January 22, 1688.  
Imprimatur, HEN. WHARTON.  
THE JUDGEMENT OF Archbishop CRANMER Concerning the People's Right to, and Discreet Use OF THE H. SCRIPTURES.  
LONDON: Printed for John Taylor, at the Ship in St. Paul's Churchyard, 1689.   

THE PUBLISHER TO THE READER.  
IT my seem very strange to some in the World, to consider the different Fate of the Holy Scriptures among Christians, how very contrary their Affections are towards that Book; yet I for my part, do no more Wonder at the Fury of the Members of the Church of Rome against the Holy Bible, than at the Protestants Zeal for it: Since the learned part of the Church of Rome know that their present Religion, and the new Articles of it are not to be found in that Book; and the Unlearned part are told and believe, That it is a very dangerous Book; and therefore both of them, not without great Cause (as they think) have Reason to be angry and violent against that Book: But since Protestants do find, to their infinite Satisfaction, their Religion in the Bible, they think they cannot express too great a Veneration for it, and believe that their Honour and Zeal for it, aught at least to be as great as the Papists Fury and Anger against it.  
And yet as angry as those People are at the Holy Scriptures, when they were about Converting us all here, and the new Trade of Representing Popery was set up among us, they had so much Wit, as to perceive that abundance of Skill and Art must be necessary to get the Bible out of the People's Hands; and that their best way was not to be too severe upon the Bible itself, but to spend all their Pains upon disparaging Our Bible.  
This was none of the worst Projects; for if the Priests could but once have gained so far upon the People, as to have made them out of Love with Our Bible, and to have got it out of their Hands, they needed not despair of gaining so much further upon them, as to make them altogether careless of having any Bible at all, and far from being desirous of having another Translation instead of ours.  
The gaining of this Point was the Design of the Famous Popish Chapel in Lime street; where it was the Jesuits Province to cast all the Dirt they could upon our Bible, and to run down our Translation, as nothing but a mere heap of Falsities: And some of them, Father Petre, for example, were so furious as not only to charge our Translation with such gross Falsities and Misinterpretations, but our Clergy with knowing it to be so, and yet not daring (for filthy Lucre's sake) to acknowledge it.  
My Business shall not be to meddle with the Scandal, which needs no other Confutation than to say, It came from a Jesuite's Mouth; and which is more, from Father Petre's Mouth, Brother to the late Jesuite-Privy-Counsellour: I intent only to vindicate our Bible from those false Aspersions and Calumnies of the Jesuits, by showing that our Translation ought not to be objected against at all, by any Church in the World; much less by the Church of Rome; but least of all by those People, who have undertaken to do it so liberally in our own Nation.  
Our Translation ought not to be objected against by any Church in the World; because after the several Reviews of it, and the vast Pains of so many very Learned Men upon it in King James the First Days, we may without Vanity say, That it is as Perfect, and as Complete, as any Translation in use in any Church in the World. We do not pretend that it is perfectly free from Mistakes, or the least Error; as no Translation of the Bible ever was so perfect, So, I believe, none ever will, or can, as long as Men not Inspired have the Charge of Translating; but this we say, and challenge the World to disprove it, That it is freed from all material Faults, and that it is accurate as to Matters of Faith and Good Manners, the Errors about which can only be Dangerous to Mankind.  
And as no Church now in the World ought to accuse our Translation, so much less ought the Church of Rome to do it, whose Latin Translation of the Bible is so full of material Faults. For not to insist upon those Numerous and Great Differences betwixt the two Bibles of Pope Sixtus Quintus and Clement VIII. which yet both of them, under the Pain of Excommunication are declared to be Authentic. Isidore Clarius, a learned Spanish Bishop, does own, That the Errors in their Vulgar Latin are almost numberless, and he himself has observed eight thousand Places erroneous in it: And which is more, there are not only Literal Mistakes, Omissions or Additions of single Words in their Bibles; but in one Book of the Old Testament alone, to wit in the Proverbs, there are not fewer than eighteen whole Verses or Sentences, which are not in the Original Hebrew: So that the Church of Rome, of all Churches, should not charge us with Errors in our Translation.  
And if their Church should not meddle with such things, I am sure those Priests who undertook it in the Popish Chapel in Lime-street, should, of all Men, have been excused from such a Task. They that would be meddling with the Corrections of Translations, aught to be perfectly skilled in the Original Tongues, in the Hebrew and Chaldee for the Old Testament, in the Greek and Syriac for the New. Now, how far Father Petre, or the rest of the Lime-street-Priests, were from being thus qualified for the Noble Province of bafling our Translation of the Bible, the World is almost as well satisfied as their own Consciences. I am persuaded, That not only Hebrew, Chaldee and Syriack are utterly unknown to them, but that Greek is almost as unintelligible. Popery has been a long time an Enemy to Learning; and in our Days, I am sure, the Jesuits have approved themselves to be the best Papists, that is, the most ignorant Dunces: Who upon this account ought not to meddle with Matters of Learning, especially wherein great skill in Languages is so requisite.  
After all, I am fully convinced, that all that Fury and Vehemence in the Lime-street Chapel, was much more intended against the Holy Bible itself, than against our Translation of it. Their Church has taught 'em a new Faith, and therefore since the Old Bible has it not in it, they are for throwing it aside, as Old and Useless, especially to the People; whose Right to the Use of that Holy Book is the Subject of this Tract of the most Venerable Martyr of Christ, Archbishop Cramner, to the perusal of which you are now invited.   

The Judgement of Archbishop Cranmer, concerning the Holy Scriptures.  
Concerning two sundry sorts of people, it seemeth much necessary that something be said in the entry of this Book, by the way of a Preface or Prologue, whereby hereafter it may be both the better accepted of them which hitherto could not well bear it, and also the better used of them which heretofore have misused it. For truly some there are that be too slow, and need the Spur, some other seem too quick, and need more of the bridle: some lose their game by short shooting, some by over shooting, some walk too much on the left hand, some too much on the right. In the former sort be all they that refuse to read, or to hear read the Scripture in the vulgar tongue, much worse they that let also or discourage the other from the reading or hearing thereof. In the latter sort be they which by their inordinate reading, undiscrete speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the word of God most of all other, whereof they would seem to be greatest furtherers. These two sorts, albeit they be most far unlike the one to the other, yet they both deserve in effect like reproach: neither can I well tell whether of them I may judge the more offender, him that doth obstinately refuse so godly and goodly knowledge; or him that so ungodly and so vngoodly doth abuse the same. And as touching the former, I would marvel much that any man should be so mad, as to refuse in darkness, light: in hunger, food: in cold, fire: for the word of God is light: Lucerna pedibus meis verbum tuum. Thy word is a lantern unto my feet. 
Psa. 119. 105.  It is food: Non in solo pane vinit homo, sed in omni verbo Dei. 
Matth. 4. 4.  Man shall not live by bread only, but by every word of God. 
Luke 12.49.  It is fire: Ignem veni mittere in terram, & quid volo, nisi ut ardeat? I am come to send fire on the earth, and what is my desire, but that it be kindled? I would marvel (I say at this) save that I consider how much custom and usage may do. So that if there were a people, as some write, de Cymeriis, which never saw the Sun, by reason that they be situated far toward the North pole, and be enclosed or overshadowed with high mountains: it is credible and like enough, that if by the power and will of God, the mountains should sink down, and give place, that the light of the Sun might have entrance to them, at the first some of them would be offended therewith. And the old proverb affirmeth, that after tillage of corn was first found, many delighted more to feed of mast and acorns, where with they had been accustomed, then to eat bread made of good corn. Such is the nature of custom, that is causeth us to bear all things well and easily wherewith we have been accustomed, and to be offended with all things thereunto contrary. And therefore I can well think them worthy pardon, which at the coming abroad of Scripture doubted and drew back. But such as will persist still in their wilfulness, I must needs judge not only foolish, forward, and obstinate: but also peevish, perverse, and indurate. And yet, if the matter should be tried by custom, we might also allege custom for the reading of the Scripture in the vulgar tongue, and prescribe the more ancient custom. For it is not much above one hundreth year ago, since Scripture hath not been accustomed to be read in the vulgar tongue within this Realm, & many hundreth years before that, it was translated & read in the Saxons tongue, which at that time was our mother tongue, whereof there remain yet divers copies found lately in old Abbeys, of such antique manner of writing & speaking, that few men now be able to read and understand them. And when this language waxed old and out of common usage, because folk should not lack the fruit of reading, it was again translated into the newer language, whereof yet also many copies remain, and be daily found. But now to let pass custom, and to weigh, as wise men ever should, the thing in his own nature: let us here discuss what it availeth Scripture to be had and read of the lay and vulgar people. And to this question I intent here to say nothing, but that was spoken and written by the noble doctor and most moral divine, Saint john chrysostom, in his thirde Sermon de Lazaro, albeit I will be something shorter, and gather the matter into fewer words, and less room than he doth there, because I would not be tedious. He exhorteth there his audience, that every man should read by himself at home in the mean days and time, between Sermon and Sermon, to the intent they might both more profoundly fix in their minds and memories that he had said before upon such texts, whereupon he had already preached: and also that they might have their minds the more ready and better prepared to receive and perceive that which he should say from thencefoorth in his Sermons, upon such texts as he had not yet declared and preached upon: therefore saith he there, My common usage is to give you warning before, what matter I intent after to entreat upon, that you yourselves in the mean days, may take the Book in hand, read, weigh, and perceive the sum and effect of the matter, and mark what hath been declared, and what remaineth yet to be declared, so that thereby your mind may be the more furnished to hear the rest that shall be said. And that I exhort you (saith he) and ever have and will exhort you, that you (not only here in the Church) give ear to that that is said by the Preacher; but that also when you be at home in your houses, ye apply yourselves from time to time to the reading of holy Scriptures: which thing also I never linne to beat into the ears of them that be my familiars, and with whom I have private acquaintance and conversation. Let no man make excuse and say (saith he) I am busied about matters of the Commonwealth, I bear this office, or that, I am a crafts man, I must apply mine occupation, I have a wife, my children must be fed, my household must I provide for, briefly I am a man of the world, it is not for me to read the Scriptures, that belongeth to them that have bidden the world farewell, which live in solitariness, and contemplation, and have been brought up and continually nouselled in learning and Religion. To this answering, What sayest thou man (saith he?) Is it not for thee to study and to read the Scripture, because thou art encumbered and distracted with cares and business? So much the more it is behooveful for thee to have defence of Scriptures, how much thou art the more distressed in worldly dangers. They that be free and far from trouble and intermeddling of worldly things, live in safeguard and tranquillity, and in the calm, or within a sure haven. Thou art in the midst of the sea of worldly wickedness, and therefore thou needest the more of ghostly succour and comfort. They sit far from the strokes of battle, and far out of gun shot, and therefore they be but seldom wounded. Thou that standest in the forefront of the host, & nighest to thine enemies, must needs take now and then many strookes, and be grievously wounded, and therefore thou hast most need to have thy remedies and medicines at hand. Thy wife provoketh thee to anger, thy child giveth thee occasion to take sorrow and pensiveness, thine enemies lie in wait for there, thy friend (as thou takest him) sometimes envieth thee, thy neighbour misreporteth thee, or piketh quarrels against thee, thy mate or partner undermineth thee, thy Lord, judge, or justice threateneth thee, poverty is painful unto thee, the loss of thy dear and well-beloved causeth thee to mourn, prosperity exalteth thee, adversity bringeth thee low: briefly, so divers and so manifold occasions of cares, tribulations, and temptations beset thee, and besiege thee round about. Where canst thou have armour or fortress against thine assaults? Where canst thou have salves for thy sores, but of holy Scripture? Thy flesh must needs be prone and subject to fleshly lusts, which daily walkest and art conversant among women, seest their beauty set forth to the eye, hearest their nice and wanton words, smellest their balm, civet and musk, with many other like provocations and stir: except thou hast in a readiness wherewith to suppress and avoid them, which cannot elsewhere be had, but only out of the holy Scriptures. Let us read and seek all remedies that we can, and all shall be little enough. How shall we then do, if we suffer and take daily wounds, and when we have done, will sit still and search for no medicines? Dost thou not mark and consider how the Smith, Mason, or Carpenter, or any other handicraftesman, what need soever he be in, what other shift soever he make, he will not sell nor lay to pledge the tools of his occupation: for then how should he work his feat, or get his living thereby? Of like mind and affection ought we to be towards holy Scripture. For as mallets, hammers, saws, chesils, axes and hatchets be the tools of their occupation: so be the books of the Prophets, and Apostles, and all holy writers inspired by the holy Ghost, the instruments of our salvation. Wherefore let us not stick to buy and provide us the Bible, that is to say, the Books of holy Scripture, and let us think that to be a better jewel in our house, than either gold or silver. For like as thieves be loath to assault an house where they know to be good armour and artillery: so wheresoever these holy and ghostly Books be occupied, there neither the devil nor none of his angels dare come near. And they that occupy them be in much safeguard, and have a great consolation, and be the readier unto all goodness, the slower unto all evil: and if they have done any thing amiss, anon even by the sight of the Books their consciences be admonished, and they wax sorry and ashamed of the fact. Peradventure they will say unto me, How and if we understand not that we read, that is contained in the Books? What then? Suppose thou understand not the deep and profound mysteries of Scriptures, yet can it not be but that much fruit and holiness must come and grow unto thee by the reading: for it cannot be that thou shouldest be ignorant in all things alike. For the holy Ghost hath so ordered and attempered the Scriptures, that in them aswell Publicans, fishers, and shepherds may find their edification, as great doctors their erudition. For those Books were not made to vainglory, like as were the writings of the Gentile Philosophers & Rhethoricians, to the intent the makers should be had in admiration for their high styles and obscure manner and writing, whereof nothing can be understanded without a master or an expositor: But the Apostles and Prophets wrote their Books so, that their special intent and purpose might be understanded and perceived of every reader, which was nothing but the edification of amendment of the life of them that read or hear it. Who is it that reading or hearing read in the Gospel, Blessed be they that be meek, Blessed are they that are merciful, Blessed are they that be of clean heart, and such other like places, can perceive nothing except he have a master to teach him what it meaneth? Likewise the signs and miracles, with all other Histories of the doings of Christ and his Apostles, who is there of so simple wit and capacity, but he may be able to perceive and understand them? These be but excuses and cloaks for the rain, and coverings of their own slothfulness. But still ye will say, I cannot understand it. What marvel? How shouldest thou understand, if thou wilt not read nor look upon it? Take the Books into thine hands, read the whole story, and that thou understandest keep it well in memory: that thou understandest not, read it again, and again: if thou can neither so come by it, counsel with some other that is better learned. Go to the Curate and Preacher, show thyself to be desirous to know and learn; and I doubt not but God seeing thy diligence and readiness (if no man else teach thee) will himself vouchsafe with his holy Spirit to illuminate thee, and to open unto thee that which was locked from thee. Remember the Eunuch of Candace Queen of Ethiopia, which albeit he was a man of a wild and barbarous country, and one occupied with worldly cares and business, yet riding in his chariot, he was reading the Scripture. Now consider, if this man passing in his journey, was so diligent as to read the Scripture: what thinkest thou of like was he wont to do sitting at home? Again, he that letted not to read, albeit he did not understand: what did he then trowest thou, after that when he had learned and gotten understanding? For that thou mayest well know that he understood not what he read, harken what Philip saith there unto him, Understandest thou what thou readest? And he nothing ashamed to confess his ignorance, answered, How should I understand, having no body to show me the way? Lo when he lacked one to show him the way, and to expound to him the Scriptures, yet did he read: and therefore God the rather provided for him a guide of the way, that taught him to understand it. God perceived his willing and toward mind, and therefore he sent him a teacher by and by. Therefore let no man be negligent about his own health and salvation. Though thou have not Philip always when thou wouldst, the holy Ghost which then moved and stirred up Philip, will be ready and not fail thee, if thou do thy diligence accordingly. All these things be written unto us for our edification and amendment, which be borne towards the latter end of the world. The reading of the Scriptures is a great and strong bulwark or fortress against sin: the ignorance of the same is a greater ruin and destruction of them that will not know it. That is the thing that bringeth in heresy, that is it that causeth all corrupt and perverse living, that is it that bringeth all things out of good order. Hitherto all that I have said, I have taken and gathered out of the foresaid Sermon of this holy Doctor Saint john chrysostom. Now if I should in like manner bring forth what the self same doctor speaketh in other places, and what other doctors and writers say concerning the same purpose, I might seem to you to write another Bible, rather than to make a Preface to the Bible. Wherefore in few words to comprehend the largeness and utility of the Scriptures, how it containeth fruitful instruction and erudition for every man, if any thing be necessary to be learned, of the holy Scripture we may well learn it. If falsehood shall be reproved, thereof we may gather wherewithal. If any thing be to be corrected and amended, if there need any exhortation or consolation, of the Scripture we may well learn. In the Scriptures be the fat pastures of the soul, therein is no venomous meat, no unwholesome thing, they be the very dainty and pure feeding. He that is ignorant shall find there what he should learn. He that is a perverse sinner, shall there find his damnation, to make him to tremble for fear. He that laboureth to serve God, shall find there his glory, and the promissions of eternal life, exhorting him more diligently to labour. Herein may Princes learn how to govern their Subjects: Subjects obedience, love, and dread to their Princes: husbands how they should behave themselves unto their wives, how to educate their children and servants: And contrary, the wives, children, and servants may know their duty to their husbands, parents, and masters. Here all manner of persons, men, women, young, old, learned, unlearned, rich, poor, priests, laymen, lords, ladies, officers, tenants, and mean men, virgins, wives, widows, lawyers, merchants, artificers, husbandmen, and all manner of persons, of what estate or condition soever they be, may in this book learn all things what they ought to believe, what they ought to do, and what they should not do, as well concerning Almighty God, as also concerning themselves and all other. Briefly, to the reading of the Scripture, none can be enemy, but that either be so sick that they love not to hear of any medicine, or else that be so ignorant that they know not Scripture to be the most healthful medicine. Therefore as touching this former part, 
The Couclusion  I will here conclude, and take it for a conclusion, sufficiently determined and appointed, that it is convenient and good, the Scriptures to be read of all sorts and kinds of people, and in the vulgar tongue, without further allegations or probations for the same, which shall not need, since that this one place of john chrysostom is enough, and sufficient to persuade all them that be not frowardly and perversely set in their own wilful opinion, 
The King's highness hath allowed the Scripture as necessary for us.  specially now that the King's highness being Supreme head next under Christ of this church of England, hath approved with his royal assent the setting forth hereof, which only to all true and obedient Subjects ought to be a sufficient reason for the allowance of the same, without further delay, reclamation or resistance, although there were no Preface, or other reason herein expressed. Therefore now to come to the second or latter part of my purpose: here is nothing so good in this world, but it may be abused, 
There is nothing but may be abused. Rom. 8.  and turned from unhurtful and wholesome, to hurtful and noisome. What is there above better than the Sun, the Moon, and the Stars? Yet was there that took occasion by the great beauty and virtue of them, to dishonour God, and to defile themselves with idolatry, giving the honour of the living God and Creator of all things, to such things as he had created. What is there here beneath better than fire, water, meats, drinks metals of gold, silver, iron, and steel? Yet we see daily great harm and much mischief done by every one of these, aswell for lack of wisdom and providence of them that suffer evil, as by the malice of them that work the evil. Thus to them that be evil of themselves, every thing setteth forward and increaseth their evil, be it of his own nature a thing never so good: like as contrarily, to them that study and endeavour themselves to goodness, every thing prevaileth them, and profiteth unto good, be it of his own nature a thing never so bad, as Saint Paul saith, His qui diligunt Deum, omnia cooperantur in bonum. All things do bring good success, to such as do love God, even as out of most venomous worms is made treacle, the most sovereign medicine for the preservation of man's health in time of danger. Wherefore I would advise you all that come to the reading or hearing of this Book, which is the Word of God, the most precious jewel, and most holy relic that remaineth upon earth, that ye bring with you the fear of God, and that ye do it with all due reverence, and use your knowledge thereof, not to vainglory of frivolous disputation: but to the honour of God, increase of virtue, and edification both of yourselves and others. And to the intent that my words may be the more regarded, I will use in this part the authority of S. Gregory Nazianzen, like as in the other I did of S. john chrysostom. It appeareth that in his time there were some (as I fear me there be also now at these days a great number) which were idle brablers, and talkers of the Scripture out of season and all good order, and without any increase of virtue, or example of good living: to them he writeth all his first Book de Theologia. Wherefore I shall briefly gather the whole effect, and recite it here unto you. There be some (saith he) whose not only ears and tongues, but also their fists be whetted and ready bent all to contention and unprofitable disputation, whom I would wish as they be vehement and earnest to reason the matter with tongue, so they were all ready and practive to do good deeds. But for as much as they subverting the order of all godliness, have respect only to this thing, how they may bind and lose subtle questions, so that now every marketplace, every alehouse and tavern, every feasthouse, briefly every company of men, every assembly of women, is filled with such talk: Since the matter is so (saith he) and that our faith and holy Religion of Christ beginneth to wax nothing else but as it were a sophistry or a talking craft, I can no less do but say something thereunto. It is not fit (saith he) for every man to dispute the high questions of Divinity, neither is it to be done at all times, neither in every audience must we discuss every doubt: but we must know when, to whom, and how far we ought to enter into such matters. First, it is not for every man, but it is for such as be of exact and exquisite judgements, and such as have spent their time before in study and contemplation, and such as before have cleansed themselves aswell in soul as body, or at the least endeavoured themselves to be made clean. For it is dangerous (saith he) for the unclean to touch that thing which is most clean, like as the sore eye taketh harm by looking upon the Sun. Secondarily, not at all times, but when we be reposed, and at rest from all outward dregs and trouble, and when that our heads be not encumbered with other worldly and wand'ring imaginations: as if a man should mingle balm and dirt together. For he that shall judge and determine such matters and doubts of Scriptures, must take his time when he may apply his wits thereunto, that he may thereby the better see and discern what is truth. Thirdly, where, and in what audience. There and among those that have been studious to learn: and not among such as have pleasure to trifle with such matters, as with other things of pastime, which repute for their chief delicates, the disputation of high questions, to show their wits, learning, and eloquence in reasoning of high matters. Fourthly, it is to be considered how far to wade in such matters of difficulty. No further (saith he) but as every man's own capacity will serve him, and again no further than the weakness or intelligence of the other audience may bear. For like as too great noise hurteth the ear, too much meat hurteth the man's body, heavy burdens hurt the bearers of them, too much rain doth more hurt than good to the ground: briefly, in all things too much is noyous: even so weak wits, and weak consciences, may soon be oppressed with over hard questions. I say not this to dissuade men from the knowledge of God, and reading or studying of the Scripture: for I say that it is as necessary for the life of man's soul, as for the body to breathe. And if it were possible so to live, I would think it good for a man to spend all his life in that, and to do none other thing. I commend the Law which biddeth to meditate and study the Scriptures always both night and day, and Sermons and preachings to be made both morning, noon, and eventide, and God to be lauded and blessed in all times, to bedward, from bed, in our journeys, and in all other works. I forbid not to read, but I forbid to reason. Neither forbid I to reason so far as is good and godly: but I allow not that is done out of season, and out of measure and good order. A man may eat too much honey be it never so sweet, and there is time for every thing, and that thing that is good is not good if it be ungodly done. Even as a flower in winter is out of season, and as a woman's apparel becometh not a man, neither contrarily, the man's the woman, neither is weeping convenient at a bride ale, neither laughing at a burial. Now if we can observe and keep that is comely & timely in all other things: shall not we then the rather do the same in the holy Scriptures? Let us not run forth as it were wild horses, that can suffer neither bridle in their mouths, nor sitter on their backs. Let us keep us in our bounds, and neither let us go too far on the one side, lest we return into Egypt, neither too far over the other, lest we be carried away to Babylon. Let us not sing the song of our Lord in a strange land, that is to say, let us not dispute the word of God at all adventures, aswell where it is not to be reasoned, as where it is, and aswell in the ears of them that be not fit therefore, as of them that be. If we can in no wise forbear, but that we must needs dispute, let us forbear thus much at the least, to do it out of time and place convenient: and let us entreat of those things which be holy, holily: and upon those things that be mystical, mystically: and not to utter the Divine mysteries in the ears unworthy to hear them, but let us know what is comely, aswell in our silence and talking, as in our garments wearing, in our feeding, in our gesture, in our goings, in all our other behaving. This contention and debates about Scriptures and doubts thereof (specially when such as do pretend to be the favourers and students thereof, cannot agree within themselves) doth most hurt to ourselves, and to the furthering of the cause and quarrels that we should have furthered above all other things. And we in this (saith he) be not unlike to them that being mad, set their own houses on fire, and that slay their own children, or beat their own parents. I marvel much (saith he) to recount whereof cometh all this desire of vainglory, whereof cometh all this tongue itch, that we have so much delight to talk and clatter? And wherein is our communication? Not in the commendation of virtuous and good deeds, of hospitality, of love between Christian brother and brother, of love between man and wife, of virginity and chastity, and of alms toward the poor: not in Psalms and godly songs, not in lamenting for our sins, not in repressing the affections of the body, not in prayers to God. We talk of Scripture, but in the mean time we subdue not our flesh by fasting, watching and weeping, we make not this life a meditation of death, we do not strive to be lords over our appetites and affections, we go not about to pull down our proud and high minds, to abate our fumish and rancorous stomaches, to restrain our lust and bodily delectations, our undiscrete sorrows, out lascivious mirth, our inordinate looking, our insatiable hearing of vanities, our speaking without measure, our inconvenient thoughts; and briefly, to reform our life and manners: but all our holiness consisteth in talking. And we pardon each other from all good living, so that we may stick fast together in argumentation, as though there were no more ways to heaven but this alone, the way of speculation and knowledge (as they take it) but in very deed it is rather the way of superfluous contention and sophistication. Hitherto have I recited the mind of Gregory Nazianzen in that Book which I spoke of before. The same Author saith also in another place, that the learning of a Christian man ought to begin of the fear of God, to end in matters of high speculation: and not contrarily to begin with speculation, and to end in fear. For speculation (saith he) either high cunning or knowledge, if it be not stayed with the bridle of fear to offend God, is dangerous, and enough to tumble a man headlong down the hill. Therefore (saith he) the fear of God must be the first beginning, and as it were an A. B. C. or an introduction to all them that shall enter into the very true and most fruitful knowledge of holy Scriptures. Whereas is the fear of God, there is (saith he) the keeping of the commandments: and where as is the keeping of the commandments, there is the cleansing of the flesh: which flesh is a cloud before the soul's eye, and suffereth it not purely to see the beam of the heavenly light. Where as is the cleansing of the flesh, there is the illumination of the holy Ghost, the end of all our desires, and the very light whereby the verity of Scripture is seen and perceived. This is the mind, and almost the words of Gregory Nazianzen, doctor of the Greek Church, of whom Saint Jerome saith, that unto his time the Latin Church had no writer able to be compared, and to make an even match with him. Therefore to conclude this latter part, every man that cometh to the reading of this holy Book, aught to bring with him first and foremost this fear of Almighty God, and then next, a firm and stable purpose to reform his own self according thereunto, and so to continue, proceed, and prosper from time to time, showing himself to be a sober and fruitful hearer and learner: which if he do, he shall prove at length well able to teach, though not with his mouth, yet with his living and good example, which is sure the most lively and effectuous form and manner of teaching. He that otherwise intermeddleth withh this Book, let him be assured that once he shall make account therefore, when he shall have said to him as it is written in the Prophet Davuid, Peccatori dicit Deus, etc. Unto the ungodly said God, Why dost thou preach my Laws, and takest my testament in thy mouth? Whereas thou hatest to be reform, and hast been partaker with adulterers. Thou hast let thy mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou sattest and spakest against thy brother, and hast slandered thin own mother's son. These things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I am even such a one as thyself: But I will reprove thee, and set before thee the things that thou hast done. O consider this, ye that forget God, lest I pluck you away, and there be none to deliver you. Who so offereth me thanks and praise, he honoureth me: and to him that ordereth his conversation right, will I show the salvation of God.  
God be praised.  
FINIS.