frame the life and manners in such wise as God may be pleased with them, is no doubt a most sovereign thing, & highly to be desired of all men. And in deed the Philosophers can after a sort tell us what one man oweth unto another, but what man oweth unto god, how God should rightly be worshipped, of true faith in God, & remission of sins, of the inward spiritual righteousness of the heart, & of other things like unto these, they do not so much as make any mention at all, much less can they perfectly declare them. As often as in the writings of the Philosophers, there happen any place as touching God, or as touching the duty of man towards God, we see how coldly, slenderly, and obscurely, they run over it. Which truly that it should so come to pass, God undoubtedly had ordained, & that either for because they were convicted in their own consciences, and stayed not upon any sure foundation in these their disputations: or else for that it was not their proper charge, but was reserved for others, the Prophets, I mean, & Apostles, & their Disciples: and finally, for so much as God would have all men to be admonished by this means, that the perfit knowledge of God, and of his will, is to be learned, not out of the Books of the Philosophers, but only and alone out of the holy Scriptures. And this is that in effect which the Apostle meaneth 2. Timoth. 3. when he saith: That the holy Scripture inspired of God, is profitable to instruct in righteousness, that the man of God may be perfect, and prepared to all good works. Whereunto, Saint Augustine having respect in his 2. Sermon upon the 90. Psalm, very wittily said, That the holy Scriptures are letters patents, sent down from the heavenly City to us, which do exhort us all to live well. Wherefore, whosoever coveting to read the holy Bible (wherein is most absolutely comprised all the discipline concerning the duties of all and every Christian, as well towards God, as towards men) and to reform his manners accordingly, requireth the same Bible to be reached unto him, he shall more truly a great deal say of it, 
There be certain duties common to all Christians, which it is needful for them to learn out of the holy Scriptures.  Give me my Master: then long ago Cyprian usurped the like saying, as often as he meant or spoke of the most famous writer Tertullian (if we may credit Hierome.)  
But I will proceed somewhat further to speak of certain duties which are common to all Christians, and yet in the mean time can not rightly be performed of any man, without the reading and knowledge of the Scriptures. Howbeit, I will speak only of the chief & principal, whereupon depend other almost infinite. In the explication whereof we will gather together those reasons, wherewith the consciences (I hope) of men shall so be stricken and pierced thorough, that whosoever will be counted in the number of Christians which make not their vaunt at the lest of the vain title, may easily understand, that he hath of necessity to apply himself diligently to the reading of the Scriptures. Which thing that we would do and accomplish, we have once before promised already.  
Tell me therefore, whosoever thou be, 
All Christians must endeavour to show themselves to be true members of the Church.  and haste a desire to be called a Christian: I mean such a desire as is unfeigned: oughtest thou not (if thou covetest in deed to be that which thou feign wouldst) to labour by all means possible, to declare thyself to be a true and lively member of that spiritual body, which is the Church, and whereof Christ is the head? for thus we read of all men, of what age, sex, dignity, or condition soever they be that are regenerate and borne again in CHRIST, Rom. 12. We being many are one body in CHRIST, and every one severally one an others members. 1. Corinth. 12. We are all baptised by one spirit into one body, whether we be jews or greeks, or bond, or free, and we have all tasted of one spirit. And in the same Epistle and tenth Chapter. We that are many, are one bread and one body▪ for we are all partakers of one bread. Ephes. 4. One body and one spirit, like as also you are called in one hope of your calling. One Lord, one Faith one Baptism, one GOD and father of us all. Chap. 5. We are members of his body, which is the Church. Therefore thou canst not choose, if so be thou wilt be counted better than an Ethnic, jew, or Turk, but testify by some means, that thou art indeed a true, lively, and effectual working member, of the holy Church of GOD. But if thou canst not be the mouth or the eye, that thou mightest sustain the roomth of a Bishop, and govern the Church by commanding & ordaining whatsoever things should be profitable and necessary: if thou canst not be the tongue, whereby thou mightest publicly teach and prophecy in the Church: if thou canst not be the hand, to dispose the Sacraments or goods of the Church: yet surely thou mayst be the ear, thou mayst be the finger, thou mayst be a part of the breast, and (to make an end) thou mayst and oughtest to be of that Church, which standeth in need of very many Ministers, and is always occupied about many things, some certain member, and that truly quick, lively, stirring, and such a one as is beautified both with feeling and moving. Only take heed thou despair not: and account thy state to be happy, if thou mayst have place in the Church, but even among the basest and weakest members, so they be sound, and not as yet for their rottenness to be cut quite away. But there is no common wealth that acknowledgeth that man to be a Citizen and suffereth him to enjoy the common privileges of the Country, which doth not reverence the Magistrates in it, but refuseth to obey them: which will not embrace the upright Laws and excellent Statutes, that are the very sinews of Common weals, neither promise that he will live after them. Neither in very deed deserveth he the name of a good Citizen, that careth for none of those things, which pertain either to the dignity of the Common wealth wherein he liveth, or to his duty in defending and adorning the same.  
How then shall the Church judge thee to be a lively member of hers, in case thou dost not homage, as thou art bound, unto CHRIST her head? incase thou never bethink thyself to understand the Doctrine of CHRIST? incase she perceiveth no life of Faith, no motion of any good actions to be in thee? the Church finally is not holpen by any duty or diligence of thine. For why, it is certain that all the godly do receive life and moving, from CHRIST their head, and from his word. CHRIST is the life of the Church, who poureth abroad after a wonderful manner his vital powers into all his members: and the words which CHRIST speaketh, are spirit and life: joh. 6. and again, by the word of GOD the faithful do live: Deut. 4. Math. 4. Is any of you so fond and foolish, as to think himself for this cause only to become a member of the Church, for that he doth now and then, or (if he will) every day in the week, repair corporally to holy assemblies? Nay it behoveth thee to be engraffed and linked into that body in spirit, like as in very deed the self same body is spiritual. But the spirit is nourished and sustained by the word, with the which it hath a certain Anology, or proportion. Now therefore if so be either when thou art present in Ecclesiastical assemblies, which are especially ordained for the handling of God's word, or when thou art returned home to thy house, thou intentively readest the word of GOD, hearest it, and layest it up in thy mind: then, believe me, shalt thou be reputed and taken in very deed for a lively member of the Church. And truly this is a very small matter, and easy to be done, which (as a testimony of thy engraffing into the Church) we require at thy hands. For if thou refuse once to ensearche the Scriptures, doubtless I do not see how thou shalt be able to perform any thing worthy of commendation. He that cannot abide, to apply himself to the hearing and reading of God's word, without the which there is no access unto Faith: how shall we suppose, that he can be brought to accomplish any works or duties of Love flowing out of Faith? for soothly where the word of GOD is, there is hearing: where Hearing is, there is Faith: where Faith is, there follow of necessity the works of Love. Be careful therefore, to hear, read, and understand the word of GOD: so shalt thou have Faith and the fruits of Faith and Works: yea, and so shall all things redound to the common edifying and increase of the wholebodye of the Church Ephes. 4.  
But I have further to demand of thee O Christian (for I do as willingly for mine own part attribute this glorious title unto thee, 
Every Christian aught to be ready to tender a reason of his Faith to every one that asketh it.  as thou for thy part art willing to hear it:) Wherefore, I pray thee, art thou called a Christian, but because thou beléuest in JESUS CHRIST, and haste once received baptism, as a seal of this thy faith, and of the Righteousness thereof. But how wilt thou persuade us that thou believest in CHRIST, if so be thou be ignorant of the articles of Faith? if thou canst not make confession of thy Faith? and so oft as need is tender an account of the same? for there are certain general precepts prescribed indifferently to all Christians, as: He that believeth, shall be saved. Math. 28. Rom. 10. etc. He that confesseth me before men, I will confess him before my father which is in Heaven: Math. 10. Marc. 8. and Luke last. Again, Rom. 10. With the heart man believeth unto Righteousness, and with the mouth confession is made unto Salvation. Moreover, the Apostle Peter in his second Epistle and third Chapter saith: that all those that have given their names unto Christ, or are called Christians, ought so far forth to proceed in the study of the holy mysteries that they having heard the truth of their Faith out of the Prophets and Apostles declared in the Scriptures, might fully and substantially comprehended the same, and also be able every man for himself at all times, and to every one that requireth it, to tender a reason of his faith and hope. But that any man should be able to confess his faith, and to yield an account thereof, that hath not been some space conversant in the sacred Scriptures, it is by no means probable or likely. For it is one thing simply to make a confession of Faith, and an other to tender an account of Faith. As for the one, it may readily enough after a sort be performed of every man, especially when there is no peril of persecution near at hand: and there is no man in a manner, which hath not seen at one time or other, many folks so to have learned and repeated by heart the Symbol of the Apostles, yea, and the Nicene creed, and that now & then also in an unknown language, as Popinjays are wont to chatter when they bid men good morrow or good even: but as touching the other, he that will do it, must of necessity declare, that his faith is upholden by the word of GOD itself, and (as Paul speaketh Rom●) confirmed with the testimony of the law and the Prophets. For thou art utterly deceived, in case thou thinkest it lawful for thee to put over the office of believing to another, and to be sufficient, in case thou confessest thyself to believe, as thy Godfather believed, which undertook and gave his word for thee at the holy font, or as the Churches believe, or as the Ministers of Churches. For undoubtedly in the matter which appertaineth to the everlasting salvation of the soul, every man ought to be his own factor, to be nearest unto himself, to gauge his own proper Faith before GOD, and the Church, with his own proper heart to believe unto Righteousness, and with his own proper mouth to confess unto Salvation. For like as it profiteth not thy body, in case an other man taketh meat for thee or in thy stead, and thrusteth it into his own maw, and in the mean time, leaveth thee hungry and almost hunger-starved for want of food: even so art thou wonderfully deceived, when thou weenest that it will be behoveful for thy soul, in case thou thyself being ignorant of the things that belong unto Faith (whilst I mean thou art both of age and understanding meet to have learned the word of GOD) and making no confession at all, an other man do declare his Faith before GOD and his Church. This is not the way, not, this is not the way, believe me, to attain unto the scope and mark of Salvation. Those said precepts of believing, of confessing, of rendering an account, do in very deed bind every particular man without any difference. Be ye ready (saith Peter) to give a reason always, and to every one that asketh. But how canst thou hope that thou shalt have at all times, and in every place, either thy Godfathers and Godmothers, or teachers of the Church to be present with thee, which will do so much (I mean make answer) for thee? And for this very cause is the custom commonly received in the Church, that the confession of Faith should upon Sundays and Holy days, be recited in such a form, as albeit there be but one common Faith of all, like as there is but one GOD, and one Baptism, yet it should not be said in common, we believe in one GOD: but, I believe in one GOD, to the intent verily every man might perceive, that he hath for himself both to make confession, and also to tender a reason of his faith. For which cause also, when Baptism is ministered, it is used in all Churches and Provinces after one and the self-same manner: as for example, every one being asked the question of the minister of the Church severally, answereth for himself, and saith: I believe in GOD the father, I believe in jesus Christ his only begotten son, I believe in the holy Ghost, and so forth: as touching which order of questioning and answering, there is plain mention Act. 8. where is touched the regeneration of the Ethiopian Eunuch. Neither can it be declared, how great a pestilence that fond opinion of Faith involved (as they term it) scattered abroad by certain unlearned idiots, hath brought into the minds of men, where by they think they do enough, when they profess themselves to believe, as other men believe. For doubtless here upon hath risen a most perilous security. Yea it hath come to pass by little and little, that those which should have obtained salvation by faith, have been so bold as utterly to neglect and contemn Faith. But those that have once neglected & cast from them the care of their faith, how is it possible that they should afterward perform the works of Charity, especially such as are pleasing and acceptable unto GOD, of which sort are those only and alone that flow and proceed from Faith? And in whom there is neither Faith nor Charity, the same must also of necessity be destitute of the benefit of hope. These things being thus determined, it followeth, that such persons are hitherto fallen away from the grace of GOD, and ought not to be made any better account of (if we have regard to spiritual blessings) than Pagans' or brute beasts. Than which estate doubtless, especially of a man that is baptised and glorieth in the name of CHRIST, nothing can be said or thought, more wretched or miserable.  
The man that hath either no Faith in him at all, or such as is very slender and unperfect, neither useth to stir up, to nourish, to increase, and confirm the same by reading and meditating of the word of GOD: that man (I say) whatsoever he be, looketh in vain to receive any spiritual benefits at GOD'S hand. But that Faith do we affirm to be nothing, or as slight and slender a thing as may be, which only is implicita, that is to say, involved or enwrapped, such I mean as is fast fixed and locked up in the breast of an other man, but hath no manner of place in thine own. Therefore even as Faith is looked for at thy hands, and must issue from thine own self, so is the reading and knowledge of GOD'S word, wherein are declared the principles of Faith, and whereby the lively justifying faith is kindled and nourished in the mind, likewise required at thy hands, & must of necessity also proceed from thyself. And to this end pertaineth that rebukement, or complaint (whither it be) of Chrisostome in his sixteen Homily upon john: Some there be (saith he) more fond than children, that say: Blessed is every soul that is simple: and he that walketh in Simplicity, walketh in Faith.  
This truly is the cause of all calamities, that a great number can no skill to allege fit testimonies of Scripture for matters in question. For the simple in that place is not to be taken for the Fool, and for him that knoweth nothing at all: 
Every Christian aught to foresee & provide, that he err not, or be not deceived in the doctrine of Religion.  but for him that is not evil, for him that is not crafty. For if it should so be understood, it had been superfluous to say: Be ye wise as Serpents, and simple as Doves.  
But now ought every man very carefully to beware and take heed, least he err in any wise in the Doctrine of Faith, or be deceived and beguiled of others. The Angel of darkness often times changeth himself into the likeness of an Angel of light. In these days are to be seen every where great swarms of Hypocrites, false teachers, and envious men, which do break into the Lord's field by night, and there sow darnel. Again, there is no man privy in his own conscience, that he is on every side so confirmed in sound doctrine, but that he may both be deceived of others, and also deceive others, yea and even himself to. Our first Parents Adam and Eve, whom God had adorned as well with perfit righteousness, as also with a most plentiful knowledge of all goodness, and many other spiritual graces, were notwithstanding beguiled of the subtle serpent: and even forthwith (without any great striving) gave consent to his treacheries and illusions. How and by what means therefore may we warrant ourselves, that we shall in no case be ensnared or entangled, when as we are both far more weak than they: and the old serpent doth now no less craftily than in times past endeavour by Heretics and false teachers to entrap and cirumvent us? He then may seem rightly to be out of his wits, and even to strive with reason itself, whosoever feareth not ne standeth in doubt of such a danger. And soothly, that thou mayest arm thyself substantially against all pestilent opinions, that thou mayst be able to avoid, to prevent, and beat back the strokes of the adversaries, who seek on every side, with the envenomed darts of wicked arguments, to assail and set upon thee, and mayst stand so fast, and persever so unvanquishable in sound doctrine, as is most meet and requisite, thou hast need to put on spiritual weapons, the shield of faith, the helmet of salvation, but especially the sword of the spirit, which is the word of God, as the Apostle teacheth and commandeth in the sixth of the Ephe. But thus doth he arm and defend himself, that daily and duly heareth, readeth, meditateth, learneth the word of GOD set forth in the books of holy Scripture. For the Apostle Paul in the second Epistle to Timothy and third Chapter, saith very well, that the Scripture is profitable to reprove and confute those, that casting abroad the nets of false opinions, go about to beguile, to mask, and destroy the unwary and weak. What doctrine soever is first brought in, it is necessary that the same be tried by the touchstone of the holy Scripture as by a most absolute rule. And there are to be found every where in the sacred books, as well exhortations, which do plainly show, with what great heedfulness the authors of sects are to be avoided, as also counsels and certain reasons, which do no less evidently declare, how wisely and circumspectly the same aught to be resisted. Which things do very plainly prove, that it is a most vain toy, that a number (to beguile simple people withal) do often times jangle off, and have continually in their mouths, reading of the Scriptures, do by & by become Heretics. But this speech is more worthy to be abhorred and abandoned than to be answered. For what other thing else is this, than to say, that the Physic wisely given and ministered of GOD himself, is poison: and that sickness & death is procured by that thing which is provided to the furtherance of health and preservation of life? Shall we think him that we have oftentimes spoken off, john Chrisostome, to have been beside himself, and void of reason, who following the judgement of the Apostle, by how much more he saw many Heresies to grow up in his time, and in manner of the disease called the canker to creep further and further: by so much more thought it necessary to have his hearers admonished that they should diligently apply themselves to the reading of the holy Scriptures? There were in deed at that time no small number of Heretics, as namely the Manichees, the Anomaeans, the Arians, Aetians, Eunomians, Valentinians, and Marcionites, the Marcellians and Sabellians, the Acoluthians: there were (to be short) Gentiles, and such as following the Emperor julianus, had revolted from the Tents of the Christians: for with all these it is evident that he encountered, by sharpening his pen against them: and so much the rather for that they unmeasurably vexed the Churches of Constantinople, and else where over all Greece, and very many men (being otherwise not evil) were seduced by them. This necessity therefore drove the most vigilant Bishop, to stir up all men's minds, as well by books notoriously written, as also by public preachings and Sermons, to the continual reading of the prophetical and Apostolic writings: as we have more than once or twice here already. And in one place he pronounceth, that is we intend to resist Heresies, and to discern the true Church from the conventicles of Heretics, we have need especially (to the doing of it) of the aid and furtherance of the Scriptures.  
His words in the exposition of the four and twenty Cham of Math. Homily 49. are these: In these days, since Heresy invaded the Churches, there can no trial be had of true Christianity: neither is there any other refuge for Christians, desirous to know the variety of Faith, than the holy Scripture of GOD. Before indeed it was showed many ways, which was the Church of CHRIST, and which was Gentility: but now it can no way be known of any, which is the true Church of CHRIST, but only by the Scriptures. And why? Because that all these things which are properly Christ's in truth, those Heresies have also in Schism: they have Churches alike, and the holy Scriptures themselves, they have Bishops alike, and other orders of clerk, they have Baptism alike, they have the Eucharist alike, and all other things, and finally even Christ himself. A man therefore desirous to know which is the true Chuche of Christ, how shall he know in so great a confusion of likeness, but only and alone by the Scriptures? Again before time the Church of Christ was known by her very manners and conditions, when the conversation of Christians, either of all, or of the most was holy and blameless, which was not so among the ungodly. But now Christians are become as evil, or worse, than are the Heretics or Gentiles. For, to say the truth, there is greater continency found among them, though in schism, then among the Christians. He therefore that will know which is the true Church of Christ, how shall 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 commandeth, that the Christians, which are in the state of Christianity, and desirous to embrace the steadfastness of the true faith, should have recourse to no other thing, than to the Scriptures. Otherwise, if they shall have regard to any other matters, they shall be offended, and perish, not understanding which the true Church is. Thus much there. Yea moreover the same Father is bold to say, that Heresies do then chiefly bud forth, when men neglect to read the holy Scriptures. A great defence and bulwark against sin (saith he) in his 3. Homily of Lazarus, is the reading of the Scriptures: a great downfall, a dangerous pit, is the ignorance of the Scriptures: a great loss of salvation it is, to know nothing of God's laws: this thing hath engendered heresies, this thing hath brought in corrupt life, this thing hath turned all things upside down. For it can not be, not, it can not be I say, that any man should departed without fruit, that is delighted with the continual reading of the Scriptures.  
The counsel therefore that (we see) Chrisostome gave, the self same (no doubt) did other of the holy fathers give also, as Origen, Hierome, Augustine, and such like, who then especially exhorted all men to the reading of the Scriptures, when as Heresies every where waxed rife. In these sentences then as well of the Apostle Paul, and also of Chrisostome, and others, laying forth the lawful use of the holy Scriptures, we will willingly rest: and if any shall be found hereafter to the high reproach and slander of GOD'S divine majesty, to cry out, that the sacred Scripture doth minister matter and occasion of Heresy, those (unless they will be convicted of high treason against the holy GHOST, the author of the holy books) we will command and charge to hold their peace. But if they shall go forward to speak blasphemies against the holy GHOST, then will we with the martyr Polycarpus, (for so doth justine writ of him to Florinus) stop our ears with our fingers, and turning unto GOD, say: O merciful GOD, what times hast thou brought us into, that we should hear these things? If ever at any time, then undoubtedly at this time, which engendereth sects not a few, whereby the ignorant multitude is infected, it were to be provided, that out of the most plentiful storehouse of the holy GHOST against the pestilent air of wicked opinions, all good men would diligently procure to themselves in time, preservative remedies, gathered out of the most excellent rules of the old and new Testament, which in deed aught to be preferred before all manner of costly and sweet smelling spices whatsoever. Where if so be any malapert merchant or crafty cousiner, be found to abuse the Scriptures of themselves most notable and most wholesome, to his own and other men's destruction, there can nothing here truly be imputed to the Scriptures: but what evil or mischief so ever be taken, it must of necessity be ascribed to the perverse nature of men, as well of the deceivers as of the deceived. There is nothing at any time so excellent, profitable, and wholesome, that Satan, and his Disciples, dare not subtly counterfeit, and apply to another end than it aught to be, but especially to do hurt. Evil men make the air, sun, fire, water, earth, meat, drink, to become hurtful unto them, when they will not use them aright. The like judgement is to be given of the word of GOD, which in the holy Scriptures is called a light, a lantern, bread, meat, food, fire. But indeed, like as the Apostle saith that he preacheth CHRIST crucified, unto all that are called both of the jews & Grecians, the power of GOD and wisdom of GOD, albeit the ungodly either jews or Gentiles should never so much be offended and laugh him to scorn: even so is the course of our talk directed to the commendation of GOD'S word, to the intent the Godly minded may receive life thereby: though the wicked and ungodly do snatch it, and violently wrist it how and whithersoever they list themselves.  
Again how many Christians may we find, 
There is no Christian, that standeth not in need to be reproved for his sins, and often times to be admonished.  which do not now and then diverse ways overshoot themselves, and foully also fall? If we say that we have no sin, we deceive ourselves, and there is no truth in us, as saith S. john in the first Chapter of his first Epistle, whereunto it behoveth us all to subscribe. For why, it is requisite, that even the saints also do pray daily, as our Lord and master CHRIST hath taught and commanded, saying: Forgive us our debts. And the excellent Prophet David Psal. 33. sayeth, that all the holy ones shall call continually upon GOD, to obtain pardon for their sins I will acknowledge, saith he, my sins unto the Lord, and thou hast pardoned my unrighteousness. For this cause shall all the godly pray unto thee. Wherefore there is no man living, that standeth not in need often times of a controller, or judge, which may diligently admonish, rebuke, chasten, and bring him into order. But if it so fall out that men dare not reprove thee being a sinner, or they vouchsafe it not, or they do it not so frankly and courteously as were to be wished, and that peradventure, because thou art grieved if any do deal with thee in that order: then truly there remaineth this only advice, namely, that thou read with an attentive mind, the precepts contained in the holy Scriptures, the sentences, the threatenings uttered of GOD against sinners, likewise the Sermons of the Prophets and Apostles, wherein the sins of all men and therefore thine also are openly and severely reproved: & humbly transfer unto thyself, whatsoever things thou findest agreeable to thy state. By this means even alone thou mayst in good earnest be brought to the knowledge of thy sins, from this (knowledge) secondly to repentance, and from repentance (finally) to faith and amendment of life. Add moreover that the Scripture, doth find out and condemn those secret sins in thee, which men know not off, and which thou wouldst be ashamed to confess, and so could never be reproved by the lively sounding voice of any man. Therefore the holy Scripture when thou readest it, speaketh only unto thee alone: it is a faithful keeper of thy secrets, it will admonish thee of most weighty affairs, it will not put into thy mind but those things that are excellent, and of which peradventure thou shouldst never have heard any thing of any man living. For in good sooth this very word whilst it is reverently and with a fervent affection read, or heard recited of another, becometh quick and mighty in operation, so that it pierceth to the very marrow of the bones, and to the innermost entrails of the heart, and even leaveth behind it certain strings sticking fast of long time after in the minds of the readers: which thing to be true Saint Augustine in his book of Confessions, and other holy men do avouch, that they have tried by experience. And john Chrysostome in his third Sermon of Lazarus presumeth to say, That men even only by the outward view of the holy books are afraid to commit sin: and that wheresoever the spiritual books are, from thence is expelled the force of the Devil, and all things become there safe and sound. But he that heareth not GOD in the Scriptures, by a certain privy violence, but yet with great & absolute authority, briefly ripping up sins though never so secret and hidden: how will he hear man when he accuseth, controlleth, or also (by a certain grave kind of speaking) condemneth them? But if there be any person that neither admitteth man to be his counsellor, nor yet hearkeneth unto GOD continually speaking in the Scriptures: that such a one from his heart should be a Christian, no man (I am sure) but he that is over lightly carried away with words, and willingly suffereth himself to be deceived, will ever grant or allow. Therefore to the intent thou mayst declare, that thou art (at the lest) unfeignedly sorry for that thou remainest fast fettered in the bands of sin, and that thou covetest to hear GOD lovingly and with a fatherly affection talking with thee, admonishing thee, and calling thee back into the right way before thou be utterly destroyed: thou wilt, if thou wise be, invre thyself daily to read the holy Scriptures, and in them as in a glass behold, and learn more familiarly to know, not so much what GOD is, as what thou thyself art. 
Not Christian can be without comforts.   
But how large a field should be opened, in case I might speak of consolations, whereof in the holy Scripture are expressed innumerable, and the same most certain and sound? For albeit philosophy hath now long since been commended of her retainers for many causes, but especially for that she ministereth in adversity a present comfort: yet are all Philosophical reasons found to be very faint, barren, cold, weak, if they be compared with those which the holy Scriptures do afford. Truly, I have oftentimes sorrowed with myself, and complained, that as well Tullius Hortensius (with which work Saint Aug. confesseth himself to have been wonderfully stirred up in his 3. book and 4. Chap. of Confessions) as also his book of Comfort, & likewise the excellent and most clear Consolatory works of other Philosophers beside, are utterly lost. But my mind somewhat stayed with this cogitation, I again confirmed, interpreting, that this thing came not to passed without the providence of GOD, namely, to the intent, that men, when they see themselves deprived of the necessary aid of such writings, might take occasion to fly more studiously to the holy books, out of which only and alone the remedy against every heavy hap, and all lamentable and doleful events is to be taken. For to this end especially is the Scripture before all other disciplines put forth that it might supply in the families and assemblies of wretched creatures the most needful and commendable office of comforting. Whereupon to the romans 15. the Apostle affirmeth, that whatsoever things are revealed in the holy Scriptures, are revealed for our learning: to the intent, that by the worthy examples of Patience, and by the notable Sermons of comfort made every where by the Prophets, Christ and Apostles, we might be encouraged and supported, to the holding fast of our hope in dangers, and to the invincible going forward in all godliness and virtue. And who is he, I beseech you, that will not judge that a man aught rather to give credit, and to stay himself upon the comfortable persuasions that are given from the holy Ghost, that is, from GOD himself, and which by reason of the dignity, power, and goodness of God, must of necessity by all means be effectual and fruitful, than upon those that are uttered and put forth of men: which do themselves waver, and are oft-times deceived, never able to perform the things that they promise', and to be short being taken for very tall men of their hands, do commonly stand in need to be comforted and encouraged by others? If there be any thing, saith Hierome, in the Preface of his Commentaries on the Epistle to the Ephesians, that holdeth up a wise man in this life, and persuadeth him to abide patiently among the troubles and vexations of the world, then is it even this specially in my judgement, namely, the meditation and knowledge of the Scriptures. Which things, seeing they are thus, verily I am not afraid to say, that like as God hath so appointed, that no man, whether he be in noble or base condition, should be utterly void, and free from all dangers: so also is it to be determined, that no man, in what state or calling soever he be, can want, or be without the reading, hearing, and understanding of the Scriptures. Let there come forth amongst us some odd Christian, and tell us, that he was never at any time assailed with the darts of temptations, either inward or outward, that he was never heretofore plunged in any troubles or perturbations, or that he never needeth to fear any hereafter: let such a one I say come forth, and he shall make us believe, that he is one alone that wanteth no comfort, and to whom we aught to grant, that he may live and die in the ignorance of the Scriptures. But would to God that miserable and ten times wretched men, compassed about on every side with innumerable calamities, could sufficiently consider, partly their own weakness, far unfit to sustain the burden of so many miseries continually oppressing them, partly the most bountiful helps and comforts which they may receive out of the holy Scriptures: then out of all doubt should their s●ates be in far better case than they be, and we should not see so many daily (as we do) to cast themselves headlong into the deep gulf of desperation, and with their endless shame and confusion, to die not only in this world, but also in the world to come. But the time would fail me, if I should proceed any further to discourse of the necessity, utility, and efficacy of consolations to be gathered out of the Scriptures: wherefore I think it requisite even here to make an end.  
Therefore, O ye Christians all, 
The Conclusion.  of what state or condition soever ye be, I heartily pray and beseech you by the precious blood of our Lord and Saviour JESUS CHRIST, that ye would thoroughly persuade yourselves, that the things which have hitherto of me been treated of, do tend first to the sanctifying and celebrating of God's name here on earth, and next to the stirring up of every one of you, to the intent you may become diligent in procuring the business of your own everlasting salvation. For in very deed every man's own proper cause is here handled. And it behoveth us all oftentimes to consider, that the Church is a public and common School, instituted of GOD our heavenly father, wherein the most excellent teacher of truth the holy Ghost teacheth and professeth of free cost, and lovingly allureth us all unto him. The Scholars admitted into this School, are even so many as are baptised into the name of CHRIST. There is but one book, and that is given indifferently to all, containing the writings of the Prophets and Apostles: in which Book, is nothing else declared in effect, than how by JESUS CHRIST righteousness and eternal salvation cometh to the believers: and again, how all the Goldye ought to endeavour, that their Faith, Love and Hope may become manifest and apparent unto all men. It standeth every one of us in hand, wisely to weigh and consider, how he behaveth himself in this School, and what profit he reapeth from time to time in the holy Book. For he that doth daily in expounding, reading, hearing, and repeating of it diligently exercise himself, and be a mean to provoke others to do the like, he declareth himself indeed to be the Scholar of GOD, and to be well worthy of praise and commendation. But on the other side, who soever he be that refuseth to read, hear and learn the said Book, also causeth others to abstain from the same, he doth not obscurely signify, that he is of his father the Devil. For so, least any man should be offended with me, as having spoken more boldly than becometh me, Christ himself determineth john. 8. He that is of GOD (sayeth he) heareth God's words, you therefore hear them not, because ye are not of God: whom also a little before he had said flatly to be borne of their father the Devil. And this sentence, being of more force than all the definitive sentences of the judges of the whole world, as that which is pronounced, not of any mortal man, but of the immortal GOD himself, must of necessity abide firm and unchangeable. Let every man therefore diligently repute with himself, what manner of judgement may be given of him, that is to say: whither he be addicted unto GOD to everlasting life: or given over to the Devil to eternal confusion.   

¶ OF THE READING and daily meditation of the holy Scriptures, very requisite and necessary for all Christians, of what estate or condition soever.  
The second Book.  
HE that will take upon him to persuade with a sick man, must not only tell him what medicine is of force against his sickness, but also how and in what order the same is to be used. For it skilleth very much, whether a thing be taken, within the body or without: of an old man, or of a young: of a strong body, or of a weak: of a man, or of a woman: also, at what time of the year, and (to be short) in what order or manner tempered and made. Saint Augustine reporteth in his fift Epistle to Marcellinus, that there was a man on a time, through a certain medicine ministered by the excellent Physician Vindicianus, restored to health, after a few years when the very same sickness came again, the sick party without ask any counsel of the Physician, used the self same medicine (as before:) but it did him no good. Anon there was running to Vindicianus, of whom they demanded, what the cause should be, why the medicine now lastly taken did not avail? he answered, that it was therefore unavailable, because he himself had not willed it to be taken: but lest they should suspect any harm by his so saying, he added: that the manner of the using of a thing is greatly to be taken héde of, and that all things are not meet for all ages. In like manner therefore, for so much as we have hitherto with sundry and plain arguments declared, that it is the office of every Christian, daily and continually to read, hear, and learn something out of the holy Bible: it remaineth now that we specify and demonstrate, how and by what means a man may readily, and without any trouble or thinking of the time long, so take in hand, and point out this office of reading every day of the week, as that in a years space, he may well read and peruse over all the holy Books, especially so many as the old and purer Church hath avouched to be Canonical. We have indeed tarried longer in the former Book than we were ware of, inasmuch as no man is ignorant, that there is a more labour and diligence required of us, when men's minds are first of all to be prepared and inflamed unto any thing, seeming strange in the opinion of the unlearned multitude, and hard to outward appearance (neither truly shall it repent us either of our travel, or long standing, if we may by some means bring that to pass which we covet and desire) but in the matters following, we will be more brief: as also the thing itself, of which we have determined to speak, may well be dispatched in fewer words.  
Whosoever he be therefore, 
The willing mind easily findeth opportunity to do well,  that is truly, and indeed so careful of his own soul's health, as he would be counted, and knoweth assuredly, that the knowledge of Gods will out of the holy Scriptures, is very requisite and necessary to salvation: that man may easily (if he list) find opportunity to read, and ensearch the same. The thing that a man hath once earnestly set his mind upon, unto that by striving may he at length attain. It is no hard matter with us to devise a way, whereby at one time or other we may enjoy that which we greedily gape for. The covetous sort seek narrowly, and will be sure to get both time and all manner of helps, that serve to the increase of their gain: and some can find the means to serve their turns, in gadding up and down, in riding too and fro: othersome in quaffing and drinking, in telling of fond Fables, in playing at Dice, etc. in which (besides the loss of their money) are many things also hurtful and noisome: why mayst not thou therefore (if thou wilt) bestow some parcel of time in the searching and perusing of God's holy mysteries? Truly, it is against all reason, that any man should complain, that he wanteth time to read the holy Books, sith we may behold the same daily to lose many good hours, in things not necessary, and peradventure unseemly, or at lest wise unprofitable. And a very preposterous care it is, springing of a perverse judgement, to search nearly and nimbly to provide all manner of things, that tend to the satisfying of the paunch, the lust, ambition, pride, and other such like desires of a corrupted mind: and when virtue cometh in question, so to doubt, so to waver in mind, so to weave delays, so to pretend lets and impediments, and I wot not what, as though all ways and entries unto it were on every side forestalled and shut up. It may very truly be said, that it lieth for the most part in us, that a thing be made to be either easy or hard. The gate unto well doing is always open, so that we ourselves do not shut it up, or of our own accord turn aside from it.  
But I hear incontinently one that saith unto me: 
It is false to say, that in reading there is labour and grief.  the reading which you so greatly urge, hath no little labour and painfulness in it, further, it requireth good leisure and opportunity. Verily, to the intent I may cut off, whatsoever appertaineth to this excuse, I will endeavour in few words to show, how a man may provide, that in reading he shall feel neither labour nor irksomeness: then next, that it is not so hard a matter to find both leisure and opportunity. I will in one word declare that which may seem sufficient. Bring with thee to the reading of holy things, a godly and willing mind, and thou haste (in effect) utterly removed all manner of encumbrances. There are some diseases, if we may believe Galen writing De locis adfectis lib. 3. Cap. 6. in which the powers of the senses are so damnified and hurt, that the patientes, for so much as they are continually attached with a kind of heaviness and fear, do imagine whatsoever they see, to be sharp, bitter, and altogether against them: wherefore they have in suspicion and jealousy all things that are done or said, and do eschew and abhor the presence and company of men: but yet after a while they are healed and delivered from this malady. Even in like case (say I) the reading of the Scriptures seemeth hard and painful unto thee, because forsooth thou dost so imagine it to be, some evil spirit peradventure beguiling and bewitching thy senses: but the same (no doubt) will become sweet, easy, yea and pleasant also unto thee, when by the help of the holy Ghost thou hast cast from thy mind that imagination. And to what end, I beseech you, should any man thus colourably pretend these things, sith we may see daily a great number, that think not the time long a whit, when they read the long and tedious tales stuffed with lies, of certain old Greeks, and the fantastical Ass of Apuleius, and the fond dotages of Lucian? I say nothing all this while of the most vain figmentes of Florandus, Sir Lancelot, Sir Tristram, king Arthur, the four sons of Aymon, of Magelona, Melucina, the round table: I speak nothing of Amorous (or rather venomous) books overflowing in lasciviousness and uncleanness, of the hundred Novels, of unsavoury and ribaldly ●estes, and of other dregs of like stamp, which it were far better to be abolished with fire, the so oft times to be put forth in print. And in these toys, whilst Courtiers, whilst noble men, noble women, young men & maids, whilst the worshipful, whilst the common sort of men do spend certain hours in the fore noon, certain in the afternoon, again some after supper, and oft-times a great part 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 ears, yea and minds both of the reader, and also of the whole company sitting about him, do abide intentively fixed upon these trifles, and neither the noise of the household, nor the coming in of others can possibly break off the base and loude-sounding voice of the speaker.  
And moreover the labour of reading, if at leastwise it deserveth to be called labour, thou mayst now & then divide with the residue of thy family, so that thou that art governor of the house, mayst read one while, another while some one of thy company, another while thy son or thy daughter, another while thy wife, another while some other in the house that can skill of reading.  
As in other actions, so in this also may one not without a cause succeed another, resembling (as a man would say) Hercules who (as the Poets imagine) rescued weary Atlas by bearing up heaven with his shoulders. Neither truly ought it to seem a thing strange or removed from the usage of the godly, to commitet the office of reading and reciting holy books unto wives, children, servants, and other in the house.  
Again, if the reading of the scriptures be fitly pointed out and distinguished into certain peculiar hours (as it is expedient it should be) then mayst thou have sufficient space both to breathe in, and also to recover the powers of thine eyes, the sight whereof peradventure is dazzled, or of thy voice, if it be thy hap to read in the presence of other, and this mayst thou do, albeit thou hast determined to peruse over daily many Chapters. Moreover, there is no let to the contrary, but that thou mayst now and then, to avoid irksomeness, change places. For thou mayst very well read in thy chamber, when as either thou risest in the morning, or goest to bed at night: in the Church, when there is either nothing or very little out of the Scriptures (as it oft-times cometh to pass) read or expounded to the people, in thy parlour, so long as thy dinner or supper is in making ready, until thou be about to take thy meat, whilst the dishes are brought too or carried from the table: in thy Study, in thy garden, to be short, wheresoever thou wilt and art disposed. Saint Augustine even before the time of his Baptism read with great fervency, and at all times, and in every place the holy books, he disputed as touching the sayings of the Prophets and Apostles. He reporteth in the 8. book and 6. Chapter of his Confessions, that he read Paul's Epistles at the table. Chap. 22. that he took in hand often times the new Testament in his Ortchard, where he heard once a voice from heaven saying unto him: Take, read. Whereby he was vehemently moved & provoked to embrace Christian religion, as he recordeth also in other places more. Again being awaked in the night; in the morning, after dinner, after supper: and one while alone, another while with his most sweet companions Licentius, Trigetius, Navigius, Alipius, Nebridius, and others, he usually and often, and with an incredible desire of learning conferred as teaching the word of GOD. By these means therefore the difficultly and tediousness, if any be thought to spring out of reading, is easily either diminished, or utterly taken away. For as the mouth that is out of taste, can not away with any meat though never so dainty and wholesome: but when it is recovered, 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 sweetness of the spiritual doctrine, than he feeleth daily more and more all things to become more pleasant & acceptable unto him, and then singeth he with the Psalmist: How sweet are thy testimonies to my throat, yea they are sweeter than honey to my mouth.  
But it remaineth now, that we show, 
How we may get leisure & opportunity to read the holy Scriptures.  how and by what means a man may pick out leisure and opportunity to read the holy Scriptures. Verily I dare avouch, that there is no kind of calling so unwrapped or entangled in businesses, wherein may not be had a convenient respite to think upon and accomplish something for the safety and preservation of the soul. Among the offices that are full of difficulties and dangers may be reckoned the kingdom, the state of Consuls, lieutenants, judges, the government of armies, and if there be any honourable function beside in a great and mighty Commonwealth. And it is evident, that a great number of men being in the said several authorities very famous and renowned, even in the troublesome state of things, and in the greatest floods of cares and perplexities, gave notwithstanding a certain portion of time to reading, writing, meditation, & consultation of & concerning difficult & weighty affairs. Examples of the Gentiles if any be delighted to hear, he shall not need to seek far for them. It is reported, that Alexander the Great, even whilst he was busy in leading about his royal army of soldiers, used to read and writ divers and sundry things: and that if at any time he was to join battle with his enemy, he would snatch up some one book or other for his purpose, and read, whereby as by a counsellor and encourager, he might be made both more apt, and also more courageous to fight.  
Octavius the Emperor (if we may credit Suetonius) in a most cruel battle holden at Mutina a City of Gallia, read, wrote, and declaymed daily: in the night time being awaked out of sleep, he used a reader of Commentaries: and when he was at home, he would recite certain writings of his own to his familiar friends, as unto hearers in the Schools, julius Caesar, as he happily fought sundry battles, so put he the same himself as elegantly in writing, and that even in his Tents, in the noise of Trumpets, and in the confused clattering of armour and weapons, so far forth that a man may doubt, by whether of the two things he attained greater commendation. And before this man, Cato Censorius, famous for his skill both of war and peace, read very much, year learned the Greek tongue perfectly, when he was an old man, as afterward his graundchilde, whom they called Vticensis, waiting in the Court till the Senate should come together, had his Books with him, least any part of the hour-glass should come forth without fruit. Plinius Veronensis, albeit he was entangled with the affairs of the Court, of the law, and of warfare, yet did he never refrain himself from Philosophy, and from the insearching of hidden things, but whither he were taking his meat, or journeying, or doing of some other thing, he either read, or heard one reading, wrote, or indited to one writing for him. But omitting these Gentiles, in whom no doubt shineth forth a wondered industry and care of good learning: I think it much better for godly and Christian people to have the examples of godly men expounded, that even for the likeness of religion and doctrine which they follow, the minds of all may become the more prompt and ready to imitate and embrace the same. Set before your eyes therefore the noble king David, a man strong and valiant both in war and in peace, and right notable in battles and conquests. For he, whether it were so that flying the tyrant Saul, he one while wandered in obscure and forborn places, another while sustained woeful banishment with the king of Geth, or whither that he feared himself by reason of his son Absalon kindling the coa●s of civil war against him, or whither he should stand to the trial of battle abroad with his enemies, or whither he ruled at home the rains of his kingdom, was not only bend and inclined continually to the law which he had always about with him by god's commadement: but also in those most doleful & troublesome turmoils, he wrote, and sang manifold Psalms. His son and successor Solomon, so administered his kingdom, that he brought the same to a peaceable and most flourishing estate: he was in his own person the chief dealer in matter of justice and equity: the ambassadors, which kings and Princes sent unto him, as desirous to hear his wisdom and Counsels, he most wisely answered: he builded moreover most gorgeously and sumptuously: but in all these things, he omitted nothing as touching his manner of reading and perusing the holy law: yea he put forth parables, and verses (or sentences) in great number, he disputed most sharply, as touching summum bonum or the chief end of man, as is to be seen in Ecclesiastes, as touching trees and plants, of beasts, of birds, of worms, of fishes, 1. King. 4. And what think ye did Ezechias and josias, during the time of their several governments, in the study and meditation of the holy Scriptures? who to the reforming and preserving as well of the Church, as of the common wealth, using the counsel and advice of the wisest of the Priests and Prophets, (that age was ennobled by the excellent Prophets, Esaias, Hoseas, Micheas, jeremias) left no way unsought, nor no stone unturned. But yet before a great number of other, that honourable Eunuch, for his wonderful diligence deserveth commendation, who was the chief treasurer to a Queen, and always occupied in giving and taking, in casting and recasting of accounts, which is a most troublesome office, especially in a woman's Court: and yet not so much, as even then wh●● he journeyed by the way, and road in a Chariot, suffered he the time to pass away without the reading of the Scriptures. Of whom, for because we have spoken before, now it shall be sufficient briefly to have repeated thus much. Notable is the praise of Cornelius the Centurion, Captain of the Italian band, whom Luke Acts 10. setteth forth to have been a lover of sincere religion, & to have feared and worshipped GOD with all his house, which himself (no doubt) had so taught & informed, to have given willingly alms to the poor, and finally with fervent prayers to have called upon God without ceasing. But that he was such a one without the reading and understanding of the Scriptures, we can by no means suspect, seeing that even Peter in his oration which he made to those that were assembled in the house of Cornelius, saith plainly, that the word which the Lord sent to the children of Israel, preaching Peace by jesus Christ, the Lord of all men was known unto them. Thou sést therefore, that Kings and Princes, Courtiers lieutenants, Captains, whom no man can deny to be evermore distracted into many and divers affairs, even at what time they were in a manner oppressed with the weight and burden of businesses, could find some opportunity to the reading and meditation of God's word: how can then the cold and far fetched reasons take place, that a number do allege in great plenty, and I wot not without what coloured pretences, to excuse and defend their own slothfulness withal? To be short, there is no state or condition, no function or office, no labours, no causes incident either to public or private dealings, that can minister any excuse sufficiently lawful, to discharge any Christian from the reading and perusing of the Sacred Books.  
Now sith it is evident, 
That a time certain, aught to be given to the reading of the Scriptures  that no excuse or allegation whatsoever will go for payment, it is meet and requisite, that every man do so distribute the times & hours of his actions, as of them he may give some daily to the searching of the writings of the Prophets and Apostles. And in good sooth it is not likely, that the things should otherwise be well done, that are not accomplished in order, and in a time appointed. Some things are fit to be done in the night, othersome in the dawning, othersome in the morning, othersome at noontide, othersome in the evening. And look how much more laborious the businesses are, or labours busy, which it behoveth to deal withal, so much more duly shalt thou sever and divide them, and endeavour to execute every thing in certain hours and peculiar distances of times and seasons. We read in Ammianus Marcellinus, that Alexander the great, julius Caesar, and the Emperor julianus (who laboured to imitate those former in many things) divided the nights while they lay in their camps into three parts: whereof the first part they gave unto rest, and to the satisfaction of nature, the second to the doing of things needful, the third to the study of good arts and sciences. But why do we not rather turn our consideration unto Christian princes? Therefore to speak of Alfred king of Britain, who first of all founded the famous school at Oxford, we find it recorded, that he in like manner dissevered all the time into three portions, and gave eight hours daily to the mind, to read, pray, and meditate in: other eight to the administration of his kingdom, and the residue to bodily exercises. Not much unlike unto this man was Charles the great, who used to feed his mind with good studies and meditations, but especially with the reading of the holy Scriptures: and (which not a few have reported of him) in the time of dinner and supper he would always have some things recited as well out of the sacred Bible, as also out of the works of Saint Augustine. It is plain and evident, that many other princes more beside, have in learning the duties of godliness out of the holy Scriptures, trodden the self same path. Why do not every one of us therefore after the example of so worthy men, especially of Alfred and Charles, kings that deserved exceedingly well of Christian religion, take counsel by & by, as touching ordinary hours to be appointed to the reading of the holy Bible? I do very willingly, and even purposely, rehearse the facts of kings and princes in this cause: partly to the intent the kings, princes, and noble men of our days may perceive that they also are provoked by the authority & princely precedents of their ancestors to the like diligence in learning the doctrine of religion: and partly, to the end that inferior persons, who are by no means like princes surcharged and in a manner overwhelmed with the waves of manifold and difficult affairs, may understand, and will they, nil they, confess, that they have no manner of excuse left unto them, whereby they might pretend that they want fit time and oportuniti to read the holy Scriptures.  
Be it therefore concluded and determined, that it is no hard matter for any Christian, to find fit places, times, and hours to peruse over the books of the heavenly Philosophy, that at leastwise considering what other excellent men have done in the same matter, will not stick valiantly to prick forward himself to the doing of the like.  
Therefore now as one letting his suit fall, 
What time most apt to the reading of the Scriptures.  and acknowledging himself to be vanquished and overcome, some man demandeth, and would gladly learn of us, what time, or what hours we deem convenient to be chosen to the reading of the sacred books. I will in few words declare, what I think to be most expedient. The choice aught especially to be in thyself, to determine of the hours, according to the manner of the function which thine office or kind of life doth require. Doubtless GOD himself seemeth greatly to commend the time of the morning and evening, when a Deut. 6. and 11. he saith: ye shall lay up my words in your heart and in your soul. And ye shall teach them your children, speaking of them, when thou sittest in thine house, when thou walkest by the way, when thou liest down, and when thou risest up. Thou seest the times to be pointed out, which every man, even without any informer, should effectually in deed consecrated unto prayers, thanksgiving, and meditation of things spiritual and heavenly. Albeit where the Lord addeth, that when a man sitteth at home in his house, and when he traveleth by the way, he ought to talk of his word: he doth not obscurely signify, that not only in the morning and evening, but also at all other times and hours whatsoever men may profitably be excused in learning the law of God: and therefore that it must be left free to every man to appoint certain hours according to the trade of his life, and variety of businesses which happen therein. That which is of itself wholesome, and fruitful, at what time soever it be done, is well done. Let thy chief study and care be this, that what hours thou haste once appointed, thou mayst without interruption, and manger all lets and impediments, perpetually observe. For why, all things that shall once in this behalf reverently be decreed, are, as by an inviolable law, and yet without superstition, to be retained and kept. And if at any time peradventure some odd business, and unlooked for, do fall out to the contrary, than it behoveth thee very carefully to provide, that at some other time the want be supplied.  
But again, 
How much every day to be read.  thou askest: how much shall I read every day? in what space shall I once peruse over all the whole Bible? I answer, that (as I understand) it was an ordinary matter with our ancestors, once in a years space to have the Bible from the beginning to the end publicly recited in holy assemblies, to the common instruction of all that were present. For to the intent that thing might the more commodiously be done, they admitted in those days no other Psalms or Books of Scripture in the said assemblies, but such as were Canonical, as we have showed in the former Book. And that the same most commendable usage was kept and continued many ages following, it is not to be doubted. For even Gratian himself distinct. 15. declaring what Books of holy Scripture were wont to be read in his time, that is to say, about the year after Christ's birth .1160. signifieth, that there was made only a very small change. From Septuagesima (saith he) to the xi. day before Easter, let the five books of Moses be read. From the fifteenth day before Easter to the Supper of the Lord, the Prophet jeremy. From the Octaves of Easter, to the Octaves of Pentecost, the Apocalyps, the Acts of the Apostles, the Canonical Epistles. From the eight day before Pentecost to the kalends of August, the books entitled of the Kings, and Paralipomenon. From the first Sunday of August to the kalends of September, the Books attributed to Solomon: namely, the Proverbs and Ecclesiastes, the Book of Wisdom and Ecclesiasticus. From the first sunday of September to the kalends of October, job, Tobias, Esther, Ezras: of some is added also judith. From the first Sunday of November, to the kalends of December, Ezechiel, Daniel, and the twelve small prophets From the first sunday of December to the nativity of the Lord, Esay. From the first Sunday following the nativity of the Lord to Septuagesima, the Epistles of S. Paul the Apostle. These Books therefore, among which notwithstanding we see some ●o be placed of the Bishops, which the old & purer Church acknowledged not for Canonical: and again some, which are reckoned in the Canon, to be pretermitted, were usually read and expounded of readers, wh●n, and at such time as the faithful come together, in the morning, and often times before daylight. We gather hereby a most certain argument, as touching the prayers which they call morning prayers, and are yet still in use in many Churches, and in which certain parcels out of the Books of the old Testament are usually read. Again the Books of the Evangelists concerning the doctrine and doings of Christ, they did in like manner, and peradventure in the time of Evening prayer read over and expound. But now in these days this practice is utterly worn out of Churches, & only the beginnings or parcels of certain Books are slightly tasted of, a number of newefounde and unnecessary songs being brought in, clean contrary to the decrees of the ancient fathers: as in deed many other things more in time passed wholesomely ordained, we see now either utterly to be decayed, or wonderfully to be perverted and corrupted. And there is now no place left so much as to the books of the Evangelists, that they might be read over once in a year, but on the sundays only certain Histories out of them are by piecemeal picked out: whereas of our ancestors, the evangelical books especially were wont to be expounded wholly without interruption to the people. I grant indeed, that in some places in the holy feasts, chiefly of Easter and Whitsuntide, and likewise at the Nativity of the Lord, for as much as then commonly those that had profited sufficiently in the doctrine of the catechism, or in the principles of Christian religion, were with great preparation, and to the incredible rejoicement of all the godly baptised, the interpretation of the holy book begun and not ended was a little intermitted and left off, and the mysteries of the nativity and resurrection of CHRIST, of the sending of the holy GHOST, also the doctrine as touching the use of Baptism diligently declared. But assoon as those holy days were passed, it was provided, that the same books should again be taken in hand and continued: which thing Saint Augustine doth not obscurely signify in the beginning of his exposition of the Epistle of Saint john. But to what purpose is it to stand longer in these things?  
When & as oft therefore as I behold & consider the diligence & example of the fathers, me thinketh verily that it were no hard matter to find a mean, whereby even now also any man may once or oftener in a years space read over the whole Bible, or certain books of it, according as he himself shall think good. For there is no let to the contrary, but that a man may appoint this law unto himself, namely to peruse over the holy books in the self-same order and time, that (as we declared even now) they are reckoned and distinguished in by G●e●i●n.  
Every man may easily observe that form and order that is of him prescribed. But for so much peradventure as that order and disposition will not be liked of all men, wherein be recounted some books which are not in the Canon: and again, othersome that being Canonical and right worthy to be read, are omitted, I mean the volumes of the four Evangelists, and the Psalms of David: we, as by the pointing of a finger, will show another way, and that truly more easy, and more certain, as comprehending all the Canonical books, and likewise lest any man should complain, the residue also called Apocrypha. Go too therefore, first of all let us place by themselves, the Canonical books, 
The Canonical books of the old Testament.  according as they are of the ancient hebrews, and also of the Greeks and Latins, but especially of Origen, Epiphanius, Hilarius, Hierome, Augustine, and the counsel of Loadicea digested and set down: and withal let us mark into how many Chapters every book is divided. These books following belong to the old Testament:  

Genesis hath Chapters 50  
Exodus hath Chapters 40  
Leviticus hath Chapters 27  
Numeri hath Chapters 36  
deuteronomy hath Chapters 34  
josua 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  
judges 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  
jeremy hath Chapters 52  
Lamentations hath Chapters 4  
Ezechil hath Chapters 48  
Daniel hath Chapters 12  
Hosea hath Chapters 14  
joel hath Chapters 3  
Amos hath Chapters 9  
Abdias Containeth Chapters. 1  
jonas Containeth Chapters. 4  
Micheas Containeth Chapters. 8  
Nahum Containeth Chapters. 3  
Habacuc Containeth Chapters. 3  
Sophony Containeth Chapters. 3  
Haggeus Containeth Chapters. 2  
Zacharie Containeth Chapters. 14  
Malachi Containeth Chapters. 4  
Psalt. hath psal. Chap. 150  
job hath psal. Chap. 42  
Proverbs hath psal. Chap. 31  
Ecclesiastes hath psal. Chap. 12  
Song of Solomon hath psal. Chap. 8   
Out of all these books a man may lawfully fetch proofs and allegations to fortify and confirm the doctrine of religion, and they are in authority before the other books and fragments which are called Apocrypha, and be in less price: wherefore we shall not without good cause bestow our greatest care and diligence in reading and learning of the same.  
Therefore in this wise and order I judge they may once or oftener in a years space readily and without trouble be read.  
Now I hold best, that we take our beginning at the Psalter, and that it be read apart, yea sometimes read again, by reason of the manifold profit and utility thereof. For it is manifest, that in it is contained as ye would say an Epitome or abridgement of the whole Scripture.  
Therefore there is offered always in it that which may profitably be learned, there cometh always next to hand something whereby the mind in so great plenty and variety of things may be refreshed: and therefore is the one only book of the Psalms before all other thought worthy to be learned, yea and to be kamned by heart of all men.  
This book moreover consisteth of prayers prepared for every event and purpose: of thanksgiving, it minstreth doctrine of great importance and excellency: there be in it exhortations sharp and severe: it aboundeth with most sweet consolations: yea all things are so handled and delivered in it, that in every part thereof both the glory of GOD is celebrated and set forth, and the mind of man informed to godliness of life and conversation.  
Wherefore even they also are wont that abstain from other books of holy scripture, not unwillingly to exercise themselves in reading & reciting daily both morning and evening certain of the Psalms.  
Which things seeing they are thus, we do not without good cause and consideration set down our advertisement apart by itself, as touching the reading and substantial learning of the Psalms.  
Now the Psalms do amount in number to a hundred and fifty: and the whole year consisteth of two & fifty weeks & one day. If therefore thou be disposed to read over the book of Psalms once in a years space, thou shalt read every week three Psalms: so shall there remain two weeks to spare: or if thou wilt, thou mayst peruse only two Psalms, in every of the last 6. weeks.  
But if thou be determined to read over the Psalms twice in one year, then shalt thou read every week six Psalms, which will most conveniently be done, if thou repeat every day, after the lord's day, one Psalm. Howbeit so again will be left two weeks void, unless peradventure it liketh thee in every of the four last weeks to read only three Psalms.  
Where, if in case now, by observing the self-same order, thou wilt recite every week nine Psalms, then shalt thou read over the whole Psalter thrice in one year, using a Proviso in the mean time, that in some of the latter weeks thou distribute the number of the Psalms, according to the proportion specified in the premises.  
Albeit thou mayst also in such wise divide and participate this labour, as namely in one week thou mayst recyt● eight Psalms: and in an other nine, and so go on with like proportion to the rest: and at the length thou shalt perceive fifteen Psalms to be kept in store to the last week.  
Last of all, when thou shalt be minded to read over the book of Psalms four times in a year, it is requisite that thou read every week eleven Psalms: and in every of the four last weeks, fifteen Psalms, and so there will remain one only day free from reading. Thou seest therefore an easy and open way, whereby thou mayst in twelve months space read over the whole book of the Psalms once, or twice, or thrice, or fourtimes, even as thou list thyself. And is this so great and troublesome a labour, wherein thou accustomest to say three Psalms in a week, or every day one or two Psalms, and the one perhaps in stead of a prayer in the morning when thou risest, and the other at night when thou goest to bed?  
Let us proceed now in like manner to the other books called Canonical. There are found in these seven hundred threescore and sea●entéene Chapters. Wherefore if a man will read every week fifteen Chapters, he shall dispatch all books which a little before we numbered, once in a years space, and there shall remain two days only to spare. And it will be a very easy matter to dispatch the reading of fifteen Chapters, if in some one day of the seven thou repeat three Chapters, and in every of the rest twain. Who is he therefore that can justly complain, that he hath even by this means an over heavy and importable burden laid upon him? Now then, as it shall please thee to multiply the number of the Chapter: so will it be easy for thee to account, how and in what order thou mayst in a years spaces peruse over either twice or thrice all the books of the old Testament.  
But in what estimation, sayeth some man, shall the books called Apocrypha be had? Shall it be good to spend any time in reading of them also? Why should we not, say I, whensoever opportunity serveth, even extraordinarily read them? Or if it please thee to apply the reading of them to certain peculiar times appointed, there is no let but thou mayst do it. Let us therefore rehearse as well the names as Chapters of the said books and fragments.  

Tobias hath Chapters 14  
judith hath Chapters 16  
Susanna hath Chapters 1  
Bell dragon hath Chapters 1  
Song of the threée children hath Chapters 1  
fragments of Esther hath Chapters 8  
Ezra. 3. hath Chapters 9  
Ezra. 4. hath Chapters 16  
Maccabees 1. hath Chapters 16  
Maccabees. 2. hath Chapters 15  
Baruch hath Chapters 6  
Wisdom hath Chapters 19  
Ecclesiasticus hath Chapters 51   
The sum of the Chapters amounteth to a hundred thréescorne and thirteen. Read therefore every week three Chapters, but the last week of the year save one ten Chapters, and the last of all thirteen, and thou shalt very well dispatch all the whole matter.  
But there is no cause, as I have also admonished before, why thou shouldest bestow so much study in these, as in those which the church hath long agone avouched to be Canonical.  
Now it is requisite that we speak of the Books of the new Testament. And they are in this order, by a received custom (which no man will lightly find fault with) placed and disposed:  

Matthew Containing Chapters. 28  
Mark Containing Chapters. 16  
Luke Containing Chapters. 24  
john Containing Chapters. 21  
Acts of the Apostles Containing Chapters. 28  
Epistle of S. Paul to the Romans' Containing Chapters. 16  
To the Corinthians the first Containing Chapters. 16  
To the Corinthians the second Containing Chapters. 13  
To the galatians Containing Chapters. 6  
To the Ephesians Containing Chapters. 6  
To the Philippians Containing Chapters. 4  
To the Colossians Containing Chapters. 4  
To the Thessalonians the first Containing Chapters. 5  
To the Thessalonians the second Containing Chapters. 3  
To Timothy the first Containing Chapters. 6  
To Timothy the second Containing Chapters. 4  
To Titus Containing Chapters. 3  
To Philemon Containing Chapters. 1  
To the hebrews Containing Chapters. 13  
The Epistle of james Containing Chapters. 5  
Of Peter the first Containing Chapters. 5  
Of Peter the second Containing Chapters. 3  
Of john the first Containing Chapters. 5  
Of john the second Containing Chapters. 1  
Of john the third Containing Chapters. 1  
Of Jude Containing Chapters. 1  
Apocalyps Containing Chapters. 22   
The Chapters in all are two hundred & three score. For in what place the Epistles of Peter the second, of john the second and third, and one of Jude, deserve to be put, I do not now dispute, who profess myself to follow the common opinion, or rather custom.  
Now if thou readest every week in the New Testament five Chapters, thou shalt go through with it once in a twelvemonth's space. If thou peruse over ten Chapters, thou shalt go through with it twice, and one only day shall be left to spare. If fifteen Chapters, thou shalt accomplish it thrice. If twenty, thou shalt accomplish it four times.  
These things being thus declared, it remaineth that every godly man do repute with himself, how often he will read over the holy Psalms, how oft the books of the old Testament, how often the new Testament in a years space.  
Of which point when he hath once determined, then shall it be needful for him to limit out the Chapters of the books according to the weeks and days of the year, after that form and order which we have showed in the premises.  
Howbeit, partly to the intent the godly disposed may the more willingly and easily embrace our counsel and advice, partly least those that have already attempted to read daily the holy Bible at hours appointed, should allege for excuse, that they do (sooner than a man would think) fail and miss in the order or number of the Chapters: I have provided a Calendar, wherein for every day in every month are noted and set down certain Chapters, as well of the work of the Psalms, as of the other books of the old and new Testament, and the same truly so digested and distincted in number, that thou mayst very well read and peruse over once or oftener in a year, as thou thinkest good, all the said books of the holy Bible, or at leastwise so many of them as thou hast most fancy to, and canst best like of. And in this order is this Calendar made.  
First and foremost we have given to every month two little pages or sides of a leaf the one answering to the other, and either of them with lines from above drawn directly downward dissevered and divided into Columns or pillars.  
In the former page of the left side are drawn two such lines, between which, for as much as they represent and make a very small and slender pillar, there is no greater space or distance, than that by descending from the head to the foot, the letters A. b.c.d e. f g. A b.c., etc.: whereby are wont to be noted in common Calendars the spaces of the weeks and number of the days, may be written. But before this same pillar, toward the left side, there are set down certain notes of numbers, which whilst they answer to the said letters, do at the first sight declare, what day of the month every day in the week is. From the second line to the uttermost part of the same side toward the right hand, is a great deal of space left, wherein whosoever list, may at his own choice and liberty, note the public feasts and holidays happening throughout the whole year. Though I, who am fully resolved to consecrated this labour whatsoever it be to the reading of the Scriptures, and for this cause have willingly called it a Calendar of the holy Scripture, do set down the things memorable, which the holy books report to be done on certain days: adding also some things in some places, which the opinion only of the learned warranteth to be done on the same days: of which sort are, the nativity and death of CHRIST, the murder of Stephen, the calling of Paul, etc. as touching which things verile the holy Scripture expresseth no certain days, and yet by the common consents of all men there are some certain dayees appointed.  
Thus much of the former ●age.  
On the other side or page, which stretcheth toward the right hand, there follow four other distances or pillars, marked out with five lines let down to rights in manner of a plum line.  
And of all of them well near the breadth is alike, saving that the first is discerned to be somewhat narrower. Which first is appointed only to the work of the Psalms, and it containeth in such wise the number and order of Psalms affixed on certain days, as all men may peruse them over once every year. But if a man be disposed to read them twice, or thrice, or fouretymes in a year, there is no cause to the contrary but that he by his own choice and industry, multiplying the numbers of the Psalms according to the rate and proportion of every week, may frame to himself papers with columns or pillars correspondent, and & fix them in a table to his own use, concerning which thing we have touched somewhat also above. Next followeth the second Column, wherein are placed the books of the old Testament, which our ancestors, the most holy governors of Churches, have acknowledged to be Canonical.  
The names therefore of these books we have set down in a decent order, and likewise what and how many Chapters of them may convently be read every day. The third Column we have given to the books of the Old Testament no numbered in the Canon, whereof the titles and Chapters are in a number certain distributed throughout the weeks of every month. And we have purposely sundered these books from the former, neither would we mingle them together in one and the self-same distance. For it came to my remembrance to fear, that that would not only have been unseemly, but also to some very grievous. For what, if some man's stomach could not well brook the Books of the latter kinds or at lest not think them worthy the reading every year?  
Truly I for my part will interpret my success to be happy, and my labour and diligence not to be utterly lost, if so be I shall obtain but thus much of good folks, namely, that they will even once in a year read over all the Canonical Books. Furthermore, the fourth column is dedicated to all the Books, which are now every where (by a custom received) ascribed to the new Testament: the Chapters whereof we have in such wise digested and disposed, as that they may once in a years space be read over without any pains. But if any man's mind shall be inflamed with so servant a desire of reading the holy mysteries, that he will assay to attempt greater matters, and like as the Psalms, so peradventure also covet to go through a twice or thrice with the Canonical Books of the old and new Testament, it shall be an easy matter for him, by doubling the numbers which we have put, or by conveying them somewhat otherwise, to devise an other way fit and profitable for his purpose, and to make another Calendar.  
Moreover, above these Columns in the pages of every month, there are fixed of us (in stead of pillar coronets) certain titles. The first and highest line extended throughout both the pages, containeth the name of every month in Latin and English: then next how the hebrews do call the same, & how many it is with them in number: finally, how it is termed in the Attic tongue of the Greeks. The line that is underneath this, I mean in the former page, over and above the first pillar, hath nothing at all written on it: but over the second and main pillar we have noted in these words, THINGS DONE: and in the latter page, the first pillar showeth this title, PSALMS: the second & third, OLD TESTAMENT: the fourth, NEW. In this wise therefore whilst passage is made through the twelve months, there is laid open a certain and undoubted way, whereby in a years space the whole book of the Psalms, again all the other Canonical books of the old Testament, further, the books not Canonical, lastly all the books numbered in the new Testament, may once very well be read over. And lest any man should want any thing herein, I have thought good to insert into this book, the whole Calendar of the holy Scripture, drawn forth in that form and order which we have spoken of, and with all the pages & pillars incident thereunto, so farforth as might be, truly decked and distinguished.  
¶ Here followeth the Calendar of the holy Scripture.  
januarius, januarie, Thebet in Hebrew, x. month, THINGS DONE. Psalms. Old Testament. New. 1 A Circuncision of CHRIST. Luke. 2. There appeared to No 1 Genes 1.2.3  Math 1 2 b the tops of the mountains. Genes 8. The divorcement 2 45  2 3 c strange wives, Ezra. 10. 3 6.7  3 4 d   8 9  4 5 e The destruction of jerusalem is showed to Ezechi. Chap 33.  10.11 ●obia. 1. 5 6 f Epipha. of Curist. He is worshipped of the wise men. Ma. 2.  12.13 2  7 g He is baptized. Math. 3. He worketh his first miracle at  14.15 3  8 A a marriage. john 2. 4 16.17.18.  6 9 b  5 19.20  7 10 c Nabuchadnezar besiegeth jerusalem. 2. King. 25. jerem. 25. 6 21.22.  8 11 d Ezechiels' parable. Chap. 24.  23.24.  9 12 e Ezechiel prophesieth against Egypt. Chap 29.  25 26 4 10 13 f   27.28 5  14 g   29.30 6  15 A  7 31.32.33  11 16 b  8 34.35  12 17 c  9 36.37  13 18 d   38.39  14 19 e   40.41 7 15 20 f   42.43 8  21 g   44.45. 9  22 A  10 46.47.48  16 23 b  11 49 50.  17 24 c  12 Exod 1.2.  18 25 d The calling of Paul year 〈◊〉 after the death of Christ. Act 9  3.4. 10 19 26 e   5.6. 11 20 27 f   78 12  28 g   9.10   29 A  13 11 12.13  21 30 b  14 14 15  22 31 c  15 16.17  23  
Februarius, February: Sebas in Hebrew, XI month, THINGS DONE. Helapheboliωn in Greek. Psalms. Old Testament. New 1 d Moses expoundeth the law. Deut. 1  18.19  24 2 e CHRIST is offered to the Lord Luke. 2.  20.21 13 25 3 f   22.23 14  4 g   24.25 Judith. 1  5 A  16 26.27.28  26 6 b  17 29.30  27 7 c  18 31.32  28 8 d   33.34  Mark. 1 9 e   35.36 2 2 10 f   37.38 3  11 g No sent forth the Dove, which returned again. Gene. 8.  39.40 4  12 A  19 Leuitic. 1.2.3.  3 13 b  20 4.5  4 14 c  21 6.7  5 15 d   8.9  6 16 e   10.11 5 7 17 f   12.13. 6  18 g No set forth the Dove, which brought an Olive branch. Goe 8.  14.15 7  19 A  22 16.17.18  8 20 b  23 19.20  9 21 c  24 21.22  10 22 d   23.24  11 23 e   25.26 8 12 24 f Zacha. prophesieth. Zach. 1. The election of Mathias. Act. 1.  27. Nun. 1 9  25 g No sent forth the Dove, which returned no more. Goe 8.  2.3. 10  26 A  25 4.5.6  13 27 b  26 7.8  14 28 c  27 9.10  15  
Martius, March, Ader in Hebrew, XII. month, THINGS DONE. Munychiωn in Greek. Psalms. Old Testament. New. 1 d   11.12  16 2 e   13.14 11 Luke. 1 3 f The temple finished year 6. of Darius. Ezra. 6.  15.16 12  4 g   17.18 13  5 A  28 19.20.21  2 6 b  29 22.23  3 7 c  30 24.25  4 8 d   26.27  5 9 e   28.29 14 6 10 f CHRIST heareth Lazarus to be sick. john. 10.  30.31 15  11 g The taste of Esther. 3.8.9  32.33 16  12 A The question of divorce. Children are brought. Math 19 31 34.35.36  7 13 b CHRIST cometh to jerico. Luke 18.19. 32 Deut. 1.2  8 14 c He healeth the sick. Math. 20. The days called Purim 33 3.4  9 15 d 1. Esther 9.2. Mach. the last. The Purim days 2. Esth. 9  5.6  10 16 e He raiseth up Lazarus. john. 11.  7.8 Susan. 1 11 17 f He goeth to Ephraim. john 11.  9.10 Bel, Dragon. 1  18 g He returneth to Bethany. john. 12.  11.12 Song of the 3 chil. 1  19 A His seeth are anointed. john. 12 34 13.14.15  12 20 b He cometh to jerusalem. Luke. 19 35 16.17.  13 21 c The Acts are done which are read of Math. 21.22.23.24 36 18.19.  14 22 d 25.26. Mark. 14.  20.21  15 23 e judas goeth to the Bishops. Math 26.  22.23 Fragment of Esth. 1 16 24 f CHRIST keepeth the passover. Math. 26. john. 13.  24.25 2  25 g He is crucified. Gabriel is sent to Mary. Luke 1.  26.27 3  26 A The Sepulchre is kept. 37 28.29.30  17 27 b CHRIST riseth from death. Sheaves are offered. Levit. 23. 38 31.32  18 28 c jehoiachim brought forth of prison. jerem. the last. 2. 39 33.34  9 29 d King. 25.  josua. 1.2  20 30 e   3.4 4 21 31 f   5.6 5   
Aprilu, April, Nisan in Hebrew, I month, THINGS DONE. Thargenωn in Greek Psalms. Old Testament. New. 1 g No seeth the land. Genes. 8. The tabernacle is reared up.  7.8 6 22 2 A Exod. the last chapter. The temple is purged. 2. Chr. 24. 29 40 9.10.11  23 3 b CHRIS● appeared to Thomas. john. 20. 41 12.13  24 4 c  42 14.15  john. 1 5 f   16.17  2 6 e josua leadeth the people out of Set●●. josu. 3  18.19 7  7 f Ezechiel prophesieth against Egypt. chap. 30  20.21 8  8 g   22.23 Ezra. III ● 3 9 A The passover is instituted. Exod. 12. 43 24. judg. 1.2  4 10 b The people passeth over jor. josu 3.4. The pascal lamb 44 3.4  5 11 c Exod. 12. The people are circumcised. josu. 5. 45 5.6  6 12 d The vessels of the Lord are restored to the jews. Ezr. 8.  7.8  7 13 e Edicts against the jews. Esther. 3.  9 10 2  14 f The lord's passover. Exod. 12. Levitic. 23. josu. 5.  11 12 3  15 g The departing out of Egypt. Exod 13. Numb. 33.  13.14 4 8 16 A The purging of the temple finished. 2. Chronic. 29. 46 15 16.17  9 17 b jerusalem taken by Titus, in the year of Christ. 37. 47 18 19  10 18 c The israelites pass through the read sea. Exod. 14.15. 48 20.21  11 19 d   Ruth 1.2  12 20 e   3.4 5  21 f The eight day of sweet bread. Exod. 12.  Samuel: ●. 1.2 6  22 g Theophilus israelites come to Marah. Exod 1●.  3.4 7 13 23 A  49 5.6.7  14 24 b The vision of Daniel. chap. 10 11.12. 50 8 9  15 25 c  51 10 11  16 26 d   12 13.  17 27 e   14 15 8  28 f   16.17 9  29 g  52 18.19 FOUR Ezra. 1. 18 30 A   20.21.22     This month is called the month of new corn. Exo. 34   
Maius, May, her in Hebrew, TWO month. THINGS DONE. Zeiropnor●ω. Greek. Psalms. Old Testament. New. 1 b The people numbered. Numb. 1.2. 53 23.24  19 2 c  54 25 26  20 3 d   27.28  21 4 e   29.30 2 〈◊〉. 1 5 f CHRIST ascended, 〈◊〉 into heaven. Luc. 24.  2 Samuel. 1.2. 3  6 g   3.4 4  7 h  55 5.6.7.  2 8 ●  56 8.9.  3 9 ●  57 10.11  4 10 f No is commanded to carry things necessary into the ark. Goe 6  12 13  5 11 e   14.15 5 6 12 ●   16 17 6  13 g   18.19 7  14 A Some hold the passover. Numb. 9 2. Chronic. 30. 58 20 21.22  7 15 b They come into the desert of sin. Exod 16. Penned. Act. 2. 59 23.24  8 16 c It raineth Manna. Exod 16. 60 1 King. 1.2  9 17 d No entereth into the Ark Genes. 7.  3 4  10 18 e   5.6 8 11 19 f   7.8 9  20 g The second year after their departure they go from  9.10 10  21 A mount Sinai. Numb. 10. 61 11 12 13  12 22 b Their tents are set on fire. Numb. 11. 62 14.15  13 23 c The castle of jerusalem is cleansed. 1. Machab. 13. 63 16.17  14 24 d   18.19  15 25 e   20.21 11 16 26 f   22 II King 1 12  27 g No at the years end going forth of the Ark offereth sacri-  2.3 13  28 A fice. Genes 8.9. 64 4.5.6  17 29 b  65 7.8  18 30 c  66 9 10  19 31 d   11.12  20  
〈◊〉, june, Simon in Hebrew, III month, THINGS DONE. Ecatombaωn in Greek. Psalms. Old Testament. New. 1 e Their first coming to mount Sinai where they abode ●●.  13 14 14 21 2 f months and 20. days, and all the things are accompli  15.16 15  3 g she● whi●h are written from the 19 of Exod. to the end  17.18 16  4 A of the book, and in Leviticus, even to the●●. of Numb. 67 19.20.21  22 5 b  68 22.23  23 6 c The weeks or Pentecost of the jews. Exod. 34. 69 24.25  24 7 d   1 Chronic. 1.2  25 8 e   3.4 1. Mach. 10.1 26 9 f   5.6 2  10 g The Captives in Babylon sand gifts to jerusalem. Baru. 1.  7.8 3  11 A  70 9.10.11  27 12 b  71 12.13  28 13 c  72 14.15  Roma. 1 14 d   16.17  2 15 e   18.19 4 3 16 f   20.21 5  17 g   22 23 6  18 A  73 24.25.26  4 19 b  74 27.28  5 20 c  75 29. II Chronic. 1  6 21 d   2.3  7 22 e   4.5 7 8 23 f Edicts for the jews. Esther. 8.  6.7 8  24 g john Baptist is borne. Luke 1.   8 9 9  25 A  76 10.11.12  9 26 b  77 13.14  10 27 c The wa●ers increase. Genes. 7. 78 15.16  11 28 d   17.18  12 29 e   19.20 10 13 30 f   21.22 11   
〈◊〉, june, Simon in Hebrew, III month, THINGS DONE. Ecatombaωn in Greek. Psalms. Old Testament. New. 1 e Their first coming to mount Sinai where they abode ●●.  13 14 14 21 2 f months and 20. days, and all the things are accompli  15.16 15  3 g she● whi●h are written from the 19 of Exod. to the end  17.18 16  4 A of the book, and in Leviticus, even to the●●. of Numb. 67 19.20.21  22 5 b  68 22.23  23 6 c The weeks or Pentecost of the jews. Exod. 34. 69 24.25  24 7 d   1 Chronic. 1.2  25 8 e   3.4 1. Mach. 10.1 26 9 f   5.6 2  10 g The Captives in Babylon sand gifts to jerusalem. Baru. 1.  7.8 3  11 A  70 9.10.11  27 12 b  71 12.13  28 13 c  72 14.15  Roma. 1 14 d   16.17  2 15 e   18.19 4 3 16 f   20.21 5  17 g   22 23 6  18 A  73 24.25.26  4 19 b  74 27.28  5 20 c  75 29. II Chronic. 1  6 21 d   2.3  7 22 e   4.5 7 8 23 f Edicts for the jews. Esther. 8.  6.7 8  24 g john Baptist is borne. Luke 1.   8 9 9  25 A  76 10.11.12  9 26 b  77 13.14  10 27 c The wa●ers increase. Genes. 7. 78 15.16  11 28 d   17.18  12 29 e   19.20 10 13 30 f   21.22 11   
juium, july, ●hanius in Hebrew, 〈◊〉 month, THINGS DONE. 〈◊〉 Greek. Psalms. Old Testament. New. 1 g Mary visiteth Elizabeth. Luke 1.  ●●. 24 ●●  2 A  79 25.26.27  14 3 b  80 28.29  15 4 c  81 30.31  16 5 d Ezechiels' visions. Ezech 1  32.33  I Corinth. 1 6 e   34 35 13 2 7 f   36. Ezra. 1 14  8 g   2.3 15  9 A jerusalem taken of the babylonians jeremy set at liberty. 82 4.5.6  3 10 b jeremy. 39.52.2. King the last chapter. 83 7.8  4 11 c  84 9.10  5 12 d   Nehem. 1.2  6 13 e   3.4 16 7 14 f   5.6 II Machab 1  15 g   7.8 2  16 A  85 9.10.11  8 17 b Moses drake the Tables. Exod. 12. The spies terrify 86 12 13  9 18 c the people. Numb. 13. and the babylonians begin to be- 87 Esther. 1.2  10 19 d siege jerusalem. 2. King. 25.  3.4  11 20 e   5.6 3 12 21 f   7.8 4  22 g Mary Magdalen the sinner. Luke. 7.  9 Esay. 1 5  23 A  88 2.3.4  13 24 b  89 5.6  14 25 c  90 7.8  15 26 d   9.10  16 27 e   11.12 6 II Corinth. 1 28 f   13.14 7  29 g   15 16 8  30 A  91 17.18 19  2 31 b  92 20.21  3  
Augustus August with the hebrews V month, THINGS DONE. Boedromiωn in Greek. Psalms. Old Testament. New. 1 c Aaron dieth. Num. 20. 33. Ezra cometh to jerusalem, Ezra. 7. 93 22.23  4 2 d   24.25  5 3 e   26.27 9 6 4 f   28.29 10  5 g   30.31 11  6 A  94 32.33.34  7 7 b jerusalem is brent. 2. King 25. Baruch readeth the book in 95 35 36  8 8 c Babylon. Baruch. 1. 96 37.38  9 9 d   39.40  10 10 e Ezchiel to the Elders of Israel. Ezech. 20. Some think  41.42 12 11 11 f that upon this day jerusalem was set on fire both of the  43.44 13  12 g babylonians. jeremy. 52. and also of Titus.  45.46 14  13 A  97 47.48, 49  12 14 b  98 50.51  13 15 c  99 52.53  Galath. 1 16 d   54.55  2 17 e   56 57 15 3 18 f   58.59 Baruch. 1  19 g   60.61 2  20 A  100 62.63.64  4 21 b  101 65.66  5 22 c  102 jeremy. 1.2.  6 23 d   3.4  Ephes. 1 24 e   5.6 3 2 25 f   7.8 4  26 g   9.10 5  27 A  103 11.12.13  3 28 b  104 14.15  4 29 c john is beheaded. Mark. 6. 105 16.17  5 30 d   18.19  6 31 e   20.21 6 Philip. 1  
September, Elul in Hebrew, VI month, THINGS DONE. Maimacteriωn in Greek. Psalms. Old Testament. New. 1 f Haggeus prophesieth. chap. 1.  22 23 Wisdom. 1  2 g   24.25 2  3 A  106 26.27.28  2 4 b  107 29 30  3 5 c Another vision of Ezechiel. Ezch. 8. 108 31 32  4 6 d   33.34  Colosl. 1 7 e   35.36 3 2 8 f It is thought that jerusalem was brent by Titus.  37 38 4  9 g   39.40 5  10 A  109 41.42.43  3 11 b  110 44 45  4 12 c  111 46.47  I Thess, 1 13 d   48.49  2 14 e   50.51 6 3 15 f   52. Threnes. 1 7  16 g   2.3 8  17 A  112 4. Ezech. 1.2  4 18 b  113 3.4  5 19 c  114 5.6  II Thess. 1 20 d   7.8  2 21 e   9.10 9 3 22 f   11.12 10  23 g   13.14 11  24 A  115 15.16.17  I Timoth. 1 25 b The walls of jerusalem are finished Nehemia. 6. 116 18.19  2 26 c  117 20.21  3 27 d   22.23  4 28 e   24.25 12 5 29 f   26.27 13  30 g   28.29 14   
October, Thisri in Hebrew, VII. month, THINGS DONE. G●anepsione in Greek. Psalms. Old Testament. New. 1 A The first day of trumpets. Leuitic 23. 118 30 31.32  6 2 b  119 33 34  II Timoth. 1 3 c Gedalia is supposed to be slain. 2. King. 25. jeremy. 41. 120 35.36  2 4 d   37 38  3 5 e   39.40 15 4 6 f   41.42 16  7 g   43.44. 17  8 A  121 45.46.47  Titus. 1 9 b  122 48. Daniel. 1  2 10 c The feast day of cleansing. Leuitic. 16.23. The jubilee year 123 2.3  3 11 d 50. Leuitic. 25.  4.5  Philemon 1 12 e   6.7 18 hebrews. 1 13 f   8.9 19  14 g   10.11 Ecclesiastic. 1  15 A The feast of tabernacles. Levitic. 23. Numb. 29. john. 7. 124 12 Hosee. 1.2  2 16 b Ezech 45. 125 3.4  3 17 c The ark stayed on the mountains of Ararat. Genes. 8. 126 5.6  4 18 d   7.8  5 19 e   9.10 2 6 20 f   11.12 3  21 g Haggeus is sent to Zerubabel. chap. 1.  13.14 4  22 A VIII. day of tabernacles. Leuitic. 23. 127 joel. 1.2.3.  7 23 b The people sent after the dedication of the temple. 2. Chro. 7. 128 Amos. 1.2.  8 24 c A new covenant with God. Nehem. 9.10. 129 3.4  9 25 d   5.6.  10 26 e   7.8 5 11 27 f   9 Abdias. 1 6  28 g   jonas. 1.2 7  29 A  130 3.4. Micheas. 1  12 30 b  131 2.3  13 31 c  132 4.5  james 1  
November, Marhefuam in Hebrew VIII. month, THINGS DONE. Anthesterione in Greek. Psalms. Old Testament. New. 1 d   6.7  2 2 e   8. Nahum 1 8 3 3 f   2.3 9  4 g   Habacuc. 12 10  5 A  133 3. Sophony. 1.2.  4 6 b  134 3. Haggeus. 1  5 7 c  135 2. Zachary. 1  I Peter. 1 8 d   2.3  2 9 e   4.5 11 3 10 f   6.7 12  11 g   8.9 13  12 A  136 10.11.12  4 13 b  137 13.14  5 14 c  138 Malachy. 1.2  II Peter. 1 15 d jeroboam ordaineth a feast day. 1. King. 12.  3.4  2 16 e   job. 1.2 14 3 17 f   3.4 15  18 g   5.6 16  19 A  139 7.8.9  I john. 1 20 b  140 10.11  2 21 c  141 12.13  3 22 d   14.15  4 23 e   16.17 17 5 24 f   18.19 18  25 g   20.21 19  26 A  142 22.23.24  II john 1 27 b  143 25.26  III john. 1 28 c  144 27.28  jude. 1 29 d   29.30  Apocalyps. 1 30 e   31.32 20 2  
December, s●sl●u in Hebrew. IX. month, THINGS DONE. Goseideone in Greek. Psalms. Old Testament. New. 1 f   33.34 21  2 g   35 36 22  3 A  145 37.38.39  3 4 b Zacharias prophesieth again. chap. 7. 146 40.41  4 5 c  147 42. Proverb. 1  5 6 d   2.3  6 7 e   4.5 23 7 8 f   6.7 24  9 g   8.9 25  10 A  148 10 11.12  8 11 b  149 13.14  9 12 c  150 15.16  10 13 d   17.18  11 14 e   19.20 26 12 15 f Antiochus placeth an Idol in the temple. 1. Machab. 1  21.22 27  16 g   23.24 28  17 A   25.26.27  13 18 b   28.29 29.30 14 19 c   30.31 31.32 15 20 d Ezra commandeth the strange wives to be put away  Ecclesiastes. 1.2 33.34 16 21 e Ezra, 9  3.4 35.36 17 22 f   5.6 37.38  23 g   7.8   24 A The foundation of the second Temple. Haggeus. 2.  9.10.11  18 25 b Nativity of CHRIST. Luke. 2. The temple cleansed. 1. Mac. 4.  12. Cantic. 1 39.40 19 26 c Stephen the Deacon. Act 7.  2.3 41.42 20 27 d   4.5 43.44 21 28 e The children are slain. Matth. 2.  6.7 45.46 22 29 f   8 47.48  30 g    49.50  31 A    51   
THou seest now, and in what sort we have ordained the Calendar of holy Scripture, and brought it to an end. And to the intent the greater number of godly readers may reap of sweet and continual fruit by this our labour, we have provided this Calendar, and digested it in such wise, as that they may draw it forth in tables of paper or parchment, and fasten them to the walls in their study, Parlour, privy chamber, shop, chapel, Oratory, and wheresoever they list themselves. For my part I covet nothing so much as that all the godly would receive this work with that mind, that it is of me offered. Howbeit I go not about to prescribe any thing as of necessity to any man, but do frankly confess that every man ought to be at his own choice and liberty, to appoint and determine more at large of and concerning all this whole business: and therefore (hardly) let every one choose such a way of reading the holy mysteries, as he shall suppose to be most fit and convenient for his purpose. Yea if any man shall by his own proper wit and industry device a more apt way than this is, and will not be grieved to impart the same unto us, we protest that we shall be so far of from envying his good success, that we will follow him rather for our guide and loads man, and tender unto him the express meaning of a thankful mind when and so far forth as in us shall lie. For why, we truly are not ashamed to confess, that after the manner of painters, who use with a coal or chalk to draw the first lineaments of their work, we have shadowed out more truly than fully finished, a certain slender and easy form of distinguishing and limiting forth certain chapters of books to be read every day throughout the year.  
And soothly, of all other we covet lest that any thing should in this behalf be superstitiously observed. 
Let a man read daily certain chapters, but without superstition.  Liberty is a thing of itself very amiable: neither is it meet, as pertaining especially to this matter, that any thing should in such wise be commanded or enjoined as though that he that did otherwise, should by and by be put in fault and blame. For doubtless it is very fit and requisite to be permitted, that a man should at any time of the year begin the holy Bible, that he should dispose and digest in such order and number as well the Books as Chapters, as he himself can best like off, again that he should peruse some certain books out of which he hopeth to read most profit in the doctrine of religion, so much the oftener, like as Saint Ambrose wished Augustine to read before others the prophet Esay, and other books more rarely and sparingly. But this thing we are most of all desirous to persuade, that it is very necessary for every Christian, that he should daily peruse over certain Chapters of the sacred Bible. And if so be the same man shall once in a year go through with the reading of the whole Bible, than we promise' him, that over and beside he shall deserve no small commendation of his godly travel with all men, he shall also reap most ample fruit and commodity by this his diligence.  
I would have thee therefore, whatsoever thou art, duly to consider with thyself, whether any man may justly hereafter allege for excuse, that it will be as great a matter for him to read over the holy Bible, as a number will seem to make it.  
What labour, I pray thee, is it, to bestow one hour, or m●e p●raduenture in perusing over three, four, or five Chapters at the most every day in the week? In good faith he may well blush and be ashamed, that dare hence forward so much as once tomutter against these things. Therefore let every man forthwith without any delay make, prefix, and inionye to himself a law, and let him with all care and industry endeavour to obey it so long as he liveth. But if it shall happen through business falling out of the sudden that law to be broken and interrupted, then let him not spare (hardly) to punish, and even to be awreaked of himself.  
No man is better stirred up and retained in his duty doing, than he that of his own accord is both a law and a judge to himself. It is incredible, how acceptable a thing it is to GOD, when a man willingly and without compulsion, giveth himself freely to godly exercises.  
But now I would not have thee to say unto me, 
The depth and majesty of the holy Scriptures aught not to fray us from the reading of them.  that thou art driven away from the reading of the sacred Bible, because all the matter thereof is hard and beyond thy capacity, neither canst thou attain unto the things therein contained. Nay thou seest further, that of the things which thou readest, or in some sort understandest, thou canst not gather any spiritual profit: for why, thou art ignorant, how or by what means thou mayst aptly transfer the things that the Scripture specifieth, to the instruction and information of thine own life. But I will not suffer thee, I say, to use herein any longer circumstance: and for because it would grieve me very much, if there should any thing As yet be a hindrance to thy godly purpose: and that thou which séemedst to be even now ready bent and fully prepared to the reading of the holy mysteries, shouldest yet be withdrawn from the enterprising thereof: I will also go about to remove out of thy way these lets and impediments, and as I may so say, thorns and briars.  
First, whereas thou thinkest and speakest honourably as touching the work of the holy Scriptures, and art fully resolved that in it are comprised things heavenly, Divine, and in all respects noble and excellent, in good sooth thou dost very well and godly and like a good Christian. For in deed it behoveth that all the things therein comprehended be answerable to the majesty of him from whom the same proceeded. Wherefore so often as we take the Bible in our hands, it is meet and requisite that we behave ourselves with all reverence, as if we were come to a palace or Court furnished with all sumptuous and gorgeous attire, wherein we had to talk and debate, & that of most weighty affairs, with some mighty lord and Emperor, sitting in a high and stately seat, and guarded about on every side with many noble men and officers. For in very deed to read the holy Scriptures is even for a man to present himself unto GOD, and to make entreaty as touching everlasting salvation.  
Neither can it be perceived, that any man is in good earnest conversant in the sacred books, except therewithal he lift up his mind unto GOD: and behold, wonder at, anwadore, his goodness, power; Wisdom, righteousness etc.  
And truly how it cometh to pass I know not, the very sight of the holy Books themselves doth suddenly strike as it were privily a Which thing Chrisostome also in his third homily of Lazarus testifieth. Let us not hoard up gold (saith he) but let us lay up for ourselves the treasure of the spiritual Books. As for gold, verily when it increaseth most, them doth it most of all endanger the possessors of it: But the Books being well laid up, do bring much profit to the owners of them. For even as when the warlike weapons of a King are bestowed, although there be none to possess them, yet do they minister great safety & preservation, to those that devil in the house where they are laid up, whiles neither thieves, nor breakers down of walls, nor any other malefactor dare once venture upon that house: so wheresoever the spiritual Books are found, from thence is expelled all the power of the Devil, and great consolation offered to the inhabitants. inasmuch as even the very beholding also of the Books maketh us to be more slow to sin. For, whither we have committed any thing that is forbidden, and defiled ourselves, yet being returned home, and having looked upon the Books, our conscience doth more fiercely condemn us, and we are made afraid to commit the like: again, whither we have continued in godliness of life, by the Books we become more strong and steadfast. For so soon as a man hath touched the Gospel, by and by he hath disposed his own mind, and withdrawn it from worldly affairs, and that only by the sight thereof. But if he shall add diligent reading, then, as the soul that is occupied in the holy mysteries and matters of GOD, so is he purged and made better, GOD talking with him through those Scriptures. So saith Chrisostome, whose words it is meet we should read with such an affection, as he himself uttered them in: that is to say, a godly and religious, and void of all superstition.  
Now albeit the dignity of the holy Books be greater far-awaye, 
No man aught to complain that he cannot understand the Scriptures, & how we may attain to the understanding of them.  than we are able to express in words: yet there is no cause why any man should mistrust, but that the understanding of them may be opened unto him. God indeed speaketh himself in them, but the same God doth wonderfully apply himself unto us, and even willingly abateth his talk to our capacity.  
As mothers know how to stutte and stammer with their stutting and stammering infants: even so doth God vouchsafe to debate many things with us after the manner of men, whilst namely, of the things that are common amongst us, he borroweth examples, similitudes, sentences, and many other things more, profitable to an easy and plain method of teaching. Yea, and moreover the writers that first of all compiled the sacred Books, whom he would have to be as his Ushers and substitutes to teach us in the School of his Church, he hath chosen to be such, as were not famous with any notable learning, but of vile and base condition, and utterly void in a manner of all knowledge and erudition.  
Moses, whom a number do suppose to be the Author, not only of the five Books commonly ascribed unto him, but also of the Book of job: likewise David and Amos, were renowned thorough feeding of cattle: Peter the Apostle and john the Gospel writer, lived by the trade of Fishing: Paul exercised Tentmaking. Luke publicly dealt with Physic, albeit there be some not wanting, which contend that he was also a Painter: Matthew played the Publican or Tolgatherer. Loo● what crew and fraternity the most excellent writers were. Now than they used a kind of speech, that was agreeable to themselves and to their likes: that is to say, familiar, plain, and savouring every where of such a certain ordinary simplicity, as we read that S. Augustine and certain other favourers of eloquence, durst for a time contemn the holy Scriptures, by reason of their beggarly phrase, creeping upon the ground, and destitute of all Rhetorical beauty.  
All men and women therefore ought assuredly to trust, yea, even the homely husbandmen, shéepe-beardes, Fishermen, Bakers, Brewer's, Painters. Carpenters, Fuller's, Corriers, Tanners, and all inferior craftsmen whatsoever, also wives, Widows, Virgins, that they and every of them, so they have hearts desirous to learn, may quickly profit in reading of the Scriptures. And oft times, whereas somethings escape us, not GOD, but we ourselves are in the fault. For why, it is not without a cause that he complaineth or the ungodly, who sayeth: that they would not understand to do good, but hardened their hearts, because they regarded not the voice of the Lord. Psalm. 36.95. Moreover, there are precepts extant, whereby we are commanded to crave GOD'S aid in this behalf: there are promises also, which do put us in sure and certain hope, that nothing shall be denied unto us. Ask (saith CHRIST) and it shall be given you: Knock, and it shall be opened unto you. Matth. 7. Luke. 11. And james Chap. 1. If any of you lack Wisdom, let him ask of him that giveth it, namely, GOD: who giveth to all men indifferently, and casteth no man in the teeth.  
Who then would be grieved, when he cometh to read the holy mysteries, to use first some short form of Prayer? And many forms of praying, may be gathered out of the hundred and nineteen Psalm alone, to the intent I may speak nothing of other places. No man, I trow, will think much to say: Blessed art thou O Lord, teach me thy statutes. or, Open thou mine eyes O Lord, that I may see the wonderful things of thy law or: O Lord make me to understand the way of thy commandments: or: Teach me O Lord the way of thy statutes, and I will keep thy law, yea I will keep it with my whole heart. 'Cause me to walk in the path of thy commandments for I am well pleased in it. or: The earth O Lord is filled with thy goodness, O Lord teach me thy statutes. or: Thy hands O Lord have made me, and fashioned me: give me understanding, that I may learn thy commandments. or: Deal with thy servant according to thy goodness, and teach me thy statutes. I am thy servant: give me understanding, that I may know, thy testimonies. or: The righteousness of thy judgements O Lord abideth for ever, give me understanding, and I shall live, etc. Also out of the Ps. 25. Show thy ways unto me O Lord, and teach me thy paths. Lead me in thy truth, and teach me, for thou art the God of my salvation. Again in the same Psalm. The Lord is good and gracious, and therefore will he teach sinners in the way: He will direct the meek in judgement, and teach his way unto the lowly. All the ways of the Lord are Mercy and Truth, to them that keep his covenant and his testimonies. Thus whosoever shall pray with an assured confidence, God will open the eyes of their mind, whereby they may judge uprightly of all things. Further, it cannot be denied but that there be many things in the Scriptures of themselves very plain, and easy to be understood. Likewise there are divers and sundry things here and there intermixed, which who so hath any judgement at all, doth soon perceive where unto they tend. Moreover, there is no man the carrieth not about with him an expert mistress of many secret and mystical matters, to wit, his own proper conscience, which doth oft times privily reprove, find fault with, and make ashamed those that pretend, that they understand not the holy Scriptures. It is a very grievous offence, when thou once understandest the truth, to dissemble it, to neglect, not exercise, or deny it: and God is wont, to give up those that so do, having first (as witnesseth the Apostle Rom. 1.) blinded their hearts into a reprobate sense. Furthermore, be shall best provide for his own safety, that doth not labour to fly overmuch aloft: but contenteth himself in places some what hard and difficult, to draw forth the simple and sound meaning, which the words themselves do signify without any covertures, and which seem not to be strange from the mind and purpose of the author. To hunt after subtle and strange interpretations, to muse upon allegories without cause why, to crack continually of mystical meanings, is the property of men that consider not sufficiently the snares and baited hooks of the devil. Examples how such curiosity and unadvisedness hath been punished. God would have in all ages to be seen. Would to God we could oftentimes call to remembrance, how great a benefit it is, to be wise to sobriety. He shall not a little be helpen to the collecting of proper sentences, that will exactly mark where the beginnings of sermons, disputations, and narrations, and where the endings of the same be: again, where the prefaces, propositions confirmations, confutations, conclusions, are distinguished in them. Let him observe also the proper speeches and phrases that are familiar in the Scriptures, let him search diligently throughout every member, as well the things that go before, as also the things that follow after: to be short, let him duly examine the causes and circumstances of every point. If after all these things thus discussed, there remain some things yet still hidden, it shall be expedient to repeat them oftener than once, and the more intentively to consider of them. Repetition commonly causeth some things to be more clear and lightsome: and that which is hard to day, to morrow or next day becometh plain and easy. One day teacheth an other, and one night certifieth an other. If the day, as it is said in the proverb, taketh away the sickness often he body: then undoubtedly taketh in away also ignorance, which is a malady of the mind.  
It shall be very profitable in like manner to confer diligently the plain and agreeable places of the Scriptures, with that place touching the meaning whereof the question is: (as Luke reporteth Act. 17.) the Thessalonians did. If this conference be in vain, then there is no let but that thou mayst ask the advice of some other wiser than thyself. GOD will bring to pass, that when thou thinkest least of it, thou shalt light upon some Philip that may resolve thee of thy most intricate doubts Act. 8. He that wanteth altogether the help of a teacher, let him look over the Commentaries or Annotations of the choicest interpretres that he can come by.  
last of all, 
Some things we are ignorant of to cure benefit.  if all thy labour in searching of some hidden mysteries prove void and of none effect, and that man's industry (as ye would say) be mocked and deceived: then doubt thou not that it cometh to pass for some benefit of thine, that some things which thou soughtest very desirously to know, do remain still unknown unto thee. It is profitable, that thou shouldest know by this means, the infirmity and ignorance as well of all mankind, as also of thyself. Hereby also thou learnest, how highly thou oughtest to esteem the gifts of the holy Ghost, who enlighteneth the minds of the godly. Thou understandest again, that the same gifts are given to every man according to the measure of Faith. Further, thou haste in admiration eayl● more and more the majesty of the things comprehended in the sacred Scriptures. And there are in very deed some things in them, which aught of us rather to be believed, than perceived: like as also certain points are only touched by the way, but not fully declared. Neither truly is it to be doubted, but that many before thee have sticked and stammered at the self-same places. Yea, even the diligentest of all other do oftentimes stumble, and are deceived. Therefore the want of knowledge of some certain places doth by no means give thee occasion to cast away the holy Books: but rather thou must so much the more diligently and constantly go forward to peruse them, as thou art sure and certain, that there will be always a number of things, which thou shalt never be able to attain unto: and that a Christian man ought all his life long to be a Scholar of the holy Ghost.  
But to declare, how, and by what means thou mayst reap a Spiritual profit, 
How thou mayst gather spiritual profit by the things that thou readest.  by the things which thou readest, and indifferently (at the least) understandest, although a man might stand long upon this matter, yet I will say so much in effect, as I trust for this present time shall be sufficient.  
first, all men ought to be persuaded of this, that the effectualness of prayer poured from the heart unto GOD, is very great, for which cause we have a little before admonished, that so oft as we come to the reading of the holy Books, we should in any case (to begin withal) use some form of prayer. Secondly, there lieth hidden in the word of GOD itself, when it is read or heard, or when it is duly examined, a certain wonderful power of the spirit, 
The power of the spirit worketh privily through the word is the hearts of the readers and hearers.  where with the minds of men are stricken and after an unspeakable manner moved & drawn. Which thing doubtless we would by no means affirm, except it were found expressed in the sacred Scriptures, and except further it were manifest, that many good men had at all times proved the self same thing to be true. Hearken I pray you, what the Author of the Epistle to the Hebrews Chap. 4. saith: The word of GOD is lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and of the intents of the heart. Neither is there any creature, which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do. In which place there are two things of us to be observed. The one, that unto the word of GOD are ascribed life and other effects of very great importance. It is (saith he) quick or lively, and mighty in working and operation: for it pierceth and entereth through, even to the dividing of the soul and the spirit, in as much as it moveth the whole man after an incredible manner: again, it discerneth the thoughts and intentes of the heart, in asmuch as it findeth fault with and judgeth a man, and bringeth him to the knowledge of himself and of God, and compelleth him to humble himself, to confess that he is a sinner, and to fly unfeignedly to God's mercy. The other, how that from the word we may pass suddenly to GOD himself, unto whom all things (though never so secret) are wide open and bore. Therefore, by the former point, we must be moved, to think and persuade ourselves, that in the word of GOD, yea, even when it is read only or heard, there is a certain majesty and excellency, by reason whereof it deserveth to be embraced of us with all reverence and lowliness of heart. And by this later it cometh to pass, that we believe, that God is not far absent from his word, but when and so long as it pleaseth him, worketh mightily by it, as by a fit instrument, & accomplisheth most wonderful things. Not that the word as it consisteth of bore letters and syllables, as it is written, read, pronounced, or heard, is in itself of so great efficacy, no verily, our meaning is not so to persuade: but we hold for truth, that whilst the author of the same word, written, read, pronounced, or heard, is considered, and whilst the things signified therein are diligently examined, the divine power in the mean season after a certain imperceyveable manner approacheth, wherewith eftsoons the minds of readers or hearers, are so moved, pierced, inflamed and enlightened, that repentance, faith, and other such like virtues do follow in them. For we understand, that even the very same consideration is to be had of the outward word, that all men do confess to be had of the outward elements in the Sacraments of CHRIST'S Church. The water, if it be considered in itself, is of no great force, neither can it in very deed wash away the filthiness of the soul: but as soon as the word is added to the element, according as CHRIST gave in commandment, it becometh a Sacrament. How be it, in this word of the Sacrament, we have not so much to mark the syllables and sound of the letters, as we have to observe the dignity of him that first instituted that holy action, & the things signified by it, especially the invocation and calling upon of the three persons in one divine essence or substance of the Deity. And then forsooth so great is the power of the water through the working of the word, that it toucheth indeed the body, but it washeth also the heart (I use the word of S. Augustine in his treatise. 80. upon john) not because the word is spoke, but because it is believed: for whereas GOD is thus called upon by faith, there he doth not disdain by his power to work heavenly & spiritual effects in the hearts of those that are baptized. We say then, that even in like case when the mind is wholly set upon the word which is read, heard, or understood, and hath regard unto God the Author of the word, and beside weigheth in a just balance the things signified in it: that then the divine power doth wonderfully show forth itself, and repentance, faith, hatred of sins, endeavour of true holiness of life are stirred up, and even the whole man both in body and in soul is changed and renewed. Of which divine workmanship there are proofs set forth in the Sacred Scriptures very plain and apparent to all men. For Ezra read in the book of the Law, Nehemia: 8. in the open street that was before the watergate, from morning until midday, in the presence of men and women that gave heed unto it, and the ears of all the people hearkened unto the Book of the Law It followeth a little after. And all the people when they heard the words of the law. The Apostle Peter, Acts. 2. rehearseth the Scriptures to the jews, and interpreteth them as touching Christ: which being heard, so many as were present were pricked in heart, and said unto Peter and the rest of the Apostles: Men and brethren what shall we do? And unto the Rome 10. But what saith it? The word is near thee, even in thy mouth, and in thine heart. This is the word of Faith which we preach, to wit, if thou shalt confess with thy mouth the Lord jesus, & shalt believe in thine heart that God raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. Again, in the same place: Faith cometh by hearing, and hearing by the word of God. Moreover Peter Act. 10. making a plain declaration of the sum of Christian doctrine out of the holy Scriptures, in the house of Cornelius the Centurion: To this CHRIST (saith he) bear all the Prophet's witness, that through his name whosoever believe in him, shall receive remission of sins. While Peter yet spoke these words, the holy Ghost fell on all them that heard the word. We may therefore out of all question confirm this assertion, namely, that by the diligent and attentive reading, hearing, and meditation of the word of GOD, a man is induced to the knowledge of GOD and of himself, to the detestation of his sins, and to unfeigned repentance: to Faith in jesus Christ, to the amendment of his life and conversation, and to be short, receiveth the holy Ghost, and with him most large and bountiful gifts. That which we know in times passed usually befell to the readers or hearers of GOD'S word, that the same also may happen now in these days, we flatly avouch without controlment. For why, if he that being incensed with desire of profiting, taketh in hand the holy Books, do before all things crave the aid of the holy Ghost: them next devoutly read or hear the word of GOD, by which (as by an instrument) it pleaseth GOD to talk familiarly with us: after this also lift up his mind unto GOD speaking by the Prophets or Apostles, and duly discuss the things specified in them: there is no doubt but that God after his accustomed clemency putting to his hand, will stir up, purge, teach and sanctify the heart as well of the reader as the the hearer, and graciously grant unto him Repentance, Faith, the holy Ghost, and other gifts and graces of his spirit.  
Furthermore, to the intent, that every one furnished and affected in that sort that we speak of, may in reading enure himself wisely and discreetly to note, pick out, 
Certain Chapters or fountains, to which all things in the holy Scriptures aught to be referred.  and as by a certain method to distinguish those things, that may be profitable to all intentes and purposes, and applied to the attainment of perfection and soul health: we add last of all, that the very edge of the mind, ought always to be intentively fixed, and set upon those five fountains or chapters, to the which the Apostle himself avoucheth, that all things contained in the holy Scriptures are to be referred. For thus we read 2. Timoth. 3 The holy Scriptures are able to make thee wise unto salvation, through the faith which is in Christ jesus. For the whole Scripture is inspired of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be made absolute & perfect to all good works. Likewise. 1. Corinth. 10. They are written to admonish us, upon whom the ends of the world are come. Again to the Rom. 15. Whatsoever things are written aforetime, they are written for our learning, that we through patience and comfort of the Scriptures might have hope. Of these five fountains therefore, I mean, Teaching, Reproving, Instructing, Correcting & Comforting, all persons, when they read the Scriptures, or hear them read, shall very carefully consider. Neither in sooth will it be a hard matter in passing through these fountains as by steps, and in meditating devoutly upon them, to found out and gather those things that are agreeing and answerable to every one of them. And in very deed they may rightly be taken for places (as ye would say) of Divine invention. 
Teaching.  For the fountain as touching Doctrine or Teaching, doth admonish, that thou shouldest intentively look about thee, whither any thing out of the place of Scripture which thou hast gone through in reading, may be drawn forth as pertaining to the chief principles and common places of the doctrine of our Religion. He that knoweth and can say by heart the precepts of the Decalogue, the articles of the Faith (as they call them) the effect and meaning of the Sacraments, and other points usually taught unto young beginners and learners in religion: this man shall easily (in a manner) at the first sight be able to discern the principal parts of Doctrine what they are. For upon those fountains or welheads (seeing they are to be accounted for the groundwork and foundation) are built all the rules of Christian religion whatsoever.  
Going forwardr to the second fountain, as concerning Reproving, 
Reproving.  thou shalt with all diligence and endeavour weigh and consider, whether in the place or sentence by thee read, any thing be reposed, as available to impugn heresies, and any false doctrine whatsoever, either old or new, (for even at this day, the more is the pity, are heard over many things even among the common sort contrary and repugnant to the truth.) Whatsoever shall betide proper to this kind, see thou bestow and say up in thy mind, from thence, when occasion shall be offered, to bring it forth as a preservative against the pestilent poison of Heretics.  
Next, in the third fountain, 
Instructing.  which is as touching Instruction, we are willed out of the words and sentences of Scripture wisely to gather those things apart, which tend to the passing of the life in righteousness and true holiness, and generally, which are any thing available to the good administration of Churches, of politic or household affairs. For why, that knowledge is barren and unfruitful that bringeth not a man to such dealings in the common trade of his life, as are both wholesome and commendable.  
To Correction, which obtaineth the fourth place, 
Correcting.  and is after a sort contrary to Instruction, he that is desirous to find fit matter, must first look about him and consider with what faults, either privy or apparent, he himself is infected: then next with what corruptions and defilements the Churches every where are blemisted and impaired, also the common wealth and private houses or families: how in these on every side discipline is let lose: and to be short, how lewd and corrupt the manners and conditions of all sorts of men are. If therefore the place of Scripture which thou haste in h●n●e, doth minister any thing, to the controlling either of thine own faults, or other men's, and to the reproving and amending as well of public as private enormities, then shalt thou with very good right, account all that among Corrections. Whosoever furthered by God's great goodness, intendeth earnestly to lead a godly life, and with all enforcement to detefie and abandon sin, he shall be able with judgement to gather out of the divine Oracles both Instructions and also corrections.  
Last of all, 
Comforting.  to heap up matter of Comfort or Consolation, it is not so busy a labour. He that is grieved with a sore, or vexed with any other malady whatsoever, that man diligently seeketh and serapeth together medicines wheresoever he can come by them: so likewise he that is touched with any sense or feeling of public or private calamities, whereof undoubtedly every one of us have daily experience, and do taste of many in some measure, and that not of one sort or kind, will studiously note and gather every where in reading plentiful matter & comfort against all perils and dangers whatsoever. But those men that by their daily dealings, and experience of many things, have gotten to themselves any wisdom, they can much better than a number of others give sentence, as touching all these points. For Wisdom as well in all other affairs, as also in the consideration of divine matters maketh men atten●●●e and circumspect, and helpeth them greatly to the finding out of the use of those things, as that which holds up a Torch in the dark, and goeth commonly before them.  
That man in like care shall not a little profit in this exercise, and shall get the Garland from a great many, that hath been some space conversant in ●eating the holy Scriptures. Yea, and he also shall be able to perform something worthy of commendation in this behalf, that hath been happily furthered with the acquaintance and familiar conferences touching Religion of learned and Godly men. But the readiest and most certain way of all is, to observe with great care and industry, in Sermons made by faithful Teachers to the people in Sacred assemblies, how and by what means in the discourse of every part of the Prophetical and Apostolic writings, which are there declared, one while a manifold Doctrine as touching true opinions, an other while Controlementes of false opinions, an other while Instructions or Exhortations unto Virtue, an other while reprehensions of Faults, an other while Consolations, all them applied to the present state of things, and (so far forth as may be) to the times, places, and persons, are uttered and produced, and with no small cunning, Clearklinesse, and endeavour inculked and repeated.  
Like as those children do put us in good hope and expectation of their towardness, which we see willingly and uncompelled to go to the Schools, wherein the first points of Learning are taught: so we dare be bold to say, that those shall easily understand all the whole use of Christian Religion, that do cheerfully (laying all other matters apart) resort to the Church, so oft as any entreaty touching the Scriptures is there godlily, and purely, and sincerely practised and made. Every Church, wherein are placed diligent and faithful teachers, is as a famous University and common School for all men to come unto. And that is wont to be taken for most sound, and least suspected, which is publicly, and of those that have the charge of teaching in the Church committed unto them, given forth and exhibited. But I hold best to set down here, that which Saint Chrisostome in his homily 21. upon john, hath wisely pronounced as touching all this matter. If we would (saith he) diligently ransack the Scriptures, we might thereby obtain salvation: if we would be thoroughly conversant in them, we should rightly be instructed both in learning and living. And albeit a man be crooked, perverse, and unmerciful, albeit he hath profited nothing aforetime: yet now at lest wise shall he profit, and (although he doth not by and by perceive it) receive some comfort. For if so be a man sitteth in a shop, where ointments or perfumes be made, he doth even whither he will or no taste of the savour thereof: then much more he that frequenteth the Church. For even as of sloth, groweth negligence: so of exercise cometh cheerfulness. Though thou be subject to never so many sins, though altogether unclean: yet refuse thou not to come to the Church. For, what if thou dost not the things that are taught? Thou shalt not loose altogether thy labour, if thou understandest but thyself to be miserable. This fear will not be unprofitable, nor this dread out of season If thou sob and sigh from thy heart, because thou dost not that which thou hearest, there is no doubt but that thou shalt one day begin to do well. For it cannot be, that he that both heareth GOD, and talketh with GOD, should be without profit. For by and by we are kept under. We wash our hands, when we take up the book. Seest thou with what reverence we are moved before we read? But if we add diligence hereunto, then will great profit come thereby. For none but the reverent soul washeth his hands. And the wife if she have her head bore, covereth it so soon as may be, giving a token of her inward reverence: but the man if his head be covered, will by and by discover it. Seest thou how the outward fashion declareth the inward affection? Furthermore, he that is a diligent hearer of a divine Sermon, doth often times groan in conscience, doth often times find fault with his life and manners. Let us apply ourselves therefore to the Scriptures, my dear brethren, and especially to the Gospels, let us often times be in hand with them. For the book is no sooner opened, but straight ways we shall meet with the name of CHRIST: and when we hear the order of his birth, we shall remember Mary his mother, which of joseph her husband was found to be with child by the holy GHOST. Now he that shall hear these things, will immediately be inflamed with a wonderful love of virginity, he will marvel at the child, he will despise earthly things. Neither is it to be thought a matter of small importance, that a virgin was accounted worthy of the holy Ghost, and to be saluted by the message of an Angel. And these things briefly for a taste. But if thou wilt diligently search through all things, thou shalt incontinently contemn all worldly affairs, and shalt rejoice with thyself. If thou be rich, thou wilt pass nothing for riches, when thou understandest that a poor Carpenter's wife, in a vile cottage and condition, become the mother of our Lord. If thou be poor, thou needest not be ashamed, when thou hearest that the author of the world refused not a most vile cabin. Thus being persuaded, thou shalt not be carried headlong to ravin and extortion, thou shalt not be carried to covetousness, thou shalt not take thy neighbours good, but rather thou shalt embrace poverty, thou shalt despise riches, thou shalt by this means put away all malice. Again, when thou shalt see jesus lying in a manger, thou wilt cast away all care of decking thy son with gold or silver, of garnishing thy bed, thou wilt cast away I say all covetousness: thou shalt obtain many things, which particularly I can not now stand to declare, but they shall know that will take a taste of them. Wherefore I exhort that ye would give attendance to reading, that ye would gather the true meanings, and writ them in your hearts. Which when the jews regarded not, they thought it enough to carry the books in their hands: but we, let us have them, not in our hands, but in our houses: yea let us, as it behoveth us, imprint them in our hearts. For by this means the filthy dross of this life being done away, we shall obtain the sweet blessings of the life to come. Hitherto he. These words are indeed somewhat long, but yet such as are very worthy to be observed of all persons. And in good sooth it is expedient, that next after the Scriptures the godly admonitions also of the holy fathers, amongst whom Chrysostome is notable, should be graciously heard, and highly esteemed of all men.  
But it is time, that I now make an end of speaking. 
Conclusion.  I most heartily therefore pray and beseech all persons even in the bowels of our Lord and saviour JESUS CHRIST, of whom we profess and avaunt that we have obtained the most honourable name of Christians, that we would by all means possible endeavour ourselves to answer to so holy a name and calling. And for because this thing can not be brought to pass, but by the knowledge of GOD'S will and of the whole substance of Christian doctrine: it is evident forsooth, that the continual reading and hearing of the Scriptures is very much requisite and necessary for all Christians. Take therefore, I beseech you, the advertisements of us hitherto collected in such wise, as by the same we may have intelligence, that you are in some sort persuaded to buy the holy books, to take them in your hands, & yearly once or oftener (if it may be) to read and peruse them. It is an old saying, that there is no longing for that which is unknown: and that knowledge hath no enemy, but the ignorant But thus it is, thou shalt no sooner begin to read the holy Scriptures, but thou shalt begin also to love and embrace them. The wonderful sweetness that is in reading, thou shalt then first of all perceive, when thou art a little enured with it. As for those counterfeit reasons, wherewith in these our days the crafty Foxes and Egyptian enchanters go about to withdraw all sorts of men, but especially the common sort and youth of good calling from their holy and godly purpose, stop thou thine ears against them and pass them over as deadly Mermaids songs. Satan the common enemy of mankind, sleepeth not, neither taketh any rest: but from time to time thrusteth forth one while verily such as are approved in opinion for their notable wisdom, another while swinish haters and contemners of all holy things, an other while Hypocrites puffed up with a vain show of holiness, and therefore marvelous fit instruments to beguile the simple, by whose painted and smooth persuasions and by other crafty conveyances the unwary sort may be brought to the neglecting and open hatred of the Scriptures: but it is your parts, with these reasons and instructions, whereof you have hitherto heard many and sundry, as well out of the sacred Scriptures themselves, as also out of the most godly and learned fathers, to shore up and fortify your minds, and even in spite of all the rabblement of the wicked whom Satan subborneth and armeth daily against us, to stir them up to the love and study of God's word. Let us consider that CHRIST doth even now also without ceasing preach unto us: which in very deed he doth not after one way or manner: and that there is no precept of him oftener urged and repeated, than this, wherein he sayeth to all Christians: Search the Scriptures: for they are they that testify of me. This voice of CHRIST, for so much as his heavenly father hath so commanded, let us hear with patiented and stayed minds, and with all reverence and submission obey it: finally in comparison of that, let us refuse and abandon all men's pesuasions, precepts, counsels, flatteries, threatenings, curses, and torments whatsoever. For he that maketh none account of this voice of CHRIST, there is no doubt, but that his name shall oneday be utterly scraped and razed out of the register of Christians, that is to say, out of the book of life, which GOD himself hath written: and that at the last judgement of the great day, he shall hear from the mouth of the same CHRIST, a far other manner of voice, namely, a heavy and a horrible voice as touching the suffering and enduring of everlasting fire.   
THE END.   

 

  

   

Imprinted at London, by Henry Bynneman, 1579.