The
first
Booke
.
ALl
doe
agree
in
this
,
that
Man
differeth
from
other
Creatures
in
vnderstanding
and
reason
.
But
if
we
shall
procéede
further
,
and
enquire
wherein
a
Christian
&
Godly
man
may
be
discerned
from
an
vnchristian
and
vngodly
man
,
verily
I
do
not
see
what
fitter
aunswere
may
be
made
,
than
in
the
knowledge
if
GOD
,
and
in
the
studie
of
accomplishing
his
will
.
For
as
touching
the
wicked
and
vngodly
man
,
eyther
hee
is
altogither
ignorante
of
GOD
his
maker
and
Creator
,
and
vtterly
voyde
of
the
knowledge
of
his
wil
:
for
else
,
if
he
can
giue
any
iudgement
thereof
at
all
,
yet
is
he
moued
(
in
the
meane
time
)
with
no
desire
of
perfourming
,
or
accomplishing
of
it
.
But
(
vndoubtedly
)
it
is
requisite
,
that
the
true
Christian
do
excell
in
both
,
that
is
to
saye
,
not
onely
in
knowledge
,
but
also
in
holy
actions
of
life
and
conuersation
,
so
farre
forth
as
is
possible
.
Howbeit
,
the
knowledge
of
GOD
,
and
of
his
diuine
will
,
a
Christian
man
can
not
from
anye
other
where
,
eyther
more
certaynely
,
or
plentifully
atteyne
vnto
,
than
out
of
the
word
of
GOD
it selfe
,
whiche
by
the
Prophetes
and
Apostles
,
is
faithfully
committed
to
writing
,
and
so
conueyed
ouer
to
posteritie
.
For
it
pleased
GOD
,
that
hys
will
béeyng
cléerely
expressed
,
should
remayne
extant
in
a
fewe
Bookes
,
to
the
whyche
man
,
(
béeing
otherwyse
compassed
about
on
euerie
syde
with
the
Cloudes
of
ignorance
)
so
ofte
as
he
coueteth
to
knowe
what
is
pleasing
to
GOD
,
mighte
(
as
vnto
a
Chest
full
of
all
manner
of
precious
iewels
)
haue
recourse
,
to
draw
out
from
thence
,
whatsoeuer
is
wholesome
and
profitable
for
hym
;
for
in
déede
,
of
the
Bookes
of
holy
Scripture
,
it
may
woorthely
bée
sayde
,
that
in
them
are
layde
vp
and
conteyned
all
the
treasures
of
wisedome
and
knowledge
,
euen
so
much
,
and
so
manyfolde
in
effecte
,
as
maye
bée
had
of
GOD
in
this
life
.
Whiche
thing
,
séeing
it
is
so
,
verily
I
can
not
but
greately
maruell
,
howe
it
commeth
to
passe
,
that
where
as
all
Christians
are
gréedilie
gyuen
to
heare
,
yet
appeare
they
beyonde
measure
colde
and
dull
,
to
reade
and
heare
the
sayde
Bookes
.
For
where
shall
a
man
fynde
one
amongst
a
greate
number
,
that
hathe
those
holy
Bookes
at
home
in
hys
house
?
and
if
it
be
so
that
some
haue
them
,
yet
how
manye
bée
there
of
them
can
say
,
that
they
haue
reade
them
ouer
at
any
tyme
or
tymes
in
all
theyr
lyues
?
And
how
shall
wée
beléeue
(
I
beséeche
you
)
that
the
wyll
of
GOD
is
diligentlye
accomplished
of
those
menne
,
of
whome
it
is
not
certaynely
knowen
as
yet
,
whether
they
euer
vouchsafed
to
learne
it
out
of
the
sacred
Bookes
or
no
?
for
thys
cause
therefore
,
I
supposed
,
that
I
shoulde
take
vpon
me
a
thyng
both
acceptable
to
GOD
,
and
also
most
profitable
to
men
,
if
I
admonished
all
Christians
,
of
what
estate
or
condition
soeuer
they
be
,
to
prepare
themselues
to
the
diligente
reading
of
the
holye
Scriptures
(
out
of
whyche
alone
,
the
wyll
of
GOD
is
to
bée
knowen
)
and
dayly
to
reade
ouer
certayne
Chapters
of
them
,
or
at
least
,
to
heare
them
attentiuely
readde
of
others
.
Whyche
parcell
of
dutie
(
whatsoeuer
it
bée
)
certesse
I
doe
interprete
my selfe
to
owe
as
well
vnto
GOD
,
(
to
the
aduancemente
of
whose
glory
vppon
earthe
,
wée
oughte
all
the
sorte
of
vs
to
endeauour
our selues
to
the
vttermost
of
oure
powers
)
as
also
vnto
men
,
whome
,
for
so
muche
as
wée
may
sée
nowe
euery
where
to
haue
(
as
a
man
woulde
say
)
broken
in
sunder
the
barres
of
godlynesse
and
honestie
,
and
by
that
meanes
,
(
which
is
greatly
to
be
lamented
)
to
leade
their
liues
very
dissolutely
,
and
licentiously
,
it
is
requisite
and
necessarie
for
vs
,
by
as
many
meanes
as
we
maye
,
to
reclayme
and
bring
backe
to
the
righte
way
.
Nowe
I
haue
determined
to
deuide
thys
worke
into
two
Bookes
,
whereof
in
the
former
I
wyll
declare
,
that
it
belongeth
to
all
sortes
and
degrées
of
men
whatsoeuer
(
whyche
at
the
least
couet
the
name
of
Christianitie
)
both
to
reade
and
heare
wyth
greate
aduisemente
the
Bookes
of
the
holye
Bible
.
In
the
latter
I
will
shewe
by
what
meanes
euery
man
maye
readily
(
without
lette
)
in
a
yeares
space
,
orderly
turne
ouer
all
the
sayd
Bookes
,
by
reading
and
pervsing
dayly
certayne
Chapters
of
them
.
Firste
and
formost
therefore
,
that
we
are
men
,
Looke
(
I
pray
you
)
vppon
the
body
of
man
,
so
cunningly
and
excellently
deuised
and
made
,
that
in
it
the
head
(
in
whiche
as
in
a
high
Tower
are
placed
the
organicall
powers
of
the
senses
)
dothe
perpetually
of
the
own
accord
reach
vpward
toward
heauen
,
where
the
seate
of
GOD
is
vnderstoode
to
be
.
In
consideration
whereof
,
al
the
olde
Poetical
writers
pronounced
man
to
be
happier
,
and
in
better
case
,
than
the
brute
beasts
;
For
where
all
Creatures
else
beside
(
saith
a
certain
Latin
Poete
)
that
bin
of
brutish
kinde
,
Further
,
to
the
body
is
added
the
mind
,
whereby
man
(
so
ofte
as
he
listeth
)
may
surmounte
and
ouerreach
the
very
Firmamente
and
Startes
,
and
euen
there
beholde
and
looke
vpon
the
Maiestie
of
GOD
himselfe
:
for
why
,
the
minde
is
the
most
noble
parte
of
man
,
giuen
downe
from
GOD
,
into
the
body
,
as
into
a
Pauilion
,
or
rather
gorgeous
Temple
,
by
the
whiche
,
the
diuine
power
of
GOD
dothe
at
all
times
wonderfully
display
it selfe
in
vs
.
For
certesse
by
the
mind
GOD
indureth
into
vs
all
(
as
the
Apostle
speaketh
,
Actes
.
17
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lyfe
and
breath
.
By
the
minde
through
GOD
,
we
moue
,
and
haue
oure
being
.
Through
the
minde
,
the
Poet
Aratus
was
bolde
to
sing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
we
are
his
ofspring
or
generation
.
Now
,
by
the
diuers
and
sundrie
powers
of
the
mind
,
as
namely
,
vnderstanding
,
reason
,
memorie
,
and
suche
like
,
by
the
direction
whereof
,
man
accomplisheth
great
and
waightie
matters
,
wée
may
perceyue
euidently
,
that
GOD
is
not
farre
from
euery
one
of
vs
:
as
in
déede
,
if
we
woulde
diligentlye
searche
,
we
might
euen
grope
(
I
gladly
vse
the
Apostles
wordes
)
and
find
him
out
.
Neyther
is
anye
other
thyng
meante
by
those
common
sparkes
of
knowledge
naturally
engraffed
in
all
menne
,
whereby
we
beléeue
that
there
is
a
GOD
,
that
all
things
come
to
passe
and
are
gouerned
by
his
prouidence
:
moreouer
that
some
actions
are
honest
,
and
pleasing
vnto
GOD
,
whyche
we
oughte
to
embrace
:
that
other
some
are
dishonest
and
displesing
vnto
GOD
,
which
we
ought
to
abhorre
.
And
these
and
such
like
impressions
of
knowlege
are
so
plain
&
euident
,
that
there
was
no
man
euer
found
so
barbarous
or
brutishe
,
that
vtterlye
denyed
them
:
so
déepe
also
do
they
sticke
printed
,
and
(
as
it
were
)
seared
in
our
mindes
,
that
they
can
neuer
altogither
be
blotted
or
scraped
out
.
Wherevpon
the
Apostle-Rom
.
2.
sayth
:
When
the
Gentiles
whiche
haue
not
the
Lawe
,
doe
by
nature
the
things
conteyned
in
the
law
,
they
hauing
not
the
lawe
,
are
a
lawe
vnto
themselues
:
which
shew
the
effect
of
the
lawe
written
in
their
heartes
,
their
conscience
also
bearing
them
witnesse
,
and
their
thoughtes
accusing
one
an
other
,
or
excusing
.
Therfore
,
what
man
so
euer
he
be
,
that
is
partaker
of
his
right
minde
,
and
féeleth
himselfe
at
anye
time
perced
with
the
sting
of
his
owne
conscience
,
he
maye
verye
well
perceyue
(
without
the
instruction
of
anye
other
,
)
that
he
carrieth
aboute
with
him
a
number
of
things
enclosed
in
this
small
(
but
yet
very
noble
)
case
of
his
bodye
,
whyche
wythout
ceasing
do
prouoke
hym
,
to
procure
a
more
plentifull
knowledge
of
GOD
and
of
hys
wyll
:
and
whiche
declare
,
that
hée
is
altogyther
vnworthye
the
name
of
a
manne
,
that
doeth
not
endeauoure
him selfe
wyth
newe
succoures
,
and
the
same
reuealed
by
GOD
hym selfe
,
to
illustrate
,
establishe
,
and
adorne
those
common
lights
of
knowlege
concerning
GOD
,
by
nature
engrauen
in
hym
.
But
to
the
intente
that
menne
might
of
all
times
aspire
to
the
knowledge
and
vnderstandyng
of
the
power
and
will
of
God
,
God
himselfe
hathe
set
forth
openly
in
the
sight
of
all
men
,
two
large
and
ample
bookes
,
stuffed
and
replenished
with
manifolde
doctrine
,
whereout
all
things
pertayning
to
the
same
his
diuine
power
and
will
,
are
fully
and
sufficiently
to
be
learned
.
The
one
of
them
is
all
this
vniuersall
worlde
,
whiche
of
vs
is
inhabited
,
and
lyeth
open
on
euerye
side
to
the
surueyall
of
oure
senses
:
the
other
is
the
worde
of
God
,
comprised
in
the
bookes
and
writings
of
the
Prophets
and
Apostles
.
Of
whiche
twoo
bookes
the
dignitie
and
aucthoritie
is
wonderfull
greate
:
as
in
whyche
are
founde
the
Oracles
and
monumentes
,
that
doe
not
onely
teache
and
instructe
vs
,
but
also
after
a
certaine
secreate
manner
pricke
vs
forwarde
to
the
performaunce
and
accomplishment
of
all
and
euery
duty
whatsoeuer
:
And
as
touching
the
former
booke
,
The
heauens
,
sayeth
the
Hebrewe
king
and
Prophete
Psalme
.
19.
(
for
why
shoulde
wée
not
rather
borrowe
fitte
matter
of
proofe
out
of
the
holy
Prophetes
,
than
out
of
Cleanthes
,
of
whome
Tully
speaketh
,
or
out
of
anye
other
Phylosopher
besyde
?
)
declare
the
glorie
of
GOD
and
the
firmament
sheweth
his
handy
worke
.
Againe
the
thyngs
that
are
vnderneath
these
,
as
namelye
the
Cloudes
,
Windes
,
Raines
,
the
Sea
,
the
Floudes
,
the
Mountaines
,
Valleyes
,
trées
,
fishes
stickering
in
the
waters
,
beastes
both
wilde
and
tame
,
doe
vncessauntlye
(
as
in
the
Psalme
.
104.
)
prayse
and
magnifye
GOD
.
Nowe
all
these
thynges
togyther
doe
signifye
vnto
men
,
that
there
is
one
certayne
GOD
,
whome
for
hys
vnsearcheable
Wisdome
,
for
hys
righteousnesse
and
power
,
for
hys
goodnesse
,
for
the
benefites
whyche
wée
daylye
receyue
of
hym
,
we
oughte
continuallye
to
reuerence
,
to
feare
,
to
loue
,
to
giue
thankes
vnto
,
and
finally
,
for
hys
maiestie
,
(
than
the
whych
none
can
bée
greater
,
)
to
worshippe
hym
,
to
call
vppon
hym
,
to
glorifye
hym
,
and
to
pursue
him
with
all
manner
of
diuine
honours
and
dueties
whatsoeuer
.
Which
thing
also
the
Apostle
Rom.
1.
concealed
not
.
For
as
much
,
sayth
he
,
as
that
which
maye
be
knowen
of
GOD
,
is
manifest
to
them
:
for
GOD
hath
shewed
it
vnto
them
.
For
the
inuisible
things
of
hym
,
that
is
,
his
eternall
power
and
godheade
,
are
seene
by
the
creation
of
the
world
,
being
considered
in
his
works
,
to
the
intente
that
they
shoulde
be
without
excuse
.
And
how
many
and
wayghtie
points
and
principles
of
religion
are
expressed
in
the
holye
Scriptures
,
by
similitudes
,
comparisions
,
and
other
suche
like
proues
verye
fitlye
deriued
from
the
nature
and
propertie
of
thyngs
?
Truelye
the
whole
Booke
of
Iob
,
a
good
parte
of
the
Psalmes
,
and
very
manye
of
the
Sermons
of
the
Prophetes
,
of
Christe
,
and
the
Apostles
are
full
of
examples
.
Therefore
Antonius
,
an
Hermite
of
the
wildernesse
in
Egypt
,
as
we
read
in
the
Tripartite
Historie
,
booke
8.
chap.
1.
when
on
a
time
a
certaine
Philosopher
demaunded
of
him
,
howe
he
coulde
attaine
to
contemplation
of
heauenlye
thinges
,
séeing
he
was
destitute
of
all
furniture
of
written
bookes
?
wisely
aunsweared
:
That
all
this
world
,
was
to
him
in
stead
of
a
Librarie
furnished
with
all
maner
of
bookes
,
and
that
this
Library
was
at
al
times
and
in
all
places
at
hand
and
in
a
readinesse
,
wherin
he
might
reade
(
so
often
as
he
woulde
)
things
heauenly
and
diuine
.
Long
before
this
Antony
,
Clemens
,
Alexandrnus
,
lib.
6.
Stromat
.
defined
,
that
the
creation
of
the
worlde
was
the
Scripture
of
GOD
:
and
that
the
preceptes
of
the
Decalogue
was
promulgate
,
and
might
be
reade
euen
in
the
workes
of
nature
.
With
these
agréeth
Sainct
Chrisostome
in
his
7.
homily
vppon
the
former
Epistle
to
the
Corinthians
:
again
in
two
other
Homilies
,
wherof
the
one
is
entituled
Of
fasting
,
and
of
the
reading
of
Genesis
,
the
other
is
accounted
the
9.
To
the
people
of
Antioche
.
But
it
pertayneth
not
to
our
purpose
at
thys
presente
,
to
vse
anye
further
entreatye
as
touching
this
booke
:
it
is
ynough
to
haue
shewed
in
this
order
,
that
al
men
,
at
all
times
when
so
euer
they
beholde
this
world
and
the
most
beautiful
partes
thereof
,
ought
religiously
to
meditate
of
GOD
and
of
things
belongyng
vnto
GOD
,
and
so
to
take
occasion
both
of
well
thinking
and
of
well
doing
.
As
for
those
in
the
meane
time
,
in
whome
appeareth
a
greater
force
&
sharpnesse
of
witte
than
in
others
,
we
both
exhorte
and
also
louinglye
beséeche
them
,
to
bestowe
a
further
diligence
in
searching
the
natures
of
thyngs
.
And
that
,
not
onlye
bycause
thys
kynde
of
Phylosophye
procureth
a
certaine
honeste
pleasure
and
delectation
:
but
much
more
,
for
that
when
they
haue
once
founde
out
the
wonderfull
force
and
operation
of
anye
thyng
,
they
maye
adore
and
extoll
wyth
prayse
,
the
greate
power
and
Wisdome
of
GOD
,
of
whome
such
thyngs
are
created
:
moreouer
,
they
maye
quicken
theyr
Fayth
,
and
hope
in
GOD
,
considering
that
all
things
are
created
for
our
behoofe
,
and
that
all
things
necessarye
for
the
sustentation
of
our
weakenesse
,
shall
neuer
at
any
time
be
wanting
vnto
vs
.
Last
of
al
,
they
may
discretely
vse
the
things
that
are
lawfull
,
and
giue
thankes
vnto
GOD
for
them
.
Vnto
these
thrée
endes
(
as
vnto
a
scope
or
marke
to
ayme
at
)
shall
the
studious
of
naturall
Phylosophye
alwayes
haue
regarde
:
vsing
in
the
meane
season
euerye
where
thys
caution
or
foresight
,
namely
,
that
the
Creatures
be
in
no
wise
preferred
before
the
Creator
:
In
whyche
one
poynte
,
GOD
the
Creator
(
as
witnesseth
the
Apostle
Paule
Rom.
1.
)
shoulde
be
dishonoured
with
a
moste
shamefull
despight
.
Wyth
thys
iudgemente
,
who
so
euer
shall
haue
studiouslye
ensearched
the
natures
and
propertyes
of
thynges
,
hée
vndoubtedlye
may
bée
estéemed
to
haue
(
and
that
not
a
little
)
profited
in
the
Booke
of
Nature
,
and
to
haue
well
deserued
the
prayse
and
worthye
commendation
of
a
diligente
Scholler
.
As
touching
the
other
Booke
,
that
is
to
saye
,
All
Scripture
,
sayeth
the
Apostle
.
2.
Timoth.
3.
is
enspired
of
GOD
.
And
Peter
in
his
.
2.
Epistle
.
Chap.
1.
Prophesie
(
sayeth
hée
,
)
came
not
in
olde
time
by
the
wyll
of
man
,
but
holy
men
of
GOD
spake
as
they
were
moued
by
the
holy
GHOST
.
And
like
as
the
writers
as
well
of
the
Olde
as
of
the
Newe
Testament
,
receyued
a
commaundement
from
one
and
the
selfe
same
GOD
,
and
our
and
the
selfe
same
spirite
enspired
theyr
myndes
,
gouerned
theyr
handes
and
pennes
,
Psalme
.
68.
Actes
.
2.1
.
Corinth
.
●●
.
Ephes.
4.
euen
so
all
the
whole
Scripture
is
(
in
a
manner
)
one
Booke
;
reuealing
wyth
wonderfull
consente
thyngs
moste
diuerse
and
manifolde
:
as
Ieremie
expounding
the
29.
Chapter
of
Esay
,
and
Saint
Augustine
in
hys
preface
to
the
,
150.
Psalme
doe
learnedly
gather
.
Whyche
things
séeing
they
are
so
,
we
doe
with
greate
cause
vehementlye
speake
in
the
commendation
of
thys
Booke
,
not
in
respecte
of
the
paper
or
parchmente
,
and
of
thys
or
that
tongue
,
or
of
one
kinde
of
letter
or
other
,
or
of
the
Golde
or
diuersitie
of
colour
,
wherwyth
it
is
garnished
and
sette
forthe
:
but
euen
in
respecte
that
it
conteyneth
the
moste
holye
and
sacred
wordes
of
GOD
hymselfe
:
and
therefore
doe
affirme
,
that
out
of
it
men
ought
to
learne
both
by
reading
and
hearing
,
what
GOD
hathe
decréed
of
vs
and
of
oure
saluation
.
For
we
muste
knowe
that
to
this
ende
especiallye
all
Bookes
are
written
,
euen
that
they
shoulde
diligentlye
be
reade
,
and
by
often
reading
ouer
be
fullye
vnderstoode
,
that
so
desyred
fruytes
myghte
redounde
to
the
vnderstanders
of
them
.
Nowe
there
be
thrée
special
causes
,
why
we
shoulde
bestowe
more
diligence
in
pervsing
this
latter
Booke
,
than
the
former
:
FIRST
:
Greater
is
the
dignitie
of
GODS
word
,
than
of
the
whole
worlde
.
GOD
sayde
,
Let
there
bee
light
,
and
the
lighte
was
made
.
Againe
:
God
sayde
,
Let
there
be
a
firmamente
,
and
there
was
made
a
firmament
:
and
so
forth
of
other
things
.
And
whereas
by
the
former
Booke
,
we
perceyue
onely
that
there
is
a
worlde
:
by
the
latter
we
maye
perceyue
,
what
was
before
the
worlde
,
and
from
whence
,
and
by
what
meanes
the
same
tooke
beginning
.
Therefore
whether
we
were
neuer
able
to
aspire
in
searching
of
causes
by
the
conducte
of
naturall
reason
,
thyther
are
wée
broughte
by
Faith
,
whyche
Faith
is
intentiuelye
fixed
on
the
worde
of
GOD
reuealed
,
read
,
or
harde
.
For
Faith
commeth
by
hearing
of
the
worde
:
and
by
Faith
wee
vnderstande
that
the
worlde
was
ordayned
throughe
the
worde
of
GOD
,
so
that
the
thyngs
which
are
seene
,
were
made
of
things
that
appeared
not
.
Rom.
10.
Heb.
11.
SECONDLY
:
Whatsoeuer
thyngs
are
necessary
to
be
knowen
as
touching
the
will
of
GOD
and
oure
saluation
,
are
clearelye
and
expreslye
declared
in
the
written
worde
of
GOD
:
but
howe
farre
shorte
should
we
come
,
to
thinke
that
the
same
are
as
apparantly
represented
in
the
frame
of
the
worlde
?
Greate
is
the
darkenesse
of
mennes
mindes
,
and
oft
times
,
euen
in
those
thyngs
that
are
supposed
to
be
moste
manifeste
by
Nature
,
they
are
more
blynde
than
is
the
Owle
in
the
noone
dayes
.
And
then
doe
we
all
commonlye
moste
fouly
ouershoote
and
deceiue
our selues
,
when
we
beginne
once
to
dispute
of
GOD
and
of
matters
appertayning
to
saluation
.
For
proofe
whereof
,
are
so
manye
and
so
absurde
,
fonde
,
and
fantasticall
,
(
I
wyll
not
saye
ridiculous
)
opinions
,
whyche
the
Philosophers
deuised
as
touching
GOD
and
their
Summum
bonum
:
whereof
the
number
grewe
(
as
Marcus
Varro
recounteth
in
Augustine
in
his
Booke
19.
Chapter
.
1.
Of
the
Citie
of
GOD
)
to
a
hundred
,
fourescore
and
eighte
.
And
Hermias
a
Christian
Philosopher
reconed
vp
some
of
them
,
A
deriding
of
the
prophane
Philosophers
.
But
vndoubtedly
hée
shall
at
length
be
frée
from
all
error
,
and
shall
gather
to
hymselfe
substantiall
knowledge
,
that
neuer
at
anye
tyme
departeth
from
the
footesteppes
of
the
Prophetes
and
Apostles
.
It
were
a
haynous
offence
to
determyne
anye
thyng
of
Religion
,
or
of
the
state
of
a
better
lyfe
,
onlye
by
the
direction
of
Nature
,
excepte
the
censure
bée
giuen
out
of
the
tables
of
GODS
worde
,
and
as
well
the
Scripture
it selfe
as
nature
,
bee
founde
to
sumpe
togyther
in
one
.
And
therefore
wisely
the
Prophete
Psalme
.
19.
After
discourse
hadde
of
the
glory
of
GOD
,
to
be
discerned
by
the
workemanshippe
of
the
Heauens
and
of
the
Firmamente
,
addeth
immediately
a
commendation
of
the
Lawe
,
and
written
worde
of
GOD
.
The
Lawe
of
the
Lorde
(
sayeth
he
)
is
vndefyled
,
conuerting
the
soule
:
the
testimonie
of
the
Lorde
is
sure
,
giuing
wisedome
to
the
simple
:
the
Statutes
of
the
Lorde
are
right
,
reioycing
the
heart
:
the
precepts
of
the
Lorde
are
pure
,
giuing
light
to
the
eyes
.
As
though
he
shoulde
say
,
we
can
by
no
meanes
atteyne
to
the
Sanctuarie
of
the
eternall
and
simple
truth
,
without
the
brighte
brands
of
Scripture
burning
before
vs
.
Which
thing
(
no
doubte
)
was
signifyed
by
those
wise
men
,
who
comming
from
the
East
parts
of
the
worlde
,
although
for
a
space
they
rightly
followed
the
Starre
as
the
rule
of
reason
:
yet
was
it
néedefull
for
them
,
to
the
intente
they
myghte
fynde
out
CHRIST
the
Kyng
,
and
worship
him
,
to
be
resolued
out
of
the
Oracles
of
the
Prophetes
,
as
concerning
the
place
where
hée
shoulde
bée
borne
.
Math
2.
The
holy
man
Antonius
myghte
in
déede
saye
wyth
a
safe
conscience
,
that
thys
huge
and
vnmeasurable
Worlde
was
to
him
in
stead
of
a
Booke
:
for
so
much●
as
hée
,
without
anye
knowledge
of
good
letters
,
hadde
both
perfitely
learned
withoute
Booke
the
holy
Scriptures
by
hearing
them
redde
(
I
vse
the
wards
of
Sainct
Augustine
,
in
the
beginning
of
his
worke
of
Christian
Doctrine
)
and
also
wisely
vnderstoode
them
,
by
pondering
and
considering
of
them
:
but
it
were
no
wisedome
for
others
that
are
vtterly
voyde
of
the
knowledge
of
the
Scriptures
,
so
to
speake
.
The
summe
therefore
of
the
matter
is
this
,
that
in
Nature
are
séene
onely
certayne
pictures
,
and
(
as
a
man
would
say
)
counterfettes
of
things
,
in
Scripture
the
thing
and
truth
it selfe
,
and
therefore
,
that
all
opinions
as
touching
Religion
,
whiche
are
to
be
accompted
firme
and
stable
,
ought
to
be
ratifyed
by
the
warrante
and
defence
of
the
holye
Scriptures
.
THIRDELY
:
GODS
WORDE
is
most
fitte
for
oure
vnderstanding
and
capacitie
.
For
truly
,
to
marke
the
things
that
happen
in
thys
visible
worlde
,
to
ensearche
the
causes
thereof
.
Further
,
to
examine
what
signification
they
haue
as
touching
the
power
,
the
righteousenesse
,
and
goodnesse
of
GOD
.
Agayne
,
what
thyngs
ought
to
bée
followed
and
imbraced
,
in
vndertaking
of
duties
of
functions
,
is
a
thing
very
difficulte
,
and
gyuen
to
verye
fewe
men
:
but
sith
these
and
suche
lyke
things
are
appararantly
discussed
in
the
monumentes
of
wryters
,
and
that
in
a
simple
and
knowen
phrase
of
speaking
,
it
can
not
bée
,
but
that
euen
the
rude
and
playne
readers
or
hearers
,
maye
spéedily
atteyne
vnto
them
.
And
for
this
cause
verily
it
is
,
why
the
custome
is
commonlye
receyued
,
that
the
rules
of
euerie
Arte
and
discipline
are
of
Authoures
penned
and
written
in
certayne
Bookes
.
Yea
,
and
Sainct
Hierome
in
hys
Preface
to
the
waylings
of
Ieremy
,
is
bolde
to
saye
,
That
the
doctrine
of
Bookes
shall
no
sooner
ceasse
and
haue
an
ende
,
than
wee
in
a
better
state
of
lyfe
,
shall
bee
wyth
Chryste
,
and
become
lyke
vnto
the
Angels
.
Wherefore
,
if
so
bée
wée
wyll
vprightlye
weygh
and
consider
these
thrée
causes
,
truelie
they
maye
worthylie
moue
vs
to
loue
,
and
embrace
the
Booke
of
holy
Scripture
,
before
all
other
Bookes
,
and
euen
wyth
earnest
desyre
,
to
be
occupyed
in
it
daye
and
nighte
.
Admitte
(
if
you
wyll
)
that
the
Booke
of
the
nature
of
things
is
wonderfull
,
and
in
manye
respectes
hyghly
to
bée
estéemed
:
yet
no
man
is
ignorante
of
thys
,
that
among
dyuers
Bookes
offered
,
that
especiallye
is
to
bée
preferred
before
the
reste
,
whyche
wée
sée
to
excell
both
in
weyghtynesse
of
the
contentes
,
in
the
methode
and
playnenesse
of
teachyng
,
and
for
manye
causes
,
to
bée
most
expediente
for
vs
.
Good
Scholemaysters
are
accustomed
to
propounde
and
commende
to
theyr
hearers
suche
Bookes
as
they
suppose
to
bée
moste
profitable
for
them
:
and
hée
that
is
a
thriftie
Scholer
,
despiseth
not
the
iudgemente
of
hys
Mayster
,
but
prouideth
them
desirously
,
exerciseth
hymselfe
in
them
,
and
maketh
greate
accompte
of
them
,
considering
,
that
vnlesse
hée
so
doe
,
it
wyll
come
to
passe
,
that
hée
shall
with
shame
bée
thrust
out
of
the
Schole
,
and
shall
haue
hys
name
vtterlye
razed
oute
of
the
register
of
the
learned
.
Tell
mée
therefore
,
séeyng
GOD
oure
Scholemayster
,
both
most
wyse
,
and
also
most
desirous
of
oure
profiting
,
dothe
commende
vnto
vs
(
more
than
canne
bée
vttered
in
wordes
)
the
Booke
of
holy
Scripture
,
and
wée
oure selues
maye
iudge
the
same
farre
to
surmounte
all
other
Bookes
,
shall
not
gréeuous
punishmente
worthely
bée
alotted
vnto
vs
,
if
wée
neyther
prouide
,
nor
endeauour
to
reade
the
holye
and
sacred
Bible
?
Wherefore
;
to
the
ende
I
maye
stirre
vppe
(
as
wyth
a
watchworde
,
and
an
alarum
gyuen
)
all
the
professors
of
Christian
Religion
,
to
the
diligente
reading
of
thys
Booke
,
wherein
are
written
the
verye
wordes
of
GOD
,
I
wyll
assay
to
sette
downe
in
order
certayne
reasons
,
as
they
shall
come
to
hande
:
hauyng
this
especiallye
in
my
prayers
,
that
so
manye
as
is
possible
,
whylest
they
shall
giue
themselues
to
the
reading
and
meditation
of
the
holye
Scriptures
,
maye
both
become
greater
fauourers
of
sincere
Religion
,
and
also
better
giuen
in
their
liues
and
conuersation
.
For
I
am
fully
persuaded
of
this
,
and
I
couet
to
haue
all
men
persuaded
of
the
lyke
,
that
it
can
not
be
,
that
anye
man
shoulde
oftentimes
,
and
attentiuely
reade
,
or
heare
redde
the
holye
Scripture
,
but
that
he
shall
féele
himselfe
dayly
to
goe
forwarde
,
and
to
profyte
somewhat
in
amendmente
of
lyfe
,
and
in
the
exercises
of
goolinesse
.
For
why
,
it
is
not
for
nothing
that
GOD
himselfe
in
the
Prophete
Esay
Chap.
55.
sayth
,
Like
as
the
rayne
and
the
Snow
commeth
downe
from
Heauen
,
and
returneth
not
thither
agayne
,
but
watereth
the
earth
,
and
maketh
it
to
bring
foorthe
and
budde
,
that
it
may
giue
seede
to
the
sower
,
and
bread
vnto
him
that
eateth
:
euen
so
shall
my
word
be
that
goeth
out
of
my
mouth
,
it
shall
not
returne
vnto
me
voyd
,
but
it
shall
accomplish
that
which
I
will
,
and
it
shal
prosper
in
the
thyng
whereto
I
sende
it
.
And
truely
,
experience
teacheth
vs
,
that
the
matter
is
euen
so
as
the
Prophete
sayeth
.
For
as
muche
as
wée
alwayes
sée
for
the
moste
parte
,
that
oute
of
the
heartes
of
those
that
vse
reuerentlye
to
reade
or
heare
the
worde
of
GOD
,
wonderfull
not
onely
floures
,
but
fruites
also
of
Faith
and
loue
doe
procéede
.
As
therefore
wée
shewed
at
the
beginning
,
Prouerb
.
8.
Ioan.
1.
Heb.
1.
And
moreouer
,
amongst
the
things
that
are
exercised
in
the
Church
,
the
Word
holdeth
the
chiefe
place
:
yea
,
and
euen
the
very
force
and
dignitie
of
the
mysticall
actions
or
Sacramentes
dependeth
vppon
the
worde
of
GOD
.
Wherevppon
it
pleased
some
of
the
learned
fathers
,
and
especiallye
Augustine
vppon
Iohn
,
in
his
Sermon
.
80.
and
against
Faustus
booke
.
19.
Cap.
16.
to
tearme
the
same
very
Sacramentes
,
visible
wordes
.
What
néede
anye
long
circumstaunce
?
GOD
by
his
worde
openeth
bothe
himselfe
and
all
his
benefites
and
graces
vnto
man
:
and
by
faith
in
the
worde
,
man
is
ioyned
vnto
GOD
,
and
made
partaker
of
eternall
blessednesse
.
Wherefore
we
maye
moste
truely
auouch
,
that
to
reade
the
holy
Scripture
with
a
godly
affection
,
is
euen
all
one
to
talke
and
conferre
with
GOD
,
and
to
heare
God
talking
and
conferring
with
vs
.
Certes
,
as
often
as
thou
readest
of
precepts
,
exhortations
,
promises
,
threatnings
,
iudgements
,
rewardes
,
punishmentes
,
and
other
things
of
like
sorte
,
so
ofte
doest
thou
heare
God
himselfe
of
a
truth
,
speaking
vnto
thée
.
Againe
,
as
ofte
as
thou
readest
of
any
confession
of
sinnes
,
crauing
of
pardon
,
prayer
,
giuing
of
thanks
or
anye
suche
like
,
so
ofte
dost
thou
thy selfe
speake
vnto
God
.
For
in
these
pointes
chiefly
do
consist
the
naturall
commonings
betwixte
God
and
men
,
and
in
these
things
resteth
the
substaunce
of
all
sacred
sayings
and
sentences
.
Wherefore
then
to
goe
aboute
to
forbidde
or
withholde
anye
man
from
the
reading
,
hearing
,
and
vnderstanding
of
the
holy
Scriptures
,
is
euen
as
much
in
effecte
,
as
to
commande
him
to
dissemble
or
deny
himselfe
to
be
a
man
,
that
so
he
mighte
be
depriued
of
the
power
of
speaking
,
and
of
the
fruite
and
benefite
of
reason
.
Hierome
maruelleth
,
and
stomacketh
the
matter
,
and
counteth
it
intollerable
,
if
anye
man
shoulde
so
presume
.
Forsomuch
(
saith
he
)
in
the
proheme
of
his
exposition
of
the
Epistle
of
Saint
Paule
to
the
Ephesians
,
as
we
differ
from
all
other
creatures
in
this
point
chieflg
,
that
we
are
endued
with
reason
,
and
haue
the
vse
of
speaking
:
and
al
reason
and
holy
speach
is
contayned
in
the
bookes
of
God
,
by
which
we
both
learne
to
know
God
,
and
also
to
what
ende
wee
be
created
:
I
maruaile
greatly
at
some
,
who
,
either
giuing
themselues
to
slouthfulnesse
and
slepe
,
wil
not
learne
the
things
that
are
excellent
,
or
else
seeke
to
reproue
others
,
that
bend
themselues
that
waye
.
Which
men
whereas
I
might
more
straightly
stop
their
mouths
,
&
shortly
send
them
packing
either
eased
or
pleased
,
in
vouching
that
it
is
much
better
to
reade
the
Scriptures
,
than
to
gape
so
greedily
after
the
encreasing
and
hourding
vp
of
riches
:
I
will
content
my selfe
onelye
in
saying
this
,
whiche
I
maye
obtaine
euen
before
a
moste
incompetent
Iudge
,
namely
,
that
my
vocation
from
labor
,
and
quiet
solitarinesse
of
mind
,
is
more
pleasant
vnto
me
,
than
al
other
solemnities
whatsoeuer
.
Hitherto
Hierome
.
Where
,
a
chosen
generation
,
a
kingly
Priesthoode
,
a
holy
Nation
,
a
people
freely
purchased
.
Exod
19.1
.
Pet.
2.
He
that
nameth
a
Christian
,
signifieth
a
man
to
be
chosen
of
God
the
father
,
before
the
foundations
of
the
worlde
were
layed
:
to
bée
deliuered
by
the
son
of
God
Iesus
Christ
out
of
most
miserable
captiuitie
,
and
out
of
the
bondage
of
most
cruell
Tirants
,
the
Diuel
,
Sinne
and
Death
:
to
be
regenerate
by
the
holy
Ghost
into
the
Churche
of
CHRISTE
,
to
bée
adorned
wyth
newe
Righteousnesse
,
wyth
Fayth
,
Loue
,
and
other
vertues
and
spirituall
graces
:
vnto
whome
lastely
is
appointetd
prayse
and
immortall
glorie
,
and
also
eternall
felicitie
bothe
of
bodye
and
soule
,
bringing
with
it
more
bountifull
and
large
benefites
than
the
eie
of
anye
man
can
sée
,
the
eare
heare
,
or
the
hart
be
able
to
conceiue
.
Ephes.
1.
Rom.
8.
Esay
.
64.1
.
Corinth
.
2.
Suche
,
and
so
greate
is
the
excellencie
of
a
Christian
man
.
But
whence
(
I
praye
you
)
taketh
a
Christian
this
name
?
Thou
wilt
say
,
I
am
sure
,
of
CHRIST
.
Act.
11.
But
howe
then
commeth
a
Christian
man
by
those
incomparable
benefites
,
and
by
euerlasting
blessednesse
?
Forsooth
euen
by
the
knowlege
of
GOD
the
father
,
and
of
his
sonne
oure
sauiour
IESVS
CHRIST
.
This
is
eternall
life
saith
our
sauiour
Christe
Ioan.
17.
To
knowe
thee
the
onely
true
GOD
,
and
Iesus
Christe
whome
thou
haste
sente
.
And
Peter
Act.
4.
saith
:
There
is
no
other
name
giuen
vnto
men
vnder
Heauen
wherein
wee
can
bee
saued
,
but
onely
the
name
of
Iesus
Christe
Paule
in
like
maner
1.
Corinth.
1.
saith
:
CHRIST
became
vnto
vs
the
wisedome
of
GOD
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
But
there
is
no
man
that
can
distinctly
and
without
ambiguitie
know
GOD
the
father
,
or
his
sonne
Iesus
Christe
,
the
authour
and
beginner
of
Christianitie
,
oute
of
that
former
booke
Concerning
the
nature
of
things
,
or
out
of
anye
inuentions
of
mans
wisedome
whatsoeuer
,
but
onely
and
alone
by
the
reading
of
the
holy
Scripture
,
reuealed
from
aboue
.
Whiche
thing
to
be
true
oure
Sauioure
Christe
himselfe
testifyeth
Ioan.
5
,
saying
:
Search
the
Scriptures
,
for
they
are
they
that
testifye
of
mee
.
And
to
the
intents
the
sonne
oure
Sauioure
might
be
the
better
knowen
of
his
Disciples
,
he
interpreteth
many
places
of
the
Scriptures
,
as
touching
his
owne
person
.
The
like
did
the
Apostles
also
,
and
Euangelistes
,
with
greate
diligence
.
Therefore
,
whosoeuer
he
be
,
that
desireth
to
be
saluted
by
the
name
of
a
Christian
,
and
to
be
accounted
among
those
that
knowe
Christe
,
and
that
looke
for
saluation
,
promised
in
Christe
,
him
truely
it
standeth
vppon
,
to
acquainte
himselfe
with
the
holy
Scriptures
,
and
to
make
them
as
familiar
vnto
him
as
is
possible
.
As
no
manne
can
make
the
Iewes
beléeue
,
that
he
is
of
the
Iewish
secte
,
which
holdeth
none
of
the
traditions
of
their
Thalmud
:
and
as
the
Turkes
will
receiue
none
for
a
worshipper
of
Mahomet
,
that
cannot
alleage
at
the
leaste
some
of
his
decrées
oute
of
their
Alcoran
:
●o
is
it
not
likely
,
that
he
in
good
earnest
and
from
his
hearte
shoulde
be
a
Christian
,
that
cannot
in
some
measure
oute
of
the
bookes
of
the
Prophets
and
Apostles
declare
who
Christe
is
,
and
what
inestimable
benefites
he
hathe
purchased
to
mankinde
.
For
in
verie
déede
to
goe
aboute
to
procure
the
knowledge
of
GOD
the
father
,
and
of
his
sonne
IESVS
CHRIST
,
otherwise
than
by
reading
and
hearing
of
the
holy
Scriptures
,
is
no
lesse
fonde
and
absurde
,
than
if
a
man
shoulde
vndertake
in
the
darke
nighte
,
to
hale
a
shippe
tossed
in
the
middest
of
a
greate
and
tempestuous
Sea
,
altogither
withoute
sterne
,
withoute
sayles
and
oares
,
without
consideration
of
Starres
or
Windes
,
withoute
direction
of
Néedle
,
or
anye
suche
helpe
,
safe
and
sounde
,
to
a
certaine
and
sure
Hauen
,
lying
aloofe
and
a
greate
waye
off
from
him
.
But
vndoubtedly
very
straunge
and
wonderfull
are
the
peruerse
and
preposterous
iudgementes
of
a
greate
number
of
Christians
in
this
behalfe
.
Phormio
was
in
his
time
a
notable
Philosopher
,
who
in
reading
diuers
and
sundry
bookes
,
had
noted
(
no
doubt
)
manye
things
as
touching
the
feates
of
warre
,
and
martiall
discipline
:
yet
in
the
meane
while
as
concerning
the
office
of
a
good
Capitaine
,
he
coulde
saye
little
or
nothing
to
anye
purpose
:
insomuche
,
that
when
on
a
time
he
assayed
to
saye
somewhat
that
waye
,
he
was
checked
of
Annibal
,
a
famous
and
experte
Capitaine
,
and
so
shaken
off
as
a
fonde
and
doting
olde
man
.
If
the
case
stoode
thus
with
Phormio
,
who
hadde
read
manye
things
,
then
I
praye
you
,
howe
shal
we
beléeue
,
that
anye
man
can
either
truely
iudge
,
or
fitly
speake
of
Christian
religion
,
that
hathe
neuer
so
muche
as
looked
vpon
the
outwarde
couers
of
those
bookes
,
in
whiche
the
foundations
of
that
doctrine
are
layed
?
Howe
muche
more
wise
and
vprighte
in
this
behalfe
,
than
a
number
of
Chrstians
,
are
the
wicked
and
vngodly
Iewes
,
Neither
is
there
cause
why
anye
shoulde
suspecte
,
Deuteronomie
Cap.
6.
as
touching
this
point
a
most
graue
and
waightie
commaundement
giuen
by
God
hymselfe
,
where
he
speaketh
in
this
wise
:
And
these
words
which
I
commaund
thee
this
day
,
shal
be
in
thine
hearte
:
and
thou
shalte
rehearse
them
continually
vnto
thy
children
,
&
shalt
talke
of
them
when
thou
tarriest
in
thine
house
,
&
as
thou
walkest
by
the
way
,
&
when
thou
liest
down
,
&
when
thou
risest
vp
.
And
thou
shalt
binde
them
for
a
signe
vpon
thine
hand
,
and
they
shal
be
as
frontlets
betweene
thine
eies
.
And
thou
shalte
write
them
vppon
the
postes
of
thine
house
▪
and
vppon
thy
gates
.
In
like
number
of
wordes
is
the
selfe
same
precept
repeated
afresh
Deut.
11.
Now
for
this
cause
did
GOD
giue
a
law
as
touching
the
bookes
of
his
holy
Oracles
,
to
be
had
in
euery
house
,
to
the
intent
,
that
all
fathers
of
families
might
daily
out
of
them
propound
somewhat
to
their
wiues
,
children
,
seruaunts
,
and
handmaides
,
and
that
by
this
meanes
the
heauenly
doctrine
might
bothe
be
preserued
throughout
all
ages
withoute
corruption
,
and
also
moste
commodiously
spread
abroad
by
perpetuall
succession
from
time
to
time
.
Long
agone
verily
before
Moses
time
the
Churche
was
prouided
for
by
the
labour
and
industrie
of
the
holy
fathers
,
Nowe
God
intending
to
turne
awaye
,
and
in
time
to
preuent
so
greate
a
mischiefe
,
ordeined
,
that
the
whole
&
vniuersall
doctrine
of
the
Churche
shoulde
be
committed
to
written
bookes
,
whiche
mighte
faithfully
conserue
all
his
sayings
and
doings
,
which
euery
man
so
long
as
hée
would
,
might
kéepe
at
home
in
hys
house
safe
and
sound
from
all
iniurie
,
and
oftentimes
write
them
out
to
the
vse
and
behoofe
of
many
ages
,
and
(
to
be
short
)
turne
them
into
diuers
and
sundry
languages
,
and
finally
transport
them
ouer
withoute
any
businesse
,
into
Countreys
and
Prouinces
both
farre
and
néere
.
This
most
holesome
purpose
and
aduise
therefore
accomplished
,
by
the
wonderfull
prouidence
of
God
,
and
taken
in
hand
for
our
incomparable
benefite
,
that
man
vndoubtedly
séemeth
ouermalapartly
to
despise
,
that
maketh
not
accompte
of
the
Bookes
of
holy
Scripture
as
he
ought
to
doe
,
and
so
refuseth
eyther
to
reade
them
,
or
heare
them
.
But
as
oft
as
I
call
to
remembrance
the
diligence
of
the
auntiente
Fathers
,
Daniel
.
4.
kepte
companye
for
certayne
yeares
with
brute
Beastes
,
was
depriued
of
reason
and
vnderstanding
,
wente
groueling
vppon
the
ground
,
and
susteyned
himselfe
with
fodder
and
grasse
.
But
why
doe
we
not
at
the
length
rouze
vp
our selues
,
lay
to
oure
eares
,
open
our
eyes
by
the
example
of
the
said
Nabuchadnezar
,
and
lift
them
vp
to
heauen
,
that
being
restored
to
our
right
mind
,
we
may
more
attentiuelie
behold
the
greatnesse
of
the
benefite
whereby
GOD
hathe
enriched
vs
with
the
Bookes
of
holy
Scripture
,
and
being
stirred
vp
and
enlightened
with
the
reading
of
them
,
may
prayse
him
,
giue
him
thanks
,
glorifye
him
,
to
be
short
,
may
religiously
vse
and
enioy
the
same
holye
Bookes
,
to
all
those
endes
and
purposes
,
where
vnto
it
is
euident
(
GOD
so
ordeyning
)
they
are
written
and
putte
〈◊〉
?
Now
it
may
be
,
that
some
subtill
trifeler
,
But
nowe
dothe
our
Sauiour
CHRIST
himselfe
repeate
the
selfesame
commaundemente
,
Search
the
Scriptures
,
which
do
paynte
him
forth
in
their
couloures
,
and
declare
hym
to
be
the
Sauiour
and
protector
of
mankinde
.
Whyche
words
if
a
man
would
contend
,
that
they
were
vttered
onely
to
the
Iewes
,
and
therefore
alleadge
,
that
they
agrée
not
vnto
Christians
,
that
man
(
as
Saincte
Augustine
doth
learnedly
gather
,
entreating
De
verbis
Domini
sermone
45.
)
might
as
wel
saye
,
that
he
woulde
neyther
knowe
Christe
,
nor
be
acknowledged
of
CHRISTE
.
Wherefore
,
Saint
Peter
dealing
as
an
interpreter
of
that
commaundemente
,
speaketh
thus
vnto
all
Christians
,
We
haue
(
sayeth
he
)
a
most
sure
worde
of
the
Prophets
,
to
the
which
ye
do
well
that
ye
take
heede
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
vntil
the
day
dawne
,
and
the
day
Starre
arise
in
your
hearts
.
And
the
holye
Apostle
Paule
commaundeth
,
exhorteth
,
and
leaueth
nothing
vnattempted
,
whereby
he
might
allure
all
men
to
loue
and
frequent
the
wrytings
of
the
Prophetes
and
Apostles
.
Colossi
.
3.
Let
the
worde
of
Christe
,
sayeth
he
,
dwel
in
you
plentifully
,
with
all
wisdome
,
and
teach
and
admonishe
one
another
.
Last
of
all
,
what
things
soeuer
do
offer
themselues
in
the
New
Testament
to
the
commendation
of
the
holy
Scripture
or
worde
of
GOD
,
the
same
oughte
to
be
taken
of
vs
,
as
preceptes
and
exhortations
inuiting
vs
to
the
readyng
of
the
sacred
bookes
.
Therefore
it
behoueth
vs
patientlye
to
heare
GOD
the
Father
speakyng
in
the
olde
Testamente
:
CHRIST
hys
sonne
,
Peter
,
Paule
,
and
so
manye
as
followe
theyr
steppes
,
speakyng
in
the
Newe
:
and
as
for
all
false
deceyuers
and
Sophysters
perswading
the
contrarye
,
lette
them
departe
farre
off
,
and
for
euer
from
the
fellowshippe
and
societye
of
the
Godlye
.
To
followe
the
aduice
of
wyse
and
honeste
councellours
,
and
according
to
theyr
councels
to
searche
and
examyne
the
lawe
of
the
Lorde
,
that
is
to
saye
,
the
holye
Scriptures
,
with
suche
diligence
and
deuotion
as
is
requisite
,
is
a
point
of
very
great
wisdome
.
Prouerbs
.
2.4
.
Ieremie
.
9.
But
wyth
what
alacritie
and
chearefulnesse
of
minde
all
true
Christians
haue
euen
from
the
begynnyng
obeyed
the
Apostles
,
The
noble
menne
of
Berea
among
those
that
were
it
Thessalonica
,
when
they
had
receyued
the
word
with
all
readinesse
of
minde
,
searched
the
scriptures
dayly
,
coueting
to
trie
,
whether
the
things
whyche
they
heard
of
the
Apostles
were
so
or
no.
Act.
17.11
.
The
example
of
the
men
of
Berea
admonisheth
vs
,
that
it
is
not
ynough
for
vs
,
to
heare
Sermons
continually
in
publike
assemblies
,
but
also
verye
necessarye
,
duely
to
discusse
&
examine
priuately
with
our selues
all
the
things
whiche
we
haue
hearde
,
to
the
intente
we
may
become
the
more
sure
and
certaine
of
our
religion
.
This
tryal
and
examination
of
doctrine
is
accomplished
,
by
comparing
togither
of
diuerse
places
out
of
the
holy
Scriptures
,
in
which
it
behoueth
vs
so
long
time
to
be
occupyed
,
vntill
we
may
plainely
perceyue
,
whether
the
things
that
are
spoken
of
the
teacher
or
of
any
other
,
doe
agrée
with
the
places
of
Scripture
,
or
no.
The
Doctrine
that
men
vse
to
put
forth
,
deserueth
not
to
be
accounted
for
sounde
and
Catholike
,
excepte
it
be
aunswearable
to
the
rule
and
squire
of
the
Prophetical
and
Apostolike
writings
.
And
this
manner
of
discerning
in
times
paste
was
common
to
all
hearers
,
and
besides
,
there
was
receyued
in
euerye
Churche
well
neare
a
certaine
publike
forme
and
patterne
thereof
.
For
proofe
whereof
,
make
the
words
of
the
Apostle
1
Corin.
14.
where
he
saith
:
As
oft
as
yee
come
togither
,
euery
one
of
you
hath
a
song
,
hath
a
doctrine
,
hath
a
tongue
,
hath
a
reuelation
,
hath
an
interpretation
:
let
all
things
be
done
to
edifying
.
And
a
little
after
:
Let
two
or
three
of
the
Prophetes
speake
,
and
let
the
residewe
determyne
.
Further
,
if
anye
thing
be
reuealed
to
another
that
sitteth
by
,
let
the
firste
holde
hys
peace
.
For
ye
maye
all
seuerally
prophecie
,
that
all
may
learne
,
and
all
receyue
comforte
:
and
the
spirites
of
the
Prophetes
are
subiect
to
the
Prophetes
.
And
againe
,
1.
Thessa.
4.
he
sayeth
:
Quench
not
the
Spirite
,
despise
not
prophesiying
:
Trye
all
things
,
holde
that
which
is
good
.
Some
therefore
doe
priuately
to
theyr
owne
comforte
and
instruction
determine
of
prophesies
,
and
discerne
the
true
and
natiue
sense
from
the
false
and
counterfayte
:
&
othersome
,
whiche
especiallye
doe
excell
others
in
iudgement
and
giftes
of
the
spirite
,
are
required
euen
in
publike
meetings
,
that
they
woulde
louinglye
declare
theyr
minde
as
touching
the
doctine
put
forth
.
And
vndoubtedly
those
only
can
readily
and
fruitefullye
wyth
commendation
do
any
thing
in
this
behalfe
,
the
haue
exercised
themselues
at
home
with
continual
reading
of
the
scriptures
.
The
Apostle
moreouer
in
the
same
place
to
the
Corin.
addeth
another
commaundement
as
concerning
the
duety
of
husbands
:
But
if
the
women
will
learne
any
thing
,
Let
them
aske
,
sayth
he
,
their
husbandes
at
home
.
To
the
wife
therfore
demanding
a
question
,
it
behoueth
the
husbande
to
make
answere
&
render
a
reason
out
of
the
Scriptures
,
euen
in
like
case
as
euery
Prophet
or
preacher
doth
when
he
is
questioned
with
of
manye
in
open
&
publike
place
.
Neyther
did
the
goodman
of
the
house
in
those
days
performe
this
duetie
alonlye
to
his
wife
,
but
also
to
all
his
householde
of
what
age
or
condition
soeuer
they
were
:
especially
when
there
was
good
hope
,
the
so
many
as
should
bée
instructed
in
the
word
of
GOD
,
might
be
made
modest
,
sober
,
vigilant
,
&
much
more
faithful
&
diligent
in
doing
of
their
businesse
afterward
than
they
were
before
.
It
is
euident
also
,
that
parentes
did
then
nouzel
and
instructe
euen
their
tender
little
ones
in
the
principles
of
godlynesse
&
Christian
religion
.
Continue
thou
,
saith
the
Apostle
in
the
3.
Chap.
of
his
2.
Epist.
to
Timothy
.
in
the
things
which
thou
hast
learned
,
&
which
are
committed
vnto
thee
,
knowing
of
whom
thou
hast
learned
them
:
&
that
thou
hast
known
the
holy
scriptures
of
a
child
.
Neither
ought
any
man
to
maruayle
,
when
we
saye
that
all
the
beléeuers
in
that
age
did
bothe
often
and
exactlye
reade
the
holye
Scriptures
,
and
also
greatly
profitte
by
readyng
of
them
.
For
,
as
Peter
in
hys
Sermon
Actes
.
2.
truelye
interpreteth
,
that
whyche
was
long
before
spoken
of
the
Prophete
Ioel
:
it
behoued
that
the
same
Prophesie
shoulde
then
be
fulfilled
,
and
that
the
holy
Ghoste
being
powred
into
the
heartes
of
a
greate
number
should
by
and
by
so
instruct
them
,
as
that
they
might
loue
and
imbrace
the
holye
Scriptures
,
try
and
examine
them
,
and
finally
,
with
wonderfull
dexteritie
expounde
and
declare
the
meaning
of
them
.
whiche
benefite
was
afterwarde
made
common
to
all
the
Godlye
,
but
chiefely
to
those
that
feruentlye
,
faithfullye
,
and
wythout
staggering
,
craued
true
and
perfitte
Wisdome
of
GOD
the
father
of
lightes
,
as
the
Apostle
saint
Iames
saith
.
For
it
behoueth
the
promise
of
of
GOD
to
be
firme
&
immutable
,
which
is
extant
in
the
Prophetes
,
and
wonderfully
commended
of
CHRIST
:
They
shall
all
,
sayth
he
,
be
taught
of
GOD
.
And
:
The
godlye
are
annointed
of
the
holy
Ghost
.
Esay
.
54
Iere.
31.
Iohn
.
6.1
.
Ioan.
2.
Hebr.
8.
Wherefore
Chrisostome
vpon
Genesis
homelie
.
35
,
is
bold
to
say
:
That
it
cannot
bee
,
that
he
which
with
greate
care
and
feruent
desire
giueth
himselfe
to
the
reading
of
the
holy
Scriptures
,
should
alwayes
be
neglected
,
or
go
without
fruite
:
for
as
much
as
albeit
wee
are
destitute
of
mans
direction
,
yet
the
Lorde
himselfe
comming
downe
into
our
heartes
from
aboue
,
doeth
illuminate
our
minde
,
lighteneth
our
reason
,
reuealeth
the
things
that
are
hidden
,
and
becommeth
a
teacher
of
those
things
that
we
know
not
:
so
as
we
only
will
bring
with
vs
,
such
things
as
we
haue
.
Cal
no
man
maister
,
sayth
he
,
vpon
earth
.
Whensoeuer
therefore
wee
take
into
our
handes
the
booke
of
life
,
let
vs
,
casting
aside
all
worldly
care
,
bridle
our
affections
:
and
restrayning
our
minde
that
it
wander
not
hither
and
thither
,
let
vs
with
great
deuotion
and
attentiuenesse
apply
our selues
to
reading
,
that
so
we
may
be
guyded
by
the
holy
ghost
to
the
true
vnderstanding
of
the
Scriptures
,
and
receyue
therby
much
fruite
.
Thus
much
Chrisostome
.
But
what
doe
I
stande
in
recompting
the
Christians
of
that
age
?
A
number
of
the
Gentiles
,
who
had
neyther
oute
of
the
Lawe
,
nor
oute
of
the
Gospell
anye
knowledge
at
all
of
Christe
,
Iosephus
,
Philo
,
and
others
.
In
Affrica
,
the
cunninger
that
euerie
one
was
in
the
Gréeke
,
the
excellenter
he
was
compted
,
as
bothe
the
Schoole
and
Librarie
of
,
Alexandria
doe
testifye
in
Europe
,
ouer
and
besides
that
a
number
of
Gréekes
doe
inhabite
and
dwell
,
euen
Italy
also
,
and
Rome
it selfe
,
as
being
verye
ambitious
and
not
contented
with
the
furniture
of
hir
owne
Countrey
speach
,
hath
maintained
as
Strabo
reporteth
lib.
4.
verye
manye
Gretians
,
and
brought
foorth
suche
as
haue
written
whole
bookes
and
Commentaries
in
Gréeke
.
So
farre
foorthe
,
that
a
man
might
well
saye
,
that
the
Athenienses
are
frée
Denizens
at
Rome
.
But
in
very
déede
howe
muche
more
we
maruaile
at
,
De
Doctrina
Christiana
lib.
2.
Cap.
5.
And
not
onely
in
the
Latine
tongue
,
but
in
others
also
,
which
in
times
past
were
accompted
not
without
contempte
barbarous
and
vnciuill
:
yea
,
and
there
is
in
a
maner
no
coaste
or
prouince
in
the
whole
worlde
,
in
whiche
maye
not
be
found
the
holy
Bible
turned
into
the
same
Countrey
language
.
The
Italians
,
Germaines
,
Frenchemen
,
Spaniards
,
likewise
Britaines
,
Danes
,
Rutters
,
Polonians
,
Swezians
,
Slauonians
,
to
be
short
,
all
other
Christians
whatsoeuer
,
haue
among
them
to
be
solde
,
and
may
easily
come
by
the
olde
and
newe
Testament
,
translated
into
the
selfe
same
phrase
and
language
that
they
themselues
doe
vnderstand
.
Therefore
,
like
as
the
Apostle
acknowledgeth
and
giueth
thankes
vnto
God
for
his
incomparable
benefite
,
whereby
he
spake
with
many
tongs
,
1.
Corinth.
14.
so
is
it
méete
&
requisite
likewise
,
that
Christians
be
thankefull
vnto
God
,
to
euerie
of
whome
it
is
graunted
in
their
owne
proper
and
peculiar
tong
to
reade
the
holy
and
sacred
Scriptures
.
This
onelye
we
oughte
to
be
carefull
for
,
namely
,
that
we
bée
not
founde
slacke
and
slouthful
in
reading
.
When
oure
Lorde
Iesus
Christe
shal
come
at
the
laste
day
to
iudgement
,
peraduenture
some
of
the
Gentiles
that
liued
in
the
Apostles
time
,
will
goe
aboute
to
excuse
themselues
,
that
in
those
dayes
were
extant
onely
the
Copies
of
the
Gréekes
tongue
alone
,
oute
of
whiche
they
shoulde
haue
learned
by
reading
the
doctrine
of
the
Law
and
the
Gospell
.
But
who
will
auouche
that
that
excuse
shall
goe
for
payment
?
That
dare
no
manne
doe
as
I
thinke
.
Then
what
shall
become
of
the
men
of
oure
time
,
that
doe
beholde
the
selfe
same
doctrine
expressed
in
so
manye
tongues
at
this
daye
,
and
yet
do
not
care
for
it
,
but
reiect
and
abandon
it
?
Truely
I
am
afraide
that
there
will
be
lefte
vnto
them
no
manner
of
pretence
at
all
,
whereby
they
maye
cleare
or
defende
themselues
.
Where
,
if
so
be
we
imagine
,
that
it
will
come
to
passe
by
some
prerogatiue
,
or
straunge
priuiledge
that
wée
alone
withoute
the
reading
and
knowledge
of
Gods
word
,
shal
in
time
to
come
be
memored
with
the
faithful
:
we
are
far
wide
(
as
they
say
)
&
do
vtterly
deceiue
our selues
without
Christ
there
is
no
passage
for
any
man
into
Heauen
:
forasmuch
as
he
is
the
dore
,
the
waye
,
the
truth
,
and
the
life
:
but
the
way
to
Christe
,
the
Scripture
it selfe
pointeth
forth
as
it
were
with
the
finger
.
For
truly
is
it
said
of
Hierom
,
in
his
preface
to
the
first
booke
of
his
commentaries
vpon
Esai
:
To
be
without
the
knowledge
of
the
Scriptures
,
is
to
be
without
the
knowlege
of
Christe
.
Let
vs
sée
now
,
what
was
done
in
certaine
ages
folowing
.
13
15.
1.
Corinth
.
14.
That
which
the
Apostles
obserued
in
their
time
,
their
successours
the
Pastors
of
Churches
neuer
suffered
to
be
intermitted
or
broken
off
:
no
not
so
muche
as
turn
then
,
when
the
affaires
of
the
Christians
were
broughte
into
greate
extremities
,
and
Tyrantes
soughte
by
all
meanes
to
worke
their
decaye
.
For
they
neuer
ceassed
to
haue
their
méetings
and
assemblies
,
as
appeareth
euen
by
the
testimonie
of
Plinie
in
his
Epistle
to
Traiane
the
Emperoure
:
They
vse
(
sayth
he
)
before
day
light
to
come
ordinarily
togither
.
What
was
accustomed
to
be
done
in
these
assemblies
,
manye
credible
writer
doe
reporte
.
Iustine
,
who
liued
in
the
yeare
of
Christes
incarnation
.
1●0
,
in
his
seconde
Apologie
which
he
wrote
for
the
Christians
,
hath
these
words
:
On
the
day
whiche
is
called
Sunday
,
all
that
remaine
in
the
townes
or
fieldes
,
doe
come
togither
into
one
place
,
where
the
bookes
of
the
Prophets
or
Apostles
are
read
,
so
long
as
an
houres
space
will
suffer
.
Then
when
hee
which
readeth
leaueth
off
,
hee
that
is
chiefe
among
vs
admonisheth
and
exhorteth
,
that
wee
shoulde
diligently
follow
and
embrace
those
good
lessons
that
are
read
:
them
rise
we
all
,
and
praye
togither
.
Clemens
Alexandrinus
,
who
florished
Anno.
200
,
lib.
7.
Stromatum
,
sayeth
,
that
the
sacrifices
whiche
they
vsed
in
those
dayes
,
were
prayers
,
and
thanksgiuings
,
and
lessons
of
the
Scriptures
which
they
read
before
meate
.
From
these
Disagréeth
not
Tertullian
,
who
liued
Anno.
230.
Apologetici
Cap.
39.
Wee
come
togither
(
sayth
he
)
to
the
reading
of
the
holy
Scriptures
,
if
the
qualitie
of
the
times
present
enforceth
vs
to
forewarne
or
reknowlege
any
thing
.
Forsooth
with
holy
words
we
feed
our
faith
,
we
erect
our
hope
,
we
establish
our
trust
,
and
neuerthelesse
with
often
repetitions
and
suggestions
,
we
confirme
the
discipline
of
preceptes
.
Dionisius
also
,
the
author
of
the
Ecclesiastical
hierarchie
,
about
the.
300.
yere
of
our
Lord
,
entreating
of
the
mysterie
of
the
Lords
supper
,
saith
very
plainly
:
By
the
office
of
the
Ministers
,
is
orderly
recited
the
lesson
of
the
holy
Scriptures
.
And
a
little
after
:
The
most
sacred
songs
and
readings
of
the
Scriptures
,
do
minister
vnto
them
directions
,
as
touching
the
gouernement
of
life
,
and
(
whiche
in
order
goeth
before
)
teacheth
the
amendment
of
their
corrupte
affections
,
and
most
pernicious
nature
:
Who
wold
require
no
witnesses
to
be
produced
?
And
séeing
Iustine
liued
in
Asia
,
as
borne
in
Nicopolis
a
town
of
Palestine
,
as
Ierom
reporteth
,
&
was
conuersant
at
Rome
,
and
else
where
in
Europe
,
Tertullian
in
Affrica
,
Clemens
at
Alexandrîa
in
Egipt
(
for
as
touching
Dyonisius
wée
haue
as
yet
no
certaintie
.
)
It
is
euident
hereby
,
that
there
was
euery
where
in
those
daies
,
so
far
forth
as
concerned
the
reading
of
the
holy
Bible
,
a
greate
&
wonderfull
consent
.
But
when
as
,
after
the
stormes
and
tempestes
of
persecutions
were
once
by
the
singular
prouidence
of
God
appeased
&
assuaged
,
the
godly
had
a
time
of
respite
granted
vnto
them
,
&
the
Churches
beganne
nowe
to
be
increased
(
which
came
to
passe
,
if
not
in
the
time
of
Philip
the
Emprour
Anno.
250.
whom
Eusebius
lib.
6.
cap.
25.
Orosius
lib.
7.
cap.
20.
doe
reporte
to
haue
bin
the
firste
Christian
Prince
of
any
power
that
euer
was
after
Christe
:
yet
certes
vnder
Constantine
,
aboute
the
yere
of
Grace
.
320
)
thou
shouldest
haue
séene
,
if
a
man
may
credite
Eusebius
,
high
and
stately
temples
builded
vp
to
the
Lord
,
wherein
were
practised
the
selfe
same
things
,
that
late
before
wer
vsed
in
priuate
houses
.
And
leaste
that
anye
thing
in
this
behalfe
,
shoulde
at
any
time
be
confusedly
or
negligently
done
,
there
were
appointed
in
all
Churches
readers
,
vnto
whom
was
enioined
by
the
Bishop
,
the
office
of
Reading
,
who
deliuered
vnto
them
in
the
presence
of
all
the
people
,
the
holy
and
sacred
Bible
.
As
touching
whiche
matter
thou
mayste
reade
in
the
8.
canon
of
the
fourthe
councell
of
Carthage
:
and
in
Gratian
distinct
.
23.
Moreover
,
leaste
any
other
Bookes
than
those
that
are
accompted
to
be
Canonicall
,
shoulde
be
read
,
it
was
prouided
by
the
councell
of
Laodicea
(
whiche
was
helde
anno
.
370.
canon
.
59.
and
by
the
third
councel
of
Carthage
canon
47.
And
that
Iohn
Chrisostome
,
and
many
others
,
who
were
afterwarde
of
great
authoritie
in
the
Churche
,
first
supplied
the
office
of
Readers
,
before
they
aspired
to
anye
higher
promotions
maye
be
auouched
verye
clearely
by
Histories
.
Nowe
the
Homilies
,
that
is
to
saye
,
the
Sermons
diuised
and
made
by
the
holy
fathers
,
whyche
are
extante
euen
from
the
time
of
Origen
,
to
the
Empires
of
Charles
the
greate
,
during
whose
raigne
,
Alcuinus
and
Beda
,
two
of
the
laste
Authors
in
a
maner
of
these
Sermons
flourished
,
do
proue
euidentlye
,
that
the
same
custome
whiche
wée
spake
of
euen
now
,
was
obserued
in
all
Churches
.
Reade
I
pray
you
,
but
the
beginnings
only
of
the
homilies
of
Origen
vpon
the
bookes
of
Moses
,
&
certain
others
:
reade
likewise
the
beginnings
of
Chrisostome
,
prefixed
before
his
expositions
vpon
a
good
part
of
the
bookes
of
holy
Scripture
made
vnto
the
people
:
reade
the
dyuers
&
sundrie
entries
of
Sermons
of
Saint
Augustine
,
especially
where
he
entreateth
De
verbis
Domini
,
Serm.
15.33
.
De
verbis
Apostoli
,
Serm.
1.
Again
,
very
many
of
Maximus
the
Bishop
,
Bede
,
and
other
mo●
,
and
euen
forthwith
in
the
very
shorte
exordiums
or
beginnings
of
their
Sermons
ye
shall
perceiue
,
howe
by
them
(
though
they
were
Doctours
of
diuers
times
and
places
)
it
is
not
obscurely
signified
:
firste
,
that
the
Bookes
of
holy
Scripture
,
were
in
times
paste
by
Readers
from
an
hyghe
Pulpit
,
with
a
cleare
voice
,
whyche
all
myghte
heare
,
and
in
the
common
tongue
,
whyche
all
might
vnderstande
,
accustomed
to
be
recited
:
Secondlye
,
that
by
name
were
rehearsed
Moses
,
the
residue
of
the
Prophets
,
the
Psalmes
,
the
Gospels
,
the
Actes
of
the
Apostles
,
the
Apostolicall
Epistles
:
and
that
for
the
moste
parte
these
bookes
were
read
through
from
the
beginning
to
the
ende
:
Lastly
,
that
this
order
was
obserued
,
that
the
reading
wente
alwaies
before
,
and
then
followed
a
more
large
declaration
of
the
thinges
that
were
read
by
some
one
that
was
excellent
in
the
gifte
of
Prophecie
.
In
the
meane
time
the
godly
Doctors
and
Teachers
neuer
ceassed
to
exhorte
their
godlye
hearers
,
that
they
woulde
daylye
also
reade
ouer
the
holy
Scriptures
at
home
at
their
owne
houses
,
that
they
woulde
priuatelye
call
to
minde
the
things
that
they
hadde
publikely
heard
,
and
that
by
the
example
of
those
of
Berea
,
they
would
duly
weigh
and
examine
them
by
the
ballaunce
and
touchstone
,
of
the
Scriptures
.
And
of
the
peoples
diligence
&
profiting
at
that
time
in
reading
the
holy
Scriptures
,
this
is
no
doubtfull
argument
,
for
that
it
was
not
néedfull
for
the
Doctours
themselues
(
thoughe
some
men
in
these
oure
dayes
doe
very
weywardly
and
importunately
vrge
it
)
to
expresse
at
all
times
the
names
of
the
Authours
and
Chapters
of
the
holy
bookes
:
In
as
much
as
the
people
themselues
,
so
soone
as
they
hadde
hearde
any
place
alleaged
and
broughte
forth
,
by
and
by
vnderstood
in
what
Author
,
in
what
booke
,
and
in
what
parte
of
the
booke
the
same
was
to
be
founde
:
as
they
that
were
verye
well
exercised
by
reason
of
their
daylye
and
domesticall
reading
.
Therefore
the
thinges
,
that
in
so
many
ages
,
and
in
euerie
place
,
were
with
singular
care
,
great
commendation
,
and
with
no
lesse
fruite
,
accustomed
to
be
done
in
sacred
assemblies
or
méetings
,
wherevnto
all
Christians
of
all
estates
and
degrées
whatsoeuer
vsually
came
togither
:
We
may
iudge
also
to
be
verye
séeming
and
sitting
for
all
the
professours
of
Christianitie
in
these
oure
dayes
:
neither
can
we
suppose
them
to
bée
within
the
compasse
of
Christes
flocke
or
folde
,
that
shall
contemptuouslie
refuse
,
eyther
to
heare
the
holy
Scriptures
in
the
Churche
,
or
to
reade
them
oftentymes
at
home
by
themselues
.
Wherefore
,
if
thou
dwellest
in
suche
a
place
,
where
as
the
Propheticall
and
Apostolique
writings
are
not
accustomed
to
bée
recited
in
holy
publike
assemblies
,
then
forsooth
is
it
most
requisite
and
necessarie
,
that
thou
shouldest
prescribe
vnto
thy selfe
a
perpetuall
and
vnchangeable
Lawe
,
as
touching
the
dayly
reading
of
them
at
home
at
thy
house
.
But
if
thou
dwellest
where
they
are
publikelie
recited
in
a
tong
knowen
vnto
thée
,
it
is
well
,
and
thou
hast
good
cause
to
reioyce
wyth
thy selfe
,
as
one
in
farre
more
happie
estate
,
than
infinite
thousands
of
men
,
whome
a
man
may
finde
euery
where
,
in
Cities
,
Townes
,
Villages
,
and
stréetes
,
vtterly
voyde
and
destitute
of
the
knowledge
of
Heauenly
and
Spirituall
thyngs
:
but
thou
must
prouide
neuerthelesse
,
with
all
possible
diligence
,
that
thou
mayest
profite
and
goe
forwarde
in
the
wholesome
doctrine
of
GODS
worde
,
not
onely
in
the
Lordes
house
or
Temple
,
but
also
in
thine
owne
priuate
house
,
by
all
occasions
,
and
to
the
vttermost
of
thy
power
,
according
to
the
holye
admonitions
of
godly
and
learned
Pastors
.
For
true
Christianitie
consisteth
not
in
thys
,
that
a
man
doth
oftentimes
conueygh
hymselfe
bodilie
from
hys
House
to
the
Churche
:
but
in
that
a
man
,
both
at
home
,
and
in
the
Churche
,
But
why
doe
we
not
alleadge
some
of
the
exhortations
that
the
holy
Fathers
vsed
to
make
to
their
hearers
,
when
they
coueted
to
stirre
them
vp
to
the
priuate
reading
of
the
sacred
Scriptures
?
forsooth
I
trust
they
wyll
no
lesse
profite
now
a
great
number
,
than
it
is
certayn
they
profited
in
times
past
.
For
they
prouided
their
painefull
workes
both
for
vs
and
our
whole
posteritie
.
And
certes
,
for
m●ne
owne
part
I
confesse
,
I
coulde
not
deu●se
either
more
pithy
or
profitable
exhortations
,
than
th●irs
are
.
Alexander
Seuerus
the
Emperor
called
vnto
hir
for
a
time
to
Antioch
,
whilest
hir
desire
was
to
be
instructed
of
hym
,
the
same
Origen
,
I
say
,
expounding
the
booke
of
Leuiticus
,
in
his
homilie
,
9.
hath
these
words
:
For
those
only
doeth
the
high
Priest
&
aduocate
&
propitiator
Christ
pray
,
that
are
the
Lords
inheritaunce
,
that
wayte
for
him
before
the
gates
,
that
depart
not
from
the
temple
,
but
giue
themselues
to
fasting
and
prayer
.
Dost
thou
thinke
,
that
scarcely
commest
to
the
Church
on
holy
and
festiual
dayes
,
neyther
giuest
thy selfe
to
heare
the
word
of
God
,
nor
applyest
thy
diligence
to
keepe
his
commaundements
,
that
the
Lords
inheritance
can
light
vpon
thee
?
Neuerthelesse
we
wish
,
that
by
the
hearing
of
these
things
you
would
bend
your selues
not
only
in
the
Church
to
hearken
to
the
worde
of
God
,
but
also
in
your
own
houses
to
be
exercised
and
to
meditate
in
the
law
of
the
Lord
day
&
night
:
for
Christ
is
euen
there
also
,
and
euery
where
present
to
all
those
that
seeke
after
him
.
For
therfore
is
it
commaunded
in
the
law
,
that
wee
should
thinke
vpon
it
when
we
go
by
the
way
,
&
when
we
sit
in
the
house
,
and
when
we
ly
in
our
bed
,
and
when
we
rise
vp
:
and
this
is
in
very
deed
truely
to
waite
before
the
dores
for
the
high
Priest
tarying
within
in
the
holye
place
,
and
to
become
the
Lords
inheritaunce
.
Againe
in
the
self
same
homilie
,
not
much
after
,
he
inueigheth
sharply
against
those
,
the
when
they
heare
the
Scriptures
red
,
do
not
(
as
they
ought
to
do
)
giue
diligent
héed
vnto
them
.
And
at
length
hauing
exhorted
them
to
bridle
the
flesh
,
&
to
stir
vp
the
spirite
,
he
addeth
immediatelye
these
wordes
as
touching
the
hearing
&
reading
of
the
word
of
GOD
:
If
thou
commest
often
to
the
Church
,
loke
thou
giue
eare
to
the
hearing
of
the
holy
scriptures
,
see
thou
takest
hold
of
the
meaning
of
the
heauenly
commaundements
:
For
as
the
flesh
is
nourished
with
meat
&
drinke
,
euen
so
is
the
spirite
strengthned
with
the
liuely
sense
and
working
of
the
word
of
God
:
which
being
made
more
strong
,
wil
enforce
the
flesh
to
stoop
vnto
him
,
&
to
be
obedient
to
his
laws
.
The
nourishments
therfore
of
the
spirite
are
,
the
reading
of
the
Scriptures
,
continual
prayers
,
teaching
&
conference
of
the
word
.
With
these
meats
it
is
norished
,
with
these
it
is
strengthned
,
with
these
it
getteth
the
vpper
hand
.
Which
things
bycause
ye
do
not
,
loke
ye
complaine
not
of
the
infirmitie
of
your
flesh
.
The
same
Author
vpon
Cro
in
his
12.
Homily
,
chydeth
them
that
when
the
Scriptures
are
red
&
expounded
in
the
Church
,
haue
not
their
mindes
prepared
to
heare
them
,
much
lesse
to
examine
than
,
or
conferre
them
with
others
.
What
is
it
,
sayth
he
,
to
be
conuerted
?
If
we
vtterly
renounce
al
the
things
of
the
world
&
of
the
fleshe
,
&
with
our
whole
study
,
care
,
&
practise
,
apply
our
selues
to
the
word
of
GOD
,
&
meditate
in
his
law
day
and
night
if
forsaking
al
other
things
we
depend
onely
vpon
GOD
,
and
be
exercised
in
his
testimones
:
this
is
truely
to
be
conuerted
to
the
Lord
.
Thou
therfore
wouldest
haue
thy
son
to
learn
the
liberal
Sciences
(
as
they
cal
them
)
to
be
acquainted
with
the
Art
of
Grammer
,
or
Rhetorick
,
dost
thou
not
rid
him
&
set
him
free
from
all
things
?
Dost
thou
not
cause
him
to
omit
al
other
things
&
applye
himselfe
only
to
this
study
?
Thou
prouidest
him
tutors
,
Schole-maisters
,
Bookes
,
expenses
,
yea
thou
sufferest
hym
to
wante
nothyng
,
vntill
hee
beare
awaye
the
perfitte
price
of
his
purposed
studye
.
Whyche
of
vs
doeth
so
conuert
himselfe
to
the
study
of
GODS
law
?
which
of
vs
doth
so
apply
our
diligence
?
Which
of
vs
doth
with
so
great
care
and
industrie
seke
after
heauenly
things
,
as
we
haue
sought
after
earthly
?
And
why
then
do
we
complayne
,
if
we
be
ignorant
of
the
things
which
we
haue
not
learned
?
Some
of
you
,
so
soone
as
ye
haue
heard
recited
the
things
that
are
redded
,
by
&
by
depart
your
way
,
making
no
maner
of
enquirie
one
of
another
of
the
things
that
are
spoken
,
no
conference
at
al
,
no
remembrance
of
that
commandement
,
wherin
Gods
Law
doth
admonish
thee
:
Aske
thy
fathers
,
and
they
shal
tel
thee
:
aske
thine
elders
,
and
they
shal
shew
thee
.
Other
some
wil
not
tarie
by
their
good
wils
,
no
not
til
the
lessons
be
redde
in
the
Church
.
Some
againe
there
be
,
that
know
not
whether
there
were
any
red
or
no
:
but
in
the
outleetes
of
the
Church
are
occupied
about
fables
,
or
otherwise
entangled
about
worldly
and
vnprofitable
matters
.
Of
whom
I
dare
be
bold
to
say
,
that
when
Moses
is
red
,
they
haue
not
now
a
couer
only
,
but
euen
a
certain
wall
&
bulwarke
also
placed
ouer
their
hearts
.
For
if
he
which
is
present
,
which
heareth
,
&
intentiuely
marketh
,
which
canuasseth
and
examineth
the
things
that
he
doth
heare
,
&
that
which
he
can
not
atteyne
vnto
,
diligently
searcheth
out
&
learneth
,
can
hardly
come
to
the
libertie
of
knowledge
:
how
can
he
which
of
purpose
stoppeth
his
eares
,
least
he
shuld
heare
,
&
turneth
his
back
to
the
face
of
the
Reader
,
be
sayd
to
haue
a
couer
ouer
his
hearte
,
to
whom
not
so
much
as
the
couer
it self
of
the
letter
,
wherin
the
sense
is
wrapped
,
which
is
the
sound
of
the
voyce
,
hath
as
yet
come
?
All
this
hath
he
in
that
place
.
Manye
things
mo
beside
,
mayst
thou
find
in
his
Commentaries
spoken
to
the
selfesame
effect
.
Vpon
Leuiticus
Homi.
4.
he
auoucheth
them
to
offer
a
thankeful
sacrifice
and
memoriall
vnto
GOD
,
that
do
day
&
night
meditate
in
the
Law
of
the
Lord
,
and
keepe
in
mind
all
the
Scriptures
:
or
if
they
can
not
do
that
,
yet
at
least
commit
to
memorie
the
things
that
are
taught
,
or
recited
in
the
Church
:
and
after
they
are
gone
out
of
the
Church
,
like
vnto
good
sounde
Beasts
,
chewing
their
cud
,
call
back
the
same
things
to
remembrance
,
&
so
study
(
finally
)
to
fulfil
the
commandements
of
GOD
.
In
his
exposition
of
the.
12.
Chap.
of
the
Epistle
to
the
Romanes
he
affirmeth
flatly
,
that
our
senses
can
not
possibly
be
renued
,
but
by
the
exercises
of
wisedome
,
the
meditation
of
GODS
worde
,
and
the
spiritual
vnderstanding
of
his
Law
,
and
that
by
how
much
a
man
dayly
profiteth
by
reading
of
the
Scriptures
,
and
his
vnderstanding
pierceth
more
déepely
into
them
,
by
so
much
alwayes
is
he
more
and
more
renewed
.
By
and
by
hée
addeth
:
I
know
not
whether
the
sense
or
feeling
of
hym
that
is
slouthfull
towarde
the
reading
and
hearing
of
the
holy
Scriptures
,
and
towarde
the
exercises
of
spirituall
vnderstanding
,
whereby
he
might
not
only
vnderstande
those
things
that
are
written
,
but
also
applye
them
more
diligently
and
sette
them
foorthe
,
can
be
renewed
or
no.
Vpon
Iosue
in
his
twentith
Homilie
,
he
declareth
in
many
words
,
That
the
reading
of
the
Scriptures
is
both
allowed
of
GOD
and
his
Angels
,
and
also
very
profitable
vnto
vs
,
albeit
we
doe
not
perfitely
vnderstande
them
.
In
his
Prologue
ad
Canticum
Salomonis
(
whiche
worke
notwithstanding
it
pleaseth
the
learned
to
remoue
out
of
Origens
Librarie
)
he
telleth
that
there
was
a
fashion
among
the
Iewes
,
that
All
the
Scriptures
,
except
the
beginning
of
Genesis
,
certayne
places
,
in
the
beginning
and
ending
of
the
Prophete
Ezechiell
,
and
the
canticle
of
Salomon
,
shoulde
be
taughte
vnto
their
chyldren
by
teachers
and
wise
men
appoynted
for
that
purpose
.
But
how
and
after
what
sorte
Christian
children
also
were
accustomed
to
learne
of
their
Parents
out
of
the
holy
Scriptures
the
principles
of
Religion
:
and
agayne
generally
,
what
the
householde
studie
was
in
old
time
,
in
reading
and
repeating
of
the
Scriptures
,
wée
maye
in
the
life
of
Origen
himselfe
,
as
it
is
described
by
Eusebius
in
the
sixth
Booke
and
second
Chapter
of
hys
Ecclesiasticall
Historie
,
as
in
a
paynted
Table
behold
.
Origen
(
sayth
he
)
began
immediately
to
be
instructed
of
his
father
in
the
holy
Bookes
,
who
by
dropmeale
(
as
it
were
)
betweene
whiles
,
gaue
vnto
him
among
the
secular
studies
wherem
he
was
trayned
in
his
tender
age
,
some
things
also
out
of
our
Scriptures
to
be
red
.
Then
afterward
by
little
&
little
,
he
taught
him
likewise
to
preferre
these
before
his
sholasticall
exercises
And
euen
incontinent
he
envred
the
child
in
like
maner
(
being
of
himselfe
not
vnwilling
,
but
very
prompt
&
readie
to
learne
whatsoeuer
was
taught
him
)
to
take
forth
euery
day
certain
lessons
in
the
holy
Scriptures
,
&
to
commend
them
to
memory
.
Now
he
truly
,
the
child
,
conceruing
a
wonderfull
delectation
in
reading
of
these
things
,
semed
not
to
be
content
only
with
a
bare
vnderstading
of
them
,
but
would
busie
his
father
oft
times
about
questions
,
touching
the
sense
&
meaning
of
the
Scriptures
,
enquiring
of
him
diligently
what
such
,
&
such
a
thing
meant
,
&
amongst
other
,
what
the
meaning
of
that
was
,
where
it
is
said
,
that
The
Scripture
is
enspired
by
the
holy
Ghost
?
or
what
diuine
misterie
this
simplicitie
of
words
might
conteyne
?
But
he
,
the
father
,
feined
himselfe
for
the
time
gently
to
rebuke
him
,
&
to
forbid
him
to
aske
any
question
beyond
the
compasse
of
his
age
:
but
with
himself
notwithstanding
,
he
reioyced
excedingly
,
giuing
harty
thankes
to
almighty
GOD
,
who
had
graunted
him
to
be
the
father
of
suche
a
childe
.
This
out
of
Eusebius
.
But
with
what
words
(
I
pray
you
)
maye
this
spectacle
of
so
godly
a
Father
,
conferring
with
his
most
déere
child
,
as
touching
holy
&
heauenvly
matters
,
be
(
I
say
)
not
only
adorned
,
&
set
forth
,
but
plainely
and
distinctly
also
declared
?
Who
can
expresse
sufficiently
the
chéerefulnesse
&
feruencie
of
the
sonne
,
continually
reading
,
&
committing
many
things
to
memorie
,
his
often
questioning
&
enquiring
,
&
gréedie
receiuing
of
answers
?
Who
is
able
to
vtter
in
wordes
the
godly
affections
of
the
father
,
so
gently
applying
himselfe
to
the
capacitie
of
his
child
,
and
yet
in
the
meane
time
,
priuilie
wondering
with
himselfe
,
&
inwardly
reioycing
.
But
it
is
much
better
for
you
,
that
are
fathers
of
families
,
&
whom
GOD
hath
blessed
with
déere
children
,
to
cast
&
consider
with
your
feit●●s
,
what
great
say
&
gladnes
should
happen
vnto
you
,
if
you
might
but
sée
youre
little
ones
,
through
your
continual
allurements
&
exhortations
,
to
profit
in
the
knowledge
of
GODS
word
,
after
the
same
maner
the
Origen
did
.
I
am
sure
&
certaine
,
that
no
man
coulde
prosecute
in
words
the
superabounding
spirituall
say
of
your
godly
hearts
.
Eusebius
Bishop
of
Emisa
,
Christians
ought
to
haue
this
custome
among
them
,
namely
,
to
come
daily
to
the
Church
,
to
reade
daily
themselues
,
or
(
if
they
be
not
able
to
do
it
)
to
heare
others
reade
.
As
touching
which
Eusebius
,
Georgius
Laodicenus
reporteth
,
that
he
was
euen
from
his
childhod
nouzeled
in
the
sacred
Scriptures
,
after
the
custome
of
his
Country
,
as
one
borne
at
Edessa
,
a
Citie
in
Mesopotamia
.
There
passed
.
170
yeares
at
the
least
,
from
the
death
of
Origen
,
that
is
,
to
the
yeare
of
our
Lord.
400.
at
what
time
the
Scepters
were
in
the
hands
of
Honorius
&
Arcadius
Emperours
:
and
behold
among
,
the
Doctors
of
the
Church
,
Iohn
Chrisost
.
Bish.
of
Constanti
.
held
the
chief
&
soueraigne
place
,
Let
the
word
of
Christ
dwell
in
you
plenteously
.
Hearken
(
sayeth
he
)
yee
men
of
the
world
,
euen
so
many
of
you
as
are
heere
presente
,
and
haue
the
ouersight
of
wiues
and
children
,
how
it
is
commaunded
euen
to
you
especially
to
reade
the
Scriptures
,
and
that
also
not
slightely
,
nor
slackly
,
but
with
greate
heedefulnesse
and
diligence
.
For
like
as
he
that
is
ritch
in
substance
,
may
well
away
sometime
with
losse
and
hynderance
,
euen
so
may
he
also
that
is
ritch
in
wisedome
,
take
well
in
worth
not
only
pouertie
,
but
all
other
calamities
likewise
whatsoeuer
,
and
that
so
muche
the
more
easilie
.
And
after
a
fewe
wordes
,
Neyther
weigh
thou
(
sayth
he
)
anye
other
teacher
.
Thou
hast
the
Oracles
of
GOD
,
no
man
can
teach
thee
like
vnto
them
.
Some
other
peraduenture
may
ofttimes
,
eyther
through
vaineglory
,
or
through
enuie
,
keepe
backe
manye
things
from
thee
.
Heare
I
beseeche
you
,
all
yee
worldly
men
,
purchase
to
your selues
the
Bible
,
as
a
medicine
for
your
soule
:
if
you
will
not
be
at
all
that
cost
,
buy
at
the
least
the
New
Testamente
,
the
Actes
of
the
Apostles
,
the
Gospels
and
Epistles
to
be
youre
continuall
teachers
and
instructers
.
If
trouble
come
,
resort
hither
as
to
a
storehouse
of
remedies
and
medicines
:
from
hence
,
take
vnto
you
the
easemente
of
your
griefe
,
the
comforte
of
your
crosse
,
whether
it
be
hurt
or
hinderance
,
or
death
,
or
losse
of
goodes
,
or
losse
of
friends
that
happen
vnto
you
:
nay
,
resorte
not
hither
,
and
looke
in
only
,
but
turne
al
things
ouer
and
ouer
,
and
conteyne
them
in
your
mindes
.
This
finally
is
the
cause
of
all
euils
,
euen
the
ignorance
of
the
Scriptures
.
We
goe
to
the
battell
without
weapons
,
and
how
can
we
be
safe
?
Armed
men
are
wont
to
get
the
vpper
hand
,
and
to
saue
themselues
:
so
are
naked
men
neuer
.
Caste
not
al
things
vpon
our
shoulders
.
Yee
are
sheepe
:
yet
not
withoute
reason
,
but
reasonable
:
Paule
committeth
many
thinges
to
you
also
.
They
that
are
sente
to
instructe
others
,
reste
not
alwayes
vppon
this
,
that
they
might
learne
:
otherwise
they
shoulde
not
learne
well
.
If
thou
alwayes
bee
a
learner
,
thou
shalte
neuer
bee
learned
.
Come
not
in
suche
order
,
as
thou
wouldest
alwayes
bee
taughte
,
for
so
thou
shalte
neuer
come
to
knowledge
:
but
as
one
that
woulde
at
length
make
an
ende
of
learning
,
and
so
teache
others
in
the
same
Arte
or
Skill
.
Againe
,
in
the
same
place
,
to
the
fathers
of
housholdes
he
sayeth
:
It
behoued
you
onely
to
be
instructed
by
vs
,
and
youre
wiues
and
children
to
bee
instructed
by
you
.
But
you
leaue
all
thinges
to
bee
accomplished
of
vs
:
and
therfore
susteine
wee
no
little
griefe
.
Teache
(
sayeth
the
Apostle
)
and
admonishe
you
one
another
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
.
Where
hee
giueth
vs
to
vnderstande
also
,
that
it
is
the
duetye
of
parentes
,
to
teache
their
children
Psalmes
and
Songs
.
The
same
Authour
expounding
publikely
to
the
people
the
Booke
of
Genesis
,
Homilie
29.
sayeth
thus
:
I
pray
and
beseeche
you
,
that
you
woulde
repayre
hither
oftentimes
,
and
gyue
diligent
heede
to
the
reading
of
the
holye
Scriptures
:
and
that
not
onelye
when
yee
come
hither
,
but
at
home
also
at
youre
houses
,
take
the
Bible
into
your
handes
,
and
wyth
a
greate
care
and
industrie
receiue
the
profite
contayned
therein
.
For
why
,
thereby
shall
yee
reape
muche
gaine
.
For
firste
of
all
by
readyng
is
the
tongue
reformed
:
then
nexte
the
soule
taketh
wings
,
and
mounteth
alofte
,
and
by
the
beames
of
the
Sunne
of
Righteousnesse
is
illuminated
and
made
light
:
and
during
all
that
time
,
is
ridde
from
the
enticementes
of
vncleane
thoughtes
,
and
enioyeth
muche
quietnesse
and
tranquilitie
.
Moreouer
,
loke
what
strength
sensible
meate
giueth
to
the
bodye
,
the
same
giueth
readyng
to
the
soule
.
For
it
is
a
spirituall
nourishment
,
and
maketh
the
soule
strong
,
and
constanter
,
and
more
desirous
of
wisedome
:
not
suffering
it
to
be
ouertaken
with
foolysh
cogitations
,
but
making
it
light
and
nimble
with
wings
,
translateth
it
,
as
is
sayde
,
into
heauen
it selfe
.
So
greate
a
gaine
therefore
,
I
beseech
you
,
let
vs
not
loose
throughe
our
negligence
:
but
let
vs
both
at
home
apply
our
selues
to
the
reading
of
the
diuine
Scriptures
,
and
also
being
here
present
let
vs
not
spende
the
time
in
trifles
and
vnprofitable
communications
:
but
weyghing
wherfore
we
come
togither
,
let
vs
giue
good
heede
to
the
things
that
are
read
,
that
hauing
reaped
the
greater
fruite
thereby
,
we
maye
so
depart
.
And
not
much
after
he
addeth
:
That
wee
oughte
so
to
giue
our selues
to
the
studies
of
holye
Scripture
,
as
that
we
maye
haue
things
not
only
sufficient
for
our
owne
vse
,
but
what
also
wee
maye
minister
vnto
others
,
as
well
,
sayth
he
,
in
reforming
of
our
wiues
,
children
,
and
seruants
,
as
also
of
our
neyghbours
,
friends
,
and
enimies
.
For
such
is
the
nature
of
spiritual
doctrines
,
that
they
may
be
propounded
in
common
to
al
,
&
there
is
no
diuersitie
in
them
,
except
it
be
when
one
bringeth
a
minde
more
attentiuely
bente
than
another
,
and
when
one
surmounteth
another
with
a
more
feruente
desire
,
&c.
Neyther
can
I
ouerpasse
the
chiding
speache
or
expostulation
,
that
the
same
holye
father
in
his
thirtéenth
Homily
vppon
the
Gospell
of
Iohn
sometyme
vsed
,
although
it
be
somewhat
long
and
tedious
.
Let
vs
blushe
,
sayeth
he
,
and
be
ashamed
:
the
woman
that
had
had
fiue
husbandes
,
and
was
a
Samaritane
,
vseth
so
greate
diligence
in
learning
,
that
shee
coulde
neyther
in
the
time
of
the
daye
,
nor
by
any
other
lettes
or
occasions
be
withdrawn
from
the
doctrine
of
Iesus
:
Whereas
wee
doe
not
onlye
not
enquire
after
any
thyng
that
might
tende
to
oure
instruction
in
heauenly
things
,
but
also
are
verye
carelesse
in
all
thynges
and
alwayes
like
affected
,
and
therefore
passe
for
no
manner
of
thyng
that
good
is
.
Which
of
vs
,
I
praye
you
,
when
hee
commeth
home
,
taketh
in
hande
anye
worke
worthy
of
a
Christian
?
who
searcheth
for
the
meaning
of
the
Scriptures
?
None
truely
:
but
as
for
dice
and
tables
,
we
finde
them
commonly
,
bookes
verye
seldome
:
which
yet
if
any
haue
,
they
keepe
,
as
though
they
hadde
them
not
,
close
in
theyr
Coffers
,
or
else
all
theyr
studye
consistes
in
setting
forth
the
leaues
and
couers
,
and
in
making
the
letters
beautifull
to
the
eye
:
not
to
the
intent
to
reade
them
,
neyther
to
gette
any
profite
by
them
:
but
to
vaunte
of
their
riches
,
to
shewe
their
ambition
,
therefore
studye
they
in
them
.
So
greate
is
their
vaine
glorie
.
I
heare
of
no
ambitious
person
,
that
vnderstandeth
his
booke
:
but
hee
is
in
loue
onely
with
the
glittering
glose
of
the
golden
letters
.
What
gaine
call
yee
this
I
beseeche
you
?
The
Scriptures
are
not
therefore
giuen
vs
,
that
we
should
haue
them
in
bookes
alone
,
but
that
we
shoulde
engraue
them
in
our
heartes
.
Therefore
this
outwarde
possession
of
bookes
is
a
token
of
the
ambitiousnesse
of
the
Iewes
,
to
whom
the
commaundements
were
giuen
in
letters
:
to
vs
are
they
not
so
giuen
,
but
in
fleshly
tables
of
the
heart
.
Howbeit
I
forbidde
no
manne
to
buye
bookes
:
but
I
admonishe
,
and
with
all
my
heart
desire
,
that
we
may
buye
them
:
yet
so
as
we
maye
oft
times
ponder
both
the
letters
and
their
meanings
in
our
mindes
,
and
by
thys
meanes
haue
a
pure
minde
wrought
within
vs
.
For
if
in
what
house
so
euer
the
Gospell
be
,
there
the
Diuel
dare
not
enter
;
then
how
muche
lesse
power
shall
the
Diuell
or
Sinne
haue
ouer
that
soule
,
that
is
acquainted
with
it
by
continuall
readings
?
Sanctify
therefore
they
soule
,
sanctifye
thy
body
:
this
shall
come
to
passe
,
if
thou
haue
alwayes
the
Gospell
both
in
thy
heart
and
tongue
.
Where
,
if
the
filthinesse
of
thy
tong
defyleth
the
soule
,
if
it
call
vppon
Diuels
it
is
euident
,
that
by
spirituall
reading
the
same
is
sanctified
,
and
the
grace
of
the
holy
Ghost
abundantly
powred
into
it
.
The
Scriptures
be
(
as
it
were
)
diuine
charmes
:
From
them
let
vs
fetch
a
remedy
for
our
griefe
,
&
for
the
maladies
of
our
soule
:
the
vtilitie
wherof
if
we
would
consider
,
we
should
with
attentiuenes
apply
oure
study
in
them
.
These
things
I
oftentimes
touch
:
Is
it
not
a
thing
very
preposterous
,
that
common
market
menne
shoulde
beare
in
minde
,
the
names
of
Cartars
and
Dauncers
,
their
kinds
,
countreis
,
actions
,
maners
,
and
tell
likewise
of
the
prowesse
of
horses
,
and
what
euerye
one
coulde
doe
:
and
they
that
come
hither
,
goe
their
wayes
knowing
nothing
at
all
,
no
not
so
muche
as
the
number
of
the
holy
Bookes
?
Thus
muche
hath
this
most
excellent
Preacher
(
questionlesse
)
in
that
place
,
who
in
other
places
also
ofte
times
singeth
the
selfe
same
song
:
as
in
verye
déede
that
song
is
neuer
thoughte
to
be
oute
of
season
,
whych
is
acceptable
to
the
eares
of
all
men
,
especiallye
of
suche
as
are
skilfull
in
Musicke
,
and
is
of
it selfe
verye
swéete
and
delectable
,
for
in
his
two
and
fiftith
Homilie
vppon
Iohn
,
he
againe
wisheth
all
men
to
haue
the
Bookes
of
holye
Scripture
in
their
houses
,
and
diligentlye
to
peruse
them
throughe
.
In
hys
fourtéenth
Homilie
,
hée
requireth
greate
diligence
to
be
bestowed
in
searching
of
the
Scriptures
.
And
euerye
where
in
the
beginnings
of
hys
Sermons
:
and
likewise
in
the
latter
endes
or
perorations
hée
entreateth
of
the
manifolde
vse
of
the
Scriptures
:
Vppon
whyche
occasion
hée
eftesoones
vrgeth
,
requyreth
,
enforceth
:
and
pricketh
forwarde
all
menne
,
that
whensoeuer
oportunitie
shall
serue
,
they
woulde
as
well
at
home
as
abroade
,
conferre
togither
of
the
doctrine
of
godlynesse
:
that
they
would
as
touching
doubtfull
places
,
both
aske
the
opinion
of
others
,
and
also
now
and
then
shew
their
owne
iudgement
:
that
they
would
draw
this
practise
as
a
custome
,
and
perpetually
kéepe
it
in
vre
.
But
what
if
yée
shoude
haue
hearde
Chrysostome
himselfe
vttering
his
owne
words
?
for
let
it
be
lawfull
to
me
,
I
beséeche
you
,
to
vsurpe
the
selfesame
words
of
this
man
,
that
Aeschines
sometimes
did
of
Demosthenes
whome
he
enuied
onely
for
desire
of
glorie
.
Albeit
we
haue
this
priuiledge
after
a
sort
graunted
vnto
vs
,
euen
to
heare
hym
also
,
whylest
the
things
whiche
he
moste
swéetely
pronounced
in
the
chiefe
Citie
and
seate
of
a
most
mightye
Empire
,
we
may
reade
in
Authentical
writing
published
throughout
the
whole
worlde
:
euen
in
like
sorte
as
the
edictes
and
proclamations
of
kings
and
princes
are
out
of
one
notable
place
heard
a
farre
off
,
and
take
effect
in
all
prouinces
.
But
least
any
man
shoulde
suppose
,
that
the
Gréeke
writers
and
Doctours
of
the
East
Churches
,
whome
otherewise
some
affirme
(
let
them
sée
with
what
iudgement
and
with
what
right
they
speake
it
)
to
disagrée
and
erre
in
many
things
from
the
Latines
and
west
Churches
,
were
only
and
altogither
of
this
minde
:
heare
I
beséech
you
,
likewise
the
voyces
of
the
Latine
writers
,
as
touching
the
selfe
same
cause
.
What
accompt
makest
thou
of
Hierom
,
what
of
Augustine
?
Thou
grauntest
them
,
I
am
sure
,
to
be
of
the
number
of
the
chiefe
and
principall
Diuines
.
Then
marke
what
Hierome
hathe
noted
vppon
those
wordes
of
the
second
Epistle
to
the
Corinthians
,
the
thirtéenth
Chapter
.
Laste
of
al
my
brethren
,
fare
yee
well
,
bee
perfect
,
be
of
good
comforte
.
It
is
to
be
noted
(
sayth
he
)
that
writing
to
the
whole
Churche
,
he
telleth
them
they
oughte
to
be
perfite
:
and
that
the
Laitie
ought
one
to
exhort
an
other
.
Again
vpon
those
words
of
Paule
to
the
Colossians
Cap.
3.
Let
the
word
of
Christ
dwel
in
you
.
Here
it
is
shewed
,
that
the
Laitie
ought
to
haue
not
onely
sufficiently
,
but
abundauntly
also
,
the
worde
of
Christe
dwelling
in
them
,
and
that
they
ought
to
teache
or
admonishe
one
an
other
.
But
what
?
me
thinketh
thou
bitest
in
thy
lippe
,
and
couertly
mockest
me
,
crying
out
against
me
,
that
there
is
not
so
muche
as
one
crumme
of
Hieroms
meaning
in
those
Commentaries
.
Go
to
,
verily
(
if
thou
wilte
)
be
it
so
.
But
what
if
we
sette
downe
other
things
,
whiche
thou
neuer
darest
to
reiect
as
straunge
or
counterfaite
,
and
yet
haue
the
selfe
same
meaning
,
that
the
wordes
goyng
before
haue
?
Heare
what
hée
sayth
,
expounding
the
seconde
Chapiter
of
the
Epistle
to
Titus
:
Lette
the
senses
bee
exercised
,
and
the
minde
dailye
fedde
with
diuine
readings
,
and
so
shall
our
questions
not
become
foolishe
.
There
is
no
man
in
a
manner
but
knoweth
the
learned
and
long
Epistle
of
Hierome
written
to
Paulinus
.
In
this
is
contayned
a
huge
heape
of
moste
excellent
reasons
,
prouoking
to
the
study
of
the
holy
Scriptures
:
where
are
so
digested
and
putte
in
order
,
that
the
whole
Epistle
séeth
not
to
bée
written
to
Paulinus
alone
,
but
generallye
also
to
all
Christians
.
In
consideration
wherof
,
it
came
to
passe
also
,
that
our
auncestours
nowe
for
certaine
ages
paste
whoulde
haue
the
same
as
a
most
profitable
instruction
,
like
as
it
is
in
very
déed
,
to
be
prefixed
&
set
before
the
holy
Bible
.
And
albeit
in
the
same
Epistle
he
somwhat
sharply
inueyeth
against
the
impudency
and
rashnes
of
some
men
,
which
take
vpon
them
to
teach
the
Scriptures
,
before
they
haue
learned
them
:
&
complayneth
,
that
they
(
to
wit
the
holy
Scriptures
)
are
of
euery
pratling
Gossup
,
doting
olde
man
,
babling
Sophister
,
&
finally
of
all
sortes
of
people
too
too
vnreuerently
handled
and
mangled
:
yet
neuerthelesse
intending
to
signify
,
that
no
manne
of
what
state
or
condition
soeuer
oughte
to
be
restrayned
from
the
reading
of
them
,
hée
addeth
immediatelye
after
:
That
in
them
doe
therefore
appeare
a
certaine
simplicitie
and
basenesse
of
wordes
,
to
the
intent
the
rude
and
rusticall
people
mighte
the
more
easily
bee
instructed
:
and
not
only
the
learned
,
but
also
the
vnlearned
receiue
profite
euerye
one
according
to
their
capacitie
.
And
to
learne
verily
it
lyeth
al
men
vpon
indifferently
,
to
teach
not
so
.
But
there
is
moreouer
in
Hieroms
iudgement
,
somewhat
(
peraduenture
)
that
the
haters
of
holy
Doctrine
will
more
maruaile
at
.
In
as
muche
as
he
doeth
not
onely
couet
to
haue
men
to
exercise
themselues
in
reading
the
holy
Bookes
:
But
also
he
exhorteth
,
commaundeth
,
and
vehemently
vrgeth
,
that
Virgins
,
that
matrones
entangled
with
the
cares
of
houshould
matters
,
that
widowes
would
giue
themselues
to
the
selfe
same
studies
of
holy
scripture
.
For
so
he
writeth
to
Demetriades
,
in
his
Epistle
or
booke
De
Viginitate
seruanda
This
one
thing
O
thou
daughter
of
God
,
And
chiefly
(
loe
)
this
one
I
will
thee
tell
,
and
ofte
thee
warne
The
same
to
thinke
vpon
:
Namely
,
that
thou
occupy
thy
mind
in
the
loue
of
holy
reading
:
neither
suffer
the
good
grounde
of
thy
hart
,
to
bee
infected
wyth
the
seede
of
Darnell
and
Tares
:
Leaste
the
goodman
of
the
house
beyng
asleepe
,
which
is
Nous
:
that
is
to
saye
the
minde
alwayes
cleauyng
to
God
,
the
enimy
come
and
sowe
Cockle
in
it
,
&c.
Againe
he
sayeth
:
Determine
with
thy selfe
howe
many
houres
thou
oughtest
to
bestowe
in
learning
the
holye
Scripture
,
howe
muche
time
in
reading
,
not
to
wearye
thee
,
but
to
delighte
and
instructe
thy
soule
.
Straighte
after
there
followe
preceptes
as
touching
handye
laboure
,
as
of
Spinning
,
Weauing
,
and
so
forthe
.
Then
in
the
latter
end
of
the
same
Epistle
:
Ioine
(
saith
hée
)
the
end
to
the
beginning
:
neither
am
I
content
once
to
haue
admonished
thee
:
loue
the
holy
Scriptures
,
and
Wisedome
will
loue
thee
:
loue
hir
,
and
shee
will
saue
thee
:
honour
hir
,
and
shee
will
embrace
thee
.
Furthermore
,
in
Epistola
ad
Celantiam
matronam
,
whiche
is
entituled
Of
the
Institution
of
a
good
Huswife
(
for
whether
it
bée
Hieroms
,
as
some
thinke
,
or
of
Pautinus
doyng
,
as
othersome
will
haue
it
,
I
neyther
nowe
dispute
,
neither
doth
it
greately
skill
,
séeing
it
is
agréede
vppon
among
all
menne
,
that
it
is
bothe
godly
and
learned
,
and
also
compiled
in
that
age
)
we
reade
thus
:
Let
thy
chiefe
and
principall
care
bee
,
to
knowe
the
lawe
of
God
,
by
the
whiche
thou
mayste
(
as
it
were
)
beholde
the
present
examples
of
the
saintes
before
thine
eyes
:
Learne
by
the
counsell
thereof
,
what
thou
oughtest
to
doe
,
and
what
thou
oughtest
to
leaue
vndone
.
For
,
the
greatest
furtheraunce
to
righteousnesse
that
can
be
,
is
,
to
replenishe
the
harte
and
soule
with
the
sweete
testimonies
of
the
Lord
:
and
that
which
thou
couetest
to
execute
indeede
,
alwaies
to
ponder
and
meditate
in
thy
minde
.
To
the
people
yet
rude
,
and
not
vsed
to
obedience
,
it
is
commaunded
of
the
Lorde
by
Moses
,
that
for
a
token
of
memorie
,
wherby
they
might
remember
the
commaundementes
of
the
Lorde
,
they
should
throughout
the
skirtes
of
their
garmentes
,
haue
certaine
ornamentes
of
purple
and
scarlet
coloure
indifferently
meynte
,
that
euen
when
they
looked
by
chaunce
hither
and
thither
,
they
mighte
still
bee
putte
in
minde
of
the
heauenly
commaundements
.
And
straitwayes
after
a
fewe
words
comming
betwéene
,
hée
sayth
:
Seeing
thou
keepest
not
nowe
the
preceptes
of
the
Letter
,
but
of
the
Spirite
,
thy
mindefulnesse
of
the
diuine
commaundements
,
is
spiritually
to
bee
garnished
:
whereby
thou
haste
not
so
often
to
recorde
the
precepts
of
the
Lorde
,
as
alwayes
to
thinke
vppon
them
.
Let
the
holy
Scriptures
therfore
be
euermore
in
thy
handes
,
and
ponder
them
continually
in
thy
minde
:
thinke
it
not
ynoughe
for
thee
to
keepe
the
commaundements
of
God
in
thy
minde
,
and
in
thy
deeds
to
forgette
them
.
But
for
this
cause
learne
to
know
that
thou
mayst
do
whatsoeuer
thou
haste
learned
to
be
done
.
Againe
,
in
the
same
place
:
So
farre
forth
be
careful
for
thy
house
,
as
thou
mayst
notwithstanding
bestow
some
tyme
in
caring
for
thy
soule
.
Choose
to
thy selfe
some
fitte
place
somewhat
remoued
from
the
noyse
of
thy
family
,
wherevnto
,
as
vnto
a
Hauen
,
as
a
man
whoulde
saye
oute
of
a
huge
tempeste
of
cares
conuey
thy selfe
,
and
the
waues
of
thy
thoughtes
that
were
raysed
withoute
,
dispose
thou
within
to
tranquilitie
and
quietnesse
.
See
thou
bestowe
there
so
much
study
in
holy
reading
,
so
often
and
plentifull
prayers
,
so
firme
and
precise
consideration
of
things
to
come
,
as
that
thou
mayste
easilye
by
this
occasion
make
amendes
for
all
the
lettes
of
the
residue
of
thy
tyme
.
Thus
much
hathe
hée
there
.
Nowe
let
vs
sée
what
Hierome
requireth
of
widowes
in
this
behalfe
,
ad
Saluinam
de
viduitate
seruanda
,
hée
sayeth
:
Bee
alwayes
occupied
in
reading
the
holy
Scriptures
,
and
vse
so
often
and
feruent
prayers
,
that
al
the
dartes
of
euill
thoughts
,
wherewith
youth
is
wonte
to
bee
pierced
thoroughe
,
maye
with
this
shield
bee
beaten
backe
:
Likewise
to
Furia
the
widowe
,
hée
sayeth
:
When
thou
goest
to
meate
,
remember
,
that
by
and
by
thou
oughtest
to
praye
,
and
euen
forthwith
also
to
reade
.
Oute
of
the
holye
Scriptures
haue
a
certaine
number
of
verses
fixed
in
thy
mind
:
this
taske
perform
thou
to
thy
Lorde
and
mayster
.
Neither
giue
thy
members
to
reste
,
before
thou
haste
filled
the
hamper
of
thy
breaste
with
this
oufe
.
And
not
contented
with
this
diligence
,
he
willeth
widowes
oftentimes
to
reade
the
commentaries
of
learned
men
,
&
to
aske
counsell
of
learned
men
.
After
the
holy
Scriptures
(
sayeth
he
)
reade
the
treatises
of
learned
men
,
of
those
especiallye
,
whose
faythe
is
known
.
Thou
hast
neede
to
seeke
gold
in
clay
:
with
many
precious
stones
,
purchase
one
pearle
.
Stande
vpright
,
as
Ieremy
sayth
,
in
many
wayes
,
that
thou
mayst
come
to
that
way
that
leadeth
vnto
peace
.
Transferre
the
loue
of
collers
&
iewels
and
silken
garments
,
to
the
knowlege
of
the
holy
Scriptures
.
Againe
:
Thou
hast
Exuperius
of
an
approued
age
and
Fayth
,
which
may
oftimes
enstruct
thee
with
his
godly
admonitions
.
He
commendeth
moreouer
Furiaes
sister
,
for
hir
exquisite
knowlege
in
the
holy
Scriptures
:
O
that
thou
sawest
,
sayth
he
,
thy
sister
,
&
mightest
but
heare
face
to
face
the
sweete
eloquence
of
hir
sacred
mouth
,
thou
shouldest
see
in
a
litle
body
what
wonderfull
courage
of
minde
there
were
.
Thou
shouldest
heare
the
plentifull
furniture
of
the
olde
and
newe
Testament
to
flame
out
of
hir
heart
.
What
a
number
of
Epistles
(
furthermore
)
doeth
the
same
Ierome
wryte
to
diuerse
virgins
and
matrones
,
and
the
same
stuffed
with
manifolde
doctrine
of
godlynesse
,
with
sundry
places
of
Scripture
expounded
and
declared
,
and
with
many
pretye
knottes
and
questions
dissolued
and
loosed
?
He
wryteth
to
Laeta
,
to
Demetriades
,
to
Saluina
,
to
Furia
,
to
Geruntia
the
widowe
,
to
Celantia
,
to
Mercella
,
to
Principia
the
virgin
,
to
Eustochium
,
to
Paula
,
to
Theodora
,
to
Brisilla
,
to
Castorina
,
to
Nitia
,
to
Asella
,
to
Sunia
,
to
Fretela
,
to
Hedibidia
,
to
Algasia
,
to
Vrbica
.
What
maye
be
sayde
of
thys
moreouer
,
that
he
dedicateth
certaine
of
his
workes
,
wherein
he
expoundeth
many
of
the
bookes
of
holy
Scripture
,
to
Paula
,
to
Eustochium
,
and
Marcella
,
and
rendereth
a
reason
of
this
his
doing
in
his
preface
to
Sophony
the
Prophete
?
And
in
all
these
to
whom
he
writeth
,
he
alwayes
for
the
moste
parte
either
prayseth
,
or
accounteth
prayse
worthy
,
partly
their
loue
and
study
of
the
holy
Scriptures
,
partlye
their
knowledge
and
vnderstandyng
:
or
(
whyche
is
leaste
of
all
)
to
the
intent
they
myghte
endeauour
to
bring
to
passe
somethyng
worthye
of
commendation
in
perceyuing
the
doctrine
of
religion
,
hée
both
beséecheth
them
by
commaundyng
,
and
commaundeth
them
by
beséeching
.
In
many
other
places
besides
,
when
occasion
serueth
,
he
handleth
the
selfsame
cause
.
In
the
proeme
of
his
thirde
booke
of
Commentaries
vpon
the
Epistle
to
the
Ephesians
,
and
euen
incontinentlye
in
the
enarration
it selfe
,
againe
in
the
tenth
Chapter
of
Ecclesiastes
,
he
saith
:
that
al
ought
to
get
wisedome
by
dayly
reading
of
the
Scriptures
,
and
to
meditate
without
ceassing
in
the
Lawe
of
the
Lorde
.
In
his
exposition
of
the
firste
Chapter
of
the
Epistle
to
Titus
,
he
blameth
them
,
whyche
doe
contemne
those
that
are
studious
of
holye
learning
as
vnprofitable
and
vaine
.
But
that
is
very
worthy
the
noting
,
and
properly
to
be
vnderstanded
of
our
times
,
whyche
in
the
end
of
his
Commentarie
vpon
Nahum
the
Prophete
,
he
sayth
,
woulde
come
to
passe
,
namely
that
aboute
the
comming
of
Christ
to
execute
iudgement
,
the
people
euery
where
shoulde
flocke
togither
to
learne
the
holye
Scriptures
.
Now
then
that
the
comming
of
Christ
,
is
euen
at
hand
,
it
is
forsooth
more
certaine
and
sure
than
that
it
is
lawfull
for
any
man
to
doubt
.
Furthermore
from
Ierome
disagréeth
not
Au.
that
the
Scriptures
are
to
be
redde
not
only
of
the
learned
,
but
also
of
the
vnlearned
,
and
euen
of
all
sortes
of
men
whatsoeuer
.
For
why
,
it
was
prouided
by
GOD
,
that
the
holy
Oracles
should
be
written
in
a
simple
and
playne
kynde
of
speache
:
leaste
anye
manne
should
pretende
,
that
hee
vnderstoode
nothing
in
them
.
The
very
phrase
of
speaking
,
saith
he
,
wherein
the
holy
Scripture
is
indited
,
albeit
it
be
easie
vnto
al
,
yet
are
very
fewe
able
to
pierce
into
it
:
the
thinges
that
are
apparant
,
are
as
a
familiar
friend
speaking
without
guile
to
the
hearte
,
as
well
of
the
learned
as
vnlearned
.
But
those
thinges
whiche
the
holy
Ghost
wrappeth
in
misteries
,
neyther
doeth
hee
lyfte
vp
with
proude
eloquence
,
anye
otherwise
than
euen
the
drooping
and
vnlearned
soule
may
be
bold
to
approch
,
as
a
poore
man
to
a
ritche
:
but
he
inuiteth
al
men
with
his
lowly
maner
of
speeche
:
whome
hee
doth
not
onelye
feede
with
manifest
truth
,
but
also
exercise
in
secrete
veritie
:
being
of
like
nature
in
things
easie
,
as
he
is
in
things
hidden
.
But
least
the
things
that
are
open
&
plaine
should
breed
contempt
,
the
same
again
are
hidden
,
to
the
end
they
should
be
longed
after
,
&
being
longed
after
,
should
after
a
sort
be
renued
,
&
being
renued
,
should
sweetely
be
embraced
.
Hereby
are
bothe
crabbed
wits
holsomly
corrected
,
&
small
wits
norished
,
&
great
wits
delighted
.
That
mind
is
an
enimy
to
this
doctrine
,
that
either
throgh
error
knoweth
it
not
to
be
most
holsome
,
or
in
being
sicke
,
hateth
to
bee
healed
.
Thus
much
in
the
place
.
It
is
thoght
also
,
the
some
of
the
fathers
did
of
a
set
purpose
put
forth
certaine
of
their
workes
in
a
homely
kind
of
stile
,
to
the
intent
euery
one
euen
among
the
common
sorte
,
and
vnlearned
artificers
(
vnto
whome
notwithstanding
the
Latine
tongue
was
at
that
time
euerye
where
familiar
,
howbeit
somewhat
corrupted
)
might
the
more
willingly
peruse
them
ouer
,
and
all
both
learned
and
vnlearned
enioye
in
common
togither
the
commodities
of
godly
doctrine
.
As
touching
whych
matter
D.
Erasmus
Roterodamus
,
as
moste
sharpe
and
seuere
Iudge
(
if
euer
there
were
anye
)
of
an
other
mans
stile
,
in
writing
,
hathe
discoursed
at
large
in
an
Epistle
whyche
hée
prefixed
before
the
Commentaries
of
Arnobius
vppon
all
the
Psalmes
.
The
same
man
,
where
hée
sheweth
his
iudgement
as
touching
sundrye
bookes
of
Saint
Augustines
,
admonisheth
,
that
there
is
a
booke
extant
of
the
maners
of
the
Catholike
Church
,
compiled
and
written
by
Saint
Augustine
,
in
a
wonderfull
elegant
stile
:
but
in
that
whiche
followeth
as
concerning
the
maners
of
the
Mainchees
,
that
the
forme
of
spéech
is
debaced
to
the
capacitie
and
vnderstanding
of
the
vulgare
people
.
Thou
wouldest
suppose
,
that
it
were
not
the
same
Authors
:
but
Charitie
,
whereby
they
acknowledge
themselues
with
the
Apostle
to
be
debtors
both
to
the
learned
and
vnlearned
,
Rom.
1.
&
couet
indifferently
to
prouide
for
all
men
alike
,
enforceth
them
to
vse
diuers
and
sundrye
kindes
of
speaking
.
But
that
we
may
retourne
to
the
iudgement
of
Saint
Augustine
as
touching
the
reading
of
the
holye
Scriptures
,
he
in
the
seconde
booke
,
and.
38.
Chapter
of
his
Retractations
,
testifyeth
,
that
Laie
men
studious
of
the
diuine
Oracles
had
sent
vnto
him
certaine
writings
,
concerning
the
doctrine
of
Religion
,
and
that
the
againe
,
as
was
méete
and
conuenient
had
made
aunswere
vnto
them
:
Vppon
whiche
occasion
hée
affirmeth
,
that
his
worke
De
fide
&
operibus
tooke
the
beginning
.
And
that
in
those
dayes
the
Laitie
was
accustomed
of
their
owne
accorde
to
handle
the
holy
Scriptures
,
that
they
had
scarce
anye
néede
of
admonitions
,
this
may
be
a
proofe
suffcient
,
that
Augustine
,
like
as
Hierome
also
before
hym
,
was
often
tymes
●nen
of
Virgins
and
women
,
not
only
louers
of
the
holy
Scriptures
,
but
also
expert
in
them
,
earnestly
called
vpon
by
letters
to
resolue
them
in
certaine
doubtes
:
and
that
for
their
sakes
,
he
one
while
declared
hard
and
perplexed
questions
,
whiche
they
didde
putte
sooth
:
an
otherwhile
,
did
some
other
thing
to
prouoke
and
help
forwarde
the
study
of
godlinesse
.
Reade
hys
Epistles
to
Paulina
,
Demetriades
,
Fabiola
,
Felicia
,
Prota
,
〈◊〉
,
Edith
,
Florentina
a
mayde
,
and
Maxima
a
widowe
of
Italy
.
In
his
seconde
Booke
De
anima
&
●●●●igme
,
hee
telleth
of
one
Peter
an
olde
Prieste
that
he
learned
manye
things
of
a
young
man
of
the
Laitie
,
and
that
hée
reioyced
excéedingly
,
and
gaue
harty
thanks
vnto
GOD
therefore
.
Seing
then
that
by
these
and
such
like
reasons
S.
Augustine
witnesseth
abundantlye
that
the
studye
of
holy
Scripture
was
in
his
tyme
verye
common
and
familiar
among
men
:
and
that
the
people
of
al
sorts
,
sexes
,
and
ages
were
able
then
godlye
and
expressely
bothe
to
question
and
make
aunswere
as
touching
the
affayres
of
religion
:
it
should
be
superfluous
,
to
enterlace
in
these
our
wrytings
,
the
exhortations
to
the
same
study
,
whyche
are
to
be
founde
in
his
workes
verye
frequent
and
forceable
.
Verily
out
of
one
onely
Sermon
,
which
is
entituled
Of
the
study
of
Wisdome
&
meditation
of
Gods
lawe
,
as
out
of
one
bed
I
will
gather
certaine
floures
,
whereby
euery
manne
maye
easily
coniecture
what
maner
of
posies
of
the
same
sorte
are
to
be
founde
in
the
rest
of
hys
Sermons
.
We
haue
yet
,
saith
he
,
a
good
comfort
in
reding
the
holy
Scripturs
:
bicause
the
reding
of
the
holy
Scripturs
is
no
small
foreknowlege
of
the
diuine
blessednesse
.
For
in
them
,
as
in
a
certaine
glasse
,
a
man
maye
consider
of
himselfe
,
what
hee
is
,
or
whether
he
goeth
.
Continuall
reading
purifyeth
all
things
,
it
causeth
feare
of
hel
sire
,
it
stirreth
vp
the
heart
of
the
reader
to
long
after
heauenly
ioyes
.
Hee
that
will
alwayes
be
with
GOD
,
ought
often
to
pray
and
reade
.
For
when
we
praye
,
wee
talke
with
GOD
:
and
when
we
read
,
GOD
talketh
with
vs
.
The
reading
of
the
holy
Scriptures
bringeth
with
it
a
double
commoditie
,
either
for
that
it
instructeth
the
vnderstanding
of
the
soule
,
or
bycause
it
leadeth
a
man
from
the
vanities
of
the
world
to
the
loue
of
GOD
:
the
labour
bestowed
in
reading
is
commendable
,
&
auayleth
much
to
the
clensing
of
the
minde
.
For
like
as
the
flesh
is
nourished
with
carnal
meates
:
so
is
the
inner
man
nourished
and
fed
with
the
diuine
Oracles
of
GOD
:
as
sayeth
the
Psalmest
:
How
sweet
are
thy
testimonies
to
my
mouth
oh
Lord
?
yea
they
are
sweeter
than
hony
and
the
honye
combe
.
But
he
is
moste
blessed
of
all
,
that
so
readeth
the
holy
scriptures
,
as
he
turneth
them
into
practise
.
Hitherto
hée
.
Soothly
these
words
are
well
worthy
to
be
written
of
the
godly
in
golden
letters
,
and
to
be
painted
in
those
bookes
,
whych
they
dayly
beare
about
them
:
to
the
intente
they
maye
oftentimes
learne
,
exactly
to
weygh
and
consider
euery
one
of
them
.
Saint
Ambrose
,
S.
Augustine
most
willingly
hearde
,
and
reuerenced
with
all
dutifulnesse
,
in
his
Sermon
35
,
entituled
,
Of
the
fasting
of
the
Lord
in
the
desert
,
and
that
man
liueth
not
by
bread
only
:
againe
where
he
expoundeth
Psal.
118.
in
his
Sermon
21.
exhorteth
al
the
faithful
to
the
diligent
reading
of
the
Scriptures
:
and
in
his
booke
of
Offices
&
Chapter
22.
hée
sayeth
,
That
our
wordes
and
communications
oughte
chiefely
to
bee
framed
of
the
Scriptures
.
We
myghte
moreouer
call
to
remembraunce
the
notable
sayings
of
other
famous
men
as
touching
this
matter
:
but
I
feare
me
least
these
which
we
haste
noted
already
may
séeme
to
be
ouer
manye
and
too
too
tedious
to
the
queysie
stomackes
of
some
.
How beit
I
could
doe
no
lesse
but
out
of
those
most
excellent
authours
describe
some
things
euen
word
for
word
:
and
that
partly
,
to
the
intent
we
myght
testifye
to
the
world
,
that
we
with
all
faithful
sincerity
,
and
according
to
the
iudgements
of
most
holy
men
,
doe
handle
this
cause
:
partely
to
the
ende
we
might
stoppe
the
mouthes
of
some
arrogant
persons
,
whiche
as
soone
as
they
perceyue
a
man
to
differ
from
them
in
opinion
,
do
grinne
by
and
by
,
exclayme
without
measure
,
and
accuse
him
of
heresie
:
not
considering
in
the
meane
time
,
that
whilest
they
condemne
vs
,
they
condemne
likewise
the
most
excellent
and
antientest
diuines
,
whose
voyces
haue
now
bene
heard
.
But
sithence
they
haue
thus
defined
&
determined
the
were
of
all
other
in
a
maner
as
the
common
schoolemasters
and
teachers
,
I
meane
Origen
,
Chrisostome
,
Hierome
,
Augustine
,
Ambrose
:
it
cannot
be
doubtfull
to
no
man
,
that
all
their
Scholers
in
like
manner
maintained
the
selfe
same
opinion
:
and
wheresoeuer
they
became
,
with
incredible
diligence
commanded
it
and
set
it
forth
.
For
,
that
a
gentle
and
discréete
Disciple
shoulde
vary
and
disagrée
from
his
faithfull
Schoolemayster
,
professing
the
truth
,
is
a
thing
verye
rare
,
or
at
leaste
verye
vncomely
and
vnciuill
.
And
vndoubtedly
their
Epistles
written
to
Laye
menne
of
diuers
nations
,
likewise
vnto
Virgins
,
matrones
,
widowes
,
in
al
prouinces
where
they
dwelte
,
doe
declare
,
that
there
were
a
great
number
,
that
applied
themselues
lustily
to
the
reading
fo
the
holye
Scriptures
.
Certes
Hierome
writing
to
Sunia
and
Fretela
,
proueth
,
that
in
Germany
,
and
euen
among
the
people
called
Gete
,
where
they
inabited
(
the
common
opinion
is
,
that
the
Getes
towarde
the
North
possessed
the
bancke
of
the
riuer
Fistula
and
Suedeland
,
with
the
Marchesse
adioyning
,
wherein
of
the
name
of
Getes
came
the
Gothes
&
the
couetrey
of
Gothlande
to
bée
so
called
to
this
daye
)
the
study
of
the
holy
Scriptures
,
and
likewise
of
the
Gréeke
,
and
especiallye
the
Hebrewe
tongues
was
at
that
time
muche
made
of
,
and
highly
estéemed
.
Who
would
beleeue
this
(
sayth
hée
)
that
the
barbarous
tonged
Getes
,
shoulde
seeke
after
the
trueth
of
the
Hebrewe
:
and
that
whilest
the
Greekes
slepte
,
naye
rather
laboured
to
the
contrarye
,
Germany
woulde
searche
out
the
oracles
of
the
holy
Ghoste
?
O
good
God
,
what
a
Worlde
was
that
,
wherein
the
Laitie
bothe
men
and
women
were
founde
euerye
where
skilfull
in
Diuine
matters
?
How
swéetely
didde
such
reason
and
conferre
togither
of
the
doctrine
of
the
Lawe
and
the
Gospell
,
and
of
all
the
dueties
of
godlinesse
?
Certes
I
beléeue
,
the
godly
in
those
dayes
tried
among
themselues
moste
honeste
maysteries
,
as
family
to
be
founde
,
in
which
there
was
not
eyther
the
maister
or
mistresse
,
eyther
the
sonne
or
the
daughter
,
or
at
leaste
wise
some
one
or
other
of
the
householde
,
that
coulde
not
at
appointed
times
reade
certaine
Chapters
of
the
holy
Bible
,
and
indifferently
wel
expounde
all
the
profitablest
places
in
them
.
The
holy
bookes
were
at
that
time
counted
for
moste
precious
householde
stuffe
:
and
euery
house
was
after
a
sorte
(
I
say
)
not
only
a
schole
,
but
euen
a
Churche
also
,
adorned
and
beautifyed
with
the
dayly
exercises
of
reading
the
Scriptures
,
interpretations
and
prayers
.
Of
whyche
houses
it
is
certaine
that
the
Apostlement
,
when
to
the
Romaynes
the
sixtéenth
he
saluted
the
Churche
which
was
in
the
house
of
Prisca
and
Aquila
,
and
when
as
writing
to
Philemon
,
he
wisheth
well
to
the
whole
Churche
that
remayned
in
his
house
.
But
what
thinkest
thou
woulde
those
holye
fathers
saye
,
if
it
were
so
that
they
might
now
liue
again
?
They
gently
&
friendly
admonishe
,
they
seuerely
commaunded
,
one
while
publikely
to
all
,
another
while
priuately
to
euery
one
,
that
they
shoulde
themselues
with
all
care
and
enforcemente
fashion
and
conforme
their
mindes
by
the
reading
of
the
holy
Scriptures
:
and
this
did
they
at
that
time
,
wherin
the
Common
weales
were
on
euery
side
afflicted
with
warres
and
tumultes
,
wherein
the
Churches
were
with
the
stormes
of
Heresies
and
Schismes
vtterly
in
a
manner
ouerwhelmed
and
torne
in
sunder
,
wherin
was
a
horrible
and
lamentable
confusion
almoste
of
all
humaine
affaires
,
wherein
men
were
constrained
to
paye
verye
deare
for
their
bookes
written
in
parchments
:
and
yet
notwithstanding
they
had
innumerable
hearers
of
euery
sort
,
age
,
and
sexe
,
which
gently
toke
in
good
parte
their
godly
admonitions
,
and
most
willingly
obeyed
the
same
.
But
now
,
when
as
al
things
are
indifferently
quiet
both
at
home
and
abroade
,
and
we
inioye
,
if
no
continuall
rest
,
yet
at
the
least
a
releasement
of
many
troubles
,
when
the
copies
of
the
holy
Bookes
(
by
reason
of
the
newe
art
of
Printing
found
out
by
the
prouidence
of
GOD
)
are
in
all
partes
of
the
worlde
solde
for
little
,
eyther
howe
many
prouinces
may
we
see
,
in
which
neyther
Byshop
,
nor
doctour
,
nor
Pastor
,
nor
elder
,
nor
yet
any
other
maketh
any
mention
at
all
of
buylding
&
pervsing
at
home
of
the
bookes
of
the
holy
Byble
?
Nay
rather
(
whyche
is
farre
more
bitter
,
Verily
whilest
I
behold
more
néerely
the
great
slouthfulnesse
&
negligence
of
our
Countrymen
in
this
behalf
,
Verily
I
can
scarcely
beléeue
that
our
auncestoures
,
in
whome
there
was
so
feruente
a
desire
of
vnderstanding
the
holy
scriptures
,
if
they
should
but
sée
the
maners
that
nowe
are
vsed
,
ioyned
with
so
great
contemp●e
of
GODS
worde
,
I
can
hardlye
I
saye
beléeue
,
that
they
would
account
vs
for
their
posteritie
,
or
take
vs
in
anye
wise
for
Christians
.
So
farre
forth
are
wée
all
for
the
most
part
degenerated
and
gone
out
of
kinde
from
that
godly
sinceritie
of
our
elders
.
Neither
truely
had
Lay
men
and
women
,
Woulde
God
that
all
the
Lordes
people
were
Prophets
,
and
that
the
Lorde
woulde
gyue
hys
Spirite
vnto
them
.
Paule
the
Apostle
1.
Corinth.
14.
in
saying
,
That
all
maye
prophecie
one
by
one
gyueth
to
vnderstande
,
that
there
were
in
olde
time
a
greate
number
,
and
that
at
all
tymes
there
should
be
some
in
the
Churche
,
whiche
by
the
benefite
of
the
holye
Ghoste
shoulde
be
adorned
with
gret
grace
and
dexteritie
in
teaching
:
and
for
that
their
giftes
shoulde
not
vanish
away
without
fruite
,
but
rather
be
encreased
thoroughe
exercise
,
that
there
should
a
place
to
teache
not
vnwillingly
bée
graunted
vnto
them
,
so
that
nothing
were
done
confusedly
,
or
vnaduisedly
,
but
all
directed
to
the
edifying
of
the
Church
.
Whosoeuer
therfore
were
from
that
time
forwarde
,
but
namelye
enlightned
with
the
giftes
of
the
holye
Ghoste
,
leaste
they
shoulde
alwayes
like
children
craule
vppon
the
grounde
,
and
neuer
declare
themselues
to
haue
consideration
of
Gods
benefites
,
chéerefully
and
couragiouslye
applyed
their
wittes
to
teache
and
enstructe
others
.
For
therevnto
it
is
,
that
Saint
Chrisostome
laboureth
to
moue
his
hearers
,
in
his
seauenth
Homilie
vppon
Genesis
,
whilest
hée
willeth
them
al
to
be
of
good
courage
,
and
to
prepare
themselues
to
the
painefull
trauailes
of
teaching
.
I
woulde
haue
you
(
sayth
he
)
yea
and
I
beseeche
you
all
to
be
in
the
number
of
teachers
,
and
not
only
to
be
hearers
of
our
sayinges
,
but
also
to
minister
our
doctrine
vnto
others
,
and
to
seke
after
those
that
stray
,
that
they
may
returne
into
the
waye
of
truth
:
and
as
Paule
saith
1.
Thess.
5.
Exhorte
yee
one
an
other
,
and
edifye
one
an
other
,
and
with
feare
and
trembling
,
worke
oute
youre
owne
saluation
.
So
it
will
come
to
passe
,
that
GOD
shal
encrease
our
number
,
and
your
shall
more
plenteouslye
bee
enriched
with
his
grace
,
hauing
greate
care
and
consideration
of
youre
members
.
For
in
deede
GOD
woulde
not
haue
a
Christian
man
to
be
contented
only
with
himself
:
but
that
hee
shoulde
also
edify
others
,
and
that
,
as
well
by
doctrine
,
as
also
by
his
life
and
conuersation
.
So
saith
hée
.
It
is
euident
therefore
,
that
whilest
the
hearers
were
oftentimes
pricked
forward
after
this
manner
,
some
of
the
Laitie
,
what
by
hearing
,
reading
,
and
friendelye
conferring
one
with
an
other
,
aspired
to
that
degrée
of
Learning
and
Erudition
,
that
they
were
able
,
as
well
publikely
as
priuately
,
wisely
to
entreate
as
touchyng
the
affayres
of
Religion
For
verily
to
some
of
them
it
was
permitted
in
Councelles
lawfully
called
,
and
before
the
whole
assemblye
of
Byshoppes
,
to
dispute
with
the
aduersaries
:
othersome
were
not
onely
admitted
to
teache
the
people
in
the
Churche
,
but
also
verye
gently
inuited
by
the
Byshoppes
themselues
.
And
a
greate
sorte
of
them
(
no
doubte
)
spedde
very
well
,
and
deserued
no
small
commendation
for
their
godlye
diligen●e
.
And
as
touching
Disputations
,
that
this
was
founde
true
in
the
Nicene
Synode
,
Nicephorus
Callistus
declareth
very
plainelye
in
the
eighte
Booke
,
and
fourtéenth
Chapiter
of
hys
Ecclesiasticall
Historie
.
There
are
besides
two
notable
examples
sette
forth
in
the
Tripartite
Historie
,
the
seconde
Booke
and
thirde
Chapiter
,
the
one
oute
of
Socrates
Constantinopolitanus
,
of
a
certaine
young
manne
:
the
other
oute
of
Sozomenus
,
of
an
olde
man
:
oute
of
them
bothe
it
is
declared
,
that
by
means
of
the
Laitie
studious
of
the
holye
Scriptures
,
and
modestly
propounding
certaine
things
,
the
pride
&
subtiltie
of
the
Logitians
&
Philosophers
was
wonderfully
detected
and
beaten
downe
.
Albeit
we
cannot
dissemble
,
that
they
broughte
more
to
passe
by
the
excellencie
of
their
faith
and
prayers
,
than
by
the
helpe
and
furtheraunce
of
Learning
:
in
so
muche
,
that
all
theyr
dooyngs
may
séeme
rather
to
be
(
after
a
sorte
)
miraculous
,
than
to
procéede
of
any
knowlege
.
Furthermore
,
Alexandrîa
.
I
maruell
(
saith
he
)
that
in
your
letters
you
wil
seme
to
affirme
,
that
it
was
neuer
heard
or
done
,
that
Laie
man
shoulde
dispute
,
and
expound
the
Scripures
in
the
Churche
when
the
Byshops
were
present
:
when
as
this
custome
was
commonly
receiued
,
that
if
there
were
found
any
in
any
place
that
could
instruct
the
brethren
in
the
Church
,
&
confort
the
people
,
thei
wer
alwaies
entreated
of
holy
Bishops
to
handle
the
Scriptures
.
So
was
Euelpius
inuited
of
oure
brother
Neon
among
them
of
Larandra
,
and
so
was
Paulisius
of
Celsus
at
Iconium
,
and
Theodorus
of
Atticus
at
Synada
.
And
there
is
no
doubte
,
but
that
many
other
also
in
other
places
,
if
any
there
were
,
that
coulde
conueniently
fulfill
the
worke
of
God
in
word
and
doctrine
:
were
to
the
selfe
same
end
inuited
of
holy
Byshoppes
.
Hitherto
Alexander
of
Ierusalem
.
And
that
the
same
thing
was
euerye
where
drawen
into
a
custome
,
the
councell
holden
in
the
time
of
S.
Augustine
at
Carthage
,
doeth
not
obscurely
proue
.
For
thus
we
reade
it
enacted
in
the
saide
Councell
:
A
Laie
man
in
the
presence
of
Clearkes
,
excepte
they
require
him
therevnto
,
shall
not
presume
to
teache
.
And
this
they
did
,
not
for
that
they
accompted
it
vnlawfull
for
Laie
men
to
teache
:
but
forsomuch
as
a
number
of
them
were
learned
,
and
alwaies
fit
and
ready
to
teach
,
they
meant
to
prouide
:
Firste
,
that
no
manne
shoulde
vnaduisedly
,
when
and
where
he
lifted
,
and
wythoute
hauing
regard
of
dutie
to
the
Bishops
or
Clarks
,
yea
,
and
peraduenture
contrary
to
their
mindes
inuegled
by
Heretikes
,
take
vpon
him
to
teach
or
preache
:
Secondly
,
that
the
Clarks
should
vnderstand
themselues
to
be
twitched
(
as
it
were
)
by
the
eare
,
&
couertly
admonished
of
their
dueties
,
to
the
intent
they
mighte
labour
afterward
better
to
execute
the
which
became
them
to
doe
,
I
mean
the
office
of
preaching
,
and
not
willingly
post
it
ouer
vnto
others
:
Lastely
,
there
was
good
hope
,
that
by
suche
and
occasion
the
learned
of
the
Laitie
mighte
bée
moued
,
to
addicte
themselues
(
sooner
than
otherwise
they
woulde
haue
done
)
wholly
to
the
ministery
of
the
Churche
.
And
therefore
also
after
that
decrée
the
godly
Byshoppes
wente
forwarde
(
as
beefore
)
to
exhorte
the
Laitie
to
a
perpetuall
studye
of
the
holye
Scriptures
:
and
as
ofte
as
the
case
so
requyred
,
called
them
foorthe
publikely
to
teache
.
And
that
they
did
so
muche
the
more
iustely
and
willingly
,
by
howe
muche
the
more
they
considered
it
was
necessary
,
that
there
shoulde
be
chosen
from
among
the
learned
Laitie
(
like
as
Tertullian
sheweth
in
his
Booke
Of
exhortation
to
Chastitie
)
suche
as
mighte
be
substituted
in
the
place
of
the
ministers
of
the
Church
deceassed
.
Certes
if
it
had
not
bin
lawful
,
to
choose
some
out
of
the
Laitie
to
the
Ecclesiasticall
gouernemente
,
the
Churche
shoulde
neuer
haue
séene
the
moste
excellent
Byshoppes
,
Nectarius
at
Constantinople
,
nor
Ambrose
at
Millayne
:
of
whome
the
one
supplied
the
Pretorship
of
the
Citie
,
if
we
may
credite
Rufinus
in
his
Ecclesiasticall
Historie
Booke
.
11.
Chap.
21
:
the
other
was
President
of
Millayne
,
and
of
all
the
Countrey
adioining
,
as
Theodoritus
reporteth
in
his
fourth
Booke
,
and
sixte
Chapter
:
and
(
which
is
not
a
little
to
be
maruailed
at
)
the
one
baptized
but
a
fewe
dayes
before
,
thys
other
still
conuersaunte
among
the
Catechistes
,
that
is
,
such
as
were
newly
instructed
in
the
principles
of
religion
.
For
soothly
so
long
were
the
Churches
euery
where
verye
well
prouided
for
,
as
menne
of
all
sortes
and
degrées
,
gaue
themselues
diligently
to
the
reading
and
vnderstanding
of
the
worde
of
God
.
Whosoeuer
hadde
nowe
openly
exhibited
any
notable
specialtie
as
wel
of
their
godlinesse
of
life
,
as
also
of
their
doctrine
and
learning
,
those
by
the
voyces
and
frée
consents
of
the
godlye
,
were
aduaunced
(
as
yée
woulde
saye
)
by
degrées
to
the
dignitie
of
a
Deacon
,
of
a
Prieste
,
of
a
Pastor
,
or
finally
of
a
Byshoppe
.
Neyther
was
it
any
strange
matter
at
that
time
,
that
Churches
shoulde
be
administred
of
those
that
soughte
by
some
honest
arte
or
trade
to
gette
wherewith
to
sustaine
their
familie
,
if
at
the
leaste
they
were
any
thing
well
exercised
in
the
knowledge
of
holy
Scripture
.
For
why
?
the
Diuine
Scripture
teacheth
,
yea
,
and
the
Ecclesiasticall
Histories
and
Canons
doe
proue
,
that
euen
he
also
whyche
is
alreadye
placed
in
the
gouernement
of
the
Churche
,
maye
withoute
reproche
exercise
some
crafte
whereby
hée
maye
nourish
both
himselfe
,
and
so
manye
as
appertaine
vnto
him
.
The
Apostle
Paule
reporteth
of
himselfe
,
that
since
the
time
he
beganne
to
preache
the
Gospell
,
oftentimes
laboured
with
his
own
hands
to
gette
thynges
necessary
for
his
liuing
:
2.
Corinth
.
11
1.
Thess.
2.2
thess.
3.
Actes
.
20.
And
there
is
mention
made
Actes
eightéene
of
Aquila
:
a
man
excellentlye
well
séene
in
the
holye
Scriptures
,
and
by
whose
direction
the
greate
learned
man
Apollo
was
muche
furthered
in
the
waye
of
saluation
,
the
same
Aquila
in
the
meane
time
vsing
the
crafte
of
Tente
making
to
gette
his
liuing
by
.
There
is
commended
Coloss.
4.
the
minister
of
the
Gospell
,
and
Phisition
Luke
,
like
as
also
by
the
same
arte
of
Phisicke
no
fewe
Bishoppes
are
read
to
haue
prouided
for
themselues
,
as
Basyll
Byshoppe
of
Aucyra
,
Eusebius
of
Alexandrîa
,
Boazanes
of
Persia
,
Theodotus
of
Laodicea
,
Cyrus
of
Alexandría
,
Basill
the
Greate
.
As
for
Spiridion
Byshoppe
of
Trimmythus
in
Cyprus
,
the
Author
of
the
Tripartite
Historie
firste
Booke
and
tenth
Chapiter
,
auoucheth
,
that
hée
was
giuen
to
the
tillage
of
Lande
,
and
kéepyng
of
Cattell
.
And
we
reade
Distinct.
91.
in
the
Canons
of
Pelagius
,
and
of
the
Councelles
of
Carthage
and
Constance
,
that
vnto
ministers
of
Churches
,
taking
ouer
small
stipendes
or
wages
,
Hushandrye
is
commended
,
as
moste
fruitefull
and
conueniente
for
liberall
natures
.
And
looke
howe
necessarye
and
expediente
it
was
for
the
Laitie
,
to
apply
diligently
the
reading
of
the
Scriptures
,
to
the
intente
that
Churches
(
as
is
saide
before
)
might
by
their
aide
be
preserued
and
increased
:
euen
so
requisite
also
was
,
is
and
euermore
shall
bée
the
selfe
same
study
to
the
adorning
of
Common
weales
,
to
the
enlarging
of
Empires
and
Dominions
,
or
certainelye
to
the
winning
and
adioyning
of
those
peoples
to
the
Christian
Worlde
,
that
do
nowe
,
for
the
hatred
they
beare
to
Religion
,
neuer
ceasse
to
afflicte
oure
brethren
with
warres
,
murthers
,
inuasions
,
and
other
infinite
calamities
.
Some
manne
peraduenture
wyll
maruaile
,
and
smyle
to
hymselfe
,
to
heare
thys
:
But
to
bee
certaine
and
true
that
I
saye
,
it
shall
by
and
by
verye
playnelye
appeare
.
Hearken
howe
and
by
what
meanes
it
came
oftener
than
once
to
passe
in
times
paste
:
and
thereby
learne
,
that
the
same
maye
nowe
also
in
like
maner
come
in
vre
.
Whereas
Byshops
and
Preachers
coulde
neuer
at
anye
time
safely
trauaile
to
barbarous
Nations
and
Countries
a
farre
off
,
there
fréely
to
preache
the
Gospell
of
Iesus
Christ
:
some
one
notwithstanding
of
the
common
sorte
,
getting
his
liuing
by
his
handy
labour
,
or
some
Souldior
,
or
Phisition
,
or
Merchaunt
or
Chapman
,
béeyng
ledde
away
captiue
,
or
happily
by
chaunce
or
some
other
occasion
,
hathe
bin
conueyed
and
carryed
thither
.
Some
suche
man
therefore
is
this
,
forsomuche
as
be
hadde
before
at
home
perfectly
larned
the
holy
Scriptures
,
and
there
withall
coulde
very
readily
speake
to
the
rude
and
ignorant
,
attempted
to
open
the
principles
of
Christian
Religion
,
firste
to
a
fewe
,
afterwarde
to
moe
,
according
as
occasion
serued
:
and
at
the
length
with
a
wonderfull
spirite
,
grace
,
and
vehemencie
procéeded
so
far
forthe
in
dooyng
the
same
,
that
in
the
ende
he
moued
a
number
of
his
hearers
,
with
folden
armes
(
as
they
saye
)
to
embrace
oure
Religion
.
And
thus
commeth
it
to
passe
sometimes
,
that
whome
neyther
the
care
and
vigilancie
of
Byshoppes
,
nor
the
power
of
Kings
and
Princes
,
nor
anye
force
,
puissaunce
or
subtilty
whatsoeuer
coulde
possiblye
winne
or
reclayme
to
oure
parties
,
a
little
knowledge
of
the
worde
of
GOD
appearing
euidentlye
in
some
one
séely
soule
of
the
Laitie
,
hathe
drawen
to
oure
sides
,
and
ioyned
vnto
vs
wyth
and
indissoluble
hande
of
friendeshippe
and
amitie
.
As
touching
whiche
pointe
,
I
haue
thoughte
good
to
adde
famous
example
oute
of
Ruffinus
written
in
the
tenth
Booke
and
ninth
Chapter
of
hys
Ecclesiasticall
Historie
,
and
likewise
oute
of
Theodoretus
hys
firste
Booke
,
and
twoo
and
twentith
Chapiter
.
Frumentius
a
childe
beeng
trayned
vppe
in
the
knowlege
of
good
letters
,
and
also
in
the
doctrine
of
godlinesse
,
accompanied
Meropius
a
Tyrian
Philosopher
into
India
,
where
hee
beeyng
taken
was
dryuen
into
a
miserable
state
and
condition
.
But
afterwarde
by
some
meanes
winnyng
fauoure
and
credite
,
hee
was
broughte
vnto
the
Courte
,
and
there
beeyng
verye
well
liked
for
the
doyng
of
manye
thinges
,
hee
had
a
principall
charge
of
gouernment
committed
vnto
hym
.
Soone
after
hauyng
gotten
oportunitie
,
hee
adioyned
to
hymselfe
certaine
Merchaunts
of
Rome
,
by
the
help
of
whom
he
beganne
there
to
gather
companies
togither
,
after
the
maner
of
Christians
,
and
with
greate
courage
and
sinceritie
of
mind
to
preach
the
Gospell
vnto
them
.
To
bee
shorte
,
throughe
his
long
and
continuall
exhortations
,
hee
broughte
to
passe
,
that
the
inhabitantes
of
all
that
Countrey
were
instructed
in
the
misteries
of
oure
Religion
,
and
professed
with
greate
reuerence
Iesus
Christe
to
be
their
only
sauiour
.
In
the
Chapters
next
&
immeddiatly
folowing
in
the
same
writers
,
we
reade
,
That
a
certaine
seely
Christian
woman
,
whilest
being
captiue
among
the
Iberians
(
they
are
people
neare
vnto
Fontus
,
toward
the
Northe
and
the
sea
Euxinus
)
shee
was
grieuouslye
tormented
with
the
continuall
lothsomnesse
of
the
prison
,
labouring
with
harty
prayers
vnto
God
and
fastings
,
became
shortly
after
very
famous
through
hyr
wonderful
and
very
Apostolicall
vertues
.
Especially
she
was
renoumed
for
the
power
of
working
signes
&
wonders
and
besides
shee
taught
the
chiefe
pointes
of
Christian
religion
with
so
great
a
grace
and
dexteritie
,
that
al
might
well
wonder
at
it
in
that
sexe
,
but
none
follow
it
or
come
neare
vnto
it
.
Nowe
as
shee
excelled
in
bothe
kindes
,
so
shee
preuayled
in
shorte
space
so
far
forth
,
by
hir
singular
diligence
and
fidelitie
,
that
she
brought
the
king
,
the
Queene
,
and
all
their
subiectes
,
to
the
knowlege
of
the
true
God
,
&
of
our
sauiour
IESVS
CHRIST
Moreouer
shee
caused
temples
to
bee
builded
,
wherein
the
people
mighte
religously
meete
togither
:
and
procured
ambassadours
to
be
sente
to
the
Romayne
Emperour
that
godlye
Constantine
,
to
require
of
him
teachers
(
such
as
shoulde
be
meete
to
forwarde
so
holy
a
worke
.
)
The
Emperour
hauing
receyued
this
message
,
was
rauished
with
no
lesse
ioye
and
gladnesse
,
then
if
he
had
gotten
by
hys
owne
pollicye
and
puissance
,
some
new
kingdomes
and
vnknowne
prouinces
to
be
adioyned
to
the
Romayne
state
:
and
therewithal
picking
out
many
chosen
men
for
the
purpose
,
excelling
both
in
sinceritie
of
life
and
doctrine
,
he
commaunded
them
with
all
speede
to
hasten
thither
.
Furthermore
Nicephorus
Callistus
writeth
in
the
eight
booke
and
fiue
and
thirtith
Chapter
of
his
Ecclesiasticall
Historie
,
that
by
one
Gregory
,
whom
after
manye
iniuries
,
and
sundrye
tormentes
,
Ti●idates
king
of
the
Armenians
hadde
kepte
by
the
space
of
fourteene
yeares
togither
in
a
deepe
and
filthy
dungeon
,
al
Armenia
was
happily
drawen
to
forsake
Idolatrie
,
and
to
worship
the
one
and
eternall
GOD
in
the
Faithe
of
IESVS
CHRIST
.
And
in
the
33.
Chapter
he
pronounceth
generally
,
that
the
warres
which
the
Romaines
helde
wyth
the
Barbarians
,
especially
vnder
the
Empire
of
Gallienus
,
and
thenceforth
,
gaue
oftimes
occasion
wherby
Christian
religion
was
spread
abroade
farre
and
neare
:
when
as
the
prisoners
,
which
the
Barbarians
toke
of
the
Romaynes
and
caried
home
to
theyr
houses
,
became
afterwarde
vnto
them
faithfull
teachers
of
wholesome
doctrine
of
Christ
.
IOHN
Zonaras
a
Gréeke
writer
recordeth
,
that
at
what
tyme
the
Bulgarians
warred
continually
without
ceassing
againste
the
Constantinopolitans
,
it
fortuned
that
they
toke
a
certaine
noble
Damosell
:
whyche
being
eftsoones
brought
to
Constantinople
,
profited
beyonde
all
mens
expectation
in
good
learning
,
and
in
the
doctrine
of
our
religion
.
But
when
as
afterwarde
truce
or
peace
being
concluded
on
both
sides
,
this
sayde
Damosell
was
returned
home
againe
into
hir
Countrey
,
shée
perswaded
the
king
of
Bulgarians
,
whose
sister
shée
was
(
although
our
men
knew
not
so
muche
)
to
submitte
himselfe
with
all
his
people
to
CHRIST
the
LORD
.
This
came
to
passe
about
the
yeare
after
our
saluation
purchased
by
Christe
866
,
what
time
the
soueraigntie
of
Constantinople
was
in
the
handes
of
Michaell
the
sonne
of
Theophilus
.
I
hadde
almoste
ouerskipped
,
that
whyche
Cassiodorus
booke
tenne
Chapter
eight
of
his
Tripartite
Historie
,
and
Nicephorus
Callistus
in
his
booke
fourtéenth
and
Chapter
eigtéene
,
haue
lefte
in
writing
:
namely
that
whilest
Isdegardis
raigned
among
the
Persians
,
there
were
sente
ambassades
,
for
diuerse
causes
,
oftner
than
at
anye
tyme
before
,
from
the
Romaines
to
the
Persians
,
and
againe
from
the
Persians
to
the
Romaynes
.
Nowe
whilest
there
wente
often
thyther
from
the
Romaynes
men
learned
,
and
very
zealous
of
Christian
religion
,
vnto
whom
also
was
twice
adioyned
Maruthas
bishop
of
Mesopotamia
,
it
was
broughte
to
passe
by
theyr
modesty
,
vertue
,
holynesse
,
and
vehement
exhortations
,
that
no
small
number
of
the
Persians
began
to
reuerence
our
religion
,
and
by
little
and
little
wholy
to
imbrace
it
:
whervpon
afterward
it
was
permitted
to
the
beléeuers
to
appoint
Churches
or
congregations
,
&
to
dedicate
for
euer
Temples
vnto
Christ
.
You
sée
therefore
,
by
what
means
those
forraine
countries
,
contrary
to
al
mens
expectation
,
were
set
at
quiet
with
our
men
:
&
through
the
séeds
of
Christian
doctrine
sown
among
barbarous
people
,
how
happily
our
religion
grewe
vp
:
&
in
processe
of
time
brought
forth
most
ioyfull
fruites
.
But
the
matter
coulde
neuer
haue
come
to
that
passe
,
if
in
those
captiue
Laie
men
,
in
Frumentius
(
I
saye
)
the
ladde
,
in
the
poore
séely
woman
,
in
the
miserable
and
desolute
Gregory
,
in
the
noble
Virgin
,
in
the
Merchants
trauelling
through
al
quarters
for
traffike
,
in
the
Ambassadors
notable
for
their
godly
knowlege
,
&
in
others
of
like
estate
&
condition
,
there
had
not
bin
,
before
they
were
transported
into
those
Countries
,
a
meane
vnderstanding
of
Gods
holye
misteries
,
&
therewithall
also
a
certaine
wonderful
dexteritie
in
expressing
the
sense
&
meaning
of
their
minds
,
where-throughe
wilde
and
barbarous
natures
mought
haue
bin
méeked
,
mollified
,
and
turned
.
There
was
no
Christian
in
those
dayes
,
In
the
Counsell
holden
at
Vienna
,
a
Citie
of
Gallia
Narbonensis
,
in
the
yeare
1310.
it
was
ordeyned
,
that
in
al
the
noblest
vniuersities
of
Europe
,
th●re
should
be
maintained
professors
of
the
Arabicke
tong
,
whyche
tongue
it
is
certaine
that
the
Turkes
doe
vse
in
their
Ceremonies
:
and
this
cannot
I
construe
to
be
done
for
anye
other
cause
or
consideration
,
than
that
our
Countreymen
mighte
be
prouided
and
enstructed
aforehande
to
common
and
treate
at
one
time
or
other
with
the
Turkes
,
especially
in
the
cause
of
religion
.
But
it
belongeth
not
to
this
place
,
to
search
ouer
busily
,
how
the
Turkes
,
being
the
sworne
enimies
of
our
religion
,
maye
be
reduced
to
a
better
minde
,
and
conioyned
with
vs
in
rites
and
doctrine
.
It
shal
be
good
rather
to
speake
vnto
those
that
do
proudely
challendge
to
themselues
the
surname
of
Christians
:
and
yet
in
the
meane
time
of
nothing
are
lesse
carefull
all
theyr
life
long
,
than
of
the
knowledge
of
CHRIST
out
of
the
holy
Scriptures
.
Gladly
therefore
woulde
I
learne
of
you
,
what
mindes
ye
would
be
off
,
what
aduice
ye
woulde
take
,
if
at
anye
time
being
helde
Captiue
vnder
the
yoke
of
the
Turkes
,
yée
should
be
driuen
to
such
a
straight
,
as
that
ye
should
be
suffred
neyther
to
haue
any
bookes
,
nor
yet
to
heare
any
Christian
preachers
?
Truely
I
praye
vnto
GOD
,
that
hée
woulde
vouchsafe
to
withholde
so
great
a
mischiefe
from
the
neckes
of
all
Christians
:
neuerthelesse
séeing
there
is
none
of
vs
all
,
that
oughte
to
stande
in
feare
of
the
same
,
or
not
muche
vnlike
misfortune
&
distresse
:
there
is
good
cause
why
euery
man
should
at
the
least
in
thoughte
consider
and
deuise
with
himselfe
,
what
he
woulde
doe
,
if
at
any
time
he
were
in
that
estate
.
Thou
therefore
being
driuen
into
miserable
bondage
,
and
perchance
fast
fettered
in
yrons
,
if
thou
shouldest
heare
dayly
villanous
opprobries
vomited
out
against
the
sacred
name
of
CHRIST
:
if
thou
shouldest
heare
al
the
parts
of
our
religion
to
be
shamefullye
intreated
and
misused
wyth
tauntes
and
mockes
:
if
sundry
arguments
should
dayly
be
obiected
to
carry
thée
away
from
godly
sinceritie
:
if
thou
shouldest
continually
be
commpelled
to
sée
,
heare
,
and
doe
those
things
that
are
altogither
vnméete
for
Christians
,
that
is
to
say
,
for
Godly
&
vertuous
minds
:
tell
me
,
I
pray
thée
,
how
and
by
what
meanes
wouldst
thou
then
confirme
and
establishe
thy
hearte
in
Faith
,
how
any
by
what
meanes
wouldest
thou
be
comforted
in
the
middest
of
so
many
temptations
,
that
from
thy
childhode
neuer
learnedst
anye
thing
at
all
out
of
the
Bookes
of
the
Prophets
and
Apostles
,
that
mighte
help
thée
therevnto
?
I
am
sure
and
certayne
,
whosoeuer
will
weigh
and
consider
these
things
vprightely
(
as
is
méete
)
he
shall
be
enforced
to
confesse
,
that
in
very
déede
there
is
nothing
more
miserable
,
than
a
Christian
man
,
oppressed
and
consumed
(
in
a
manner
)
wyth
suche
anguishes
both
of
body
and
mind
,
and
all
bycause
he
is
vtterly
destitute
of
all
solace
and
confort
of
GODS
word
.
For
as
muche
therefore
as
it
is
very
playne
and
euident
,
that
the
diligence
of
Laie
men
in
learning
the
holye
Scriptures
,
is
verye
requisite
and
necessarie
as
well
to
the
conseruation
of
the
succession
of
ministers
in
Churches
,
as
also
most
profitable
and
commodious
to
the
adorning
of
Common
Weales
,
and
to
the
amplifying
or
rather
pacifying
of
Kingdomes
and
Empires
.
Let
all
both
Kings
and
Prelates
not
withoute
good
cause
in
a
common
Councell
,
determine
and
declare
,
that
all
Christians
withoute
exception
,
of
what
estate
or
condition
soeuer
they
be
,
ought
so
long
time
to
be
instructed
in
the
holy
Scriptures
,
as
they
maye
atteyne
at
the
least
some
indifferent
knowledge
of
the
articles
of
our
Religion
,
and
become
able
(
after
a
sorte
)
to
declare
the
same
vnto
others
.
And
would
to
God
that
all
good
men
,
Ieroboam
,
Achab
,
Manasses
,
the
Kings
of
Babylon
,
and
such
like
:
for
why
?
ouer
&
besides
most
cruell
warres
,
innumerable
slaughters
,
&
common
calamities
,
not
to
be
named
,
the
sincere
worship
of
the
true
GOD
,
hath
bin
quite
and
cleane
abolished
,
superstitions
haue
borne
the
greatest
sway
,
faithfull
teachers
haue
bin
flayne
,
or
thrust
out
of
their
places
,
finally
,
the
very
Bookes
of
holy
Scripture
themselues
haue
bin
vtterly
lost
:
and
rare
in
very
déede
was
that
man
to
be
founde
,
that
thoughte
anye
better
of
Religion
,
than
did
godlesse
Diagoras
.
For
soothly
so
it
is
,
when
it
pleaseth
GOD
to
punishe
barbarous
and
faithlesse
men
,
he
strippeth
them
starke
naked
(
as
a
man
would
saye
)
and
depriueth
them
of
all
power
:
But
when
he
determineth
to
punish
his
own
those
people
,
whether
they
be
of
the
Iewes
or
Gentiles
,
he
bereaueth
them
of
the
noble
and
pretious
treasure
of
his
worde
:
whyche
being
once
taken
awaye
,
it
cannot
be
chosen
,
but
that
infinite
daungers
must
straight
and
immediately
follow
after
.
Nowe
therefore
if
we
cannot
be
contente
to
haue
oure
Churches
reformed
and
rightlye
ordered
,
if
we
couet
to
haue
our
scholes
brought
into
a
good
frame
,
if
we
wishe
with
our
heartes
to
sée
all
the
partes
of
oure
Common
weale
to
florish
and
recouer
their
former
beautie
,
if
wée
●ong
vnfeynedly
to
haue
those
kings
and
peoples
recon●led
and
vnite
vnto
vs
that
are
hitherto
seuered
from
〈◊〉
in
the
cause
of
Religion
:
if
wée
desire
to
haue
a
certaine
happy
worlde
,
so
farre
forth
(
I
meane
)
as
appertayneth
to
the
aboundance
of
spirituall
benefites
,
such
a
one
perhaps
as
happened
for
a
whyle
vnder
Salomon
,
Iosias
,
Ezechias
,
Ezra
,
&c.
then
the
presentest
helpe
and
furtherance
to
the
performaunce
of
all
these
things
wil
be
euen
this
,
namely
,
if
we
apply
our
studies
and
cares
to
the
continual
reading
and
searching
of
the
holy
Scriptures
.
And
we
sée
verily
,
God
be
thanked
,
plentiful
matter
and
manifold
furniture
,
euery
where
prouided
&
prepared
for
this
purpose
:
there
want
not
helpes
&
sundry
commodities
,
again
,
there
are
set
vp
in
al
places
pillers
,
&
beacons
,
to
shew
vs
the
right
way
,
wherin
if
we
haue
lust
to
walke
,
we
shall
not
hardly
come
to
the
wished
marke
.
The
volumes
of
the
holy
Scriptures
,
are
none
otherwise
than
they
were
in
tymes
paste
vnder
kyng
Iosias
,
2.
King.
22.
or
vnder
Duke
Ezra
,
Nehemias
8.
deliuered
agayne
out
of
the
dungion
of
darkenesse
:
yea
and
GOD
thrusteth
and
driueth
forthe
into
all
places
notable
teachers
,
whyche
doe
faithfully
and
sincerely
interprete
his
word
:
the
brightnesse
whereof
so
farre
forth
nowe
euerye
where
shyneth
and
glistereth
,
that
no
mortall
creature
can
bring
for
excuse
,
that
hée
hath
not
séene
(
at
the
least
)
some
sparkes
or
beames
therof
.
Where
these
therefore
and
suche
like
foundations
are
once
layde
,
where
aydes
and
helpes
of
moe
sortes
than
one
doe
voluntarily
offer
themselues
:
what
cause
is
there
,
why
we
shoulde
not
make
accounte
of
far
better
things
?
Certaine
it
is
,
that
if
we
being
at
any
time
to
deale
in
this
matter
,
with
good
agréement
of
minds
,
and
with
oure
forces
and
strengthes
ioyned
togither
,
GOD
also
for
his
parte
,
will
ayde
and
assiste
vs
more
than
we
can
aske
or
desire
.
But
beholde
,
whilst
we
suppose
our
discourse
to
haue
some
weight
in
it
,
and
are
in
good
hope
to
accomplishe
something
to
GODS
glory
?
sodenly
and
at
aduenture
certaine
(
as
they
séeme
)
pleasaunt
and
mery
conceyted
felowes
,
come
me
forth
,
and
(
not
without
floutes
and
scoffes
)
laugh
vs
to
scorne
,
and
clappe
their
handes
at
vs
,
yea
and
with
one
only
reason
as
with
the
pushe
of
a
moste
forceable
Ram
,
or
rather
as
with
the
vndermyning
of
a
trenche
in
the
grounde
,
take
vppon
them
to
throwe
downe
and
subuert
,
whatsoeuer
hath
of
vs
hytherto
bene
buylded
vp
.
Out
vpon
thée
,
saye
they
,
wyth
thy
Bybles
.
Thinkest
thou
that
all
are
called
to
be
diuines
?
As
for
vs
,
we
are
neither
prelates
nor
Bishops
,
we
are
neyther
pastours
,
Priests
,
nor
Deacons
:
and
(
to
saye
the
truth
)
neyther
is
it
néedefull
,
nor
yet
possible
,
that
all
shoulde
be
suche
:
what
dost
thou
tel
vs
therfore
of
these
things
,
which
are
lay
men
?
To
those
that
haue
vowed
themselues
to
the
seruice
of
the
Churche
,
sing
thou
this
song
:
vnto
whom
we
graunte
that
this
burthen
doth
belong
,
namely
that
they
shoulde
perpetually
be
occupyed
about
inward
and
spirituall
affayres
:
but
as
for
our
partes
,
it
is
requisite
for
manye
causes
,
that
we
shoulde
be
conuersaunte
in
ciuill
and
outward
businesses
,
neyther
(
in
very
déede
)
can
we
otherwise
choose
.
For
why
,
one
man
is
a
King
,
another
a
Prince
some
other
a
noble
man
or
a
Courtier
:
againe
,
this
man
is
Iudge
,
a
Consull
,
a
Pretor
,
a
Souldior
:
that
man
a
Lawyer
,
a
Phisition
:
and
finally
,
some
it
behoueth
to
be
Marchauntes
,
Artificers
,
Husbandmen
,
&c.
and
wouldest
thou
haue
all
these
kindes
of
menne
to
stande
(
as
it
were
)
bounde
to
the
holy
Scriptures
?
No
manne
is
ignorante
,
but
like
as
it
is
necessary
among
Christians
that
a
diuersitie
of
states
shoulde
be
had
,
so
also
that
dyuers
and
sundry
dueties
and
actions
do
belong
vnto
euery
one
.
And
of
a
greate
number
so
many
and
troublesome
are
the
trades
and
kinds
of
dealing
,
that
they
requyre
the
whole
man
to
the
discharging
of
them
.
No
man
knoweth
not
,
that
those
haue
néede
of
greate
forecaste
,
counsell
,
aduice
,
industrie
,
painestakyng
,
and
muche
tyme
,
that
doe
dayly
applye
themselues
to
the
practises
of
Peace
and
Warre
,
to
Marchaundize
,
to
Handicraftes
,
and
suche
like
,
and
that
doe
therewithal
continually
sustaine
bothe
themselues
and
their
families
.
Wherefore
,
to
goe
about
(
as
ye
woulde
saye
)
by
a
common
decrée
made
,
so
driue
all
the
Laitie
to
the
reading
and
ensearching
of
the
holye
Scriptures
,
séemeth
to
be
a
thyng
very
absurde
and
inconuenient
:
Yea
,
rather
necessitie
it selfe
requyreth
,
that
all
of
them
shoulde
be
holden
excused
.
all
lettes
and
impedimentes
whatsoeuer
,
are
of
them
pretended
,
in
vayne
,
that
do
not
with
their
good
willes
performe
any
thing
belonging
to
their
duetyes
.
For
wher
as
the
Scriptured
Genesis
5.
and
6.
reporteth
,
that
Enoch
and
Noe
beyng
verye
olde
,
begate
sonnes
and
daughters
,
and
yet
notwithstanding
worshipped
GOD
aright
,
and
were
accepted
of
GOD
,
he
in
good
time
addeth
as
followeth
:
Let
vs
pretende
neyther
the
gouernment
of
house
,
neyther
the
charge
of
wife
and
children
,
nor
yet
any
other
thyng
beside
,
as
matters
sufficient
to
excuse
oure
negligente
and
slouthfull
lyfe
.
Neyther
let
vs
alleadge
those
colde
wordes
,
and
saye
:
I
am
a
worldlyng
,
and
haue
a
wyfe
,
and
charge
of
chyldren
,
as
manye
are
wonte
to
saye
,
if
at
any
tyme
wee
exhorte
them
,
to
take
vppon
them
some
vertuous
labours
,
or
to
apply
themselues
to
the
reading
of
the
holy
Scriptures
.
Thys
is
no
parte
of
my
charge
,
saiste
thou
.
What
,
haue
I
forsaken
the
worlde
?
Am
I
become
a
Monke
?
What
sayste
thou
O
man
?
Is
it
the
duetie
alonely
of
Monkes
,
to
please
GOD
?
GOD
woulde
haue
all
men
to
be
saued
,
and
to
come
to
the
knowledge
of
the
Trueth
,
and
that
Vertue
shoulde
be
neglected
of
no
man
.
For
heare
howe
hee
speaketh
by
the
Prophete
:
I
will
not
the
death
of
a
sinner
,
but
that
hee
should
be
conuerted
,
and
liue
.
Was
it
a
lette
or
hinderaunce
I
pray
you
,
to
thys
iuste
man
(
he
speaketh
of
Noe
)
to
haue
the
company
of
a
wife
,
or
the
charge
of
chyldren
?
I
beseeche
you
therfore
,
that
wee
deceiue
not
our selues
,
but
by
how
much
the
more
we
are
entangled
in
these
cares
,
by
so
much
the
more
let
vs
prouide
remedies
by
reading
of
the
holye
Scriptures
There
foloweth
more
to
the
same
effect
,
but
bicause
I
couet
to
be
briefe
,
I
haue
thought
good
to
omit
it
.
He
entreateth
also
more
at
large
touching
the
self
same
matter
,
in
his
3.
homily
of
Lazarus
&
the
rich
man
.
And
I
knowe
not
,
whether
those
wordes
of
his
as
they
are
generally
spoken
,
will
satisfye
all
men
,
or
no.
For
it
is
a
very
harde
matter
,
to
stoppe
the
mouthes
of
curious
and
obstinate
men
with
a
short
and
generall
kinde
of
speach
:
and
there
wyll
some
complaine
peraduenture
such
especially
as
desire
to
séeme
sharpe
witted
beyond
the
reste
,
that
we
haue
not
aunswered
to
euerye
member
of
theyr
obiection
.
Wherefore
I
suppose
it
wil
be
grately
to
the
purpose
,
if
I
deuide
the
obiection
aforegoing
as
it
were
into
parts
,
and
speake
somwhat
more
exactly
of
euery
of
them
in
order
.
I
will
graunte
them
therefore
first
and
formost
:
yea
and
I
will
recken
vp
many
causes
also
,
for
the
whiche
it
shal
be
necessary
that
so
many
as
haue
addicted
themselues
to
the
Ecclesiasticall
function
,
shoulde
before
all
other
Christians
apply
their
diligence
to
the
understanding
of
the
misteries
of
the
holy
Scriptures
.
Secondly
I
wil
proue
very
plainely
,
that
for
the
rest
whyche
they
call
Laitie
,
it
is
by
no
meanes
lawful
,
to
caste
from
them
the
selfe
same
studye
:
but
rather
as
it
behoueth
the
states
of
men
to
be
diuided
,
so
there
is
prescribed
to
euery
one
in
the
holye
Scriptures
a
certaine
rule
of
godly
liuing
:
and
that
those
alone
finally
do
substantially
performe
their
dueties
,
that
haue
thoroughly
learned
out
of
the
same
scriptures
how
to
fear
and
loue
GOD
,
and
howe
to
behaue
themselues
in
all
the
actions
and
dealings
.
Thirdlye
I
will
adde
to
the
rest
certayne
reasons
whych
maye
moue
the
conscience
of
euery
one
to
confesse
,
that
there
is
no
man
,
that
maketh
any
at
least
to
Christian
Religion
,
that
can
liue
altogither
destitute
and
ignorant
of
the
Trueth
and
Doctrine
contained
in
the
Scriptures
.
Whyche
thyngs
beyng
thus
once
declared
,
may
stand
the
godly
in
greate
steade
,
to
confute
other
obiections
also
,
if
any
chaunce
to
be
made
and
put
forthe
.
Therefore
they
do
greatly
erre
,
The
Priestes
lippes
shall
kepe
Knowledge
,
and
they
shall
requyre
the
Lawe
at
hys
mouth
.
Let
hym
credite
Christe
,
who
calleth
the
teachers
of
the
Gospell
,
the
Light
of
the
worlde
,
and
the
Salte
of
the
earth
.
Let
hym
credite
the
Apostle
Paule
,
who
woulde
haue
euery
Bishop
and
Minister
of
the
Churche
to
be
suche
a
one
,
as
were
Didacticos
,
that
is
to
say
,
apte
to
teache
:
as
hadde
a
forme
and
patterne
of
wholesome
Doctrine
,
as
coulde
rightly
cutte
and
diuide
the
worde
of
Trueth
:
as
were
able
to
holde
faste
the
Worde
which
is
according
to
Doctrine
,
and
to
exhorte
by
sounde
Knowledge
,
and
conuince
the
gaine-speakers
.
1.
Tim.
3.2
.
Tim.
1.
&
2.
Ch.
&
vnto
Tit.
1.
for
vndoubtedly
as
it
standeth
other
in
hand
to
heare
&
learn
the
word
of
God
:
so
is
it
the
chief
part
&
duty
of
those
the
haue
the
ouersight
of
Churches
,
to
expound
&
teach
the
same
,
and
that
not
slightly
,
&
for
fashions
sake
,
but
learnedly
,
grauely
,
&
so
as
many
may
reape
profite
thereby
.
And
therefore
verye
subtilly
haue
they
abused
the
Worlde
,
that
wyth
duckyng
downe
theyr
heades
,
and
wyth
their
eyes
,
In
the
lawe
of
the
Lorde
wil
I
meditate
day
and
night
,
yet
notwithstanding
that
it
neuer
came
into
his
minde
one
whit
to
peruse
the
Bookes
of
holy
Scripture
with
a
desire
of
understanding
the
truth
,
nor
neuer
made
also
any
Sermon
oute
of
the
Scriptures
to
the
people
.
Whyche
thinges
he
not
wythout
an
honest
kinde
of
shame
,
callyng
to
remembraunce
,
bothe
bewayled
the
vnhappinesse
of
the
tyme
past
,
and
also
complayned
of
the
shamefull
ignorance
of
the
men
of
his
coate
and
calling
.
Yea
,
and
moreouer
in
dyuers
Countries
where
I
haue
trauailed
,
I
haue
séene
many
Priestes
(
as
my
manner
is
in
euery
place
to
enquyre
diligently
of
the
state
of
Churches
)
whyche
when
they
were
vtterly
voyde
of
learning
,
and
very
Drones
had
no
Churche
,
wherein
they
mighte
lawfully
minister
:
But
out
of
their
Masses
(
as
they
call
them
)
whych
they
beyng
hyred
,
daylye
sayde
,
they
sucked
out
no
small
gaine
and
aduantage
,
&
sustained
themselues
in
their
filthy
ydlenesse
.
Furthermore
we
sée
it
euerye
where
commonly
receiued
,
not
by
custome
,
but
as
yée
woulde
saye
by
a
lawe
established
,
that
Priestes
are
made
wythoute
choyce
,
no
more
,
as
they
were
in
times
past
,
to
teache
,
but
onelye
to
say
Masse
.
As
who
should
say
forsooth
this
way
do
the
holy
Byshops
followe
the
holy
Cannons
,
whyche
forbidde
that
without
a
title
(
for
so
they
speake
)
any
man
shoulde
be
ordered
:
Distinction
70.
C.
Neminem
&
Sanctorum
Canonum
,
&c.
Therefore
as
touching
the
Doctrine
of
Religion
,
there
is
among
them
no
further
question
:
but
it
maye
be
sayde
as
Ierome
speaketh
,
expounding
the
thirtéenth
Chapiter
of
Ezechiel
,
that
for
the
sinnes
of
men
the
word
of
GOD
is
vtterly
loste
,
and
that
grieuous
calamitie
sent
downe
into
the
worlde
,
that
GOD
by
the
Prophet
Amos
Cap.
8
threatneth
,
namely
,
a
cruell
hunger
,
thirste
,
and
scarcitie
of
hearing
the
worde
of
GOD
.
The
other
inconueniences
whyche
haue
flowed
oute
of
that
fountayne
,
to
witte
,
the
false
perswasion
of
the
Ministery
to
consiste
in
bare
Songs
and
Ceremonies
,
I
ceasse
to
make
any
further
reckening
of
.
But
to
procéede
,
where
Bishops
do
not
prouide
that
the
Scriptures
be
continually
readde
and
expounded
in
Churches
,
and
yet
giue
orders
to
a
greate
number
of
suche
,
as
they
knowe
haue
neyther
bestowed
any
time
before
in
studying
the
holy
Scriptures
,
neyther
can
or
will
do
hereafter
:
I
leaue
it
to
be
considered
of
euerye
man
,
whether
suche
either
Byshops
,
or
Priestes
,
can
rightly
chalenge
to
themselues
the
power
Ecclesiasticall
and
kayes
of
the
kingdome
of
Heauen
,
as
granted
vnto
them
of
God
or
no.
We
haue
learned
forsooth
out
of
the
Sermons
of
Christ
and
the
Apostles
,
that
there
is
a
double
power
of
the
Churches
,
or
that
there
be
two
kayes
:
the
one
of
Doctrine
,
whyche
consisteth
in
teachyng
,
that
is
to
saye
in
interpreting
the
Scriptures
,
and
administration
of
the
Sacramentes
whiche
are
annexed
to
the
worde
,
and
euen
a
certaine
portion
of
the
worde
,
like
as
in
very
déede
they
are
acomplished
by
the
worde
:
the
other
is
prepared
to
giue
iudgement
,
and
to
binde
and
loose
.
But
nowe
howe
shall
he
●●●●ly
teache
in
the
Churche
,
all
the
chiefe
poyntes
of
Christian
Doctrine
oute
of
the
Law
and
the
Gospell
?
How
agayne
shall
be
wisely
giue
sentence
,
as
well
of
sinnes
,
for
whiche
the
obstinate
must
be
bounde
,
as
also
of
faith
and
repentance
,
for
the
witnessing
whereof
,
it
behoueth
them
to
be
loosed
that
were
bounde
,
which
neuer
exercised
himselfe
in
the
monumentes
of
the
Prophets
and
Apostles
,
neither
intendeth
at
any
time
to
beginne
?
Certesse
that
no
keyes
of
Christes
Church
are
committed
to
vnlearned
Priestes
,
it
is
well
proued
by
the
iudgement
of
those
Prelates
,
that
ouer
and
besides
that
they
haue
deputed
a
good
parte
of
the
rabblement
of
Priestes
only
,
as
I
sayde
,
to
the
execution
of
Masserites
,
and
Ceremonies
,
haue
moreouer
deuised
certaine
cases
,
which
they
name
Reserued
,
whereof
some
they
wil
haue
referred
to
the
Bishops
only
of
euery
Church
,
othersome
only
and
alone
to
the
Bishop
of
Rome
.
Now
there
shoulde
be
no
néede
to
trudge
for
counsell
to
the
higher
Prelates
,
if
so
be
they
déemed
the
Priests
,
which
themselues
had
made
,
fitte
to
giue
iudgement
of
matters
incident
,
and
sufficiently
furnished
to
bind
and
lose
.
But
that
which
the
authours
of
reserued
cases
haue
openly
protested
touching
certayne
Priestes
,
the
same
may
we
interprete
worthily
to
be
vnderstoode
of
all
in
generall
,
whether
they
be
Bishops
or
Priestes
,
that
are
founde
voyde
and
destitute
of
all
furniture
of
learning
.
Héereby
then
we
shall
be
inforced
to
suspect
,
that
many
Churches
haue
of
long
time
wanted
,
and
bin
altogither
withoute
keyes
.
For
the
vnderstanding
and
interpretation
of
the
Scriptures
,
being
once
loste
,
it
coulde
not
be
chosen
,
but
that
the
keyes
must
néedes
haue
bin
lost
also
.
And
in
what
state
the
house
is
,
that
is
neyther
opened
nor
shutte
at
any
tyme
with
keyes
,
but
hauing
as
yée
woulde
saye
,
the
lockes
and
dores
broken
all
to
fitters
,
standeth
on
euery
side
,
and
alwayes
,
and
to
euery
one
that
commeth
wide
open
:
in
the
very
same
state
we
suppose
the
Churches
to
haue
bin
,
and
to
be
,
in
whiche
is
had
no
consideration
at
all
of
the
handling
of
the
holy
Scriptures
.
But
we
shall
haue
lesse
cause
to
maruayle
that
Priestes
haue
not
hitherto
bin
carefull
of
receyuing
the
true
keyes
,
if
in
case
we
consider
that
a
number
of
them
haue
not
bene
accustomed
to
go
in
and
out
by
the
dore
,
but
by
some
other
way
,
and
that
there
haue
appeared
in
them
more
liuely
markes
of
hirelings
,
than
of
anye
true
Shepheardes
.
It
remayneth
therefore
,
that
whosoeuer
hauing
gotten
any
dignitie
in
the
Churche
of
God
,
wyll
also
purchase
to
himselfe
credite
and
authoritie
,
and
be
acknowledged
in
very
déede
for
a
true
Shepheard
,
hauing
interest
in
the
keyes
and
skill
to
vse
them
arighte
,
do
excell
and
surmount
others
in
the
knowledge
of
the
holy
Scriptures
.
Further
,
apt
to
teache
,
and
be
able
to
stoppe
the
mouthes
of
the
gaynespeakers
,
thou
shalt
by
and
by
be
confounded
to
thy
greate
shame
,
and
all
will
estéeme
thée
as
a
foole
and
ydeote
.
To
let
passe
in
the
meane
time
,
that
thou
by
thy
wante
of
knowledge
priuily
giuest
occasion
of
thinking
,
that
he
,
which
was
supposed
to
erre
,
inasmuch
as
thou
arte
not
able
to
confute
him
,
auoucheth
nothing
but
the
truth
.
Whiche
thing
,
if
it
come
to
passe
,
not
onely
he
alone
will
perseuer
in
his
opinion
,
but
the
reste
also
will
beginne
to
ioyne
with
him
,
to
subscribe
,
and
maynteyne
the
same
.
Moreouer
,
oft
times
the
state
of
Churches
dothe
require
,
The
word
of
the
Lord
is
sa
a
fire
,
sayth
God
himself
in
Ieremie
Chap
23.
and
like
vnto
a
hammer
that
breaketh
the
hard
rocke
:
It
is
a
Sworde
,
Ephes.
6.
Yea
,
it
is
of
greater
force
to
enter
,
than
any
two
edged
Sword
,
as
witnesseth
the
authour
of
the
Epistle
to
the
Hebrues
.
He
therfore
that
hath
no
skill
aptly
to
leue●
,
shake
,
and
throw
these
weapons
of
the
worde
of
GOD
,
from
the
Pulpet
into
mens
hearts
and
minds
,
in
vayne
shall
he
take
vppon
him
to
subdue
and
cut
off
the
sinnes
of
the
people
.
Furthermore
,
What
shall
we
say
to
this
moreouer
?
that
in
many
Churches
the
order
is
derided
from
the
auntient
institution
as
well
of
the
Romayne
as
Constantinopolitan
Church
,
as
witnesseth
Cassiodorus
in
the
9.
Booke
and
35.
Chap.
of
his
Tripartite
Historie
,
But
go
too
,
Verily
I
confesse
with
all
my
hearte
,
that
there
is
great
dignitie
and
true
glorie
attributed
,
as
in
déede
it
ought
,
to
the
Ecclesiasticall
office
:
but
on
this
condit●on
,
that
so
manye
as
are
placed
in
it
,
be
founde
skilfu●●
in
the
holy
Scriptures
.
The
honour
commeth
not
of
the
persons
,
If
thou
wilte
needes
reape
the
gaine
,
then
must
thou
needes
also
take
the
payne
.
Whosoeuer
desireth
to
haue
the
guerdons
of
honour
allowed
him
,
it
is
right
&
reason
that
he
susteine
also
the
difficulties
of
the
burthen
.
Which
thing
séeing
it
is
so
,
thou
oughtest
to
iudge
,
that
thou
canst
by
no
meanes
receyue
tithes
,
first
fruites
,
oblations
,
and
other
duties
,
by
what
name
&
title
soeuer
they
be
called
,
if
being
placed
in
the
ministerie
of
the
word
,
thou
doest
not
labour
&
take
paynes
in
the
word
.
They
the
receyue
wages
,
meate
and
drinke
,
and
apparel
of
noble
men
,
do
know
very
well
,
and
professe
,
that
those
things
are
bestowed
vppon
them
,
to
the
intent
they
shoulde
euerye
moment
be
in
a
readinesse
to
accomplishe
the
thynges
that
are
commaunded
them
to
doe
:
and
truly
they
brag
not
a
little
,
albeit
they
endure
sometimes
labours
very
full
of
daungers
,
that
they
are
entertayned
into
the
fauoure
and
protection
of
so
honorable
personages
,
and
in
that
behalfe
thinke
themselues
to
be
in
very
happy
and
fortunate
estate
.
After
the
same
sorte
so
often
as
thou
puttest
on
thy
apparell
,
takest
thy
meate
,
receyuest
tithes
or
other
thynges
into
thine
house
,
thou
oughtest
to
thinke
,
and
reioyce
wyth
thy selfe
,
that
all
these
thyngs
doe
happen
vnto
thée
for
and
in
consideration
of
thy
diligent
study
bestowed
in
the
holye
Scriptures
.
As
ofte
likewise
as
anye
honour
or
dignitie
do
befall
thée
,
thou
oughtest
to
consider
with
thy selfe
,
that
that
chiefly
commeth
to
passe
by
reason
of
thy
knowledge
of
the
holye
Scriptures
,
in
respecte
whereof
thou
arte
aduaunced
to
the
gouernement
of
the
Churche
,
and
by
the
direction
only
wherof
thou
arte
able
to
discharge
thine
office
arighte
.
Where
,
My
people
bee
cutte
downe
,
bicause
they
are
wythout
Knowledge
:
and
forasmuche
as
thou
haste
refused
knowledge
,
I
haue
also
refused
thee
,
that
thou
shouldest
not
be
my
Priest
.
In
which
place
manye
thynges
are
spoken
to
the
same
effecte
.
Ieremy
Chap.
23.
calleth
the
ministers
of
the
Church
,
whyche
are
ignoraunte
and
negligent
in
the
worde
of
GOD
,
and
whyche
in
steade
of
the
worde
doe
obtrude
vnto
the
people
their
owne
fonde
and
fantasticall
dreames
,
burthens
that
muste
be
caste
awaye
from
the
presence
of
the
Lord
.
In
Ezechiel
Chap.
22.
&
44.
the
Lord
requireth
suche
to
be
Ministers
of
the
Temple
,
as
among
other
thinges
can
teache
also
the
people
,
what
difference
there
is
betwyxte
Holy
and
Prophane
:
those
that
cannot
so
do
,
he
vtterly
excludeth
,
and
wil
haue
them
to
be
marked
with
a
perpetuall
blotte
of
infamy
and
shame
.
And
like
as
the
Lorde
doeth
greatelye
commende
Malach.
2.
the
Leuites
and
Priestes
,
from
whose
mouth
is
hearde
the
exposition
of
the
Lawe
:
euen
so
on
the
other
side
,
so
many
as
cannot
performe
that
thing
,
but
become
rather
occasions
to
the
people
of
erring
&
straying
from
the
right
way
,
he
vtterly
discrediteth
&
maketh
thēodious
vnto
al
And
when
as
about
the
same
time
Ezra
&
Nehemias
after
the
retourne
oute
of
the
captiuitie
of
Babilon
,
had
ordayned
a
Church
and
Common
weale
,
they
prohibited
so
long
the
Leuites
from
eating
of
the
Sanctum
Sanctorum
,
that
is
,
the
holiest
of
all
,
vntill
there
arose
a
Prieste
wyth
Vrim
and
Thummim
,
that
is
to
saye
,
as
the
LXX
.
Interpreters
haue
translated
it
Exod.
28.
The
declaration
or
manifestation
of
the
Trueth
:
except
some
peraduenture
hadde
rather
call
Vrim
simply
a
Brightnesse
or
Cléerenesse
:
and
Thummim
Innocencie
,
Integritie
,
Perfection
.
Besides
all
thys
,
the
Prelates
of
the
Christian
Churches
not
intending
to
beare
with
so
greate
a
reproche
of
ignoraunce
and
blindnesse
,
haue
put
forthe
dyuers
and
sundrye
Cannons
,
whereby
they
giue
commaundement
,
that
such
as
are
chosen
to
the
gouernment
of
the
Church
,
in
cace
they
be
founde
not
sufficiently
learned
,
and
especiallye
ignorante
of
the
holy
Scriptures
,
shoulde
be
remeued
from
their
place
and
dignitie
.
There
are
extante
,
ouer
and
beside
the
Cannons
of
generall
Councelles
,
sundry
prescriptes
of
Byshoppes
sentences
also
,
and
resolutions
of
certayne
of
the
fathers
,
as
maye
appeare
Distinction
.
36.37.38
.
againe
,
in
the
Decretalles
as
touchyng
the
election
and
power
of
the
elected
,
as
touchyng
the
age
,
and
qualitie
of
those
that
are
to
receyue
orders
.
The
Histories
in
like
manner
,
and
Epistles
of
the
Byshoppes
doe
testifye
,
that
some
haue
nowe
and
then
bin
deposed
from
the
Ecclesiastical
Ministery
,
among
whome
was
the
Byshoppe
of
Catina
,
deposed
by
Honorius
the
thirde
,
of
whome
wée
maye
reade
in
the
Decretals
.
Can.
Quamuis
multa
.
And
vnlesse
that
euen
in
these
our
dayes
also
that
laudable
custome
of
excluding
vnfitte
and
vnable
Ministers
,
maye
(
as
it
were
)
after
long
banishement
be
reduced
into
oure
Churches
,
it
is
not
likely
,
that
theyr
aucthoritie
can
any
long
time
continue
in
safety
.
Euery
vnlearned
ydeot
do
now
offer
themselues
to
the
Ministery
,
and
are
admitted
wythoute
any
difference
,
no
lawfull
triall
beyng
had
before
of
theyr
profyting
in
Diuine
knowledge
:
and
being
once
admitted
,
they
then
thinke
that
they
are
cocke
sure
(
as
they
saye
)
and
euen
conclude
wyth
themselues
,
that
they
can
neuer
afterwarde
bée
remoued
.
By
whyche
reasons
and
consideration
it
is
too
too
euident
,
that
they
are
bothe
hardened
in
slouthfulnesse
,
And
certes
I
do
not
alittle
maruaile
oftetimes
with
my selfe
,
that
no
Ministers
of
Churches
(
in
a
manner
)
can
with
so
manye
reasons
hitherto
aleadged
,
●ée
rouzed
vppe
and
prouoked
to
the
loue
and
practise
of
the
holy
Scriptures
.
They
haue
the
manifest
precepts
of
GOD
,
they
haue
the
exhortations
,
promises
,
threatnings
,
of
the
Prophetes
and
Apostles
:
they
haue
the
decrées
published
in
councelles
by
Byshoppes
.
Moreouer
,
they
sée
and
perceyue
,
that
they
are
contemned
and
derided
of
all
men
for
their
ignoraunce
:
they
sée
that
they
are
troubled
and
ouercrowed
of
Laye
menne
and
Heretikes
whyche
doe
obiecte
for
themselues
the
Scriptures
,
but
for
the
moste
parte
wickedly
wrested
:
they
sée
a
number
of
Churches
vtterlye
decayed
,
and
to
be
wythout
possibilitie
of
any
repayring
or
amending
,
excepte
sounde
Doctrine
be
restored
againe
to
hir
former
puritie
:
they
sée
that
they
cannot
gyue
a
fitte
answere
to
those
that
aske
a
question
,
and
requyre
anye
counsell
or
comforte
at
their
handes
:
they
sée
finallye
,
that
they
can
by
no
meanes
performe
the
thynges
that
pertayne
to
theyr
office
and
callyng
,
so
long
as
they
are
destitute
of
the
knowledge
of
the
Propheticall
and
Apostolike
doctrine
.
I
saye
nothyng
all
thys
whyle
as
touchyng
the
oportunitie
of
learnyng
:
whyche
nowe
by
the
wonderfull
goodnesse
of
GOD
,
is
offered
euerye
where
in
greate
measure
.
For
GOD
hathe
vouchsafed
to
rayse
vppe
(
as
a
man
woulde
saye
)
from
Hell
,
the
studies
of
good
Artes
and
Disciplines
,
whyche
were
before
euen
as
good
as
deade
,
and
of
long
tyme
vtterly
buryed
:
barbarous
Sophistry
,
and
vaine
iangling
subtilties
doe
no
more
kéep
a
quoyle
in
the
Schooles
,
as
tofore
they
haue
done
:
againe
,
in
manye
places
the
studies
and
exercises
of
Diuinitie
are
méetely
well
scowred
from
many
corruptions
:
so
that
men
hauing
ouersayled
the
maine
Sea
of
colde
questions
and
doubtes
,
flowing
from
the
sentences
of
Peter
Lombard
,
they
are
come
directly
to
the
cleare
and
swéete
fountaines
of
the
sacred
Scripture
:
moreouer
,
in
manye
Countries
and
Regions
,
the
mindes
aswell
of
the
teachers
as
of
the
learners
are
effectually
long
since
stirred
vppe
by
Gods
spirite
to
embrace
and
sette
forth
the
holy
Scriptures
:
yea
,
and
the
tongues
,
prophecie
,
and
other
spirituall
giftes
,
wherewyth
it
behoueth
Churches
to
bée
enlightned
,
and
adorned
,
are
séene
dayly
more
and
more
(
as
it
were
wyth
full
streame
)
to
breake
in
into
them
:
also
to
the
furtheraunce
hereof
,
serue
not
alittle
the
godlye
desires
of
a
greate
number
of
good
menne
,
and
theyr
incredible
expectation
as
touchyng
the
reformation
of
the
Churche
.
Certainely
they
that
with
these
and
suche
like
reasons
and
argumentes
féele
not
themselues
to
bée
awaked
and
stirred
vppe
,
muste
néedes
bée
verye
senselesse
and
blockishe
:
But
if
they
doe
féele
the
force
of
them
,
and
yet
wyll
not
yéelde
vnto
them
,
then
muste
they
of
necessitie
bée
verye
wicked
and
insolent
.
I
for
my
parte
woulde
suppose
them
to
bée
intoxicate
wyth
nightshade
or
some
suche
like
poyson
,
and
in
verye
déede
to
bée
rightelye
madde
(
as
P●inie
speaketh
)
and
to
bée
vtterlye
bereafte
of
theyr
righte
minde
.
For
why
,
that
it
is
no
small
or
light
offence
,
to
neglecte
the
occasion
offered
,
to
despise
so
manye
,
and
so
excellent
giftes
of
the
holye
Ghoste
,
euerye
one
of
you
maye
easilye
consider
thoughe
I
holde
my
peace
.
The
Ciuilians
,
to
the
intente
they
maye
gette
commendation
in
their
kinde
of
studies
,
sticke
not
to
spende
whole
twentye
yeares
togyther
in
the
huge
and
intricate
Volumes
of
the
Imperiall
Lawes
:
It
grieueth
not
the
Phisitions
to
bestowe
a
good
parte
of
theyr
tyme
in
reading
of
Hipocrates
,
and
the
tedious
workes
of
Galen
.
Where
if
it
so
were
,
that
they
had
al
the
rules
of
theyr
profesion
comprised
in
so
small
a
Booke
,
as
is
the
holy
Bible
,
I
beléeue
verilye
,
that
they
woulde
then
konne
them
all
,
and
euerye
of
them
perfectlye
at
theyr
fingers
endes
:
and
wée
shoulde
sée
those
(
I
mean
the
Lawyers
)
to
be
able
out
of
hand
,
and
quickly
,
and
(
as
it
were
)
wyth
one
breathe
,
to
recite
the
lawes
bothe
olde
and
newe
,
and
these
,
namely
,
Phisitions
,
no
lesse
promptely
and
readily
to
repeate
Aphorismes
and
preceptes
as
touchyng
any
matter
propounded
or
fallyng
into
question
whatsoeuer
.
Those
that
woulde
gladly
be
counted
Ciceronians
,
doe
(
as
wée
maye
sée
)
apply
themselues
continually
to
the
Bookes
of
Cicero
:
and
often
tymes
reade
them
al
ouer
not
slightly
and
by
startes
,
but
wyth
so
great
attention
and
indeuour
,
as
that
they
obserue
not
onely
the
matters
,
but
also
euerye
word
and
sentence
,
and
as
well
the
sense
and
meaning
,
as
also
the
order
and
placing
of
them
.
Whiche
trauaile
and
diligence
though
it
bée
very
painefull
,
and
not
greately
néedefull
to
the
ordering
of
the
Church
or
Common
weale
,
yet
we
sée
that
it
is
verye
well
lyked
,
and
approued
of
all
learned
men
.
If
then
the
case
standeth
thus
,
why
doe
not
those
that
oughte
to
be
Doctors
and
Teachers
of
Christian
Churches
,
vse
the
lyke
diligence
in
learning
the
small
,
yea
easie
and
passable
worke
of
the
holy
Bible
:
by
the
opening
whereof
not
onelye
Churches
,
but
also
common
weales
may
verye
muche
be
furthered
and
holpen
?
A
foule
shame
is
it
for
Ministers
of
Churches
,
if
so
be
they
suffer
themselues
to
be
ouercome
in
the
exercise
of
reading
,
of
Lawyers
,
Phisitions
,
Orators
.
Oh
howe
truly
and
grauely
is
it
sayde
of
Byshoppe
Leo
the
firste
,
in
hys
Epistle
.
22.
to
the
Cleargie
and
people
of
Constantinople
:
If
Ignoraunce
seeme
intollerable
in
the
Laitie
,
then
howe
muche
more
is
it
vnworthye
eyther
of
excuse
,
or
pardon
,
in
those
that
haue
the
ouersighte
of
Churches
?
But
it
is
not
néedefull
,
that
wée
shoulde
stande
longer
in
handling
of
thys
cause
:
woulde
GOD
the
things
that
wée
haue
presentlye
touched
,
myghte
bée
well
layde
vppe
,
and
faste
fixed
in
memorye
:
and
then
at
least-wise
some
Ministers
of
Churches
woulde
wyth
these
reasons
,
whyche
wée
haue
alleadged
,
bée
rouzed
vppe
,
and
indeuoure
to
become
not
onelye
readers
of
the
holye
Scriptures
themselues
,
but
also
Readers
and
Expounders
of
the
same
vnto
others
.
But
wée
muste
not
thinke
,
The
fifte
commaundement
in
the
Decalogue
,
séemeth
to
prescribe
onely
vnto
them
of
Obedience
,
whose
naturall
parentes
,
of
whome
they
are
begotten
,
bée
aliue
:
Honour
(
sayth
it
)
thy
Faaher
and
thy
Mother
.
But
yet
no
man
can
deny
,
that
in
the
self
same
precept
it
is
commaunded
that
all
inferiour
persons
generallye
shoulde
yéelde
honour
,
and
obedience
to
their
superiors
.
For
why
,
al
muste
obey
the
Magistrates
and
the
Prelates
of
Churches
:
againe
,
Wardes
must
obey
theyr
Gardians
,
Disciples
their
Tutors
,
Souldiours
theyr
Capitaine
,
Craftsmen
theyr
Craftsmayster
,
Marriners
theyr
Pylot
,
Seruantes
and
Handmaydens
their
Maisters
and
Maistresses
.
and
so
forth
of
other
degrées
.
But
namely
,
and
especiallye
the
example
is
set
downe
as
touchyng
chyldren
,
forasmuche
as
in
them
it
is
conuenient
that
a
greater
obedience
doe
shine
forth
than
in
any
others
.
In
the
seauenth
commaundement
GOD
forbiddeth
,
that
anye
man
shoulde
breake
Wedlocke
,
or
commit
Adultry
.
Some
man
perhaps
therefore
would
thinke
,
that
it
is
meante
onelye
of
them
that
are
maried
:
and
that
Adultry
,
and
not
Fornication
,
whyche
is
properly
of
them
that
are
single
and
vnmaryed
is
condemned
.
But
we
learne
partly
out
of
Histories
,
partly
oute
of
the
holy
sayings
of
the
Scriptures
,
that
al
carnall
company
of
man
and
woman
out
of
lawful
Wedlocke
,
that
is
to
saye
,
not
marryed
togyther
according
to
GODS
ordinaunce
,
is
forbidden
,
and
as
well
Fornication
,
as
Adultry
,
howsoeuer
they
be
extinguished
,
are
punished
of
GOD
alike
1.
Corinth.
6
,
Hebr.
13.
But
it
pleased
the
holy
Ghoste
to
giue
forth
this
commaunment
in
suche
a
forme
of
wordes
,
for
that
whereas
all
men
and
women
oughte
to
be
embracers
of
Cleanesse
and
Chastitie
,
yet
oughte
marryed
folkes
inespecially
to
be
giuen
therevnto
.
Hebr.
13.
In
like
maner
Exod.
●8
.
23
.
Leuit.
19.
It
is
commaunded
that
suche
Iudges
shoulde
be
ordeyned
as
feare
GOD
,
as
are
louers
of
the
truth
,
and
as
are
frée
from
couetousnesse
.
Nowe
these
things
are
not
so
required
of
Iudges
,
as
though
it
were
lawfull
for
other
men
to
doe
the
contrarie
,
without
controlement
:
but
for
so
muche
as
when
GOD
requireth
those
vertues
of
all
,
yet
he
woulde
haue
them
to
be
séene
especially
in
Iudges
.
Of
the
same
sorte
it
is
,
that
the
Apostle
1.
Timoth.
3.
willeth
suche
a
one
to
bee
chosen
Bishop
,
as
is
vnreproueable
,
the
husbande
of
one
wife
,
sober
,
not
giuen
to
ouermuch
Wine
,
no
fighter
.
Nowe
shall
a
man
,
leaning
vpon
these
wordes
,
cauill
and
saye
,
that
it
is
lawfull
for
other
,
whiche
are
no
Bishops
,
to
defile
themselues
with
the
dregges
of
all
manner
of
vncleanesse
,
to
be
caried
away
wyth
wandring
lustes
,
to
be
desguised
with
drinke
,
and
surcharged
with
Wine
,
not
to
bridle
their
furie
?
to
flye
vppon
others
with
their
fistes
,
féete
,
staues
,
kniues
,
and
with
whatsoeuer
else
commeth
next
to
hande
?
No
:
but
wée
must
vnderstande
,
that
there
are
required
in
all
men
maners
vnreproueable
,
chast
,
sober
,
discrete
,
peaceable
:
and
that
Bishops
ought
for
these
vertues
to
be
commended
and
well
spoken
of
before
others
.
After
the
same
manner
therefore
must
we
interprete
,
that
the
Ministers
of
Churches
ought
in
déede
of
all
other
most
diligently
to
searche
and
ransacke
the
Bookes
of
holye
Scripture
,
as
to
whose
dutie
it
belongeth
to
teache
the
whole
multitude
:
but
not
so
that
the
Laitie
therefore
are
to
be
restreyned
from
the
felowship
thereof
,
nay
rather
that
the
precepte
as
touching
the
reading
of
the
Scriptures
,
doe
apperteyne
to
them
also
,
and
that
they
ought
to
labour
so
far
forth
in
accomplish●ng
of
it
,
〈◊〉
they
may
both
more
easilie
vnderstand
the
publike
teachers
,
and
also
be
able
after
a
sort
to
instruct
and
〈◊〉
(
at
the
least
)
those
of
their
owne
householdes
〈…〉
●es
.
Wherefore
the
Apostle
,
whiche
willed
Ti●●●●●
and
with
him
all
the
Ministers
of
Churches
1.
Tim
4.
to
applye
himselfe
busilie
to
the
reading
of
the
Scriptures
:
the
same
also
commaundeth
Coloss.
3.
men
of
all
states
and
conditions
,
to
teach
and
admonish
one
another
through
the
word
of
CHRIST
dwelling
in
them
.
And
in
the
old
Testament
,
the
only
Tribe
of
Leuie
had
power
and
authoritie
to
deale
with
the
Priesthode
,
with
the
Sacrifices
,
with
the
holy
rites
,
and
to
interprete
the
Lawe
of
GOD
:
but
yet
to
reade
the
holye
Scriptures
,
and
likewise
publikely
to
teach
them
when
oportunitie
serued
,
it
was
left
frée
to
euery
mans
choice
,
and
vnto
all
the
Tribes
indifferently
to
do
it
.
For
why
,
that
there
haue
come
forthe
no
small
number
of
Prophets
,
euen
out
of
other
Tribes
also
,
Epiphanius
declareth
in
his
Booke
De
vitis
Prophetarum
:
and
Christ
being
descended
of
the
Tribe
of
Iuda
,
taughte
openly
in
the
Temple
and
in
the
Sinagogs
,
no
man
forbidding
him
.
Paule
in
like
sorte
,
of
the
tribe
of
Beniamin
,
was
required
oft
times
very
curteously
of
the
chiefe
of
the
Iewes
to
speake
vnto
the
people
.
So
then
,
albeit
it
be
verye
requisite
and
necessarie
,
Wherfore
,
if
thou
be
a
King
or
Prince
,
17.
When
the
King
sitteth
(
sayth
he
)
on
the
seate
of
his
kingdome
,
he
shall
lay
before
him
a
patterne
of
the
Booke
of
this
Law
in
the
sight
of
the
Priests
and
Leuites
,
and
it
shal
remaine
with
him
,
and
he
ought
to
reade
in
it
al
the
dayes
of
his
life
,
namely
,
that
he
may
learne
to
feare
the
Lord
his
GOD
,
and
to
obserue
all
the
wordes
of
this
Lawe
,
and
these
Statutes
,
to
do
them
.
In
which
place
,
more
matter
touching
the
office
of
a
King
both
goeth
before
,
and
followeth
after
.
I
omitte
to
tell
that
in
the
1.
Samuel
Chapter
.
8.12
.
and
1.
King
.
5.8.10
.
2.
King
.
22.
2.
Chron.
1.9
.
Prouerbs
.
20.21.25.29.31
.
Eccles.
10.
Psalme
.
20.101
.
Ieremy
22.
and
in
other
infinite
places
mo
,
many
things
bée
declared
,
whyche
are
most
néedefull
to
be
knowen
and
obserued
of
all
Kings
and
Princes
,
if
at
leastwise
they
couet
to
obteyne
anye
place
in
the
Kingdome
and
Court
of
the
most
mightie
King
IESVS
CHRIST
:
if
they
will
from
their
heart
testifye
and
declare
,
that
they
,
according
to
the
counsell
of
the
most
holy
King
and
Prophet
Dauid
Psalm.
2.
doe
in
dede
kisse
and
adore
the
Sonne
,
sent
of
GOD
the
Father
into
the
earthe
,
to
whome
the
Father
hathe
gyuen
the
Gentiles
for
an
inheritance
,
and
all
the
coastes
of
the
earth
for
a
possession
,
and
therewithall
also
power
and
authoritie
to
destroy
all
the
wicked
and
vngodly
from
the
face
of
the
earth
.
Againe
further
,
Iohn
Chrisostome
,
as
touching
the
diligence
of
this
Eunuch
,
written
in
the
beginning
of
his
34.
Homilie
vppon
Genesis
?
These
they
are
:
That
Barbarous
Eunuch
of
the
Aethiopian
Qu.
which
was
in
so
great
glory
,
&
was
caried
in
a
Chariot
,
euen
at
that
time
neglected
not
reading
,
but
taking
the
Prophet
in
his
hands
,
vsed
great
studie
and
diligence
,
though
he
knew
not
what
was
conteyned
in
the
booke
:
and
hee
broughte
with
him
,
whatsoeuer
was
in
him
,
namely
,
a
good
desire
,
cheerefulnesse
of
minde
,
and
aduizednesse
in
marking
.
For
consider
I
pray
thee
,
what
a
thing
it
was
,
not
to
omitte
reading
so
muche
,
as
in
the
time
of
trauelling
,
and
especially
sitting
in
a
Chariote
.
Therefore
well
worthy
are
they
of
blame
,
that
can
not
be
perswaded
thus
to
do
when
they
sitte
quietly
at
home
in
their
owne
houses
:
but
supposing
such
maner
of
reading
to
be
superfluous
,
bycause
either
they
keepe
company
with
a
woman
,
or
are
appoynted
to
warfare
,
or
bee
charged
with
children
and
seruants
,
or
otherwise
intangled
with
businesse
,
they
thinke
it
no
parcell
of
their
charge
,
to
apply
themselues
to
the
reading
of
the
diuine
Scriptures
.
Behold
he
was
an
Eunuch
or
gelded
man
,
and
hee
was
a
Barbarian
,
which
both
were
sufficient
to
make
him
negligent
and
carelesse
:
and
yet
besides
he
was
in
greate
honour
,
&
abounded
in
riches
.
Adde
herevnto
also
that
he
was
in
his
iourney
,
and
was
caried
in
a
Coach.
For
to
him
that
in
this
wise
trauelleth
by
the
way
,
it
is
no
easie
matter
to
be
occupyed
in
reading
,
nay
,
it
is
very
harde
and
troublesome
.
Neuerthelesse
,
he
through
the
wonderfull
desire
and
care
that
he
had
,
ouercomming
all
lettes
and
impedimentes
,
gaue
himselfe
intentiuely
to
reading
.
Wherevpon
it
followeth
,
that
he
vttered
not
those
wordes
that
a
great
number
nowe
adayes
haue
in
their
mouthes
,
namely
,
when
they
vse
to
saye
,
I
vnderstand
not
the
things
that
are
written
,
I
can
not
conceiue
the
deepe
meaning
of
the
Scriptures
,
wherfore
then
shuld
I
bestow
my
time
in
vayne
?
I
reade
,
and
haue
no
body
to
direct
me
.
As
for
him
,
he
thought
no
such
matter
,
being
in
language
a
Barbarian
,
in
mind
a
Philosopher
:
but
he
considered
rather
,
that
he
should
not
be
shaken
off
,
but
holpen
with
grace
from
aboue
,
so
that
he
brought
with
him
that
which
in
him
lay
,
a
true
indeuour
I
meane
,
and
diligence
,
whome
also
let
vs
imitate
,
&c.
These
thinges
hath
he
in
that
place
.
Séest
thou
not
,
with
howe
greate
sharpnesse
and
grauitie
,
Chrisostome
cutteth
off
,
and
beateth
backe
the
cold
and
senselesse
reasons
,
that
some
deynty
toothed
Cockneys
are
wont
to
vse
,
to
the
intent
to
cast
from
them
the
care
of
heauenly
things
:
Truely
they
are
ouerwise
,
nay
rather
very
vayne
in
this
behalfe
.
They
proue
themselues
to
be
guiltie
of
a
most
gréeuous
crime
,
who
when
they
can
find
a
time
to
bestow
in
banquetings
and
bellychéere
,
in
dicing
and
carding
,
in
tossing
to
and
fro
of
balles
,
in
huntings
in
hawkings
,
in
idle
ridings
vp
and
downe
,
yea
,
in
deuising
wayes
to
oppresse
the
innocents
,
and
to
spoyle
good
Citizens
of
that
which
they
haue
,
to
speake
of
nothing
else
more
bitter
,
doe
yet
denie
that
they
haue
any
spare
time
or
leysure
left
,
wherein
to
be
occupyed
in
reading
and
vnderstanding
the
word
of
God
.
But
with
Clubs
vndoubtedly
,
I
had
almost
sayd
with
forkes
or
roddes
and
scourges
are
those
most
perstilente
flatterers
worthy
to
be
beaten
,
that
are
not
afrayde
to
whisper
in
the
cares
of
soft
and
delicate
men
,
and
of
suche
as
are
ouer-lighte
of
credite
,
that
the
studie
of
the
holy
Scriptures
is
altogither
vnméete
for
a
noble
man
,
as
though
forsooth
that
true
Nobilitie
coulde
stande
withoute
the
knowledge
of
true
vertues
,
whiche
the
Scripture
alone
doth
rightly
teache
,
or
any
noble
enterprises
bée
happilye
atchieued
,
where
the
foundation
of
Fayth
is
not
layde
out
of
the
worde
of
God
,
as
thoughe
that
whyche
God
hymselfe
hathe
defyned
to
bée
fayre
and
expediente
in
a
Kyng
,
that
by
mans
authoritie
ought
to
bée
déemed
foule
and
vnséemely
in
a
Noble
manne
.
But
rather
to
lette
passe
these
sh●melesse
and
treacherous
flatterers
,
all
true
Nobilitie
in
déede
hath
respect
to
those
worthy
men
,
whome
especiallye
the
holye
Ghoste
,
than
holye
and
godly
men
doe
wonderfully
for
their
studye
of
GODS
worde
and
sanctimony
of
lyfe
commende
and
sette
forthe
.
So
doeth
the
Scripture
celebrate
hym
whom
we
spake
of
,
namely
,
Obadias
,
likewise
Naaman
the
Syrian
,
2
King.
5.
diuers
Princes
beléeuing
in
Christe
,
Ioan.
12.
certaine
Centurians
,
Math.
8.
Luke
.
7.
Actes
.
10.
a
Ruler
,
Ioan.
14.
the
Eunuch
,
Act.
8.
Ioseph
of
Arimathia
,
Math.
27.
Sosthenes
,
Act.
18.
the
noble
men
of
Thessalonica
and
Berrhoea
,
Act.
17.
certaine
of
the
family
of
Caesar
,
Philip.
4.
I
passe
ouer
very
many
godly
Kings
and
Potentates
mentioned
in
the
olde
Testament
:
neither
do
I
declare
what
manner
of
examples
of
a
Courtelye
life
and
conuersation
,
maye
fruitfully
be
gathered
and
obserued
out
of
the
Bookes
of
Genesis
,
Kings
,
Esther
,
Daniel
.
Of
some
holy
fathers
in
their
Commentaries
and
Histories
are
greatelye
extolled
,
Apollonius
an
Ecclesiasticall
writer
,
Abdomênus
,
Senna
,
Tertnl
.
Chrisostome
,
Nectarius
Byshoppe
of
Constantinople
,
Ambrose
Byshoppe
of
Millan
,
Hillary
Byshoppe
of
Orleance
,
Cassiodorus
Author
of
the
Tripartite
History
,
Boetius
,
Seuerus
,
Sulpitius
,
and
others
:
who
,
besides
that
they
were
noble
by
the
pedigrée
of
their
Auncestors
,
and
likewise
in
that
they
were
of
greate
aucthoritie
in
the
Churche
or
Common
weale
,
obtayned
also
an
Honorable
name
and
reporte
by
theyr
handlyng
of
the
holy
Scriptures
.
The
consideration
of
these
times
of
ours
compelled
mée
,
inasmuche
as
I
sée
nowe
euery
where
the
Nobilitie
in
lamentable
sorte
to
be
farre
awaye
withdrawen
from
the
Doctrine
of
Religion
,
to
saye
more
to
Noble
men
,
than
I
was
purposed
to
haue
done
.
Lette
vs
nowe
therefore
passe
forward
to
the
other
degrées
.
If
thou
be
a
Iudge
,
Consull
,
or
Pretor
,
surelye
,
séeyng
it
belongeth
to
thy
office
to
take
vppe
controuersies
risen
among
men
,
Constantine
,
Valentinian
,
Theodosius
,
Lotharius
,
and
manye
others
,
otherwise
to
determine
:
Who
,
séeyng
many
lawes
to
be
more
hard
and
sharpe
,
than
that
they
ought
to
enioine
Obedience
to
men
that
professe
Christ
and
true
Religion
,
chaunged
some
of
them
,
and
othersome
they
vtterly
abolished
.
For
in
déede
they
truly
iudged
,
according
as
the
case
requyreth
,
that
the
worde
of
GOD
oughte
to
be
preferred
before
all
mannes
lawes
whatsoeuer
,
and
that
inferioure
lawes
cannot
be
taken
for
iuste
and
vpright
,
that
are
founde
in
anye
parte
to
varie
from
the
highe
and
supreame
Lawe
of
GOD
.
But
if
thou
professe
thy selfe
to
be
a
Souldiour
,
Why
do
they
not
therfore
at
the
length
take
the
holy
Scriptures
into
their
handes
,
and
oute
of
Moses
Deut.
11.12.13
.
oute
of
Iehosua
23.
oute
of
the
Psalme
144.
oute
of
Iohn
Baptiste
Luke
3.
and
other
places
moe
,
learne
,
with
what
fidelitie
,
integritie
,
and
discipline
they
oughte
to
be
conuersant
in
warre
,
and
with
what
conditions
to
looke
for
ioyfull
victory
at
the
hands
of
Almighty
GOD
?
If
by
no
other
meanes
,
yet
truelye
euen
by
the
vngodlynesse
alone
of
the
souldiors
of
thys
tyme
GOD
beyng
prouoked
to
anger
,
iustely
sendeth
downe
vpon
the
earth
,
which
now
al
prouinces
do
féele
and
bewayle
,
euen
the
vttermoste
of
all
extremities
and
calamities
,
Doubtlesse
I
am
persuaded
that
it
cannot
come
to
passe
,
that
those
Chieftaines
shoulde
euer
obtaine
anye
glorious
victory
,
and
triumphe
ouer
their
enimies
,
being
garded
and
enuironed
with
wicked
souldiours
,
and
now
and
then
fighting
without
cause
why
,
caste
themselues
headlong
into
wonderfull
daungers
.
For
the
sinne
of
one
false
harted
souldiour
,
whiche
had
priuily
kept
to
hymselfe
some
of
the
thinges
that
were
commaunded
to
be
destroyed
,
all
the
whole
hoste
of
GODS
people
was
broughte
into
greate
hazarde
.
Iehosua
7.
Then
what
may
we
looke
for
,
where
so
huge
a
rablement
of
moste
vile
and
treacherous
souldioures
are
dayle
hyred
,
for
the
warres
?
But
I
remember
that
whyche
Anacharsis
on
a
time
demaunded
of
one
,
namely
,
Whether
those
that
saile
ought
to
be
counted
among
the
quicke
or
deade
?
And
hée
added
the
cause
,
that
when
they
are
thought
to
be
in
greatest
safety
of
all
,
they
are
no
further
off
from
death
than
the
thickenesse
of
the
shippe
borde
:
that
is
,
a
three
of
foure
fingers
breadth
.
Whiche
reason
Iuuenall
in
his
Satire
12.
forgate
not
to
render
,
saying
:
Goe
nowe
thy
waye
,
and
to
the
Windes
,
thy
lyfe
and
soule
commit
,
And
truste
vnto
a
brittle
borde
,
as
thoughe
full
safe
on
it
,
Thou
mightste
remayne
,
when
further
off
from
death
thou
shalte
not
be
,
Than
ynches
foure
,
or
seauen
at
moste
,
Be
et
nere
so
large
a
tree
.
And
surely
euen
as
doubtfull
and
vncertayne
is
the
life
of
those
men
that
serue
vnder
the
standerdes
of
any
Emperoure
or
Capitayne
whatsoeuer
within
the
sight
of
their
enimies
Campe
.
For
among
so
manye
weapons
of
the
enimies
,
so
many
Darts
and
Halberds
,
so
many
Swordes
,
and
(
as
nowe
the
manner
is
)
amongst
innumerable
bullets
of
Gunnes
,
whyche
are
shotte
verye
swiftely
and
very
farre
off
,
who
can
be
sure
of
hys
life
so
muche
as
one
moment
of
an
houre
?
Alas
howe
often
commeth
it
to
passe
,
that
a
manne
sitting
in
his
Tent
dores
,
or
being
in
the
Towne
and
Castell
besieged
,
or
at
home
in
hys
house
doyng
of
some
worke
,
and
thinking
of
nothyng
lesse
than
of
death
,
is
sodainely
taken
awaye
with
one
of
these
bullets
?
There
is
no
regards
or
difference
of
the
Emperoure
,
Marshall
of
the
hoste
,
Standerd-bearer
,
common
Souldiour
,
pezaunt
Scullion
.
Moreouer
,
as
nowe
adayes
(
for
the
moste
parte
)
warres
are
made
,
and
Souldiors
doe
liue
all
verye
dissolutely
and
intemperatelye
,
ofte
tymes
it
happeneth
,
that
contagious
disseases
doe
spreade
abroade
throughe
all
the
troupes
and
bandes
:
by
means
whereof
many
moe
are
consumed
with
burning
agues
,
with
inflamations
,
with
perillous
flixes
,
wyth
the
pestilence
,
wyth
hunger
,
wyth
thyrste
,
with
colde
,
than
wyth
the
force
of
theyr
〈◊〉
.
Wherefore
,
like
as
in
tymes
paste
there
were
some
that
counted
it
a
happy
thyng
,
in
case
they
mighte
dye
in
battell
,
and
winne
as
greate
renowne
after
their
deathe
as
didde
the
Latines
,
or
worthy
Romaynes
,
whereby
they
woulde
signifye
and
proteste
the
inuincible
fortitude
of
theyr
mindes
,
euen
so
nowe
lette
oure
men
of
warre
in
these
dayes
worthilye
estéeme
it
as
a
principall
pointe
of
prayse
and
commendation
,
if
it
fortune
them
,
béeyng
beset
on
euerye
side
wyth
so
many
and
greate
perilles
,
to
dye
,
not
as
the
common
sorte
of
souldiours
vse
to
do
,
but
as
true
Christian
warriours
in
déede
.
But
no
such
menne
can
dye
valiauntely
eyther
for
the
glorye
of
GOD
,
or
for
their
Countrey
,
or
else
returne
home
wyth
tryumphant
victorye
,
saue
those
onelye
,
that
when
they
are
quiet
at
home
in
their
houses
,
doe
so
exercise
themselues
in
reading
the
Scriptures
,
that
afterwarde
when
they
muste
watche
abroade
in
the
wilde
fieldes
,
and
abide
all
bru●ts
that
shall
fall
vppon
them
,
they
maye
comforte
themselues
mutuallye
out
of
the
worde
of
GOD
,
inflame
their
mindes
wyth
courage
,
call
rightelye
vppon
GOD
,
committe
the
safetie
as
well
of
theyr
soule
as
bodye
to
hys
tuition
,
and
make
confession
of
their
Christian
Faith.
And
surely
it
behoueth
as
well
all
other
Christians
,
if
at
least
wise
we
wil
hearken
to
Saint
Paules
counsell
,
as
also
those
vndoubtedly
that
followe
the
Campes
of
Christian
Princes
,
to
be
euermore
throughlye
furnished
with
the
whole
armoure
of
GOD
,
and
to
haue
their
loynes
girded
about
wyth
Trueth
,
their
breast
fenced
wyth
the
breastplate
of
Righteousnesse
,
their
feete
shodde
with
the
preparation
of
the
Gospell
of
Peace
:
and
aboue
all
to
take
the
shielde
of
Fayth
,
and
to
put
on
the
helmet
of
Saluation
,
&
lastly
to
beare
alwaies
in
their
hands
the
sword
of
the
spirite
,
whiche
is
the
worde
of
GOD
(
of
whych
inward
and
spirituall
weapons
a
type
and
resemblaunce
wée
maye
daylye
in
oure
minde
beholde
in
the
outwarde
weapons
of
the
bodye
)
whereby
they
may
bee
able
to
stande
faste
againste
all
the
assaultes
of
the
diuell
(
the
common
enimye
of
mankinde
)
and
to
repulse
the
firy
darts
,
that
hee
neuer
ceasseth
to
hurle
at
them
.
Further
(
sayth
an
other
)
I
am
a
Lawyer
:
A
Christian
Lawyer
.
Thou
makest
thy
vaunte
I
am
sure
that
thou
wilte
do
all
thyngs
according
to
righte
and
equitie
,
and
challengest
to
thy selfe
both
the
power
and
will
so
to
doe
.
But
verye
hardlye
shalte
thou
make
anye
man
beléeue
that
thou
arte
of
this
minde
,
vnlesse
thou
imbracest
also
the
pure
Doctrine
of
Religion
,
and
by
the
direction
thereof
envre
thy selfe
,
to
deale
faithfully
and
truelye
in
all
thy
procéedyngs
,
and
to
prosecute
the
things
that
are
lawfull
and
iuste
.
In
some
Countries
the
Lawyers
are
euill
spoken
off
,
and
noted
to
be
scante
good
Christians
.
Thys
blotte
shall
hée
wype
cleane
awaye
,
whom
the
people
shall
perceiue
earnestly
,
and
wyth
an
vnfained
disire
as
well
of
profiting
in
godlynesse
of
lyfe
,
as
also
of
finding
out
and
obseruing
of
equity
,
to
pervse
the
holye
Scriptures
.
Lactantius
Firmianus
,
and
after
hym
Saint
Hierome
,
doe
wonderfully
commend
one
Minutrus
Felix
,
a
notable
Lawyer
of
Rome
,
for
hys
excellent
knowledge
of
holye
Doctrine
:
what
let
is
there
then
,
why
the
Lawyers
of
oure
tyme
shoulde
not
imitate
thys
manne
in
the
studye
of
Heauenlye
thyngs
?
Moreouer
,
by
the
selfesame
Law
and
condition
must
Phisitions
knowe
themselues
to
be
bounde
also
,
especially
forbicause
they
haue
a
singuler
commendation
of
theyr
Arte
and
full
of
aucthoritie
taken
out
of
the
holye
Scriptures
themselues
.
For
they
bragge
very
muche
,
that
by
the
mouth
of
the
moste
wise
Hebrue
Iesus
the
sonne
of
Syrach
Chap.
58.
Phisicke
is
commended
as
a
thing
giuen
of
GOD
for
the
necessitie
of
mans
lyfe
:
and
that
moste
holye
menne
,
as
the
Prophete
Esaye
●
.
King.
10.
Esa.
38.
the
Euaungeliste
Luke
Coloss
4.
and
others
moe
,
haue
exercised
the
same
Arte
to
their
singular
prayse
.
Certes
Hipocrates
the
Prince
of
Phisitions
,
béeyng
but
a
Heathen
man
,
in
hys
booke
De
decenti
ornatu
,
sayth
that
the
knowledge
of
GOD
oughte
inespecially
to
bee
rooted
in
the
hearte
of
the
Phisition
,
and
that
in
disseases
and
maladies
hapning
,
Phisicke
should
verye
reuerently
behaue
it selfe
towardes
GOD
.
From
whome
disagréeth
not
Galen
,
in
his
ninth
Booke
and
fiftéenth
Chapiter
,
De
Hipocratis
&
Platonis
degmatibus
,
and
in
hys
worke
De
animi
moribus
corporis
temperatur●●
sequentibus
,
that
is
,
Touching
the
maners
of
the
minde
followyng
the
qualities
or
temperatures
of
the
bodye
,
the
eleauenth
Chapter
.
And
all
men
doe
greatelye
couet
and
desire
to
attaine
vnto
a
certaine
happinesse
in
making
and
ministring
of
medicines
.
But
thys
dexteritie
can
they
by
no
meanes
looke
to
come
by
,
vnlesse
they
call
vppon
GOD
wyth
a
true
and
liuely
faith
,
and
prouoke
their
patients
likewise
to
doe
the
same
.
Whiche
,
that
they
mighte
diligently
doe
in
déede
,
we
reade
,
that
it
was
well
prouided
in
the
councell
of
Lateran
Cannon
.
22.
whyche
is
referred
also
among
the
Decretals
De
Penitent●s
&
Remissionibus
,
C.
Cum
infirmitas
.
And
Hostiensis
expounding
the
same
,
sayth
:
that
those
Phisitions
doe
grieuously
sin
,
which
obey
not
that
most
wholsome
law
.
And
I
know
not
truly
how
it
commeth
to
passe
,
that
all
sicke
folkes
for
the
most
part
,
do
more
willingly
call
for
him
,
and
commit
their
life
vnto
him
,
and
trust
assuredlye
that
they
shall
be
holpen
of
him
,
whome
they
perceyue
and
vnderstande
to
be
a
louer
of
Gods
holy
word
,
and
a
follower
of
true
Christian
pietie
and
godlynesse
:
in
like
cace
,
as
if
they
were
persuaded
,
that
what
Arte
is
not
able
many
times
to
do
,
that
might
he
supplyed
by
sanctimonie
of
life
and
Prayers
.
After
which
sort
verily
we
haue
knowen
many
in
times
past
restored
to
health
by
most
holy
men
,
more
no
doubt
through
feruent
Prayer
vnto
God
,
than
by
any
medicine
though
neuer
so
artificially
made
.
So
also
dothe
Sainct
Iames
Chap.
5.
commaund
that
to
the
anoynting
with
oyle
,
holy
Prayer
should
be
adioyned
.
It
follow●th
therefore
,
that
the
Phisition
,
if
he
diligentlye
pervse
the
Bookes
of
holye
Scripture
,
shall
very
well
prouide
,
both
for
the
saluation
of
his
soule
with
God
,
and
also
for
his
credite
and
estimation
amongst
men
,
yea
and
besides
all
this
,
he
shall
obteyne
of
God
happy
successe
in
his
Science
,
and
in
all
his
procéedings
.
But
now
,
he
that
is
a
Merchante
,
Where
if
it
were
so
nowe
that
husbandmen
knewe
,
That
they
do
prouoke
Gods
wrath
against
themselues
more
than
they
would
thinke
,
when
they
count
it
to
be
troublesome
and
ouertimely
to
haue
their
children
trayned
vp
in
the
exercise
of
sprituall
things
:
Do
not
so
accompte
it
,
(
sayth
he
)
do
not
so
esteeme
it
.
This
age
doth
of
all
other
stand
most
chiefely
in
neede
of
Spirituall
admonitions
:
it
is
greene
and
tender
,
and
quickly
drincketh
in
the
liquors
that
are
dripped
into
it
.
If
any
man
wil
go
about
to
draw
them
euen
from
their
cradles
,
and
(
as
yee
would
say
)
from
the
very
traces
of
sinne
,
vnto
the
way
of
vertue
,
he
shal
confirme
them
in
a
certayne
stayednesse
and
nature
of
godly
liuing
.
Neyther
will
they
lightly
of
their
owne
accorde
,
fall
into
a
worser
biasse
,
where
they
haue
with
suche
a
custome
as
this
,
bin
allured
from
their
tender
yeares
vnto
vertue
.
By
this
meanes
also
they
shall
the
more
willingly
both
honour
and
reuerence
their
elders
.
Agayne
,
they
shall
be
made
more
fitte
to
deale
in
any
worldly
affayres
.
Thus
much
hath
he
there
.
I
am
compelled
to
adde
heerevnto
out
of
the
same
Authoure
,
that
is
to
say
,
the
golden
wordes
of
his
golden
mouth
,
written
in
his
21.
Homilie
vppon
the
Epistle
to
the
Ephesians
.
Wouldest
thou
haue
(
sayth
he
)
thy
sonne
to
be
well
nurtured
?
bring
him
vp
from
his
youth
in
the
feare
and
nourture
of
the
Lord
.
Thinke
it
not
to
be
superfluous
,
if
hee
heare
the
holy
Scriptures
:
for
there
shall
be
first
heare
this
:
Honour
thy
Father
,
and
thy
Mother
.
Therefore
this
is
done
for
thy
behoofe
.
Say
not
,
it
belongeth
to
Monkes
to
heare
the
Scriptures
.
Shal
I
make
my
sonne
a
Monke
?
No
,
it
is
not
needefull
for
him
to
be
a
Monke
.
Why
fearest
thou
that
whiche
is
greatly
for
his
profite
?
Make
him
a
Christian
.
It
is
chiefely
requisite
for
worldly
folkes
,
to
knowe
what
things
are
taught
them
out
of
the
Scriptures
,
especially
for
children
:
for
there
is
muche
folly
in
that
age
.
And
that
folly
of
children
is
muche
encreased
,
euen
in
outward
things
,
when
they
once
know
that
those
noble
men
also
whome
they
haue
in
admiration
,
are
subiect
to
infirmities
,
and
afrayd
of
deathe
.
Of
which
sort
was
this
,
that
Achilles
,
when
he
saw
that
hee
must
now
dye
for
his
concubine
,
repented
him
then
of
his
deede
:
of
which
sort
is
this
also
,
namely
,
when
one
is
drunke
,
and
manye
other
suche
things
are
committed
.
These
medicines
therefore
are
needefull
.
For
is
it
not
to
be
thought
a
poynt
of
greate
folly
in
thee
,
to
sende
thy
children
to
learning
,
and
to
prouide
them
Scholemaysters
,
and
to
see
that
nothing
bee
wanting
for
their
instruction
,
and
in
the
meane
time
not
to
bring
them
vp
in
the
nourture
and
chastisement
of
the
Lorde
?
Therefore
do
euen
we
first
of
all
reape
the
fruite
of
this
thing
,
that
is
to
say
,
through
our
owne
defaulte
,
we
haue
harebraynd
,
vngracious
,
disobediente
,
and
vnmanerly
children
.
Let
vs
not
then
thus
do
,
but
let
vs
obey
this
blessed
Apostle
,
who
giueth
vs
good
councell
:
let
vs
bring
them
vp
in
the
instruction
and
information
of
the
Lord
.
Let
vs
set
before
them
an
example
,
causing
them
from
their
tender
youth
diligently
to
apply
the
reading
of
the
Scriptures
.
Wo
is
me
,
whilest
I
am
thus
continuallye
speaking
,
I
seeme
to
do
nothing
else
but
trifle
:
howbeit
,
I
will
not
ceasse
for
all
that
,
to
do
that
which
mine
office
bindeth
me
to
do
.
These
things
hath
he
.
All
that
Sermon
of
his
is
very
worthye
to
be
read
,
as
in
whiche
hée
sheweth
with
manye
reasons
,
that
those
(
when
all
is
said
)
do
best
prouide
for
their
children
,
and
lay
open
vnto
them
the
way
to
riches
,
peace
,
and
tranquilitie
of
life
,
happie
estate
,
and
to
preferment
in
Princes
courts
,
whiche
haue
a
care
ouer
them
that
they
be
instructed
euen
from
their
infancie
in
the
holy
Scriptures
.
To
bée
short
,
the
husbande
and
the
wife
,
the
parentes
and
children
,
the
maisters
and
seruantes
,
the
mistresses
and
maydes
,
may
find
in
the
holy
Bookes
infinite
as
well
preceptes
,
as
examples
,
whiche
it
is
not
néedefull
to
rehearse
,
as
touching
all
those
things
that
it
behoueth
euery
one
of
them
to
doe
in
their
seuerall
state
and
calling
.
The
same
must
thou
thinke
to
be
spoken
both
vnto
widowes
and
virgins
,
of
whose
care
and
diligence
,
like
as
also
of
the
instruction
of
children
in
the
holye
Scriptures
,
we
haue
aboue
somewhat
discoursed
.
So
far-forth
therefore
is
that
true
,
which
Saint
Augustine
sayth
,
De
verbis
Domini
Sermone
.
19.
namely
,
that
vnto
all
estates
of
men
there
is
prescribed
in
the
sacred
bookes
a
rule
to
liue
by
,
and
that
all
and
euery
sexe
,
age
,
and
degree
,
is
prouoked
to
leade
an
vprighte
and
godly
life
.
Therefore
(
as
we
began
to
saye
before
)
not
onely
those
that
are
appoynted
to
the
Ecclesiasticall
ministerie
,
but
also
generally
all
Christians
,
of
what
estate
or
condition
soeuer
they
be
,
ought
dayly
to
bestow
sometime
(
at
the
least
)
in
reading
and
pervsing
the
Bookes
of
the
Prophets
and
Apostles
.
The
continuall
meditation
of
the
Scriptures
,
is
not
the
priuate
and
peculiar
office
of
some
fewe
persons
,
but
the
common
and
publike
dutie
of
all
Christians
.
I
graunt
in
déede
that
the
godly
and
learned
Pastors
of
Churches
shoulde
goe
before
,
but
yet
muste
all
other
states
and
degrées
followe
after
.
There
is
none
,
neyther
one
nor
other
,
that
can
bée
debarred
from
this
daunce
.
There
is
no
man
in
this
life
in
all
respectes
so
perfite
,
vnto
whome
remayneth
not
some
thing
more
to
be
learned
:
no
man
so
exactly
accomplisheth
his
dutie
,
but
that
some
good
man
(
for
I
speake
not
of
anye
slaunderous
and
enuious
cauiller
)
may
say
vnto
him
:
this
would
be
amended
.
Wherefore
I
beléeue
there
is
not
any
man
liuing
,
whiche
by
the
rules
and
exhortations
of
the
holy
Scriptures
,
may
not
onely
become
better
learned
,
but
also
better
qualified
,
and
which
by
reading
of
the
word
of
God
,
may
not
bée
made
more
strong
and
couragious
to
all
good
actions
of
life
whatsoeuer
.
A
greate
offence
it
were
doubtlesse
,
to
surmise
,
that
the
Philosophers
,
or
anye
other
persons
besides
shoulde
be
able
,
better
to
prescribe
what
euerie
one
ought
to
do
,
or
to
leaue
vndone
,
than
God
himselfe
.
Certes
the
Philosophers
,
Lawmakers
,
and
other
worldly
wise
men
,
when
they
dispute
of
duties
,
doe
oftentimes
erre
.
Euidente
proofes
héereof
we
haue
in
Plato
,
Aristotle
,
Panaetius
,
Cicero
,
and
such
like
,
whyche
doe
commonly
one
carp
and
controll
another
.
Neyther
doe
they
commend
any
thing
as
comely
and
honest
,
but
so
far-forth
as
it
is
déemed
to
be
suche
by
the
opinion
of
men
.
But
the
Prophetes
and
Apostles
coulde
not
erre
,
bicause
they
were
taught
by
the
holy
Ghost
(
who
is
the
spirit
of
truth
,
and
voyd
of
all
error
:
)
yea
&
they
so
vrged
&
commanded
all
things
,
as
they
knew
the
same
to
be
allowed
of
God
.
But
to
frame
the
life
and
maners
in
suche
wise
as
God
maye
be
pleased
with
them
,
is
no
doubte
a
most
soueraigne
thing
,
&
highly
to
be
desired
of
all
men
.
And
in
déede
the
Philosophers
can
after
a
sort
tell
vs
what
one
man
oweth
vnto
another
,
but
what
man
oweth
vnto
god
,
how
God
shuld
rightly
be
worshipped
,
of
true
faith
in
God
,
&
remission
of
sins
,
of
the
inward
spirituall
righteousnesse
of
the
heart
,
&
of
other
things
like
vnto
these
,
they
do
not
so
much
as
make
any
mention
at
al
,
much
lesse
can
they
perfitly
declare
them
.
As
oft
as
in
the
writings
of
the
Philosophers
,
ther
happen
any
place
as
touching
God
,
or
as
touching
the
duty
of
man
towards
God
,
we
sée
how
coldly
,
slenderlye
,
and
obscurelye
,
they
runne
ouer
it
.
Which
truely
that
it
shoulde
so
come
to
passe
,
God
vndoubtedly
had
ordeyned
,
&
that
eyther
for
bycause
they
were
conuicted
in
their
owne
consciences
,
and
stayed
not
vpon
any
sure
foundation
in
these
their
disputations
:
or
else
for
that
it
was
not
their
proper
charge
,
but
was
reserued
for
others
,
the
Prophets
,
I
meane
,
&
Apostles
,
&
their
Disciples
:
and
finally
,
for
so
much
as
God
would
haue
all
men
to
be
admonished
by
this
meanes
,
that
the
perfite
knowledge
of
God
,
and
of
his
will
,
is
to
be
learned
,
not
out
of
the
Bookes
of
the
Philosophers
,
but
only
and
alone
out
of
the
holy
Scriptures
.
And
this
is
that
in
effect
whiche
the
Apostle
meaneth
2.
Timoth.
3.
when
he
saith
:
That
the
holy
Scripture
inspired
of
God
,
is
profitable
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
perfect
,
and
prepared
to
all
good
works
.
Wherevnto
,
Sainct
Augustine
hauing
respecte
in
hys
2.
Sermon
vpon
the
90.
Psalme
,
very
wittily
said
,
That
the
holy
Scriptures
are
letters
patents
,
sent
downe
from
the
heauenly
Citie
to
vs
,
which
do
exhort
vs
all
to
lyue
well
.
Wherfore
,
whosoeuer
coueting
to
reade
the
holy
Bible
(
wherein
is
most
absolutely
comprised
all
the
discipline
concerning
the
duties
of
all
and
euery
Christian
,
as
wel
towards
God
,
as
towards
men
)
and
to
reforme
his
maners
accordingly
,
requireth
the
same
Bible
to
bée
reached
vnto
him
,
he
shal
more
truely
a
great
deale
say
of
it
,
Giue
me
my
Maister
:
then
long
ago
Cyprian
vsurped
the
like
saying
,
as
oft
as
he
meant
or
spake
of
the
most
famous
writer
Tertullian
(
if
we
may
credit
Hierome
.
)
But
I
will
procéede
somewhat
further
to
speake
of
certayne
dueties
which
are
common
to
all
Christians
,
and
yet
in
the
meane
time
can
not
rightly
be
performed
of
any
man
,
without
the
reading
and
knowledge
of
the
Scriptures
.
Howbeit
,
I
will
speake
only
of
the
chiefe
&
principall
,
wherevpon
depend
other
almost
infinite
.
In
the
explication
whereof
we
will
gather
togither
those
reasons
,
wherewith
the
consciences
(
I
hope
)
of
men
shall
so
be
stricken
and
pierced
thorow
,
that
whosoeuer
wil
be
counted
in
the
number
of
Christians
which
make
not
their
vaunt
at
the
least
of
the
vaine
title
,
maye
easilye
vnderstande
,
that
hée
hathe
of
necessitie
to
applye
himselfe
diligentlye
to
the
reading
of
the
Scriptures
.
Whyche
thyng
that
wée
woulde
doe
and
accomplishe
,
we
haue
once
before
promised
alredye
.
Tell
me
therefore
,
whosoeuer
thou
be
,
12.
Wee
being
many
are
one
body
in
CHRIST
,
and
euerye
one
seuerally
one
an
others
members
.
1.
Corinth
.
12.
Wee
are
all
baptized
by
one
spirite
into
one
body
,
whether
wee
bee
Iewes
or
Greekes
,
or
bonde
,
or
free
,
and
we
haue
al
tasted
of
one
spirite
.
And
in
the
same
Epistle
and
tenth
Chapiter
.
Wee
that
are
manye
,
are
one
breade
and
one
bodye
▪
for
wee
are
all
partakers
of
one
breade
.
Ephes.
4.
One
bodye
and
one
spirite
,
like
as
also
you
are
called
in
one
hope
of
youre
calling
.
One
Lorde
,
one
Faith
one
Baptisme
,
one
GOD
and
father
of
vs
all
.
Chap.
5.
Wee
are
members
of
his
body
,
whyche
is
the
Churche
.
Therefore
thou
canste
not
choose
,
if
so
be
thou
wilte
be
counted
better
than
an
Ethnicke
,
Iewe
,
or
Turke
,
but
testifie
by
some
meanes
,
that
thou
arte
indéede
a
true
,
liuelye
,
and
effectuall
working
member
,
of
the
holye
Churche
of
GOD
.
But
if
thou
canste
not
be
the
mouth
or
the
eie
,
that
thou
mightest
sustaine
the
roomth
of
a
Byshop
,
and
gouerne
the
Churche
by
commaunding
&
ordeynyng
whatsoeuer
things
should
be
profitable
and
necessarye
:
if
thou
canste
not
be
the
tongue
,
whereby
thou
mightest
publikelye
teache
and
prophecie
in
the
Churche
:
if
thou
canste
not
be
the
hande
,
to
dispose
the
Sacramentes
or
goodes
of
the
Churche
:
yet
surely
thou
mayste
be
the
eare
,
thou
mayste
be
the
finger
,
thou
mayste
be
a
parte
of
the
breaste
,
and
(
to
make
an
ende
)
thou
mayste
and
oughtest
to
be
of
that
Churche
,
whyche
standeth
in
néede
of
verye
manye
Ministers
,
and
is
alwayes
occupyed
aboute
manye
thynges
,
some
certayne
member
,
and
that
truelye
quicke
,
liuely
,
stirring
,
and
suche
a
one
as
is
bewtified
both
with
féeling
and
mouing
.
Onelye
take
héede
thou
dispayre
not
:
and
accounte
thy
state
to
be
happye
,
if
thou
mayste
haue
place
in
the
Churche
,
but
euen
among
the
basest
and
weakest
members
,
so
they
be
sounde
,
and
not
as
yet
for
their
rottennesse
to
be
cutte
quite
awaye
.
But
there
is
no
common
wealth
that
acknowledgeth
that
manne
to
be
a
Citizen
and
suffereth
him
to
enioy
the
common
priuiledges
of
the
Countrey
,
whyche
doth
not
reuerence
the
Magistrates
in
it
,
but
refuseth
to
obey
them
:
whyche
will
not
embrace
the
vprighte
Lawes
and
excellent
Statutes
,
that
are
the
verye
sinewes
of
Common
weales
,
neyther
promise
that
he
will
liue
after
them
.
Neither
in
very
déede
deserueth
hée
the
name
of
a
good
Citizen
,
that
careth
for
none
of
those
thynges
,
whyche
pertayne
eyther
to
the
dignitie
of
the
Common
wealth
wherein
he
liueth
,
or
to
hys
duetie
in
defending
and
adorning
the
same
.
Howe
then
shall
the
Churche
iudge
thée
to
be
a
liuelye
member
of
hirs
,
incase
thou
doest
not
homage
,
as
thou
arte
bounde
,
vnto
CHRISTE
hir
heade
?
incase
thou
neuer
bethinke
thy selfe
to
vnderstande
the
Doctrine
of
CHRISTE
?
incase
she
perceyueth
no
lyfe
of
Fayth
,
no
motion
of
anye
good
actions
to
be
in
thée
?
the
Churche
finally
is
not
holpen
by
any
duety
or
diligence
of
thine
.
For
why
,
it
is
certayne
that
all
the
godlye
do
receiue
lyfe
and
mouing
,
from
CHRISTE
their
heade
,
and
from
hys
worde
.
CHRISTE
is
the
life
of
the
Churche
,
who
powreth
abroade
after
a
wonderfull
manner
his
vitall
powers
into
all
hys
members
:
and
the
wordes
whyche
CHRIST
speaketh
,
are
spirite
and
lyfe
:
Ioh.
6.
and
againe
,
by
the
worde
of
GOD
the
faithfull
do
liue
:
Deut.
4.
Math.
4.
Is
any
of
you
so
fonde
and
foolishe
,
as
to
thinke
himselfe
for
thys
cause
onelye
to
become
a
member
of
the
Churche
,
for
that
he
doeth
nowe
and
then
,
or
(
if
hée
will
)
euerye
daye
in
the
wéeke
,
repayre
corporally
to
holye
assemblies
?
Nay
it
behoueth
thée
to
be
ingraffed
and
linked
into
that
bodye
in
spirite
,
like
as
in
verye
déede
the
selfe
same
bodye
is
spirituall
.
But
the
spirite
is
nourished
and
sustained
by
the
word
,
wyth
the
which
it
hath
a
certaine
Anologie
,
or
proportion
.
Now
therefore
if
so
be
either
when
thou
arte
present
in
Ecclesiasticall
assemblies
,
whiche
are
especiallye
ordayned
for
the
handling
of
Gods
worde
,
or
when
thou
art
returned
home
to
thy
house
,
thou
intentiuely
readest
the
worde
of
GOD
,
hearest
it
,
and
layest
it
vppe
in
thy
mind
:
then
,
beléeue
me
,
shalt
thou
bée
reputed
and
taken
in
very
déede
for
a
liuely
member
of
the
Church
.
And
truely
this
is
a
verye
small
matter
,
and
easie
to
be
done
,
whyche
(
as
a
testimonye
of
thy
engraffing
into
the
Churche
)
wée
requyre
at
thy
handes
.
For
if
thou
refuse
once
to
ensearche
the
Scriptures
,
doubtlesse
I
doe
not
sée
howe
thou
shalte
bée
able
to
perfourme
anye
thyng
worthye
of
commendation
.
Hée
that
cannot
abide
,
to
apply
himselfe
to
the
hearing
and
reading
of
Gods
worde
,
wythout
the
which
there
is
no
accesse
vnto
Faith
:
howe
shall
we
suppose
,
that
he
can
be
broughte
to
accomplishe
anye
workes
or
dueties
of
Loue
flowing
out
of
Faith
?
for
soothly
where
the
word
of
GOD
is
,
there
is
hearing
:
where
Hearing
is
,
there
is
Faith
:
where
Fayth
is
,
there
followe
of
necessitie
the
workes
of
Loue
.
Be
carefull
therefore
,
to
heare
,
reade
,
and
vnderstande
the
worde
of
GOD
:
so
shalte
thou
haue
Faith
and
the
fruites
of
Faith
and
Workes
:
yea
,
and
so
shall
all
thinges
redounde
to
the
common
edifying
and
encrease
of
the
wholebodye
of
the
Churche
Ephes.
4.
But
I
haue
further
to
demaunde
of
thée
O
Christian
(
for
I
doe
as
willingly
for
mine
owne
parte
attribute
this
glorious
title
vnto
thée
,
IESVS
CHRIST
,
and
haste
once
receyued
baptisme
,
as
a
seale
of
this
thy
fayth
,
and
of
the
Righteousnesse
thereof
.
But
howe
wilte
thou
perswade
vs
that
thou
beléeuest
in
CHRIST
,
if
so
be
thou
be
ignorante
of
the
articles
of
Fayth
?
if
thou
canst
not
make
confession
of
thy
Fayth
?
and
so
ofte
as
néede
is
render
an
accompte
of
the
same
?
for
there
are
certayne
generall
preceptes
prescribed
indifferently
to
all
Christians
,
as
:
Hee
that
beleeueth
,
shall
be
saued
.
Math.
28.
Rom.
10.
&c.
He
that
confesseth
me
before
men
,
I
wil
confesse
him
before
my
father
whiche
is
in
Heauen
:
Math.
10.
Marc.
8.
and
Luke
laste
.
Againe
,
Rom.
10.
With
the
hearte
man
beleeueth
vnto
Righteousnesse
,
and
with
the
mouth
confession
is
made
vnto
Saluation
.
Moreouer
,
the
Apostle
Peter
in
hys
seconde
Epistle
and
thirde
Chapiter
sayth
:
that
all
those
that
haue
giuen
their
names
vnto
Christe
,
or
are
called
Christians
,
oughte
so
farreforthe
to
procéede
in
the
study
of
the
holy
mysteries
that
they
hauing
hearde
the
truth
of
their
Faith
out
of
the
Prophets
and
Apostles
declared
in
the
Scriptures
,
mighte
fully
and
substantiallye
comprehended
the
same
,
and
also
be
able
euerye
man
for
himselfe
at
all
times
,
and
to
euery
one
that
requyreth
it
,
to
render
a
reason
of
his
faith
and
hope
.
But
that
any
man
shoulde
be
able
to
confesse
his
faith
,
and
to
yéelde
an
accompte
thereof
,
that
hathe
not
béene
some
space
conuersante
in
the
sacred
Scriptures
,
it
is
by
no
meanes
probable
or
likely
.
For
it
is
one
thing
simply
to
make
a
confession
of
Faith
,
and
an
other
to
render
an
accompte
of
Faith.
As
for
the
one
,
it
maye
readilye
ynoughe
after
a
sorte
be
performed
of
euerye
manne
,
especiallye
when
there
is
no
perill
of
persecution
néere
at
hande
:
and
there
is
no
manne
in
a
maner
,
which
hath
not
séene
at
one
time
or
other
,
many
folkes
so
to
haue
learned
and
repeated
by
hearte
the
Symbole
of
the
Apostles
,
yea
,
and
the
Nicene
Créede
,
and
that
now
&
then
also
in
an
vnknowen
language
,
as
Popiniayes
are
wont
to
chatter
when
they
bid
men
good
morrowe
or
good
euen
:
but
as
touching
the
other
,
he
that
will
do
it
,
must
of
necessitie
declare
,
that
his
faith
is
vpholden
by
the
worde
of
GOD
it selfe
,
and
(
as
Paule
speaketh
Rom●
)
confirmed
with
the
testimony
of
the
lawe
and
the
Prophets
.
For
thou
arte
vtterlye
deceiued
,
incase
thou
thinkest
it
lawfull
for
thée
to
put
ouer
the
office
of
beléeuing
to
another
,
and
to
be
sufficient
,
in
case
thou
confessest
thy selfe
to
beléeue
,
as
thy
Godfather
beléeued
,
which
vndertooke
and
gaue
his
worde
for
thée
at
the
holye
Fonte
,
or
as
the
Churches
beléeue
,
or
as
the
Ministers
of
Churches
.
For
vndoubtedly
in
the
matter
whyche
appertayneth
to
the
euerlasting
saluation
of
the
soule
,
euerye
manne
oughte
to
be
his
owne
factour
,
to
be
nearest
vnto
hymselfe
,
to
gage
hys
owne
proper
Fayth
beefore
GOD
,
and
the
Churche
,
wyth
hys
owne
proper
hearte
to
beléeue
vnto
Righteousnesse
,
and
with
his
owne
proper
mouth
to
confesse
vnto
Saluation
.
For
like
as
it
profiteth
not
thy
bodye
,
in
case
an
other
manne
taketh
meate
for
thée
or
in
thy
steade
,
and
thrusteth
it
into
his
owne
mawe
,
and
in
the
meane
tyme
,
leaueth
thée
hungry
and
almoste
hungersterued
for
wante
of
foode
:
euen
so
arte
thou
wonderfullye
deceyued
,
when
thou
wéenest
that
it
will
be
behouefull
for
thy
soule
,
in
case
thou
thy selfe
beyng
ignoraunte
of
the
thynges
that
belong
vnto
Faith
(
whilest
I
meane
thou
arte
bothe
of
age
and
vnderstanding
méete
to
haue
learned
the
worde
of
GOD
)
and
making
no
confession
at
all
,
an
other
man
doe
declare
hys
Faith
before
GOD
and
his
Churche
.
This
is
not
the
waye
,
no
,
this
is
not
the
way
,
beléeue
me
,
to
attaine
vnto
the
scope
and
marke
of
Saluation
.
Those
saide
preceptes
of
beléeuing
,
of
confessing
,
of
rendring
an
accompte
,
doe
in
verye
déede
binde
euerye
particular
man
withoute
anye
difference
.
Be
yee
readye
(
sayth
Peter
)
to
gyue
a
reason
alwayes
,
and
to
euerye
one
that
asketh
.
But
how
canste
thou
hope
that
thou
shalte
haue
at
all
tymes
,
and
in
euerye
place
,
eyther
thy
Godfathers
and
Godmothers
,
or
teachers
of
the
Churche
to
be
present
wyth
thée
,
whyche
wyll
doe
so
muche
(
I
meane
make
answere
)
for
thée
?
And
for
this
verye
cause
is
the
custome
commonlye
receiued
in
the
Churche
,
that
the
confession
of
Fayth
shoulde
vpon
Sondayes
and
Holy
dayes
,
be
recited
in
suche
a
forme
,
as
albeit
there
be
but
one
common
Faith
of
all
,
like
as
there
is
but
one
GOD
,
and
one
Baptisme
,
yet
it
shoulde
not
be
saide
in
common
,
we
beléeue
in
one
GOD
:
but
,
I
beléeue
in
one
GOD
,
to
the
intent
verily
euery
man
might
perceiue
,
that
he
hath
for
himself
both
to
make
confession
,
and
also
to
render
a
reason
of
his
faith
.
For
whiche
cause
also
,
when
Baptisme
is
ministred
,
it
is
vsed
in
all
Churches
and
Prouinces
after
one
and
the
selfesame
manner
:
as
for
example
,
euery
one
being
asked
the
question
of
the
minister
of
the
Church
seuerally
,
aunswereth
for
himselfe
,
and
sayth
:
I
beleeue
in
GOD
the
father
,
I
beleeue
in
Iesus
Christ
hys
onelye
begotten
sonne
,
I
beleeue
in
the
holye
Ghoste
,
and
so
foorthe
:
as
touchyng
whyche
order
of
questioning
and
aunsweryng
,
there
is
plaine
mention
Act.
8.
where
is
touched
the
regeneration
of
the
Ethiopian
Eunuch
.
Neither
can
it
be
declared
,
howe
great
a
pestilence
that
fond
opinion
of
Faith
inuolued
(
as
they
terme
it
)
scattered
abroad
by
certaine
vnlearned
ideots
,
hath
broughte
into
the
minds
of
menne
,
where
by
they
thinke
they
do
inough
,
when
they
professe
themselues
to
beléeue
,
as
other
men
beléeue
.
For
doubtlesse
here
vpon
hath
risen
a
moste
perillous
securitie
.
Yea
it
hath
come
to
passe
by
little
and
little
,
that
those
which
should
haue
obtayned
saluation
by
faith
,
haue
bin
so
bold
as
vtterly
to
neglecte
and
contemne
Faith.
But
those
that
haue
once
neglected
&
cast
from
them
the
care
of
their
faith
,
howe
is
it
possible
that
they
should
afterward
performe
the
workes
of
Charitie
,
especially
such
as
are
pleasing
and
acceptable
vnto
GOD
,
of
which
sort
are
those
onely
and
alone
that
flowe
and
procéede
from
Faith
?
And
in
whom
there
is
neither
Faith
nor
Charitie
,
the
same
must
also
of
necessitie
be
destitute
of
the
benefite
of
hope
.
These
things
being
thus
determined
,
it
followeth
,
that
suche
persons
are
hitherto
fallen
away
from
the
grace
of
GOD
,
and
oughte
not
to
be
made
anye
better
accompte
of
(
if
we
haue
regarde
to
spirituall
blessings
)
than
Pagans
or
brute
beastes
.
Than
whiche
estate
doubtlesse
,
especiallye
of
a
man
that
is
baptized
and
glorieth
in
the
name
of
CHRISTE
,
nothyng
can
bée
sayde
or
thoughte
,
more
wretched
or
myserable
.
The
manne
that
hathe
eyther
no
Faith
in
hym
at
all
,
or
suche
as
is
verye
slender
and
vnperfecte
,
neyther
vseth
to
stirre
vppe
,
to
nourishe
,
to
encrease
,
and
confirme
the
same
by
reading
and
meditating
of
the
worde
of
GOD
:
that
manne
(
I
saye
)
whatsoeuer
he
bée
,
looketh
in
vaine
to
receiue
anye
spirituall
benefites
at
GODS
hande
.
But
that
Faith
do
we
affirme
to
be
nothing
,
or
as
slight
and
slender
a
thing
as
maye
be
,
whiche
onelye
is
implicita
,
that
is
to
saye
,
inuolued
or
enwrapped
,
suche
I
meane
as
is
fast
fixed
and
locked
vppe
in
the
breaste
of
an
other
manne
,
but
hath
no
maner
of
place
in
thine
owne
.
Therefore
euen
as
Fayth
is
looked
for
at
thy
handes
,
and
muste
issue
from
thine
owne
selfe
,
so
is
the
reading
and
knowledge
of
GODS
worde
,
wherein
are
declared
the
principles
of
Fayth
,
and
whereby
the
liuely
iustifying
faith
is
kindled
and
nourished
in
the
mind
,
likewise
requyred
at
thy
hands
,
&
must
of
necessitie
also
procéede
from
thy selfe
.
And
to
thys
end
pertaineth
that
rebukemēt
,
or
complaint
(
whither
it
be
)
of
Chrisostome
in
hys
sixtéene
Homily
vpon
Iohn
:
Some
there
be
(
saith
he
)
more
fonde
than
children
,
that
saye
:
Blessed
is
euerye
soule
that
is
simple
:
and
hee
that
walketh
in
Simplicitie
,
walketh
in
Faith.
This
truelye
is
the
cause
of
all
calamities
,
that
a
great
number
can
no
skill
to
alleadge
fitte
testimonyes
of
Scripture
for
matters
in
question
.
For
the
simple
in
that
place
is
not
to
be
taken
for
the
Foole
,
and
for
hym
that
knoweth
nothing
at
all
:
but
for
hym
that
is
not
euill
,
for
hym
that
is
not
craftye
.
For
if
it
shoulde
so
bee
vnderstoode
,
it
hadde
beene
superfluous
to
saye
:
Be
yee
wise
as
Serpentes
,
and
simple
as
Doues
.
But
nowe
oughte
euerye
man
very
carefully
to
beware
and
take
héede
,
leaste
he
erre
in
anye
wise
in
the
Doctrine
of
Faith
,
or
be
deceyued
and
beguiled
of
others
.
The
Angell
of
darkenesse
oft
times
changeth
himselfe
into
the
likenesse
of
an
Angell
of
lighte
.
In
these
dayes
are
to
be
séene
euery
where
greate
swarmes
of
Hipocrites
,
false
teachers
,
and
enuious
men
,
whiche
doe
breake
into
the
Lords
field
by
night
,
and
there
sow
darnell
.
Againe
,
there
is
no
man
priuie
in
his
owne
conscience
,
that
he
is
on
euery
side
so
confirmed
in
sound
doctrine
,
but
that
he
may
both
be
deceyued
of
others
,
and
also
deceyue
others
,
yea
and
euen
himselfe
to
.
Our
firste
Parentes
Adam
and
Eue
,
whome
God
had
adorned
as
well
with
perfite
righteousnesse
,
as
also
with
a
most
plentifull
knowledge
of
all
goodnesse
,
and
many
other
spirituall
graces
,
were
notwithstanding
beguiled
of
the
subtil
serpent
:
and
euen
forthwith
(
withoute
any
great
striuing
)
gaue
consent
to
hys
treacheries
and
illusions
.
How
and
by
what
meanes
therefore
may
we
warrant
our selues
,
that
we
shall
in
no
case
be
insnared
or
intangled
,
when
as
we
are
both
farre
more
weake
than
they
:
and
the
old
serpente
dothe
nowe
no
lesse
craftily
than
in
times
past
endeuoure
by
Heretikes
and
false
teachers
to
intrap
and
circumuent
vs
?
He
then
may
séeme
rightly
to
be
out
of
his
wittes
,
and
euen
to
striue
with
reason
it selfe
,
whosoeuer
feareth
not
ne
standeth
in
doubte
of
suche
a
daunger
.
And
soothly
,
that
thou
mayest
arme
thy selfe
substancially
against
all
pestilent
opinions
,
that
thou
mayst
be
able
to
auoyde
,
to
preuente
,
and
beate
backe
the
strokes
of
the
aduersaries
,
who
séeke
on
euery
side
,
with
the
enuenomed
dartes
of
wicked
arguments
,
to
assayle
and
set
vpon
thée
,
and
mayst
stande
so
fast
,
and
perseuer
so
vnvanquishable
in
sound
doctrine
,
as
is
most
méete
and
requisite
,
thou
hast
néede
to
put
on
spirituall
weapons
,
the
shield
of
faith
,
the
helmet
of
saluation
,
but
especially
the
sword
of
the
spirit
,
which
is
the
word
of
God
,
as
the
Apostle
teacheth
and
commaundeth
in
the
sixte
of
the
Ephe.
But
thus
doth
he
arme
and
defend
himselfe
,
that
dayly
and
duly
heareth
,
readeth
,
meditateth
,
learneth
the
worde
of
GOD
set
forth
in
the
bookes
of
holy
Scripture
.
For
the
Apostle
Paul
in
the
second
Epistle
to
Timothy
and
third
Chapter
,
sayth
very
well
,
that
the
Scripture
is
profitable
to
reproue
and
confute
those
,
that
casting
abrode
the
nettes
of
false
opinions
,
goe
about
to
beguyle
,
to
maske
,
and
destroy
the
vnwary
and
weake
.
What
doctrine
soeuer
is
first
brought
in
,
it
is
necessarye
that
the
same
be
tried
by
the
touchstone
of
the
holy
Scripture
as
by
a
most
absolute
rule
.
And
there
are
to
be
found
euery
where
in
the
sacred
bookes
,
as
wel
exhortations
,
which
do
plainely
shewe
,
with
what
great
héedfulnesse
the
authours
of
sects
are
to
be
auoyded
,
as
also
counsels
and
certaine
reasons
,
whyche
doe
no
lesse
euidently
declare
,
how
wisely
and
circumspectlye
the
same
ought
to
be
resisted
.
Whych
things
do
verye
plainely
proue
,
that
it
is
a
most
vaine
toy
,
that
a
number
(
to
beguile
simple
people
withall
)
do
oft
times
iangle
off
,
and
haue
continually
in
their
mouthes
,
reading
of
the
Scriptures
,
doe
by
&
by
become
Heretickes
.
But
this
speach
is
more
worthy
to
be
abhorred
and
abandoned
than
to
be
answered
.
For
what
other
thing
else
is
this
,
than
to
saye
,
that
the
Phisicke
wisely
giuen
and
ministred
of
GOD
himselfe
,
is
poyson
:
and
that
sicknesse
&
death
is
procured
by
that
thing
which
is
prouided
to
the
furtherance
of
health
and
preseruation
of
life
?
Shall
we
thinke
him
that
we
haue
oftentimes
spoken
off
,
Iohn
Chrisostome
,
to
haue
bene
beside
himselfe
,
and
voyde
of
reason
,
who
following
the
iudgement
of
the
Apostle
,
by
howe
muche
more
he
sawe
many
Heresies
to
growe
vppe
in
his
time
,
and
in
manner
of
the
disease
called
the
canker
to
créepe
further
and
further
:
by
so
muche
more
thought
it
necessarie
to
haue
his
hearers
admonished
that
they
shoulde
diligently
apply
themselues
to
the
reading
of
the
holye
Scriptures
?
There
were
in
déede
at
that
time
no
small
number
of
Heretikes
,
as
namely
the
Manichees
,
the
Anomaeans
,
the
Arians
,
Aetians
,
Eunomians
,
Valentinians
,
and
Marcionites
,
the
Marcellians
and
Sabellians
,
the
Acoluthiās
:
there
were
(
to
be
short
)
Gentiles
,
and
such
as
following
the
Emperoure
Iulianus
,
had
reuolted
from
the
Tentes
of
the
Christians
:
for
with
all
these
it
is
euident
that
hée
encountred
,
by
sharpning
his
penne
againste
them
:
and
so
much
the
rather
for
that
they
vnmeasurably
vexed
the
Churches
of
Constantinople
,
and
else
where
ouer
all
Greece
,
and
verye
manye
menne
(
being
otherwise
not
euill
)
were
seduced
by
them
.
This
necessitie
therefore
draue
the
most
vigilant
Bishoppe
,
to
stirre
vp
all
mens
mindes
,
as
well
by
bookes
notoriously
written
,
as
also
by
publike
preachings
and
Sermons
,
to
the
continuall
reading
of
the
propheticall
and
Apostolicke
wrytings
:
as
wée
haue
more
than
once
or
twice
here
alreadye
.
And
in
one
place
hée
pronounceth
,
that
is
we
intende
to
resiste
Heresies
,
and
to
descerne
the
true
Churche
from
the
conuenticles
of
Heretikes
,
we
haue
néede
especially
(
to
the
doing
of
it
)
of
the
ayde
and
furtheraunce
of
the
Scriptures
.
Hys
words
in
the
exposition
of
the
foure
and
twentie
Cha.
of
Math.
Homilie
49.
are
these
:
In
these
dayes
,
since
Heresie
inuaded
the
Churches
,
there
can
no
triall
bee
hadde
of
true
Christianitie
:
neyther
is
there
any
other
refuge
for
Christians
,
desirous
to
knowe
the
variety
of
Fayth
,
than
the
holy
Scripture
of
GOD
.
Before
indeed
it
was
shewed
many
wayes
,
whych
was
the
Churche
of
CHRIST
,
and
whiche
was
Gentilitie
:
but
nowe
it
can
no
waye
bee
knowen
of
anye
,
whyche
is
the
true
Churche
of
CHRIST
,
but
onely
by
the
Scriptures
.
And
why
?
Bycause
that
all
these
thyngs
whyche
are
properlye
Christes
in
trueth
,
those
Heresies
haue
also
in
Schisme
:
they
haue
Churches
alike
,
and
the
holy
Scriptures
themselues
,
they
haue
Bishops
alike
,
and
other
orders
of
Clearkes
,
they
haue
Baptisme
alike
,
they
haue
the
Eucharist
alike
,
and
al
other
things
,
and
finally
euen
Christ
himselfe
.
A
man
therefore
desirous
to
know
which
is
the
true
Chuche
of
Christ
,
howe
shall
he
knowe
in
so
great
a
confusion
of
likenesse
,
but
only
and
alone
by
the
Scriptures
?
Againe
before
tyme
the
Churche
of
Christ
was
knowen
by
hir
very
maners
and
conditions
,
when
the
conuersation
of
Christians
,
either
of
al
,
or
of
the
most
was
holy
and
blamelesse
,
which
was
not
so
among
the
vngodly
.
But
nowe
Christians
are
become
as
euill
,
or
worse
,
than
are
the
Heretikes
or
Gentiles
.
For
,
to
say
the
truth
,
there
is
greater
continencie
founde
among
them
,
though
in
schisme
,
then
among
the
Christians
.
He
therefore
that
will
knowe
whiche
is
the
true
Church
of
Christ
,
how
shal
he
know
,
but
only
by
the
Scriptures
?
The
Lord
knowing
then
that
so
great
a
confusion
of
things
should
happen
in
the
later
times
,
therefore
commaundeth
,
that
the
Christians
,
whiche
are
in
the
state
of
Christianitie
,
and
desirous
to
embrace
the
stedfastnesse
of
the
true
faith
,
should
haue
recourse
to
no
other
thing
,
than
to
the
Scriptures
.
Otherwise
,
if
they
shall
haue
regard
to
any
other
matters
,
they
shal
be
offended
,
and
perishe
,
not
vnderstanding
whiche
the
true
Church
is
.
Thus
much
there
.
Yea
moreouer
the
same
Father
is
bold
to
say
,
that
Heresies
doe
then
chiefelye
budde
forth
,
when
men
neglect
to
reade
the
holy
Scriptures
.
A
great
defence
and
bulwarke
against
sinne
(
saith
he
)
in
his
3.
Homilie
of
Lazarus
,
is
the
reading
of
the
Scriptures
:
a
great
downefall
,
a
daungerous
pitte
,
is
the
ignorance
of
the
Scriptures
:
a
greate
losse
of
saluation
it
is
,
to
know
nothing
of
Gods
lawes
:
this
thing
hathe
ingendred
heresies
,
this
thing
hathe
broughte
in
corrupte
life
,
this
thing
hath
turned
all
things
vpside
downe
.
For
it
can
not
be
,
no
,
it
can
not
be
I
say
,
that
any
man
should
depart
without
fruite
,
that
is
delighted
with
the
continuall
reading
of
the
Scriptures
.
The
counsel
therfore
that
(
we
sée
)
Chrisostome
gaue
,
the
selfe
same
(
no
doubte
)
did
other
of
the
holye
fathers
giue
also
,
as
Origen
,
Hierome
,
Augustine
,
and
suche
like
,
who
then
especially
exhorted
al
men
to
the
reading
of
the
Scriptures
,
when
as
Heresies
euery
where
waxed
rife
.
In
these
sentences
then
as
well
of
the
Apostle
Paul
,
and
also
of
Chrisostome
,
and
others
,
laying
forthe
the
lawfull
vse
of
the
holy
Scriptures
,
we
wil
willingly
reste
:
and
if
any
shall
be
founde
hereafter
to
the
high
reproche
and
slaunder
of
GODS
diuine
maiestie
,
to
crye
out
,
that
the
sacred
Scripture
doth
minister
matter
and
occasion
of
Heresie
,
those
(
vnlesse
they
wil
be
conuicted
of
high
treason
against
the
holye
GHOST
,
the
author
of
the
holye
bookes
)
we
will
commaunde
and
charge
to
hold
their
peace
.
But
if
they
shal
go
forward
to
speake
blasphemies
againste
the
holy
GHOST
,
then
will
wée
with
the
martyre
Polycarpus
,
(
for
so
doth
Iustine
write
of
him
to
Florinus
)
stoppe
our
eares
with
our
fingers
,
and
turning
vnto
GOD
,
saye
:
O
merciful
GOD
,
what
tymes
hast
thou
brought
vs
into
,
that
we
should
heare
these
things
?
If
euer
at
any
time
,
then
vndoubtedlye
at
this
time
,
which
ingendreth
sectes
not
a
fewe
,
whereby
the
ignorant
multitude
is
infected
,
it
were
to
be
prouided
,
that
out
of
the
most
plentifull
storehouse
of
the
holy
GHOST
against
the
pestilent
ayre
of
wicked
opinions
,
all
good
men
would
diligentlye
procure
to
themselues
in
time
,
preseruatiue
remedies
,
gathered
out
of
the
most
excellent
rules
of
the
olde
and
newe
Testamente
,
whiche
in
déede
ought
to
be
preferred
before
all
maner
of
costly
and
swéet
smelling
spices
whatsoeuer
.
Where
if
so
bée
anye
malapert
merchaunt
or
craftye
cousiner
,
be
founde
to
abuse
the
Scriptures
of
themselues
moste
notable
and
most
holesome
,
to
his
own
and
other
mens
destruction
,
there
can
nothing
here
truely
be
imputed
to
the
Scriptures
:
but
what
euill
or
mischiefe
so
euer
bée
taken
,
it
muste
of
necessitie
be
ascribed
to
the
peruerse
nature
of
men
,
as
well
of
the
deceiuers
as
of
the
deceyued
.
There
is
nothing
at
any
time
so
excellent
,
profitable
,
and
holesome
,
that
Satan
,
and
his
Disciples
,
dare
not
subtilly
counterfayte
,
and
apply
to
another
end
than
it
ought
to
be
,
but
especially
to
do
hurt
.
Euil
men
make
the
ayre
,
sunne
,
fire
,
water
,
earth
,
meate
,
drinke
,
to
become
hurtfull
vnto
them
,
when
they
will
not
vse
them
aright
.
The
like
iudgement
is
to
be
giuen
of
the
worde
of
GOD
,
which
in
the
holy
Scriptures
is
called
a
light
,
a
lanterne
,
breade
,
meate
,
foode
,
fire
.
But
indéed
,
like
as
the
Apostle
saith
that
he
preacheth
CHRIST
crucified
,
vnto
all
that
are
called
both
of
the
Iewes
&
Grecians
,
the
power
of
GOD
and
wisdome
of
GOD
,
albeit
the
vngodly
either
Iewes
or
Gentiles
should
neuer
so
muche
be
offended
and
laugh
him
to
scorn
:
euen
so
is
the
course
of
our
talke
directed
to
the
commendation
of
GODS
worde
,
to
the
intente
the
Godlye
minded
may
receyue
life
thereby
:
though
the
wicked
and
vngodly
do
snatch
it
,
and
violentlye
wrest
it
how
and
whithersoeuer
they
list
themselues
.
Againe
howe
many
Christians
may
we
finde
,
If
we
say
that
we
haue
no
sin
,
we
deceiue
our selues
,
and
ther
is
no
truth
in
vs
,
as
saith
S.
Iohn
in
the
first
Chapter
of
his
first
Epistle
,
whervnto
it
behoueth
vs
al
to
subscribe
.
For
why
,
it
is
requisite
,
that
euen
the
saints
also
do
pray
dayly
,
as
oure
Lord
and
maister
CHRIST
hath
taught
and
commanded
,
saying
:
Forgiue
vs
our
debtes
.
And
the
excellent
Prophete
Dauid
Psal.
33.
sayeth
,
that
all
the
holy
ones
shall
cal
continually
vpon
GOD
,
to
obtayne
pardon
for
their
sinnes
I
wil
acknowledge
,
sayth
he
,
my
sinnes
vnto
the
Lorde
,
and
thou
hast
pardoned
my
vnrighteousnesse
.
For
this
cause
shall
all
the
godly
pray
vnto
thee
.
Wherefore
there
is
no
man
liuing
,
that
standeth
not
in
néede
oft
times
of
a
controller
,
or
Iudge
,
which
may
diligently
admonish
,
rebuke
,
chasten
,
and
bring
him
into
order
.
But
if
it
so
fall
out
that
men
dare
not
reproue
thée
being
a
sinner
,
or
they
vouchsafe
it
not
,
or
they
doe
it
not
so
franckly
and
courteously
as
were
to
be
wished
,
and
that
peraduenture
,
bycause
thou
art
grieued
if
any
doe
deale
with
thée
in
that
order
:
then
truely
there
remayneth
this
only
aduice
,
namely
,
that
thou
reade
with
an
attentiue
minde
,
the
preceptes
contained
in
the
holye
Scriptures
,
the
sentences
,
the
threatnings
vttered
of
GOD
againste
sinners
,
likewise
the
Sermons
of
the
Prophetes
and
Apostles
,
wherin
the
sinnes
of
all
men
and
therefore
thine
also
are
openly
and
seuerely
reproued
:
&
humbly
transfer
vnto
thy self
,
whatsoeuer
things
thou
findest
agréeable
to
thy
state
.
By
this
meanes
euen
alone
thou
maist
in
good
earnest
be
brought
to
the
knowledge
of
thy
sinnes
,
from
this
(
knowledge
)
secondly
to
repentaunce
,
and
from
repentance
(
finally
)
to
faith
and
amendment
of
life
.
Adde
moreouer
that
the
Scripture
,
doth
finde
out
and
condemne
those
secret
sinnes
in
thée
,
which
men
know
not
off
,
and
which
thou
wouldest
be
ashamed
to
confesse
,
and
so
coulde
neuer
be
reproued
by
the
liuely
sounding
voyce
of
any
man
.
Therfore
the
holy
Scripture
when
thou
readest
it
,
speaketh
only
vnto
thée
alone
:
it
is
a
faithful
kéeper
of
thy
secrets
,
it
wil
admonish
thée
of
most
weyghty
affayres
,
it
wil
not
put
into
thy
minde
but
those
things
that
are
excellent
,
and
of
whiche
peraduenture
thou
shouldst
neuer
haue
heard
anye
thing
of
any
man
liuing
.
For
in
good
sooth
this
very
worde
whilest
it
is
reuerently
and
with
a
feruent
affection
read
,
or
heard
recited
of
another
,
becommeth
quick
and
mighty
in
operation
,
so
that
it
pearceth
to
the
very
marow
of
the
bones
,
and
to
the
innermost
entrayles
of
the
heart
,
and
euen
leaueth
behynde
it
certaine
strings
sticking
fast
of
long
tyme
after
in
the
minds
of
the
readers
:
whiche
thyng
to
be
true
Sainct
Augustine
in
his
booke
of
Confessions
,
and
other
holy
men
do
auouch
,
that
they
haue
tryed
by
experience
.
And
Iohn
Chrysostome
in
his
thirde
Sermon
of
Lazarus
presumeth
to
saye
,
That
men
euen
only
by
the
outwarde
viewe
of
the
holy
bookes
are
afrayde
to
commit
sinne
:
and
that
wheresoeuer
the
spirituall
books
are
,
from
thence
is
expelled
the
force
of
the
Diuell
,
and
all
things
become
there
safe
and
sound
.
But
he
that
heareth
not
GOD
in
the
Scriptures
,
by
a
certaine
priuye
violence
,
but
yet
with
great
&
absolute
authoritie
,
briefely
ripping
vp
sinnes
though
neuer
so
secret
and
hidden
:
how
will
he
heare
man
when
he
accuseth
,
controlleth
,
or
also
(
by
a
certain
graue
kind
of
speaking
)
condemneth
them
?
But
if
there
be
any
person
that
neyther
admitteth
man
to
be
his
counseller
,
nor
yet
hearkeneth
vnto
GOD
continually
speaking
in
the
Scriptures
:
that
such
a
one
from
his
hearte
shoulde
be
a
Christian
,
no
man
(
I
am
sure
)
but
he
that
is
ouer
lightly
carried
away
with
wordes
,
and
willingly
suffereth
himselfe
to
be
deceyued
,
wil
euer
graunt
or
allow
.
Therefore
to
the
intente
thou
mayst
declare
,
that
thou
arte
(
at
the
least
)
vnfeynedly
sory
for
that
thou
remaynest
fast
fettered
in
the
bandes
of
sinne
,
and
that
thou
couetest
to
heare
GOD
louingly
and
with
a
fatherlye
affection
talking
with
thée
,
admonishing
thée
,
and
calling
thée
backe
into
the
righte
waye
before
thou
be
vtterly
destroyed
:
thou
wilt
,
if
thou
wise
be
,
invre
thy selfe
dayly
to
reade
the
holy
Scriptures
,
and
in
them
as
in
a
glasse
beholde
,
and
learne
more
familiarly
to
knowe
,
not
so
muche
what
GOD
is
,
as
what
thou
thy self
art
.
But
howe
large
a
fielde
shoulde
be
opened
,
incase
I
mighte
speake
of
consolations
,
whereof
in
the
holye
Scripture
are
expressed
innumerable
,
and
the
same
most
certayne
and
sound
?
For
albeit
Philosophye
hathe
nowe
long
since
béene
commended
of
hir
retayners
for
many
causes
,
but
especiallye
for
that
she
ministreth
in
aduersitie
a
present
comforte
:
yet
are
all
Philosophicall
reasons
found
to
be
very
faint
,
barren
,
colde
,
weak
,
if
they
be
compared
with
those
whyche
the
holy
Scriptures
do
afford
.
Truly
,
I
haue
oftetimes
sorrowed
with
my self
,
and
complayned
,
that
as
well
Tullius
Hortensius
(
with
which
worke
Saint
Aug.
confesseth
himselfe
to
haue
bin
wonderfully
stirred
vp
in
his
3.
booke
and
4.
Chap.
of
Confessions
)
as
also
his
booke
of
Comforte
,
&
likewise
the
excellent
and
moste
cleare
Consolatory
workes
of
other
Philosophers
beside
,
are
vtterly
loste
.
But
my
minde
somewhat
stayed
with
thys
cogitation
,
I
againe
confirmed
,
interpreting
,
that
this
thing
came
not
to
passed
wythoute
the
prouidence
of
GOD
,
namely
,
to
the
intent
,
that
men
,
when
they
sée
themselues
depriued
of
the
necessarye
ayde
of
suche
writings
,
mighte
take
occasion
to
flye
more
studiously
to
the
holy
bookes
,
out
of
which
onely
and
alone
the
remedy
against
euery
heauy
happe
,
and
all
lamentable
and
dolefull
euents
is
to
be
taken
.
For
to
this
ende
especially
is
the
Scripture
before
all
other
disciplines
put
foorth
that
it
mighte
supply
in
the
families
and
assemblies
of
wretched
creatures
the
moste
néedefull
and
commendable
office
of
comforting
.
Whervpon
to
the
Romaines
15.
the
Apostle
affirmeth
,
that
whatsoeuer
thinges
are
reuealed
in
the
holy
Scriptures
,
are
reuealed
for
oure
learning
:
to
the
intent
,
that
by
the
worthye
examples
of
Patience
,
and
by
the
notable
Sermons
of
comfort
made
euery
where
by
the
Prophetes
,
Christe
and
Apostles
,
wée
might
be
encouraged
and
supported
,
to
the
holding
faste
of
oure
hope
in
daungers
,
and
to
the
inuincible
goyng
forwarde
in
all
godlinesse
and
vertue
.
And
who
is
he
,
I
beséeche
you
,
that
will
not
iudge
that
a
man
ought
rather
to
gyue
credite
,
and
to
staye
hymselfe
vppon
the
comfortable
perswasions
that
are
giuen
from
the
holye
Ghost
,
that
is
,
from
GOD
himselfe
,
and
which
by
reason
of
the
dignitie
,
power
,
and
goodnesse
of
God
,
must
of
necessitie
by
all
meanes
be
effectuall
and
fruitefull
,
than
vpon
those
that
are
vttered
and
put
forth
of
men
:
whiche
do
themselues
wauer
,
and
are
oft-times
deceyued
,
neuer
able
to
perfourme
the
things
that
they
promise
,
and
to
be
shorte
being
taken
for
very
tall
men
of
their
hands
,
do
commonly
stande
in
néede
to
be
comforted
and
encouraged
by
others
?
If
there
be
anye
thyng
,
sayth
Hierome
,
in
the
Preface
of
his
Commentaries
on
the
Epistle
to
the
Ephesians
,
that
holdeth
vp
a
wise
man
in
this
life
,
and
perswadeth
him
to
abide
paciently
among
the
troubles
and
vexations
of
the
world
,
then
is
it
euen
this
specially
in
my
iudgement
,
namely
,
the
meditation
and
knowledge
of
the
Scriptures
.
Whyche
things
,
séeing
they
are
thus
,
verily
I
am
not
afrayd
to
saye
,
that
like
as
God
hathe
so
appoynted
,
that
no
man
,
whether
he
bée
in
noble
or
base
condition
,
should
be
vtterly
voyde
,
and
frée
from
all
dangers
:
so
also
is
it
to
bée
determined
,
that
no
man
,
in
what
state
or
calling
soeuer
he
bée
,
can
wante
,
or
bée
withoute
the
reading
,
hearing
,
and
vnderstanding
of
the
Scriptures
.
Let
there
come
forth
amongst
vs
some
odde
Christian
,
and
tell
vs
,
that
he
was
neuer
at
anye
time
assayled
with
the
dartes
of
temptations
,
eyther
inward
or
outwarde
,
that
he
was
neuer
héeretofore
plunged
in
anye
troubles
or
perturbations
,
or
that
he
neuer
néedeth
to
feare
any
héereafter
:
let
such
a
one
I
saye
come
forthe
,
and
he
shall
make
vs
beléeue
,
that
hée
is
one
alone
that
wanteth
no
comforte
,
and
to
whome
we
ought
to
graunte
,
that
hée
maye
liue
and
dye
in
the
ignorance
of
the
Scriptures
.
But
woulde
to
God
that
miserable
and
tenne
tymes
wretched
men
,
compassed
aboute
on
euerie
side
with
innumerable
calamities
,
could
sufficiently
consider
,
partly
their
owne
weakenesse
,
farre
vnfi●te
to
susteyne
the
burthen
of
so
many
miseries
continuallye
oppressing
them
,
partlye
the
most
bountifull
helps
and
comforts
which
they
may
receyue
out
of
the
holy
Scriptures
:
then
out
of
all
doubt
shuld
their
s●ates
be
in
farre
better
case
than
they
be
,
and
we
shoulde
not
sée
so
many
dayly
(
as
we
doe
)
to
cast
themselues
headlong
into
the
déepe
gulfe
of
desperation
,
and
with
theyr
endlesse
shame
and
confusion
,
to
die
not
onely
in
thys
worlde
,
but
also
in
the
world
to
come
.
But
the
tyme
would
fayle
me
,
if
I
shoulde
procéede
anye
further
to
discourse
of
the
necessitie
,
vtilitie
,
and
efficacie
of
consolations
to
be
gathered
out
of
the
Scriptures
:
wherefore
I
thinke
it
requisite
euen
héere
to
make
an
ende
.
Therefore
,
O
yée
Christians
all
,
IESVS
CHRIST
,
that
yée
woulde
throughly
perswade
youre selues
,
that
the
things
whiche
haue
hitherto
of
me
bin
treated
of
,
do
tende
first
to
the
sanctifying
and
celebrating
of
Gods
name
héere
on
earth
,
and
next
to
the
stirring
vp
of
euery
one
of
you
,
to
the
intente
you
maye
become
diligente
in
procuring
the
businesse
of
youre
owne
euerlasting
saluation
.
For
in
very
déede
euerye
mannes
owne
proper
cause
is
here
handled
.
And
it
behoueth
vs
all
oftetimes
to
consider
,
that
the
Churche
is
a
publike
and
common
Schoole
,
instituted
of
GOD
oure
heauenly
father
,
wherein
the
moste
excellent
teacher
of
trueth
the
holye
Ghoste
teacheth
and
professeth
of
frée
cost
,
and
louingly
allureth
vs
all
vnto
him
.
The
Scholers
admitted
into
this
Schoole
,
are
euen
so
many
as
are
baptized
into
the
name
of
CHRISTE
.
There
is
but
one
booke
,
and
that
is
gyuen
indifferently
to
all
,
containing
the
writings
of
the
Prophets
and
Apostles
:
in
whiche
Booke
,
is
nothing
else
declared
in
effecte
,
than
howe
by
IESVS
CHRISTE
righteousnesse
and
eternall
saluation
commeth
to
the
beléeuers
:
and
againe
,
howe
all
the
Goldye
oughte
to
indeuoure
,
that
their
Faith
,
Loue
and
Hope
may
become
manifest
and
apparante
vnto
all
men
.
It
standeth
euerye
one
of
vs
in
hande
,
wisely
to
weigh
and
consider
,
howe
he
behaueth
hymselfe
in
this
Schoole
,
and
what
profite
hée
reapeth
from
tyme
to
tyme
in
the
holye
Booke
.
For
he
that
doeth
daylye
in
expounding
,
reading
,
hearing
,
and
repeating
of
it
diligently
exercise
hymselfe
,
and
be
a
meane
to
prouoke
others
to
doe
the
lyke
,
hée
declareth
hymselfe
indéede
to
be
the
Scholler
of
GOD
,
and
to
be
well
worthye
of
prayse
and
commendation
.
But
on
the
other
side
,
who
soeuer
he
be
that
refuseth
to
reade
,
heare
and
learne
the
sayde
Booke
,
also
causeth
others
to
abstaine
from
the
same
,
he
doeth
not
obscurely
signifye
,
that
hée
is
of
hys
father
the
Diuell
.
For
so
,
leaste
any
man
shoulde
be
offended
wyth
me
,
as
hauing
spoken
more
boldelye
than
becommeth
mée
,
Christe
hymselfe
determineth
Iohn
.
8.
Hee
that
is
of
GOD
(
sayeth
he
)
heareth
Gods
wordes
,
you
therefore
heare
them
not
,
bycause
yee
are
not
of
God
:
whome
also
a
little
before
he
had
said
flatly
to
be
borne
of
their
father
the
Diuell
.
And
this
sentence
,
béeyng
of
more
force
than
all
the
definitiue
sentences
of
the
Iudges
of
the
whole
world
,
as
that
whiche
is
pronounced
,
not
of
any
mortall
manne
,
but
of
the
immortall
GOD
himselfe
,
muste
of
necessitie
abide
firme
and
vnchaungeable
.
Let
euerye
manne
therefore
diligently
repute
wyth
himselfe
,
what
maner
of
iudgement
maye
be
giuen
of
hym
,
that
is
to
saye
:
whither
he
be
addicted
vnto
GOD
to
euerlasting
life
:
or
giuen
ouer
to
the
Diuell
to
eternall
confusion
.
¶
OF
THE
READING
and
dayly
meditation
of
the
holy
Scriptures
,
very
requisite
and
necessary
for
al
Christians
,
of
what
estate
or
condition
soeuer
.
The
seconde
Booke
.
HE
that
will
take
vppon
hym
to
persuade
with
a
sicke
man
,
must
not
onelye
tell
him
what
medicine
is
of
force
against
his
sickenesse
,
but
also
howe
and
in
what
order
the
same
is
to
be
vsed
.
For
it
skilleth
verye
muche
,
whether
a
thing
be
taken
,
within
the
bodye
or
withoute
:
of
an
olde
manne
,
or
of
a
yong
:
of
a
strong
bodye
,
or
of
a
weake
:
of
a
man
,
or
of
a
woman
:
also
,
at
what
tyme
of
the
yeare
,
and
(
to
be
shorte
)
in
what
order
or
manner
tempered
and
made
.
Saint
Augustine
reporteth
in
his
fifte
Epistle
to
Marcellinus
,
that
there
was
a
man
on
a
tyme
,
throughe
a
certaine
medicine
ministred
by
the
excellent
Phisition
Vindicianus
,
restored
to
health
,
after
a
fewe
yeares
when
the
verye
same
sickenesse
came
againe
,
the
sicke
partie
withoute
asking
any
counsell
of
the
Phisition
,
vsed
the
selfe
same
medicine
(
as
before
:
)
but
it
did
him
no
good
.
Anone
there
was
running
to
Vindicianus
,
of
whome
they
demaunded
,
what
the
cause
should
be
,
why
the
medicine
nowe
lastelye
taken
did
not
auaile
?
hée
answered
,
that
it
was
therfore
vnauaileable
,
bicause
he
himselfe
had
not
willed
it
to
be
taken
:
but
least
they
should
suspecte
any
harme
by
his
so
saying
,
he
added
:
that
the
manner
of
the
vsing
of
a
thing
is
greately
to
bée
taken
héde
of
,
and
that
all
things
are
not
méete
for
all
ages
.
In
like
manner
therefore
,
for
so
muche
as
we
haue
hytherto
with
sundrye
and
playne
argumentes
declared
,
that
it
is
the
office
of
euery
Christian
,
dayly
and
continuallye
to
reade
,
heare
,
and
learne
something
out
of
the
holye
Bible
:
it
remayneth
nowe
that
we
specifye
and
demonstrate
,
howe
and
by
what
meanes
a
man
maye
readily
,
and
without
any
trouble
or
thinking
of
the
time
long
,
so
take
in
hande
,
and
poynte
out
thys
office
of
reading
euerie
daye
of
the
wéeke
,
as
that
in
a
yeares
space
,
he
maye
well
reade
and
pervse
ouer
all
the
holy
Bookes
,
especially
so
many
as
the
olde
and
purer
Churche
hathe
auouched
to
be
Canonicall
.
Wée
haue
indéede
tarried
longer
in
the
former
Booke
than
we
were
aware
of
,
inasmuch
as
no
man
is
ignorante
,
that
there
is
a
more
laboure
and
diligence
required
of
vs
,
when
mens
minds
are
first
of
all
to
be
prepared
and
inflamed
vnto
any
thing
,
séeming
strange
in
the
opinion
of
the
vnlearned
multitude
,
and
hard
to
outwarde
appearance
(
neyther
truly
shall
it
repente
vs
eyther
of
oure
trauell
,
or
long
standing
,
if
we
maye
by
some
meanes
bring
that
to
passe
whyche
we
couet
and
desire
)
but
in
the
matters
following
,
we
wyll
bée
more
briefe
:
as
also
the
thing
it selfe
,
of
whiche
wée
haue
determined
to
speake
,
maye
well
be
dispatched
in
fewer
wordes
.
Whosoeuer
hée
be
therefore
,
But
I
heare
incontinently
one
that
sayth
vnto
mée
:
De
locis
adfectis
lib.
3.
Cap.
6.
in
whyche
the
powers
of
the
senses
are
so
damnified
and
hurte
,
that
the
patientes
,
for
so
muche
as
they
are
continuallye
attached
wyth
a
kynde
of
heauinesse
and
feare
,
doe
imagine
whatsoeuer
they
sée
,
to
be
sharpe
,
bitter
,
and
altogyther
agaynste
them
:
wherefore
they
haue
in
suspition
and
ielousy
all
thynges
that
are
done
or
sayde
,
and
doe
eschue
and
abhorre
the
presence
and
company
of
men
:
but
yet
after
a
while
they
are
healed
and
deliuered
from
thys
maladie
.
Euen
in
like
case
(
saye
I
)
the
reading
of
the
Scriptures
séemeth
harde
and
painefull
vnto
thée
,
bycause
forsooth
thou
doest
so
imagine
it
to
be
,
some
euill
spirite
peraduenture
beguiling
and
bewitching
thy
senses
:
but
the
same
(
no
doubte
)
will
become
swéete
,
easie
,
yea
and
pleasaunte
also
vnto
thée
,
when
by
the
helpe
of
the
holye
Ghoste
thou
hast
cast
from
thy
mind
that
imagination
.
And
to
what
ende
,
I
beséeche
you
,
shoulde
anye
man
thus
colourably
pretende
these
thinges
,
sith
wée
maye
sée
daylye
a
greate
number
,
that
thinke
not
the
time
long
a
whit
,
when
they
reade
the
long
and
tedious
tales
stuffed
wyth
lies
,
of
certayne
old
Gréekes
,
and
the
fantasticall
Asse
of
Apuleius
,
and
the
fonde
dotages
of
Lucian
?
I
saye
nothing
al
this
whyle
of
the
most
vaine
figmentes
of
Florandus
,
Syr
Lancelot
,
Syr
Tristram
,
king
Arthur
,
the
foure
sonnes
of
Aymon
,
of
Magelona
,
Melucina
,
the
rounde
table
:
I
speak
nothing
of
Amorous
(
or
rather
venemous
)
books
ouerflowing
in
lasciuiousnesse
and
vncleanesse
,
of
the
hundred
Nouels
,
of
vnsauerie
and
ribaldly
●estes
,
and
of
other
dregges
of
like
stampe
,
whiche
it
were
far
better
to
be
abolished
with
fire
,
the
so
ofte
times
to
be
putte
forth
in
print
.
And
in
these
toyes
,
whylest
Courtiers
,
whylest
noble
men
,
noble
women
,
yong
men
&
maydes
,
whilest
the
worshipfull
,
whilest
the
common
sorte
of
men
do
spend
certaine
houres
in
the
fore
noone
,
certaine
in
the
afternoone
,
again
some
after
supper
,
and
oftimes
a
greate
parte
of
the
night
,
there
is
not
so
much
as
one
word
whispered
as
touching
any
labour
or
pain
in
reading
:
but
as
well
the
eyes
as
the
eares
,
yea
and
mindes
both
of
the
reader
,
and
also
of
the
whole
company
sitting
about
him
,
do
abide
intentiuely
fixed
vpon
these
trifles
,
and
neyther
the
noyse
of
the
houshold
,
nor
the
comming
in
of
others
can
possibly
breake
off
the
base
and
loude-sounding
voyce
of
the
speaker
.
And
moreouer
the
labour
of
reading
,
if
at
leastwise
it
deserueth
to
be
called
labour
,
thou
mayst
now
&
then
diuide
with
the
residue
of
thy
familie
,
so
that
thou
that
art
gouernour
of
the
house
,
mayst
read
one
while
,
another
while
some
one
of
thy
company
,
another
while
thy
sonne
or
thy
daughter
,
another
while
thy
wife
,
another
whyle
some
other
in
the
house
that
can
skill
of
reading
.
As
in
other
actions
,
so
in
this
also
may
one
not
without
a
cause
succéede
another
,
resembling
(
as
a
man
wold
say
)
Hercules
who
(
as
the
Poets
imagine
)
rescued
wearye
Atlas
by
bearing
vp
heauen
with
hys
shoulders
.
Neyther
truely
oughte
it
to
séeme
a
thing
straunge
or
remoued
from
the
vsage
of
the
godly
,
to
commitet
the
office
of
reading
and
recyting
holy
bookes
vnto
wiues
,
children
,
seruaunts
,
and
other
in
the
house
.
Again
,
if
the
reading
of
the
scriptures
be
fitly
pointed
out
and
distinguished
into
certaine
peculiar
houres
(
as
it
is
expedient
it
should
be
)
then
maist
thou
haue
sufficient
space
both
to
breath
in
,
and
also
to
recouer
the
powers
of
thyne
eyes
,
the
sight
whereof
peraduenture
is
dazeled
,
or
of
thy
voyce
,
if
it
be
thy
hap
to
read
in
the
presence
of
other
,
and
this
mayst
thou
doe
,
albeit
thou
hast
determyned
to
pervse
ouer
dayly
many
Chapters
.
Moreouer
,
there
is
no
let
to
the
contrarie
,
but
that
thou
mayst
now
and
then
,
to
auoyde
yrkesomnesse
,
chaunge
places
.
For
thou
mayst
very
wel
reade
in
thy
chamber
,
when
as
eyther
thou
risest
in
the
morning
,
or
goest
to
bed
at
night
:
in
the
Churche
,
when
there
is
eyther
nothing
or
very
little
out
of
the
Scriptures
(
as
it
oftimes
commeth
to
passe
)
red
or
expounded
to
the
people
,
in
thy
parlour
,
so
long
as
thy
dinner
or
supper
is
in
makyng
readie
,
vntill
thou
be
about
to
take
thy
meate
,
whilest
the
dishes
are
brought
too
or
carried
from
the
table
:
in
thy
Studie
,
in
thy
garden
,
to
be
short
,
wheresoeuer
thou
wilt
and
art
disposed
.
Saint
Augustine
euen
before
the
time
of
hys
Baptisme
reade
with
great
feruencie
,
and
at
all
times
,
and
in
euery
place
the
holy
bookes
,
hée
disputed
as
touching
the
sayings
of
the
Prophetes
and
Apostles
.
He
reporteth
in
the
8.
booke
and
6.
Chapter
of
his
Confessions
,
that
he
read
Paules
Epistles
at
the
table
.
Chap.
22.
that
he
tooke
in
hand
oft
times
the
new
Testamente
in
his
Ortchard
,
where
he
hearde
once
a
voyce
from
heauen
saying
vnto
him
:
Take
,
read
.
Wherby
hée
was
vehemently
moued
&
prouoked
to
imbrace
Christian
religion
,
as
he
recordeth
also
in
other
places
moe
.
Again
being
awaked
in
the
night
;
in
the
morning
,
after
dinner
,
after
supper
:
and
one
while
alone
,
another
while
with
his
most
swéete
companions
Licentius
,
Trigetius
,
Nauigius
,
Alipius
,
Nebridius
,
and
others
,
he
vsually
and
often
,
and
with
an
incredible
desire
of
learning
conferred
as
teaching
the
word
of
GOD
.
By
these
meanes
therefore
the
difficultly
and
tediousnesse
,
if
any
be
thought
to
spring
out
of
reading
,
is
easilye
eyther
diminished
,
or
vtterly
taken
away
.
For
as
the
mouth
that
is
out
of
taste
,
can
not
away
with
anye
meate
thoughe
neuer
so
deintie
and
holesome
:
but
when
it
is
recouered
,
is
refreshed
there
with
,
and
can
scarcely
be
satisfied
:
so
when
a
man
beginneth
first
to
read
the
holy
scriptures
,
he
quickly
loatheth
them
:
but
when
he
hath
once
tasted
the
swéetenesse
of
the
spirituall
doctrine
,
then
he
féeleth
dayly
more
and
more
all
things
to
become
more
pleasant
&
acceptable
vnto
him
,
and
then
singeth
he
with
the
Psalmist
:
How
sweete
are
thy
testimonies
to
my
throate
,
yea
they
are
sweeter
than
hony
to
my
mouth
.
But
it
remayneth
nowe
,
that
we
shewe
,
Octauius
the
Emperour
(
if
we
maye
credite
Suetonius
)
in
a
moste
cruell
battaile
holden
at
Mutina
a
Citie
of
Gallia
,
read
,
wrote
,
and
declaymed
dayly
:
in
the
night
time
being
awaked
oute
of
sléepe
,
he
vsed
a
reader
of
Commentaries
:
and
when
he
was
at
home
,
he
would
recite
certaine
writings
of
his
owne
to
his
familiar
friends
,
as
vnto
hearers
in
the
Schooles
,
Iulius
Caesar
,
as
he
happily
fought
sundry
battells
,
so
put
he
the
same
himselfe
as
elegantly
in
writing
,
and
that
euen
in
his
Tentes
,
in
the
noise
of
Trumpettes
,
and
in
the
confused
clattering
of
armour
and
weapons
,
so
farre
foorthe
that
a
man
maye
doubte
,
by
whether
of
the
two
things
he
attained
greater
commendation
.
And
before
thys
man
,
Cato
Censorius
,
famous
for
his
skil
both
of
warre
and
peace
,
read
very
much
,
year
learned
the
Gréeke
tong
perfectlye
,
when
he
was
an
olde
man
,
as
afterwarde
his
graundchilde
,
whome
they
called
Vticensis
,
wayting
in
the
Courte
till
the
Senate
shoulde
come
togyther
,
hadde
his
Bookes
with
him
,
leaste
any
parte
of
the
hour-glasse
shoulde
come
forth
without
fruite
.
Plinius
Veronensis
,
albeit
hée
was
intangled
with
the
affaires
of
the
Courte
,
of
the
lawe
,
and
of
warfare
,
yet
didde
hée
neuer
refraine
hymselfe
from
Philosophie
,
and
from
the
insearching
of
hidden
thyngs
,
but
whither
he
were
taking
his
meate
,
or
iorneying
,
or
doing
of
some
other
thing
,
he
eyther
read
,
or
hearde
one
reading
,
wrote
,
or
indighted
to
one
writing
for
him
.
But
omitting
these
Gentiles
,
in
whom
no
doubt
shineth
forth
a
wonderful
industrie
and
care
of
good
learning
:
I
thinke
it
muche
better
for
godly
and
Christian
people
to
haue
the
examples
of
godly
men
expounded
,
that
euen
for
the
likenesse
of
religion
and
doctrine
which
they
follow
,
the
mindes
of
all
may
become
the
more
prompt
and
readie
to
imitate
and
imbrace
the
same
.
Set
before
your
eyes
therefore
the
noble
king
Dauid
,
a
man
strong
and
valiaunte
both
in
war
and
in
peace
,
and
right
notable
in
battels
and
conquestes
.
For
hée
,
whether
it
were
so
that
flying
the
tyraunt
Saule
,
he
one
while
wandered
in
obscure
and
forborne
places
,
another
while
susteyned
woful
banishment
with
the
king
of
Geth
,
or
whither
that
he
feared
himselfe
by
reason
of
his
sonne
Absolon
kindling
the
coa●s
of
ciuill
warre
against
him
,
or
whither
he
should
stande
to
the
triall
of
battell
abroade
with
his
enimies
,
or
whither
he
ruled
at
home
the
raines
of
his
kingdom
,
was
not
only
bent
and
inclined
continually
to
the
law
which
he
had
always
about
with
him
by
gods
cōm̄adement
:
but
also
in
those
most
dolefull
&
troublesome
turmoyles
,
he
wrote
,
and
sang
manifolde
Psalmes
.
Hys
sonne
and
successour
Salomon
,
so
administred
his
kingdome
,
that
he
brought
the
same
to
a
peaceable
and
most
flourishing
estate
:
he
was
in
his
owne
person
the
chiefe
dealer
in
matter
of
iustice
and
equity
:
the
ambassadors
,
whych
kings
and
Princes
sent
vnto
him
,
as
desirous
to
heare
his
wisdome
and
Councels
,
he
most
wisely
aunswered
:
he
builded
moreouer
most
gorgiously
and
sumptuouslye
:
but
in
al
these
things
,
he
omitted
nothing
as
touching
his
manner
of
reading
and
pervsing
the
holy
lawe
:
yea
he
put
forth
parables
,
and
verses
(
or
sentences
)
in
great
number
,
he
disputed
most
sharpely
,
as
touching
summum
bonum
or
the
chiefe
ende
of
man
,
as
is
to
be
séene
in
Ecclesiastes
,
as
touching
trées
and
plantes
,
of
beastes
,
of
birdes
,
of
wormes
,
of
fishes
,
1.
King.
4.
And
what
thinke
yée
did
Ezechias
and
Iosias
,
during
the
time
of
their
seuerall
gouernements
,
in
the
studye
and
meditation
of
the
holye
Scriptures
?
who
to
the
reforming
and
preseruing
as
well
of
the
Churche
,
as
of
the
common
wealth
,
vsing
the
counsell
and
aduice
of
the
wisest
of
the
Priestes
and
Prophets
,
(
that
age
was
ennobled
by
the
excellent
Prophetes
,
Esaias
,
Hoseas
,
Micheas
,
Ieremias
)
lefte
no
way
vnsoughte
,
nor
no
stone
vnturned
.
But
yet
before
a
greate
number
of
other
,
that
honourable
Eunuch
,
for
his
wonderfull
diligence
deserueth
commendation
,
who
was
the
chiefe
treasourer
to
a
Quéene
,
and
alwayes
occupyed
in
giuing
and
taking
,
in
casting
and
recasting
of
accomptes
,
whyche
is
a
moste
troublesome
office
,
especiallye
in
a
womans
Courte
:
and
yet
not
so
muche
,
as
euen
then
wh●●
hée
iourneyed
by
the
waye
,
and
rode
in
a
Chariot
,
suffered
hée
the
time
to
passe
awaye
withoute
the
reading
of
the
Scriptures
.
Of
whome
,
forbycause
we
haue
spoken
before
,
nowe
it
shall
be
sufficient
briefly
to
haue
repeated
thus
much
.
Notable
is
the
praise
of
Cornelius
the
Centurion
,
Captaine
of
the
Italian
band
,
whom
Luke
Acts
10.
setteth
forth
to
haue
béen
a
louer
of
sincere
religion
,
&
to
haue
feared
and
worshipped
GOD
wyth
al
his
house
,
which
himselfe
(
no
doubt
)
had
so
taught
&
enformed
,
to
haue
giuen
willingly
almes
to
the
poore
,
and
finally
wyth
feruent
prayers
to
haue
called
vpon
God
withoute
ceassing
.
But
that
he
was
suche
a
one
withoute
the
reading
and
vnderstanding
of
the
Scriptures
,
wée
canne
by
no
means
suspect
,
séeing
that
euen
Peter
in
his
oration
whiche
he
made
to
those
that
were
assembled
in
the
house
of
Cornelius
,
saith
playnely
,
that
the
word
which
the
Lord
sent
to
the
children
of
Israel
,
preaching
Peace
by
Iesus
Christe
,
the
Lorde
of
all
men
was
knowen
vnto
them
.
Thou
sést
therfore
,
that
Kings
and
Princes
,
Courtiers
Lieutenaunts
,
Capitaines
,
whome
no
man
can
deny
to
be
euermore
distracted
into
manye
and
diuers
affayres
,
euen
at
what
time
they
were
in
a
maner
oppressed
with
the
waighte
and
burthen
of
businesses
,
coulde
finde
some
oportunitie
to
the
readyng
and
meditation
of
Gods
word
:
how
can
then
the
colde
and
far
fetched
reasons
take
place
,
that
a
number
doe
alleadge
in
greate
plenty
,
and
I
wote
not
withoute
what
coloured
pretences
,
to
excuse
and
defende
their
own
slouthfulnesse
withall
?
To
be
shorte
,
there
is
no
state
or
condition
,
no
function
or
office
,
no
laboures
,
no
causes
incident
either
to
publike
or
priuate
dealings
,
that
can
minister
anye
excuse
sufficiently
lawfull
,
to
discharge
anye
Christian
from
the
reading
and
pervsing
of
the
Sacred
Bookes
.
Nowe
sith
it
is
euident
,
Ammianus
Marcellinus
,
that
Alexander
the
greate
,
Iulius
Caesar
,
and
the
Emperour
Iulianus
(
who
laboured
to
immitate
those
former
in
manye
thinges
)
diuided
the
nightes
while
they
laye
in
their
campes
into
thrée
partes
:
wherof
the
first
parte
they
gaue
vnto
rest
,
and
to
the
satisfaction
of
nature
,
the
seconde
to
the
doing
of
things
néedefull
,
the
thirde
to
the
studye
of
good
artes
and
sciences
.
But
why
doe
we
not
rather
turne
our
consideration
vnto
Christian
princes
?
Therefore
to
speake
of
Alfred
king
of
Britain
,
who
first
of
all
founded
the
famous
schole
at
Oxforde
,
we
finde
it
recorded
,
that
he
in
like
manner
disseuered
all
the
time
into
thrée
portions
,
and
gaue
eight
houres
dayly
to
the
minde
,
to
read
,
pray
,
and
meditate
in
:
other
eight
to
the
administration
of
his
kingdome
,
and
the
residue
to
bodily
exercises
.
Not
muche
vnlike
vnto
this
man
was
Charles
the
great
,
who
vsed
to
féed
his
minde
with
good
studies
and
meditations
,
but
especially
with
the
reading
of
the
holy
Scriptures
:
and
(
which
not
a
fewe
haue
reported
of
him
)
in
the
time
of
dinner
and
supper
he
wold
alwayes
haue
some
things
recyted
as
well
out
of
the
sacred
Bible
,
as
also
out
of
the
workes
of
Saint
Augustine
.
It
is
plain
and
euident
,
that
many
other
princes
mo
besides
,
haue
in
learning
the
duties
of
godlynes
out
of
the
holy
Scriptures
,
troden
the
salfe
same
pathe
.
Why
do
not
euery
one
of
vs
therefore
after
the
example
of
so
worthy
men
,
especially
of
Alfred
and
Charles
,
kings
that
deserued
excéedinglye
wel
of
Christian
religion
,
take
counsel
by
&
by
,
as
touching
ordinary
houres
to
be
appointed
to
the
reading
of
the
holy
Bible
?
I
doe
very
willingly
,
and
euen
purposely
,
rehearse
the
factes
of
kings
and
princes
in
this
cause
:
partly
to
the
intent
the
kings
,
princes
,
and
noble
men
of
our
days
may
perceiue
that
they
also
are
prouoked
by
the
authoritie
&
princely
presidents
of
their
auncestours
to
the
like
diligence
in
learning
the
doctrine
of
religion
:
and
partly
,
to
the
ende
that
inferioure
persons
,
who
are
by
no
meanes
like
princes
surcharged
and
in
a
maner
ouerwhelmed
with
the
waues
of
manifolde
and
difficult
affayres
,
may
vnderstand
,
and
wil
they
,
nil
they
,
confesse
,
that
they
haue
no
manner
of
excuse
left
vnto
them
,
wherby
they
might
pretend
that
they
want
fit
time
and
oportuniti
to
reade
the
holy
Scriptures
.
Be
it
therefore
concluded
and
determined
,
that
it
is
no
harde
matter
for
any
Christian
,
to
finde
fit
places
,
times
,
and
houres
to
pervse
ouer
the
bookes
of
the
heauenly
Philosophy
,
that
at
leastwise
considering
what
other
excellent
men
haue
done
in
the
same
matter
,
will
not
sticke
valiantlye
to
pricke
forwarde
himselfe
to
the
doing
of
the
like
.
Therefore
now
as
one
letting
his
sute
fall
,
ye
shall
lay
vp
my
words
in
your
heart
and
in
your
soule
.
And
ye
shall
teache
them
your
children
,
speaking
of
them
,
when
thou
sittest
in
thine
house
,
when
thou
walkest
by
the
way
,
when
thou
liest
down
,
and
when
thou
risest
vp
.
Thou
séest
the
times
to
be
pointed
out
,
which
euery
man
,
euen
without
any
informer
,
shoulde
effectuallye
in
déede
consecrate
vnto
prayers
,
thankesgiuing
,
and
meditation
of
things
spirituall
and
heauenly
.
Albeit
where
the
Lorde
addeth
,
that
when
a
man
sitteth
at
home
in
his
house
,
and
when
he
trauelleth
by
the
way
,
he
oughte
to
talke
of
his
word
:
he
doth
not
obscurely
signify
,
that
not
only
in
the
morning
and
euening
,
but
also
at
all
other
times
and
houres
whatsoeuer
men
may
profitably
be
excused
in
learning
the
lawe
of
God
:
and
therefore
that
it
muste
be
leafte
frée
to
euerye
manne
to
appoint
certaine
houres
accordyng
to
the
trade
of
hys
lyfe
,
and
varietie
of
businesses
whyche
happen
therein
.
That
whyche
is
of
it selfe
holesome
,
and
fruitefull
,
at
what
time
soeuer
it
be
done
,
is
well
done
.
Let
thy
chiefe
studye
and
care
be
this
,
that
what
houres
thou
haste
once
appointed
,
thou
mayste
without
interruption
,
and
manger
all
lettes
and
impedimentes
,
perpetually
obserue
.
For
why
,
all
things
that
shall
once
in
this
behalfe
reuerently
be
decréede
,
are
,
as
by
an
inuiolable
lawe
,
and
yet
withoute
superstition
,
to
be
reteyned
and
kepte
.
And
if
at
any
time
peraduenture
some
odde
businesse
,
and
vnlooked
for
,
doe
fall
out
to
the
contrary
,
then
it
behoueth
theé
very
carefully
to
prouide
,
that
at
some
other
tyme
the
want
be
supplied
.
But
againe
,
From
Septuagesima
(
sayth
he
)
to
the
xi
.
day
before
Easter
,
lette
the
fiue
bookes
of
Moses
be
read
.
From
the
fifteenth
day
before
Easter
to
the
Supper
of
the
Lord
,
the
Prophet
Ieremy
.
From
the
Octaues
of
Easter
,
to
the
Octaues
of
Pentecoste
,
the
Apocalyps
,
the
Actes
of
the
Apostles
,
the
Canonicall
Epistles
.
From
the
eyght
daye
beefore
Pentecost
to
the
Calendes
of
August
,
the
bookes
entituled
of
the
Kings
,
and
Paralipomenon
.
From
the
firste
Sonday
of
August
to
the
Calendes
of
September
,
the
Bookes
attributed
to
Salomon
:
namely
,
the
Prouerbs
and
Ecclesiastes
,
the
Booke
of
Wisedome
and
Ecclesiasticus
.
From
the
firste
Sondaye
of
September
to
the
Calendes
of
October
,
Iob
,
Tobias
,
Esther
,
Ezras
:
of
some
is
added
also
Iudith
.
From
the
first
Sonday
of
Nouember
,
to
the
Calendes
of
December
,
Ezechiel
,
Daniel
,
and
the
twelue
small
prophets
From
the
firste
Sondaye
of
December
to
the
natiuitie
of
the
Lorde
,
Esay
.
From
the
firste
Sonday
following
the
natiuitie
of
the
Lorde
to
Septuagesima
,
the
Epistles
of
S.
Paule
the
Apostle
.
These
Bookes
therfore
,
among
whiche
notwithstanding
we
sée
some
●o
be
placed
of
the
Bishops
,
which
the
olde
&
purer
Church
acknowledged
not
for
Canonicall
:
and
againe
some
,
whiche
are
reckned
in
the
Canon
,
to
be
pretermitted
,
were
vsually
read
and
expounded
of
readers
,
wh●n
,
and
at
suche
time
as
the
faithfull
come
togither
,
in
the
morning
,
and
oft
times
before
dailight
.
We
gather
hereby
a
most
certaine
argument
,
as
touching
the
prayers
which
they
call
morning
prayers
,
and
are
yet
still
in
vse
in
many
Churches
,
and
in
whiche
certaine
parcels
oute
of
the
Bookes
of
the
olde
Testament
are
vsually
read
.
Againe
the
Bookes
of
the
Euangelistes
concerning
the
doctrine
and
doyngs
of
Christe
,
they
did
in
like
maner
,
and
peraduenture
in
the
time
of
Euening
praier
reade
ouer
and
expounde
.
But
now
in
these
daies
this
practise
is
vtterly
worne
out
of
Churches
,
&
only
the
beginnings
or
parcels
of
certaine
Bookes
are
slightly
tasted
of
,
a
number
of
newe-founde
and
vnnecessary
songs
being
brought
in
,
cleane
contrarye
to
the
decrées
of
the
auntient
fathers
:
as
in
déede
many
other
things
moe
in
time
paste
holesomly
ordeined
,
we
sée
now
either
vtterly
to
be
decaied
,
or
wonderfully
to
be
peruerted
and
corrupted
.
And
ther
is
now
no
place
left
so
muche
as
to
the
bookes
of
the
Euangelists
,
that
they
might
be
red
ouer
once
in
a
yere
,
but
on
the
sondayes
onlye
certaine
Histories
out
of
them
are
by
piecemeale
picked
out
:
whereas
of
our
auncestours
,
the
Euangelicall
bookes
especially
were
wonte
to
be
expounded
wholye
without
interruption
to
the
people
.
I
graunt
indéede
,
that
in
some
places
in
the
holy
feastes
,
chiefely
of
Easter
and
Whitsontide
,
and
likewise
at
the
Natiuitie
of
the
Lord
,
for
as
much
as
then
commonly
those
that
had
profited
sufficiently
in
the
doctrine
of
the
Cathechisme
,
or
in
the
principles
of
Christian
religion
,
were
with
great
preparation
,
and
to
the
incredible
reioycement
of
all
the
godly
baptized
,
the
interpretation
of
the
holy
booke
begun
and
not
ended
was
a
little
intermitted
and
left
off
,
and
the
mysteries
of
the
natiuitie
and
resurrection
of
CHRIST
,
of
the
sending
of
the
holye
GHOST
,
also
the
doctrine
as
touching
the
vse
of
Baptisme
diligently
declared
.
But
assoone
as
those
holy
dayes
were
past
,
it
was
prouided
,
that
the
same
bookes
should
agayne
be
taken
in
hande
and
continued
:
whych
thyng
Sainct
Augustine
doth
not
obscurely
signifye
in
the
beginning
of
his
exposition
of
the
Epistle
of
Saint
Iohn
.
But
to
what
purpose
is
it
to
stande
longer
in
these
things
?
When
&
as
ofte
therefore
as
I
beholde
&
consider
the
diligence
&
example
of
the
fathers
,
me
thinketh
verylye
that
it
were
no
harde
matter
to
finde
a
meane
,
whereby
euen
nowe
also
anye
manne
maye
once
or
oftner
in
a
yeares
space
reade
ouer
the
whole
Bible
,
or
certaine
bookes
of
it
,
according
as
he
himselfe
shal
thinke
good
.
For
there
is
no
lette
to
the
contrary
,
but
that
a
man
may
appoint
this
lawe
vnto
himselfe
,
namelye
to
pervse
ouer
the
holy
bookes
in
the
selfesame
order
and
time
,
that
(
as
we
declared
euen
now
)
they
are
reckened
and
distinguished
in
by
G●e●i●n
.
Euery
man
may
easily
obserue
that
forme
and
order
that
is
of
him
prescribed
.
But
for
so
much
peraduenture
as
that
order
and
disposition
wil
not
be
liked
of
all
men
,
wherein
be
recounted
some
bookes
whiche
are
not
in
the
Canon
:
and
againe
,
othersome
that
being
Canonicall
and
right
worthy
to
be
read
,
are
omitted
,
I
meane
the
volumnes
of
the
foure
Euangelistes
,
and
the
Psalmes
of
Dauid
:
wée
,
as
by
the
pointing
of
a
finger
,
will
shewe
another
way
,
and
that
truely
more
easie
,
and
more
certaine
,
as
comprehending
all
the
Canonicall
bookes
,
and
likewise
least
any
man
should
complayne
,
the
residue
also
called
Apocrypha
.
Go
too
therefore
,
first
of
all
lette
vs
place
by
themselues
,
the
Canonicall
bookes
,
Origen
,
Epiphanius
,
Hilarius
,
Hierome
,
Augustine
,
and
the
counsel
of
Loadicea
digested
and
sette
downe
:
and
withall
let
vs
mark
into
how
many
Chapters
euery
booke
is
diuided
.
These
bookes
following
belong
to
the
olde
Testament
:
-
Genesis
hath
Chapters
50
-
Exodus
hath
Chapters
40
-
Leuiticus
hath
Chapters
27
-
Numeri
hath
Chapters
36
-
Deutronomy
hath
Chapters
34
-
Iosua
hath
Chapters
24
-
Chronicles
.
1.
hath
Chapters
29
-
Chronicles
.
2.
hath
Chapters
36
-
Ezra
.
1.
hath
Chapters
10
-
Ezra
.
2.
hath
Chapters
13
-
Esther
hath
Chapters
9
-
Esay
hath
Chapters
66
-
Iudges
hath
Chapters
21
-
Ruth
hath
Chapters
4
-
Samuel
.
1.
hath
Chapters
3●
-
Samuel
.
2.
hath
Chapters
24
-
Kings
.
1.
hath
Chapters
22
-
Kings
.
2.
hath
Chapters
25
-
Ieremy
hath
Chapters
52
-
Lamentations
hath
Chapters
4
-
Ezechil
hath
Chapters
48
-
Daniel
hath
Chapters
12
-
Hosea
hath
Chapters
14
-
Ioel
hath
Chapters
3
-
Amos
hath
Chapters
9
-
Abdias
Conteyneth
Chapters
.
1
-
Ionas
Conteyneth
Chapters
.
4
-
Micheas
Conteyneth
Chapters
.
8
-
Nahum
Conteyneth
Chapters
.
3
-
Habacuc
Conteyneth
Chapters
.
3
-
Sophony
Conteyneth
Chapters
.
3
-
Haggeus
Conteyneth
Chapters
.
2
-
Zacharie
Conteyneth
Chapters
.
14
-
Malachie
Conteyneth
Chapters
.
4
-
Psalt
.
hath
psal.
Chap.
150
-
Iob
hath
psal.
Chap.
42
-
Prouerbs
hath
psal.
Chap.
31
-
Ecclesiastes
hath
psal.
Chap.
12
-
Song
of
Salomon
hath
psal.
Chap.
8
Out
of
all
these
bookes
a
man
maye
lawfullye
fetche
proofes
and
allegations
to
fortify
and
confyrme
the
doctrine
of
religion
,
and
they
are
in
authoritie
before
the
other
bookes
and
fragments
which
are
called
Apocrypha
,
and
be
in
lesse
price
:
wherefore
we
shall
not
without
good
cause
bestowe
our
greatest
care
and
diligence
in
reading
and
learning
of
the
same
.
Therefore
in
this
wise
and
order
I
iudge
they
maye
once
or
oftner
in
a
yeares
space
readilye
and
without
trouble
be
red
.
Now
I
holde
best
,
that
we
take
our
beginning
at
the
Psalter
,
and
that
it
be
reade
apart
,
yea
sometimes
read
againe
,
by
reason
of
the
manifolde
profite
and
vtilitie
thereof
.
For
it
is
manifest
,
that
in
it
is
contained
as
yée
woulde
saye
an
Epitome
or
abridgement
of
the
whole
Scripture
.
Therefore
there
is
offred
alwayes
in
it
that
which
maye
profitablye
be
learned
,
there
commeth
alwayes
next
to
hande
something
whereby
the
minde
in
so
great
plentye
and
varietie
of
things
maye
be
refreshed
:
and
therefore
is
the
one
only
booke
of
the
Psalmes
before
al
other
thought
worthy
to
bée
learned
,
yea
and
to
be
kanned
by
hart
of
all
men
.
This
booke
moreouer
consisteth
of
prayers
prepared
for
euerye
euent
and
purpose
:
of
thankesgiuing
,
it
minstreth
doctrine
of
greate
importaunce
and
excellencie
:
there
be
in
it
exhortations
sharpe
and
seuere
:
it
aboundeth
with
most
swéete
consolations
:
yea
al
things
are
so
handled
and
deliuered
in
it
,
that
in
euerye
parte
thereof
both
the
glorie
of
GOD
is
celebrated
and
set
forth
,
and
the
minde
of
man
informed
to
godlynesse
of
life
and
conuersation
.
Wherefore
euen
they
also
are
wonte
that
absteyne
from
other
books
of
holy
scripture
,
not
vnwillingly
to
exercise
themselues
in
reading
&
reciting
dayly
both
morning
and
euening
certaine
of
the
Psalmes
.
Which
things
séeing
they
are
thus
,
we
do
not
without
good
cause
and
consideration
set
down
our
aduertisement
apart
by
it selfe
,
as
touching
the
reading
and
substanciall
learning
of
the
Psalmes
.
Now
the
Psalmes
doe
amount
in
number
to
a
hundred
and
fifty
:
and
the
whole
yeare
consisteth
of
two
&
fiftie
wéekes
&
one
day
.
If
therfore
thou
be
disposed
to
reade
ouer
the
booke
of
Psalmes
once
in
a
yeares
space
,
thou
shalt
read
euery
wéeke
thrée
Psalmes
:
so
shal
there
remayn
two
wéeks
to
spare
:
or
if
thou
wilt
,
thou
maist
pervse
only
two
Psalmes
,
in
euery
of
the
last
6.
wéekes
.
But
if
thou
be
determined
to
read
ouer
the
Psalmes
twice
in
one
yeare
,
then
shalt
thou
reade
euery
wéeke
sixe
Psalmes
,
which
will
most
conueniently
be
done
,
if
thou
repeate
euery
day
,
after
the
Lords
day
,
one
Psalme
.
Howbeit
so
againe
will
be
left
two
wéekes
voyde
,
vnlesse
peraduenture
it
liketh
thée
in
euerye
of
the
foure
laste
wéekes
to
reade
only
thrée
Psalmes
.
Where
,
if
incase
now
,
by
obseruing
the
selfsame
order
,
thou
wilt
recite
euerye
wéeke
nine
Psalmes
,
then
shalte
thou
reade
ouer
the
whole
Psalter
thrice
in
one
yeare
,
vsing
a
Prouiso
in
the
meane
time
,
that
in
some
of
the
latter
wéekes
thou
distribute
the
number
of
the
Psalmes
,
according
to
the
proportion
specified
in
the
premisses
.
Albeit
thou
mayst
also
in
suche
wise
diuide
and
participate
this
labour
,
as
namely
in
one
wéeke
thou
mayst
recyt●
eight
Psalmes
:
and
in
an
other
nine
,
and
so
goe
on
with
like
proportion
to
the
reste
:
and
at
the
length
thou
shalt
perceyue
fiftéene
Psalmes
to
be
kept
in
store
to
the
last
wéeke
.
Last
of
all
,
when
thou
shalt
be
minded
to
reade
ouer
the
booke
of
Psalmes
foure
times
in
a
yeare
,
it
is
requisite
that
thou
reade
euerye
wéeke
eleuen
Psalmes
:
and
in
euery
of
the
foure
last
wéekes
,
fiftéene
Psalmes
,
and
so
there
will
remayne
one
only
daye
frée
from
reading
.
Thou
séest
therefore
an
easye
and
open
waye
,
whereby
thou
mayste
in
twelue
monthes
space
reade
ouer
the
whole
booke
of
the
Psalmes
once
,
or
twice
,
or
thrice
,
or
fouretimes
,
euen
as
thou
lyst
thy selfe
.
And
is
this
so
greate
and
troublesome
a
labour
,
wherein
thou
accustomest
to
saye
thrée
Psalmes
in
a
wéeke
,
or
euery
daye
one
or
two
Psalmes
,
and
the
one
perhaps
in
steade
of
a
prayer
in
the
morning
when
thou
risest
,
and
the
other
at
nighte
when
thou
goest
to
bed
?
Let
vs
procéed
now
in
like
maner
to
the
other
bookes
called
Canonicall
.
There
are
founde
in
these
seauen
hundred
thréescore
and
sea●entéene
Chapters
.
Wherfore
if
a
man
wil
reade
euery
wéeke
fiftéene
Chapters
,
he
shal
dispatch
al
bookes
which
a
litle
before
we
numbred
,
once
in
a
yeares
space
,
and
there
shall
remayne
two
dayes
onlye
to
spare
.
And
it
will
be
a
very
easye
matter
to
dispatch
the
reading
of
fiftéene
Chapters
,
if
in
some
one
day
of
the
seauen
thou
repeate
thrée
Chapters
,
and
in
euery
of
the
rest
twayne
.
Who
is
hée
therefore
that
can
iustly
complayne
,
that
hée
hath
euen
by
this
meanes
an
ouer
heauye
and
importable
burthen
layde
vpon
him
?
Nowe
then
,
as
it
shall
please
thée
to
multiply
the
number
of
the
Chapter
:
so
will
it
be
easye
for
thée
to
accompte
,
how
and
in
what
order
thou
maist
in
a
yeares
spaces
pervse
ouer
either
twice
or
thrice
all
the
bookes
of
the
old
Testament
.
But
in
what
estimation
,
sayeth
some
man
,
shall
the
bookes
called
Apocrypha
be
had
?
Shall
it
be
good
to
spende
any
time
in
reading
of
them
also
?
Why
shoulde
wée
not
,
say
I
,
whensoeuer
oportunitie
serueth
,
euen
extraordinarily
reade
them
?
Or
if
it
please
thée
to
applye
the
reading
of
them
to
certaine
peculiar
tymes
appointed
,
there
is
no
let
but
thou
mayst
do
it
.
Let
vs
therfore
rehearse
as
well
the
names
as
Chapters
of
the
sayde
bookes
and
fragments
.
-
Tobias
hath
Chapters
14
-
Iudith
hath
Chapters
16
-
Susanna
hath
Chapters
1
-
Bell
dragon
hath
Chapters
1
-
Song
of
the
threée
children
hath
Chapters
1
-
Fragmentes
of
Esther
hath
Chapters
8
-
Ezra
.
3.
hath
Chapters
9
-
Ezra
.
4.
hath
Chapters
16
-
Machabees
1.
hath
Chapters
16
-
Machabees
.
2.
hath
Chapters
15
-
Baruch
hath
Chapters
6
-
Wisedome
hath
Chapters
19
-
Ecclesiasticus
hath
Chapters
51
The
summe
of
the
Chapters
amounteth
to
a
hundered
thréescorne
and
thirtéene
.
Reade
therefore
euerye
wéeke
thrée
Chapters
,
but
the
laste
wéeke
of
the
yeare
saue
one
tenne
Chapters
,
and
the
laste
of
all
thirtéene
,
and
thou
shalt
verye
well
dispatche
all
the
whole
matter
.
But
there
is
no
cause
,
as
I
haue
also
admonished
before
,
why
thou
shouldest
bestow
so
much
study
in
these
,
as
in
those
which
the
church
hath
long
agone
auouched
to
bée
Canonicall
.
Nowe
it
is
requisite
that
we
speake
of
the
Bookes
of
the
newe
Testament
.
And
they
are
in
this
order
,
by
a
receyued
custome
(
which
no
man
wil
lightly
finde
fault
with
)
placed
and
disposed
:
-
Mathew
Contayning
Chapters
.
28
-
Marke
Contayning
Chapters
.
16
-
Luke
Contayning
Chapters
.
24
-
Iohn
Contayning
Chapters
.
21
-
Actes
of
the
Apostles
Contayning
Chapters
.
28
-
Epistle
of
S.
Paul
to
the
Romaines
Contayning
Chapters
.
16
-
To
the
Corinthians
the
first
Contayning
Chapters
.
16
-
To
the
Corinthians
the
seconde
Contayning
Chapters
.
13
-
To
the
Galathians
Contayning
Chapters
.
6
-
To
the
Ephesians
Contayning
Chapters
.
6
-
To
the
Philippians
Contayning
Chapters
.
4
-
To
the
Colossians
Contayning
Chapters
.
4
-
To
the
Thessalonians
the
first
Contayning
Chapters
.
5
-
To
the
Thessalonians
the
second
Contayning
Chapters
.
3
-
To
Timothy
the
first
Contayning
Chapters
.
6
-
To
Timothy
the
second
Contayning
Chapters
.
4
-
To
Titus
Contayning
Chapters
.
3
-
To
Philemon
Contayning
Chapters
.
1
-
To
the
Hebrues
Contayning
Chapters
.
13
-
The
Epistle
of
Iames
Contayning
Chapters
.
5
-
Of
Peter
the
first
Contayning
Chapters
.
5
-
Of
Peter
the
second
Contayning
Chapters
.
3
-
Of
Iohn
the
first
Contayning
Chapters
.
5
-
Of
Iohn
the
second
Contayning
Chapters
.
1
-
Of
Iohn
the
third
Contayning
Chapters
.
1
-
Of
Iude
Contayning
Chapters
.
1
-
Apocalyps
Contayning
Chapters
.
22
The
Chapters
in
all
are
two
hundred
&
thrée
score
.
For
in
what
place
the
Epistles
of
Peter
the
seconde
,
of
Iohn
the
seconde
and
thirde
,
and
one
of
Iude
,
deserue
to
be
put
,
I
do
not
nowe
dispute
,
who
professe
my selfe
to
followe
the
common
opinion
,
or
rather
custome
.
Now
if
thou
readest
euery
wéeke
in
the
Newe
Testament
fiue
Chapters
,
thou
shalt
go
thorough
with
it
once
in
a
tweluemonths
space
.
If
thou
pervse
ouer
ten
Chapters
,
thou
shalt
go
thorough
with
it
twice
,
and
one
only
day
shal
be
left
to
spare
.
If
fiftéene
Chapters
,
thou
shalt
accomplishe
it
thrice
.
If
twentie
,
thou
shalte
accomplish
it
foure
times
.
These
things
being
thus
declared
,
it
remayneth
that
euery
godly
man
do
repute
with
himselfe
,
howe
oft
hée
will
reade
ouer
the
holy
Psalmes
,
howe
ofte
the
bookes
of
the
olde
Testament
,
howe
oft
the
newe
Testamente
in
a
yeares
space
.
Of
whiche
pointe
when
he
hath
once
determined
,
then
shall
it
be
néedefull
for
him
to
limit
out
the
Chapters
of
the
bookes
according
to
the
wéekes
and
dayes
of
the
yeare
,
after
that
forme
and
order
whiche
wée
haue
shewed
in
the
premisses
.
Howbeit
,
partly
to
the
intent
the
godlie
disposed
may
the
more
willingly
and
easilye
imbrace
our
counsayle
and
aduice
,
partly
leaste
those
that
haue
alreadye
attempted
to
reade
dayly
the
holye
Byble
at
houres
appointed
,
should
alleage
for
excuse
,
that
they
do
(
sooner
than
a
man
would
thinke
)
fayle
and
misse
in
the
order
or
number
of
the
Chapters
:
I
haue
prouided
a
Calendar
,
wherein
for
euery
daye
in
euery
moneth
are
noted
and
set
downe
certaine
Chapters
,
as
wel
of
the
worke
of
the
Psalmes
,
as
of
the
other
bookes
of
the
old
and
new
Testament
,
and
the
same
truely
so
digested
and
distincted
in
number
,
that
thou
mayste
verye
well
reade
and
pervse
ouer
once
or
oftner
in
a
yeare
,
as
thou
thinkest
good
,
al
the
said
bookes
of
the
holy
Bible
,
or
at
leastwise
so
many
of
them
as
thou
hast
most
fancie
to
,
and
canst
best
like
of
.
And
in
this
order
is
this
Calendar
made
.
First
and
foremost
we
haue
giuen
to
euerye
moneth
two
litle
pages
or
sides
of
a
leafe
the
one
answering
to
the
other
,
and
either
of
them
with
lines
from
aboue
drawn
directly
downewarde
disseuered
and
diuided
into
Columnes
or
pillers
.
In
the
former
page
of
the
left
side
are
drawen
two
suche
lines
,
betwéen
which
,
for
as
muche
as
they
represent
and
make
a
very
small
and
slender
piller
,
there
is
no
greater
space
or
distaunce
,
than
that
by
descending
from
the
heade
to
the
foote
,
the
letters
A.
b.c.d
e.
f
g.
A
b.c.
,
&c
:
whereby
are
wont
to
be
noted
in
common
Calendars
the
spaces
of
the
wéekes
and
number
of
the
dayes
,
maye
be
writen
.
But
before
this
same
piller
,
towarde
the
left
side
,
there
are
set
down
certaine
notes
of
numbers
,
which
whilest
they
aunswere
to
the
sayde
letters
,
doe
at
the
firste
sighte
declare
,
what
day
of
the
moneth
euerye
daye
in
the
wéeke
is
.
From
the
seconde
line
to
the
vttermost
parte
of
the
same
side
towarde
the
right
hande
,
is
a
great
deale
of
space
left
,
wherein
whosoeuer
list
,
maye
at
his
owne
choyce
and
libertie
,
note
the
publike
feasts
and
holydayes
hapning
throughout
the
whole
yeare
.
Though
I
,
who
am
fully
resolued
to
consecrate
this
labour
whatsoeuer
it
bée
to
the
reading
of
the
Scriptures
,
and
for
this
cause
haue
willinglye
called
it
a
Calendar
of
the
holy
Scripture
,
do
set
downe
the
things
memorable
,
whiche
the
holy
bookes
reporte
to
be
done
on
certaine
dayes
:
adding
also
some
things
in
some
places
,
whiche
the
opinion
onely
of
the
learned
warranteth
to
be
done
on
the
same
dayes
:
of
which
sort
are
,
the
natiuitie
and
death
of
CHRIST
,
the
murther
of
Stephen
,
the
calling
of
Paule
,
&c.
as
touching
whych
things
verile
the
holy
Scripture
expresseth
no
certain
dayes
,
and
yet
by
the
common
consentes
of
all
menne
there
are
some
certaine
dayees
appointed
.
Thus
much
of
the
former
●age
.
On
the
other
side
or
page
,
which
stretcheth
towarde
the
right
hande
,
there
follow
foure
other
distaunces
or
pillers
,
marked
out
with
fiue
lines
let
downe
to
rights
in
manner
of
a
plum
line
.
And
of
all
of
them
well
néere
the
bredth
is
alike
,
sauing
that
the
first
is
discerned
to
be
somwhat
narrower
.
Whiche
first
is
appointed
only
to
the
worke
of
the
Psalmes
,
and
it
conteyneth
in
suche
wise
the
number
and
order
of
Psalmes
affixed
on
certaine
dayes
,
as
all
men
may
pervse
them
ouer
once
euerye
yeare
.
But
if
a
man
be
disposed
to
reade
them
twice
,
or
thrice
,
or
fouretymes
in
a
yere
,
there
is
no
cause
to
the
contrary
but
that
he
by
his
own
choyce
and
industry
,
multiplying
the
numbers
of
the
Psalmes
according
to
the
rate
and
proportion
of
euery
wéeke
,
may
frame
to
himselfe
papers
with
columnes
or
pillers
correspondent
,
and
&
fixe
them
in
a
table
to
his
own
vse
,
concerning
which
thing
we
haue
touched
somewhat
also
aboue
.
Next
foloweth
the
seconde
Columne
,
wherein
are
placed
the
bookes
of
the
olde
Testament
,
whiche
our
auncesters
,
the
most
holy
gouernours
of
Churches
,
haue
acknowledged
to
be
Canonicall
.
The
names
therefore
of
these
bookes
we
haue
sette
downe
in
a
decent
order
,
and
likewise
what
and
howe
manye
Chapters
of
them
maye
conuently
be
reade
euerye
daye
.
The
third
Columne
we
haue
giuen
to
the
bookes
of
the
Olde
Testamente
no
numbred
in
the
Canon
,
wherof
the
titles
and
Chapters
are
in
a
number
certaine
distributed
throughout
the
wéekes
of
euerye
moneth
.
And
we
haue
purposelye
sundered
these
bookes
from
the
former
,
neyther
woulde
wée
mingle
them
togither
in
one
and
the
selfesame
distance
.
For
it
came
to
my
remembraunce
to
feare
,
that
that
woulde
not
onely
haue
bin
vnséemely
,
but
also
to
some
very
gréeuous
.
For
what
,
if
some
mans
stomacke
could
not
well
brooke
the
Bookes
of
the
latter
kinds
or
at
least
not
thinke
them
worthy
the
reading
euery
yere
?
Truely
I
for
my
parte
will
interprete
my
successe
to
be
happy
,
and
my
labour
and
diligence
not
to
be
vtterly
loste
,
if
so
be
I
shall
obtaine
but
thus
muche
of
good
folkes
,
namely
,
that
they
will
euen
once
in
a
yere
reade
ouer
all
the
Canonicall
Bookes
.
Furthermore
,
the
fourth
columne
is
dedicated
to
all
the
Bookes
,
whyche
are
nowe
euery
where
(
by
a
custome
receiued
)
ascribed
to
the
new
Testament
:
the
Chapters
whereof
we
haue
in
such
wise
digested
and
disposed
,
as
that
they
may
once
in
a
yeares
space
be
read
ouer
without
any
paines
.
But
if
any
mans
minde
shall
be
inflamed
with
so
seruent
a
desire
of
reading
the
holy
mysteries
,
that
he
wyll
assay
to
attempt
greater
matters
,
and
like
as
the
Psalmes
,
so
peraduenture
also
couet
to
go
through
a
twice
or
thrice
wyth
the
Canonical
Bookes
of
the
olde
and
newe
Testament
,
it
shall
be
an
easie
matter
for
him
,
by
doubling
the
numbers
whiche
we
haue
put
,
or
by
conueying
them
somewhat
otherwise
,
to
deuise
an
other
way
fit
and
profitable
for
hys
purpose
,
and
to
make
another
Calendar
.
Moreouer
,
aboue
these
Columnes
in
the
pages
of
euery
moneth
,
there
are
fixed
of
vs
(
in
steade
of
pillar
coronets
)
certaine
titles
.
The
firste
and
highest
line
extended
throughout
both
the
pages
,
containeth
the
name
of
euery
moneth
in
Latine
and
English
:
then
next
how
the
Hebrues
do
call
the
same
,
&
how
many
it
is
with
them
in
number
:
finaly
,
howe
it
is
termed
in
the
Atticke
tongue
of
the
Gréeks
.
The
line
that
is
vnderneath
this
,
I
meane
in
the
former
page
,
ouer
and
aboue
the
firste
piller
,
hath
nothing
at
all
written
on
it
:
but
ouer
the
second
and
maine
piller
we
haue
noted
in
these
words
,
THINGS
DONE
:
and
in
the
latter
page
,
the
first
piller
sheweth
this
title
,
PSALMES
:
the
seconde
&
third
,
OLDE
TESTAMENT
:
the
fourth
,
NEWE
.
In
thys
wise
therefore
whilest
passage
is
made
throughe
the
twelue
moneths
,
there
is
layd
open
a
certaine
and
vndoubted
waye
,
whereby
in
a
yeares
space
the
whole
booke
of
the
Psalmes
,
againe
all
the
other
Canonicall
bookes
of
the
olde
Testamente
,
further
,
the
bookes
not
Canonicall
,
lastly
al
the
bookes
numbred
in
the
newe
Testament
,
may
once
very
wel
be
read
ouer
.
And
least
any
man
shold
want
any
thing
herein
,
I
haue
thought
good
to
inserte
into
this
booke
,
the
whole
Calender
of
the
holy
Scripture
,
drawen
forth
in
that
forme
and
order
which
we
haue
spoken
of
,
and
with
al
the
pages
&
pillers
incident
therevnto
,
so
farforth
as
might
bée
,
truelye
decked
and
distinguished
.
¶
Here
foloweth
the
Calendar
of
the
holy
Scripture
.
|
Ianuarius
,
Ianuarie
,
Thebet
in
Hebrue
,
x.
Moneth
,
THINGS
DONE
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
A
|
Circumcision
of
CHRIST
.
Luke
.
2.
There
appeared
to
Noe
|
1
|
Genes
1.2.3
|
|
Math
1.
|
|
2
|
b
|
the
tops
of
the
mountaines
.
Genes
8.
The
diuorcemente
|
2
|
45
|
|
2
|
|
3
|
c
|
straunge
wiues
,
Ezra
.
10.
|
3
|
6.7
|
|
3
|
|
4
|
d
|
|
|
8
9
|
|
4
|
|
5
|
e
|
The
destruction
of
Ierusalem
is
shewed
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
baptised
.
Math.
3.
He
worketh
his
first
miracle
at
|
|
14.15
|
3
|
|
|
8
|
A
|
a
mariage
.
Iohn
2.
|
4
|
16.17.18
.
|
|
6
|
|
9
|
b
|
|
5
|
19.20
|
|
7
|
|
10
|
c
|
Nabuchadnezar
besiegeth
Ierusalem
.
2.
King.
25.
Ierem.
25.
|
6
|
21.22
.
|
|
8
|
|
11
|
d
|
Ezechiels
parable
.
Chap.
24.
|
|
23.24
.
|
|
9
|
|
12
|
e
|
Ezechiel
prophesieth
against
Aegipt
.
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
yere
〈◊〉
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
,
Februarie
:
Sebas
in
Hebrue
,
XI
Moneth
,
THINGS
DONE
.
Helapheboliωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
|
|
1
|
d
|
Moyses
expoundeth
the
lawe
.
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
|
Iudeth
.
1
|
|
|
5
|
A
|
|
16
|
26.27.28
|
|
26
|
|
6
|
b
|
|
17
|
29.30
|
|
27
|
|
7
|
c
|
|
18
|
31.32
|
|
28
|
|
8
|
d
|
|
|
33.34
|
|
Marke
.
1
|
|
9
|
e
|
|
|
35.36
|
2
|
2
|
|
10
|
f
|
|
|
37.38
|
3
|
|
|
11
|
g
|
Noe
sent
forth
the
Doue
,
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
|
Noe
set
forth
the
Doue
,
which
broght
an
Oliue
branch
.
Ge.
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.
Nume
.
1
|
9
|
|
|
25
|
g
|
Noe
sent
forth
the
Doue
,
which
returned
no
more
.
Ge.
8.
|
|
2.3
.
|
10
|
|
|
26
|
A
|
|
25
|
4.5.6
|
|
13
|
|
27
|
b
|
|
26
|
7.8
|
|
14
|
|
28
|
c
|
|
27
|
9.10
|
|
15
|
|
Martius
,
Marche
,
Ader
in
Hebrue
,
XII
.
Moneth
,
THINGS
DONE
.
Munychiωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
d
|
|
|
11.12
|
|
16
|
|
2
|
e
|
|
|
13.14
|
11
|
Luke
.
1
|
|
3
|
f
|
The
temple
finished
yeare
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
sicke
.
Iohn
.
10.
|
|
30.31
|
15
|
|
|
11
|
g
|
The
tast
of
Esther
.
3.8.9
|
|
32.33
|
16
|
|
|
12
|
A
|
The
question
of
diuorce
.
Children
are
brought
.
Math
19.
|
31
|
34.35.36
|
|
7
|
|
13
|
b
|
CHRIST
commeth
to
Ierico
.
Luke
18.19
.
|
32
|
Deut.
1.2
|
|
8
|
|
14
|
c
|
He
healeth
the
sicke
.
Math.
20.
The
dayes
called
Purim
|
33
|
3.4
|
|
9
|
|
15
|
d
|
1.
Esther
9.2
.
Mach.
the
last
.
The
Purim
dayes
2.
Esth.
9.
|
|
5.6
|
|
10
|
|
16
|
e
|
He
rayseth
vp
Lazarus
.
Iohn
.
11.
|
|
7.8
|
Susan
.
1
|
11
|
|
17
|
f
|
He
goeth
to
Ephraim
.
Iohn
11.
|
|
9.10
|
Bel
,
Dragon
.
1
|
|
|
18
|
g
|
He
returneth
to
Bethany
.
Iohn
.
12.
|
|
11.12
|
Song
of
the
3
chil.
1
|
|
|
19
|
A
|
His
séeth
are
annointed
.
Iohn
.
12
|
34
|
13.14.15
|
|
12
|
|
20
|
b
|
He
commeth
to
Ierusalem
.
Luke
.
19.
|
35
|
16.17
.
|
|
13
|
|
21
|
c
|
The
Actes
are
done
which
are
reade
of
Math.
21.22.23.24
|
36
|
18.19
.
|
|
14
|
|
22
|
d
|
25.26
.
Marke
.
14.
|
|
20.21
|
|
15
|
|
23
|
e
|
Iudas
goeth
to
the
Bishops
.
Math
26.
|
|
22.23
|
Fragment
of
Esth
.
1
|
16
|
|
24
|
f
|
CHRIST
kéepeth
the
passeouer
.
Math.
26.
Iohn
.
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
.
Sheafes
are
offred
.
Leuit.
23.
|
38
|
31.32
|
|
18
|
|
28
|
c
|
Iehoiachim
broughte
forthe
of
prison
.
Ierem.
the
laste
.
2.
|
39
|
33.34
|
|
9
|
|
29
|
d
|
King.
25.
|
|
Iosua
.
1.2
|
|
20
|
|
30
|
e
|
|
|
3.4
|
4
|
21
|
|
31
|
f
|
|
|
5.6
|
5
|
|
|
Aprilu
,
April
,
Nisan
in
Hebrue
,
I
Moneth
,
THINGS
DONE
.
Thargenωn
in
Greeke
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
g
|
Noe
séeth
the
land
.
Genes.
8.
The
tabernacle
is
reared
vp
.
|
|
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
.
Iohn
.
20.
|
41
|
12.13
|
|
24
|
|
4
|
c
|
|
42
|
14.15
|
|
Iohn
.
1
|
|
5
|
f
|
|
|
16.17
|
|
2
|
|
6
|
e
|
Iosua
leadeth
the
people
out
of
Set●●
.
Iosu
.
3
|
|
18.19
|
7
|
|
|
7
|
f
|
Ezechiel
prophesieth
against
Egipt
.
chap.
30
|
|
20.21
|
8
|
|
|
8
|
g
|
|
|
22.23
|
Ezra
.
III.
●
|
3
|
|
9
|
A
|
The
passeouer
is
instituted
.
Exod.
12.
|
43
|
24.
Iudg.
1.2
|
|
4
|
|
10
|
b
|
The
people
passeth
ouer
Ior.
Iosu
3.4
.
The
pascal
lambe
|
44
|
3.4
|
|
5
|
|
11
|
c
|
Exod.
12.
The
people
are
circumcised
.
Iosu.
5.
|
45
|
5.6
|
|
6
|
|
12
|
d
|
The
vessels
of
the
Lord
are
restored
to
the
Iewes
.
Ezr.
8.
|
|
7.8
|
|
7
|
|
13
|
e
|
Edictes
against
the
Iewes
.
Esther
.
3.
|
|
9
10
|
2
|
|
|
14
|
f
|
The
Lords
passeouer
.
Exod.
12.
Leuitic
.
23.
Iosu
.
5.
|
|
11
12
|
3
|
|
|
15
|
g
|
The
departing
out
of
Egipt
.
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
|
Ierusalem
taken
by
Titus
,
in
the
yeare
of
Christ
.
37.
|
47
|
18
19
|
|
10
|
|
18
|
c
|
The
Israelits
passe
through
the
red
sea
.
Exod.
14.15
.
|
48
|
20.21
|
|
11
|
|
19
|
d
|
|
|
Ruth
1.2
|
|
12
|
|
20
|
e
|
|
|
3.4
|
5
|
|
|
21
|
f
|
The
eyght
day
of
swéete
breade
.
Exod.
12.
|
|
Samuel
:
●
.
1.2
|
6
|
|
|
22
|
g
|
The
Israelits
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
|
IIII.
Ezra
.
1.
|
18
|
|
30
|
A
|
|
|
20.21.22
|
|
|
|
|
|
This
moneth
is
called
the
moneth
of
new
corne
.
Exo.
34
|
|
|
Maius
,
May
,
her
in
Hebrue
,
II
moneth
.
THINGS
DONE
.
Zeiropnor●ω
.
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
b
|
The
people
num●red
.
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
heauen
.
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
|
Noe
is
commanded
to
cary
things
necessarie
into
the
ark
.
Ge.
6
|
|
12
13
|
|
5
|
|
11
|
e
|
|
|
14.15
|
5
|
6
|
|
12
|
●
|
|
|
16
17
|
6
|
|
|
13
|
g
|
|
|
18.19
|
7
|
|
|
14
|
A
|
Some
holde
the
passeouer
.
Numb.
9.
2.
Chronic.
30.
|
58
|
20
21.22
|
|
7
|
|
15
|
b
|
They
come
into
the
desarte
of
sin
.
Exod
16.
Pente
.
Act.
2.
|
59
|
23.24
|
|
8
|
|
16
|
c
|
It
rayneth
Manna
.
Exod
16.
|
60
|
1
King.
1.2
|
|
9
|
|
17
|
d
|
Noe
entreth
into
the
Arke
Genes.
7.
|
|
3
4
|
|
10
|
|
18
|
e
|
|
|
5.6
|
8
|
11
|
|
19
|
f
|
|
|
7.8
|
9
|
|
|
20
|
g
|
The
seconde
yeare
after
their
departure
they
goe
from
|
|
9.10
|
10
|
|
|
21
|
A
|
mount
Sinay
.
Numb
.
10.
|
61
|
11
12
13
|
|
12
|
|
22
|
b
|
Their
tentes
are
set
on
fire
.
Numb.
11.
|
62
|
14.15
|
|
13
|
|
23
|
c
|
The
Castel
of
Ierusalem
is
clensed
.
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
|
Noe
at
the
yers
end
going
forth
of
the
Arke
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
|
|
〈◊〉
,
Iune
,
Simon
in
Hebrue
,
III.
Moneth
,
THINGS
DONE
.
Ecatombaωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
e
|
Their
first
coming
to
mount
Sinai
where
they
abode
●●
.
|
|
13
14
|
14
|
21
|
|
2
|
f
|
moneths
and
20.
dayes
,
and
all
the
things
are
accompli
|
|
15.16
|
15
|
|
|
3
|
g
|
she●
whi●h
are
written
from
the
19.
of
Exod.
to
the
ende
|
|
17.18
|
16
|
|
|
4
|
A
|
of
the
booke
,
and
in
Leuiticus
,
euen
to
the●●
.
of
Numb
.
|
67
|
19.20.21
|
|
22
|
|
5
|
b
|
|
68
|
22.23
|
|
23
|
|
6
|
c
|
The
wéekes
or
Pentecost
of
the
Iewes
.
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
Captiues
in
Babilon
send
giftes
to
Ierusalem
.
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
|
Edictes
for
the
Iewes
.
Esther
.
8.
|
|
6.7
|
8
|
|
|
24
|
g
|
Iohn
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
|
|
|
〈◊〉
,
Iune
,
Simon
in
Hebrue
,
III.
Moneth
,
THINGS
DONE
.
Ecatombaωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
e
|
Their
first
coming
to
mount
Sinai
where
they
abode
●●
.
|
|
13
14
|
14
|
21
|
|
2
|
f
|
moneths
and
20.
dayes
,
and
all
the
things
are
accompli
|
|
15.16
|
15
|
|
|
3
|
g
|
she●
whi●h
are
written
from
the
19.
of
Exod.
to
the
ende
|
|
17.18
|
16
|
|
|
4
|
A
|
of
the
booke
,
and
in
Leuiticus
,
euen
to
the●●
.
of
Numb
.
|
67
|
19.20.21
|
|
22
|
|
5
|
b
|
|
68
|
22.23
|
|
23
|
|
6
|
c
|
The
wéekes
or
Pentecost
of
the
Iewes
.
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
Captiues
in
Babilon
send
giftes
to
Ierusalem
.
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
|
Edictes
for
the
Iewes
.
Esther
.
8.
|
|
6.7
|
8
|
|
|
24
|
g
|
Iohn
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
|
|
|
Iuium
,
Iuly
,
●hanius
in
Hebrue
,
〈◊〉
Moneth
,
THINGS
DONE
.
〈◊〉
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
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
|
Ierusalem
taken
of
the
Babilonians
Ieremy
set
at
liberty
.
|
82
|
4.5.6
|
|
3
|
|
10
|
b
|
Ieremy
.
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
|
Moyses
drake
the
Tables
.
Exod.
12.
The
spies
terrifye
|
86
|
12
13
|
|
9
|
|
18
|
c
|
the
people
.
Numb
.
13.
and
the
Babilonians
begin
to
be
-
|
87
|
Esther
.
1.2
|
|
10
|
|
19
|
d
|
siege
Ierusalem
.
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
Hebrues
V.
Moneth
,
THINGS
DONE
.
Boedromiωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
c
|
Aaron
dieth
.
Num.
20.
33.
Ezra
commeth
to
Ierusalem
,
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
|
Ierusalem
is
brent
.
2.
King
25.
Baruch
readeth
the
booke
in
|
95
|
35
36
|
|
8
|
|
8
|
c
|
Babilon
.
Baruch
.
1.
|
96
|
37.38
|
|
9
|
|
9
|
d
|
|
|
39.40
|
|
10
|
|
10
|
e
|
Ezchiel
to
the
Elders
of
Israel
.
Ezech.
20.
Some
thinke
|
|
41.42
|
12
|
11
|
|
11
|
f
|
that
vpon
this
day
Ierusalem
was
set
on
fire
both
of
the
|
|
43.44
|
13
|
|
|
12
|
g
|
Babilonians
.
Ieremie
.
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
|
Ieremie
.
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
|
Iohn
is
beheaded
.
Marke
.
6.
|
105
|
16.17
|
|
5
|
|
30
|
d
|
|
|
18.19
|
|
6
|
|
31
|
e
|
|
|
20.21
|
6
|
Phillip
.
1
|
September
,
Elul
in
Hebrue
,
VI.
Moneth
,
THINGS
DONE
.
Maimacteriωn
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
f
|
Haggeus
prophesieth
.
chap.
1.
|
|
22
23
|
Wisdome
.
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
Ierusalem
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
walles
of
Ierusalem
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
Hebrue
,
VII
.
Moneth
,
THINGS
DONE
.
G●anepsione
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
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
slaine
.
2.
King.
25.
Ieremie
.
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
clensing
.
Leuitic.
16.23
.
The
Iubilie
yeare
|
123
|
2.3
|
|
3
|
|
11
|
d
|
50.
Leuitic.
25.
|
|
4.5
|
|
Philemon
1
|
|
12
|
e
|
|
|
6.7
|
18
|
Hebrues
.
1
|
|
13
|
f
|
|
|
8.9
|
19
|
|
|
14
|
g
|
|
|
10.11
|
Ecclesiastic
.
1
|
|
|
15
|
A
|
The
feast
of
tabernacles
.
Leuitic
.
23.
Numb
.
29.
Iohn
.
7.
|
124
|
12
Hosee
.
1.2
|
|
2
|
|
16
|
b
|
Ezech
45.
|
125
|
3.4
|
|
3
|
|
17
|
c
|
The
arke
stayed
on
the
mountaines
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
|
Ioel.
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
newe
couenaunt
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
|
|
|
Ionas
.
1.2
|
7
|
|
|
29
|
A
|
|
130
|
3.4
.
Micheas
.
1
|
|
12
|
|
30
|
b
|
|
131
|
2.3
|
|
13
|
|
31
|
c
|
|
132
|
4.5
|
|
Iames
1
|
|
Nouember
,
Marhefuam
in
Hebrue
VIII
.
Moneth
,
THINGS
DONE
.
Anthesterione
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
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
|
Ieroboam
ordayneth
a
feast
day
.
1.
King.
12.
|
|
3.4
|
|
2
|
|
16
|
e
|
|
|
Iob.
1.2
|
14
|
3
|
|
17
|
f
|
|
|
3.4
|
15
|
|
|
18
|
g
|
|
|
5.6
|
16
|
|
|
19
|
A
|
|
139
|
7.8.9
|
|
I.
Iohn
.
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.
Iohn
1
|
|
27
|
b
|
|
143
|
25.26
|
|
III.
Iohn
.
1
|
|
28
|
c
|
|
144
|
27.28
|
|
Iude.
1
|
|
29
|
d
|
|
|
29.30
|
|
Apocalyps
.
1
|
|
30
|
e
|
|
|
31.32
|
20
|
2
|
|
December
,
s●sl●u
in
Hebrue
.
IX
.
Moneth
,
THINGS
DONE
.
Goseideone
in
Greeke
.
|
Psalmes
.
|
Olde
Testament
.
|
Newe
.
|
|
1
|
f
|
|
|
33.34
|
21
|
|
|
2
|
g
|
|
|
35
36
|
22
|
|
|
3
|
A
|
|
145
|
37.38.39
|
|
3
|
|
4
|
b
|
Zacharias
prophesieth
againe
.
chap.
7.
|
146
|
40.41
|
|
4
|
|
5
|
c
|
|
147
|
42.
Prouerb
.
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
commaundeth
the
straunge
wiues
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
|
Natiuitie
of
CHRIST
.
Luke
.
2.
The
temple
clensed
.
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
slaine
.
Matth.
2.
|
|
6.7
|
45.46
|
22
|
|
29
|
f
|
|
|
8
|
47.48
|
|
|
30
|
g
|
|
|
|
49.50
|
|
|
31
|
A
|
|
|
|
51
|
|
THou
séest
now
,
and
in
what
sort
we
haue
ordeyned
the
Calendar
of
holy
Scripture
,
and
brought
it
to
an
ende
.
And
to
the
intente
the
greater
number
of
godlye
readers
maye
reape
of
swéete
and
continual
fruite
by
this
our
labour
,
we
haue
prouided
this
Calendar
,
and
digested
it
in
suche
wise
,
as
that
they
may
draw
it
forth
in
tables
of
paper
or
parchment
,
and
fasten
them
to
the
wals
in
their
studie
,
Parlour
,
priuie
chamber
,
shoppe
,
chappel
,
Oratory
,
and
wheresoeuer
they
list
themselues
.
For
my
parte
I
couet
nothing
so
muche
as
that
all
the
godly
woulde
receyue
this
worke
with
that
minde
,
that
it
is
of
me
offred
.
Howbeit
I
goe
not
about
to
prescribe
any
thing
as
of
necessitie
to
anye
man
,
but
doe
franckely
confesse
that
euery
man
oughte
to
be
at
his
owne
choyce
and
liberty
,
to
appoint
and
determine
more
at
large
of
and
concerning
all
this
whole
businesse
:
and
therefore
(
hardly
)
let
euery
one
choose
suche
a
way
of
reading
the
holy
mysteries
,
as
he
shal
suppose
to
be
most
fitte
and
conuenient
for
his
purpose
.
Yea
if
any
man
shal
by
his
owne
proper
witte
and
industrie
denise
a
more
apt
waye
than
this
is
,
and
will
not
be
grieued
to
impart
the
same
vnto
vs
,
we
protest
that
we
shal
be
so
farre
of
from
enuying
his
good
successe
,
that
we
wil
follow
him
rather
for
our
guide
and
lodes
man
,
and
render
vnto
him
the
expresse
meaning
of
a
thankeful
minde
when
and
so
farre
forth
as
in
vs
shall
lye
.
For
why
,
wée
truely
are
not
ashamed
to
confesse
,
that
after
the
maner
of
painters
,
who
vse
with
a
cole
or
chalke
to
drawe
the
first
lineamentes
of
their
worke
,
we
haue
shadowed
out
more
truely
than
fully
finished
,
a
certain
slender
and
easie
forme
of
distinguishing
and
limiting
forthe
certaine
chapters
of
bookes
to
be
reade
euery
day
throughout
the
yeare
.
And
soothly
,
of
al
other
we
couet
least
that
any
thing
shoulde
in
this
behalfe
be
superstitiously
obserued
.
Saint
Ambrose
wished
Augustine
to
reade
before
others
the
prophet
Esay
,
and
other
bookes
more
rarely
and
sparinglye
.
But
thys
thing
we
are
most
of
all
desirous
to
perswade
,
that
it
is
very
necessarie
for
euery
Christian
,
that
he
should
dayly
pervse
ouer
certaine
Chapters
of
the
sacred
Byble
.
And
if
so
be
the
same
man
shal
once
in
a
yere
go
through
with
the
reading
of
the
whole
Byble
,
then
we
promise
him
,
that
ouer
and
besides
he
shall
deserue
no
smal
commendation
of
his
godly
trauell
with
all
men
,
he
shall
also
reape
moste
ample
fruite
and
commoditie
by
this
hys
diligence
.
I
woulde
haue
thée
therefore
,
whatsoeuer
thou
art
,
duely
to
consider
with
thy selfe
,
whether
anye
man
may
iustly
hereafter
alleadge
for
excuse
,
that
it
will
bée
as
greate
a
matter
for
him
to
read
ouer
the
holy
Bible
,
as
a
number
wil
séeme
to
make
it
.
What
labour
,
I
praye
thée
,
is
it
,
to
bestowe
one
houre
,
or
m●e
p●raduenture
in
pervsing
ouer
thrée
,
foure
,
or
fiue
Chapters
at
the
moste
euerye
daye
in
the
wéeke
?
In
good
faith
he
maye
well
blushe
and
be
ashamed
,
that
dare
hence
forwarde
so
muche
as
once
tomutter
against
these
things
.
Therefore
let
euery
manne
forthwyth
without
anye
delay
make
,
prefix
,
and
inionye
to
himselfe
a
lawe
,
and
let
him
with
all
care
and
industrie
indeauour
to
obey
it
so
long
as
he
liueth
.
But
if
it
shall
happen
through
businesse
falling
out
of
the
sodayne
that
lawe
to
be
broken
and
interrupted
,
then
let
him
not
spare
(
hardlye
)
to
punishe
,
and
euen
to
be
awreaked
of
himselfe
.
No
manne
is
better
styrred
vppe
and
reteyned
in
his
dutie
doing
,
than
he
that
of
his
owne
accorde
is
both
a
lawe
and
a
iudge
to
himselfe
.
It
is
incredible
,
howe
acceptable
a
thing
it
is
to
GOD
,
when
a
man
willingly
and
without
compulsion
,
giueth
himselfe
fréely
to
godly
exercises
.
But
nowe
I
woulde
not
haue
thée
to
saye
vnto
me
,
First
,
whereas
thou
thinkest
and
speakest
honorablye
as
touching
the
worke
of
the
holy
Scriptures
,
and
arte
fully
resolued
that
in
it
are
comprised
things
heauenly
,
Diuine
,
and
in
all
respectes
noble
and
excellent
,
in
good
sooth
thou
dost
very
wel
and
godly
and
like
a
good
Christian
.
For
in
déede
it
behoueth
that
all
the
things
therin
comprehended
be
aunswerable
to
the
maiestie
of
him
from
whome
the
same
proceeded
.
Wherefore
so
oft
as
we
take
the
Bible
in
our
hands
,
it
is
méete
and
requisite
that
we
behaue
our selues
with
al
reuerence
,
as
if
we
were
come
to
a
pallace
or
Court
furnished
with
all
sumptuous
and
gorgious
attyre
,
wherein
we
had
to
talke
and
debate
,
&
that
of
most
weyghtie
affayres
,
with
some
mightie
lord
and
Emperour
,
sitting
in
a
high
and
stately
seate
,
and
garded
about
on
euerye
side
with
many
noble
menne
and
officers
.
For
in
verie
déede
to
reade
the
holy
Scriptures
is
euen
for
a
man
to
present
himselfe
vnto
GOD
,
and
to
make
entreatie
as
touching
euerlasting
saluation
.
Neyther
can
it
be
perceyued
,
that
any
man
is
in
good
earnest
conuersaunt
in
the
sacred
bookes
,
except
therewithall
he
lift
vp
his
minde
vnto
GOD
:
and
behold
,
wonder
at
,
anwadore
,
his
goodnesse
,
power
;
Wisdome
,
righteousnesse
&c.
And
truely
howe
it
commeth
to
passe
I
knowe
not
,
the
verye
sighte
of
the
holye
Bookes
themselues
doeth
sodainelye
strike
as
it
were
priuilye
a
Whiche
thing
Chrisostome
also
in
his
thirde
homilie
of
Lazarus
testifieth
.
Let
vs
not
hoorde
vp
golde
(
saith
he
)
but
let
vs
lay
vp
for
our selues
the
treasure
of
the
spiritual
Bookes
.
As
for
gold
,
verily
when
it
encreaseth
most
,
them
doth
it
moste
of
al
endanger
the
possessors
of
it
:
But
the
Bokes
beyng
well
laide
vp
,
do
bring
muche
profite
to
the
owners
of
them
.
For
euen
as
when
the
warlike
weapons
of
a
King
are
bestowed
,
although
there
be
none
to
possesse
them
,
yet
do
thei
minister
great
safetie
&
preseruation
,
to
those
that
dwell
in
the
house
where
they
are
laid
vp
,
whiles
neither
theeues
,
nor
breakers
down
of
walles
,
nor
any
other
malefactor
dare
once
venture
vpon
that
house
:
so
wheresoeuer
the
spirituall
Bookes
are
founde
,
from
thence
is
expelled
all
the
power
of
the
Diuell
,
and
greate
consolation
offred
to
the
inhabitants
.
Inasmuche
as
euen
the
verye
beholding
also
of
the
Bookes
maketh
vs
to
be
more
slowe
to
sinne
.
For
,
whither
we
haue
committed
any
thing
that
is
forbidden
,
and
defiled
ourselues
,
yet
being
returned
home
,
and
hauing
looked
vpon
the
Bookes
,
oure
conscience
doeth
more
fiercely
condemne
vs
,
and
we
are
made
afraide
to
committe
the
like
:
againe
,
whither
we
haue
continued
in
godlinesse
of
life
,
by
the
Bookes
wee
become
more
strong
and
stedfast
.
For
so
soone
as
a
man
hathe
touched
the
Gospell
,
by
and
by
he
hathe
disposed
his
owne
mind
,
and
withdrawen
it
from
worldly
affayres
,
and
that
onely
by
the
sighte
thereof
.
But
if
he
shall
adde
diligent
reading
,
then
,
as
the
soule
that
is
occupyed
in
the
holye
mysteries
and
matters
of
GOD
,
so
is
he
purged
and
made
better
,
GOD
talking
wyth
hym
throughe
those
Scriptures
.
So
sayth
Chrisostome
,
whose
wordes
it
is
méete
we
shoulde
reade
wyth
suche
an
affection
,
as
he
himselfe
vttered
them
in
:
that
is
to
saye
,
a
godly
and
religious
,
and
voyd
of
all
superstition
.
Now
albeit
the
dignitie
of
the
holy
Books
be
greater
far-awaye
,
As
mothers
knowe
howe
to
stutte
and
stammer
with
their
stutting
and
stammering
infants
:
euen
so
doeth
God
vouchsafe
to
debate
manye
thynges
wyth
vs
after
the
manner
of
menne
,
whilest
namely
,
of
the
things
that
are
common
amongst
vs
,
he
borroweth
examples
,
similitudes
,
sentences
,
and
many
other
things
moe
,
profitable
to
an
easie
and
plaine
methode
of
teaching
.
Yea
,
and
moreouer
the
writers
that
firste
of
all
compiled
the
sacred
Bookes
,
whome
hée
woulde
haue
to
bée
as
hys
Vshers
and
substitutes
to
teach
vs
in
the
Schoole
of
his
Churche
,
he
hathe
chosen
to
be
suche
,
as
were
not
famous
wyth
anye
notable
learning
,
but
of
vile
and
base
condition
,
and
vtterly
voyde
in
a
maner
of
al
knowledge
and
erudition
.
Moses
,
whom
a
number
do
suppose
to
be
the
Author
,
not
onely
of
the
fiue
Bookes
commonlye
ascribed
vnto
him
,
but
also
of
the
Booke
of
Iob
:
likewise
Dauid
and
Amos
,
were
renowmed
thoroughe
feeding
of
cattell
:
Peter
the
Apostle
and
Iohn
the
Gospel
writer
,
lyued
by
the
trade
of
Fishing
:
Paule
exercised
Tent-makyng
.
Luke
publikely
dealte
with
Phisicke
,
albeit
there
be
some
not
wanting
,
whyche
contende
that
he
was
also
a
Paynter
:
Matthewe
played
the
Publican
or
Tolgatherer
.
Loo●
what
crue
and
fraternitie
the
moste
excellent
writers
were
.
Nowe
then
they
vsed
a
kinde
of
speache
,
that
was
agréeable
to
themselues
and
to
their
likes
:
that
is
to
saye
,
familiar
,
plaine
,
and
sauoring
euerye
where
of
suche
a
certaine
ordinarye
simplicitie
,
as
wée
reade
that
S.
Augustine
and
certaine
other
fauourers
of
eloquence
,
durst
for
a
tyme
contemne
the
holy
Scriptures
,
by
reason
of
their
beggerly
phrase
,
créeping
vppon
the
grounde
,
and
destitute
of
all
Rhetoricall
beauty
.
All
men
and
women
therefore
oughte
assuredlye
to
truste
,
yea
,
euen
the
homely
husbandmen
,
shéepe-beardes
,
Fishermen
,
Bakers
,
Bruers
,
Paynters
.
Carpenters
,
Fullers
,
Corriers
,
Tanners
,
and
all
inferiour
craftsmen
whatsoeuer
,
also
Wyues
,
Widows
,
Virgins
,
that
they
and
euerye
of
them
,
so
they
haue
heartes
desirous
to
learne
,
maye
quickely
profite
in
reading
of
the
Scriptures
.
And
ofte
tymes
,
whereas
somthings
escape
vs
,
not
GOD
,
but
we
our selues
are
in
the
faulte
.
For
why
,
it
is
not
wythout
a
cause
that
he
complayneth
or
the
vngodly
,
who
sayeth
:
that
they
would
not
vnderstande
to
doe
good
,
but
hardened
theyr
heartes
,
bycause
they
regarded
not
the
voyce
of
the
Lorde
.
Psalme
.
36.95
.
Moreouer
,
there
are
preceptes
extante
,
whereby
wée
are
commaunded
to
craue
GODS
ayde
in
thys
behalfe
:
there
are
promises
also
,
whyche
doe
put
vs
in
sure
and
certaine
hope
,
that
nothyng
shall
bée
denyed
vnto
vs
.
Aske
(
sayth
CHRIST
)
and
it
shall
bee
giuen
you
:
Knocke
,
and
it
shall
bee
opened
vnto
you
.
Matth.
7.
Luke
.
11.
And
Iames
Chap.
1.
If
anye
of
you
lacke
Wisedome
,
let
hym
aske
of
him
that
giueth
it
,
namely
,
GOD
:
who
gyueth
to
all
menne
indifferently
,
and
casteth
no
manne
in
the
teeth
.
Who
then
woulde
bée
grieued
,
when
he
commeth
to
reade
the
holye
mysteries
,
to
vse
firste
some
shorte
fourme
of
Prayer
?
And
manye
formes
of
praying
,
may
be
gathered
out
of
the
hundred
and
ninetéene
Psalme
alone
,
to
the
intent
I
maye
speake
nothyng
of
other
places
.
No
man
,
I
trowe
,
will
thinke
muche
to
saye
:
Blessed
art
thou
O
Lorde
,
teach
me
thy
statutes
.
or
,
Open
thou
mine
eyes
O
Lorde
,
that
I
maye
see
the
wonderfull
things
of
thy
lawe
or
:
O
Lorde
make
me
to
vnderstande
the
waye
of
thy
commaundements
:
or
:
Teache
me
O
Lorde
the
waye
of
thy
statutes
,
and
I
will
keepe
thy
lawe
,
yea
I
wil
keepe
it
with
my
whole
heart
.
Cause
me
to
walke
in
the
path
of
thy
commaundements
for
I
am
well
pleased
in
it
.
or
:
The
earth
O
Lord
is
filled
wyth
thy
goodnesse
,
O
Lorde
teach
me
thy
statutes
.
or
:
Thy
handes
O
Lorde
haue
made
me
,
and
fashioned
me
:
giue
me
vnderstanding
,
that
I
may
learne
thy
commaundementes
.
or
:
Deale
wyth
thy
seruaunte
according
to
thy
goodnesse
,
and
teache
me
thy
statutes
.
I
am
thy
seruaunte
:
giue
mee
vnderstanding
,
that
I
maye
knowe
,
thy
testimonies
.
or
:
The
righteousnesse
of
thy
iudgementes
O
Lorde
abideth
for
euer
,
giue
mee
vnderstanding
,
and
I
shal
liue
,
&c.
Also
out
of
the
Ps.
25.
Shew
thy
wayes
vnto
me
O
Lorde
,
and
teache
me
thy
pathes
.
Leade
me
in
thy
truth
,
and
teache
mee
,
for
thou
arte
the
God
of
my
saluation
.
Againe
in
the
same
Psalme
.
The
Lord
is
good
and
gratious
,
and
therefore
will
hee
teache
sinners
in
the
waye
:
He
will
direct
the
meeke
in
iudgement
,
and
teache
his
way
vnto
the
lowly
.
All
the
wayes
of
the
Lorde
are
Mercy
and
Truth
,
to
them
that
keepe
his
couenaunte
and
his
testimonies
.
Thus
whosoeuer
shall
praye
with
an
assured
confidence
,
God
will
open
the
eyes
of
their
mind
,
whereby
they
may
iudge
vprightly
of
al
things
.
Further
,
it
cannot
be
denied
but
that
there
be
many
things
in
the
Scriptures
of
themselues
very
plaine
,
and
easie
to
be
vnderstoode
.
Likewise
there
are
dyuers
and
sundrye
thynges
here
and
there
intermixed
,
whyche
who
so
hathe
any
iudgement
at
all
,
doeth
soone
perceiue
where
vnto
they
tende
.
Moreouer
,
there
is
no
man
the
carrieth
not
about
with
hym
an
expert
maistresse
of
manye
secrete
and
mysticall
matters
,
to
witte
,
hys
owne
proper
conscience
,
whych
doeth
ofte
times
priuily
reproue
,
finde
faulte
with
,
and
make
ashamed
those
that
pretende
,
that
they
vnderstand
not
the
holy
Scriptures
.
It
is
a
very
grieuous
offence
,
when
thou
once
vnderstandest
the
truth
,
to
dissemble
it
,
to
neglect
,
not
exercise
,
or
deny
it
:
and
God
is
wonte
,
to
giue
vppe
those
that
so
doe
,
hauing
firste
(
as
witnesseth
the
Apostle
Rom.
1.
)
blinded
their
harts
into
a
reprobate
sense
.
Furthermore
,
be
shall
best
prouide
for
his
owne
safety
,
that
dothe
not
labour
to
flye
ouermuch
alofte
:
but
contenteth
himselfe
in
places
some
what
harde
and
difficulte
,
to
drawe
forthe
the
simple
and
sounde
meaning
,
whych
the
words
themselues
do
signifie
wythout
any
couertures
,
and
whyche
séeme
not
to
be
strange
from
the
minde
and
purpose
of
the
author
.
To
hunt
after
subtil
and
straunge
interpretations
,
to
muse
vppon
allegories
wythout
cause
why
,
to
crake
continuallye
of
mysticall
meanings
,
is
the
property
of
men
that
consider
not
sufficiently
the
snares
and
bayted
hookes
of
the
deuill
.
Examples
howe
suche
curiositie
and
vnaduisednesse
hath
bin
punished
.
God
would
haue
in
all
ages
to
be
séene
.
Woulde
to
God
we
coulde
oftetimes
call
to
remembraunce
,
howe
greate
a
benefite
it
is
,
to
be
wise
to
sobrietie
.
He
shal
not
a
little
be
helpen
to
the
collecting
of
proper
sentences
,
that
will
exactlye
marke
where
the
beginnings
of
sermons
,
disputations
,
and
narrations
,
and
where
the
endings
of
the
same
bée
:
again
,
where
the
prefaces
,
propositions
confirmations
,
confutations
,
conclusions
,
are
distinguished
in
them
.
Let
hym
obserue
also
the
proper
spéeches
and
phrases
that
are
familiar
in
the
Scriptures
,
let
hym
searche
diligently
throughout
euery
member
,
as
well
the
thynges
that
goe
before
,
as
also
the
things
that
follow
after
:
to
be
short
,
let
hym
duely
examine
the
causes
and
circumstances
of
euery
point
.
If
after
all
these
things
thus
discussed
,
there
remaine
some
things
yet
still
hidden
,
it
shall
be
expedient
to
repeate
them
oftener
than
once
,
and
the
more
intentiuely
to
consider
of
them
.
Repetition
commonlye
causeth
some
things
to
be
more
cleare
and
lightsome
:
and
that
whyche
is
harde
to
daye
,
to
morrowe
or
nexte
daye
becommeth
plaine
and
easie
.
One
daye
teacheth
an
other
,
and
one
night
certifieth
an
other
.
If
the
daye
,
as
it
is
saide
in
the
prouerbe
,
taketh
away
the
sicknesse
oft
he
bodye
:
then
vndoubtedly
taketh
in
awaye
also
ignoraunce
,
whyche
is
a
maladie
of
the
minde
.
It
shall
be
verye
profitable
in
lyke
manner
to
conferre
diligentlye
the
playne
and
agréeable
places
of
the
Scriptures
,
wyth
that
place
touching
the
meaning
whereof
the
question
is
:
(
as
Luke
reporteth
Act.
17.
)
the
Thessalonians
did
.
If
thys
conference
be
in
vayne
,
then
there
is
no
let
but
that
thou
maiste
aske
the
aduice
of
some
other
wiser
than
thy selfe
.
GOD
wil
bring
to
passe
,
that
when
thou
thinkest
leaste
of
it
,
thou
shalte
lighte
vpon
some
Philip
that
may
resolue
thée
of
thy
most
intricate
doubtes
Act.
8.
Hée
that
wanteth
altogither
the
helpe
of
a
teacher
,
let
hym
looke
ouer
the
Commentaries
or
Annotations
of
the
choicest
interpretres
that
hée
can
come
by
.
Laste
of
all
,
But
to
declare
,
howe
,
and
by
what
meanes
thou
mayste
reape
a
Spirituall
profite
,
Firste
,
all
menne
oughte
to
be
perswaded
of
this
,
that
the
effectualnesse
of
prayer
poured
from
the
hearte
vnto
GOD
,
is
very
greate
,
for
whyche
cause
we
haue
a
little
before
admonished
,
that
so
ofte
as
we
come
to
the
readyng
of
the
holye
Bookes
,
wée
shoulde
in
anye
case
(
to
beginne
wythall
)
vse
some
forme
of
prayer
.
Secondly
,
there
lyeth
hidden
in
the
worde
of
GOD
it selfe
,
when
it
is
read
or
hearde
,
or
when
it
is
duely
examined
,
a
certaine
wonderfull
power
of
the
spirite
,
The
worde
of
GOD
is
liuely
,
and
mighty
in
operation
,
and
sharper
than
anye
two
edged
sworde
,
and
entreth
throughe
,
euen
to
the
diuiding
asunder
of
the
soule
and
the
spirite
,
and
of
the
ioyntes
,
and
the
marow
,
and
is
a
discerner
of
the
thoughtes
,
and
of
the
intents
of
the
heart
.
Neyther
is
there
anye
creature
,
whyche
is
not
manifest
in
his
sight
:
but
al
thyngs
are
naked
and
open
to
hys
eyes
,
wyth
whome
wee
haue
to
do
.
In
whyche
place
there
are
two
things
of
vs
to
be
obserued
.
The
one
,
that
vnto
the
worde
of
GOD
are
ascribed
life
and
other
effectes
of
verye
great
importance
.
It
is
(
sayth
he
)
quicke
or
liuely
,
and
mighty
in
working
and
operation
:
for
it
pierceth
and
entreth
throughe
,
euen
to
the
diuiding
of
the
soule
and
the
spirite
,
in
as
muche
as
it
moueth
the
whole
manne
after
an
incredible
manner
:
againe
,
it
discerneth
the
thoughtes
and
intentes
of
the
hearte
,
in
asmuche
as
it
findeth
faulte
with
and
iudgeth
a
man
,
and
bringeth
hym
to
the
knowlege
of
hymselfe
and
of
God
,
and
compelleth
him
to
humble
hymselfe
,
to
confesse
that
he
is
a
sinner
,
and
to
flye
vnfaynedly
to
Gods
mercy
.
The
other
,
howe
that
from
the
worde
we
maye
passe
sodainely
to
GOD
hymselfe
,
vnto
whome
all
thinges
(
thoughe
neuer
so
secreate
)
are
wyde
open
and
bare
.
Therefore
,
by
the
former
pointe
,
we
must
be
moued
,
to
thinke
and
perswade
oure selues
,
that
in
the
worde
of
GOD
,
yea
,
euen
when
it
is
read
onelye
or
hearde
,
there
is
a
certaine
maiestie
and
excellencie
,
by
reason
whereof
it
deserueth
to
be
imbraced
of
vs
with
all
reuerence
and
lowlynesse
of
hearte
.
And
by
this
later
it
commeth
to
passe
,
that
wée
belieue
,
that
God
is
not
farre
absent
from
his
worde
,
but
when
and
so
long
as
it
pleaseth
him
,
worketh
mightily
by
it
,
as
by
a
fit
instrument
,
&
accomplisheth
most
wonderfull
things
.
Not
that
the
word
as
it
consisteth
of
bare
letters
and
sillables
,
as
it
is
written
,
read
,
pronounced
,
or
heard
,
is
in
it selfe
of
so
great
efficacie
,
no
verily
,
our
meaning
is
not
so
to
perswade
:
but
we
hold
for
truth
,
that
whilest
the
authour
of
the
same
word
,
written
,
read
,
pronounced
,
or
heard
,
is
considered
,
and
whilest
the
things
signifyed
therein
are
diligently
examined
,
the
diuine
power
in
the
meane
season
after
a
certaine
imperceyueable
manner
approcheth
,
wherewyth
estsoones
the
mindes
of
readers
or
hearers
,
are
so
moued
,
pierced
,
inflamed
and
enlightned
,
that
repentance
,
faith
,
and
other
such
like
vertues
do
folow
in
them
.
For
we
vnderstand
,
that
euen
the
very
same
consideration
is
to
be
had
of
the
outward
worde
,
that
all
men
do
confesse
to
be
had
of
the
outward
elementes
in
the
Sacraments
of
CHRISTES
Church
.
The
water
,
if
it
be
considered
in
it selfe
,
is
of
no
great
force
,
neyther
can
it
in
very
déed
wash
away
the
filthinesse
of
the
soule
:
but
as
sone
as
the
worde
is
added
to
the
element
,
according
as
CHRIST
gaue
in
commaundemente
,
it
becommeth
a
Sacrament
.
Howe
be
it
,
in
this
word
of
the
Sacrament
,
we
haue
not
so
muche
to
marke
the
sillables
and
sounde
of
the
letters
,
as
we
haue
to
obserue
the
dignitie
of
him
that
first
instituted
that
holy
action
,
&
the
things
signified
by
it
,
especially
the
inuocation
and
calling
vpon
of
the
three
persons
in
one
diuine
essence
or
substance
of
the
Deitie
.
And
then
forsooth
so
great
is
the
power
of
the
water
through
the
working
of
the
worde
,
that
it
toucheth
indéed
the
body
,
but
it
washeth
also
the
heart
(
I
vse
the
worde
of
S.
Augustine
in
his
treatise
.
80.
vppon
Iohn
)
not
bicause
the
word
is
spoke
,
but
bicause
it
is
beleued
:
for
whereas
GOD
is
thus
called
vpon
by
faith
,
there
he
doth
not
disdaine
by
his
power
to
worke
heauenlie
&
spirituall
effectes
in
the
heartes
of
those
that
are
baptised
.
We
say
then
,
that
euen
in
like
case
when
the
minde
is
wholly
set
vpon
the
word
which
is
read
,
heard
,
or
vnderstoode
,
and
hath
regard
vnto
God
the
Author
of
the
worde
,
and
besides
weigheth
in
a
iuste
ballaunce
the
things
signified
in
it
:
that
then
the
diuine
power
doeth
wonderfully
shewe
forth
it selfe
,
and
repentance
,
faith
,
hatred
of
sinnes
,
endeuoure
of
true
holinesse
of
life
are
stirred
vp
,
and
euen
the
whole
man
both
in
body
and
in
soule
is
chaunged
and
renued
.
Of
whych
diuine
workemanshippe
there
are
proofes
sette
foorthe
in
the
Sacred
Scriptures
verye
playne
and
apparant
to
all
men
.
For
Ezra
read
in
the
booke
of
the
Lawe
,
Nehemia
:
8.
in
the
open
streete
that
was
before
the
watergate
,
from
morning
vntil
midday
,
in
the
presence
of
men
and
women
that
gaue
heede
vnto
it
,
and
the
eares
of
all
the
people
hearkned
vnto
the
Booke
of
the
Law
It
foloweth
a
little
after
.
And
al
the
people
when
they
heard
the
words
of
the
lawe
.
The
Apostle
Peter
,
Actes
.
2.
rehearseth
the
Scriptures
to
the
Iews
,
and
interpreteth
them
as
touching
Christ
:
which
being
heard
,
so
many
as
were
present
were
pricked
in
hearte
,
and
said
vnto
Peter
and
the
rest
of
the
Apostles
:
Men
and
brethren
what
shal
we
do
?
And
vnto
the
Rom
10.
But
what
sayth
it
?
The
worde
is
neare
thee
,
euen
in
thy
mouth
,
and
in
thine
hart
.
This
is
the
word
of
Faith
which
we
preach
,
to
wit
,
if
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
&
shalt
beleeue
in
thine
hearte
that
God
raysed
him
vp
from
the
dead
,
thou
shalte
bee
saued
.
For
with
the
hearte
man
beleeueth
vnto
righteousnesse
,
and
wyth
the
mouth
manne
confesseth
to
saluation
.
Againe
,
in
the
same
place
:
Fayth
commeth
by
hearing
,
and
hearing
by
the
worde
of
GOD
.
Moreouer
Peter
Act.
10.
making
a
plaine
declaration
of
the
summe
of
Christian
doctrine
oute
of
the
holy
Scriptures
,
in
the
house
of
Cornelius
the
Centurion
:
To
this
CHRIST
(
sayth
he
)
beare
all
the
Prophets
witnesse
,
that
throughe
his
name
whosoeuer
beleeue
in
him
,
shall
receiue
remission
of
sinnes
.
While
Peter
yet
spake
these
wordes
,
the
holy
Ghoste
fell
on
al
them
that
hearde
the
worde
.
Wée
may
therefore
out
of
al
question
confirme
this
assertion
,
namely
,
that
by
the
diligent
and
attentiue
reading
,
hearing
,
and
meditation
of
the
worde
of
GOD
,
a
man
is
induced
to
the
knowledge
of
GOD
and
of
hymselfe
,
to
the
detestation
of
his
sinnes
,
and
to
vnfayned
repentaunce
:
to
Faith
in
Iesus
Christe
,
to
the
amendment
of
hys
life
and
conuersation
,
and
to
bée
shorte
,
receiueth
the
holy
Ghoste
,
and
wyth
hym
most
large
and
bountifull
giftes
.
That
whyche
wée
knowe
in
tymes
paste
vsually
befell
to
the
readers
or
hearers
of
GODS
word
,
that
the
same
also
may
happen
nowe
in
these
dayes
,
wee
flatly
auouche
wythout
controlment
.
For
why
,
if
hée
that
beyng
incensed
with
desire
of
profiting
,
taketh
in
hand
the
holy
Bookes
,
do
before
al
things
craue
the
ayde
of
the
holy
Ghost
:
them
next
deuoutly
reade
or
heare
the
word
of
GOD
,
by
which
(
as
by
an
instrument
)
it
pleaseth
GOD
to
talke
familiarly
with
vs
:
after
this
also
lifte
vp
his
mind
vnto
GOD
speaking
by
the
Prophets
or
Apostles
,
and
duly
discusse
the
things
specified
in
them
:
there
is
no
doubt
but
that
God
after
his
acustomed
clemency
putting
to
his
hande
,
will
stirre
vp
,
purge
,
teach
and
sanctifie
the
heart
as
well
of
the
reader
as
the
the
hearer
,
and
graciously
grante
vnto
him
Repentance
,
Faith
,
the
holy
Ghost
,
and
other
giftes
and
graces
of
hys
spirite
.
Furthermore
,
to
the
intent
,
that
euery
one
furnished
and
affected
in
that
sorte
that
we
speake
of
,
maye
in
reading
envre
himselfe
wisely
and
discretlye
to
note
,
picke
out
,
3.
The
holye
Scriptures
are
able
to
make
thee
wise
vnto
saluation
,
through
the
faith
whiche
is
in
Christ
Iesu
.
For
the
whole
Scripture
is
inspired
of
God
,
and
is
profitable
to
teache
,
to
improue
,
to
correct
,
and
to
instructe
in
righteousnesse
,
that
the
man
of
God
may
be
made
absolute
&
perfect
to
al
good
works
.
Likewise
.
1.
Corinth
.
10.
They
are
written
to
admonish
vs
,
vppon
whome
the
endes
of
the
worlde
are
come
.
Againe
to
the
Rom.
15.
Whatsoeuer
things
are
written
aforetyme
,
they
are
written
for
oure
learning
,
that
wee
through
patience
and
comforte
of
the
Scriptures
might
haue
hope
.
Of
these
fiue
fountaines
therfore
,
I
meane
,
Teaching
,
Reprouing
,
Instructing
,
Correcting
&
Comfortyng
,
al
persons
,
when
they
reade
the
Scriptures
,
or
heare
them
read
,
shal
very
carefully
consider
.
Neither
in
sooth
will
it
be
a
harde
matter
in
passing
throughe
these
fountaines
as
by
steppes
,
and
in
meditating
deuoutlye
vppon
them
,
to
find
out
and
gather
those
things
that
are
agréeyng
and
answerable
to
euery
one
of
them
.
And
in
very
déede
they
may
rightly
be
taken
for
places
(
as
yée
woulde
saye
)
of
Diuine
inuention
.
Going
forwardr
to
the
seconde
fountaine
,
as
concerning
Reprouing
,
Next
,
in
the
thirde
fountayne
,
To
Correction
,
whyche
obtayneth
the
fourth
place
,
Last
of
al
,
That
man
in
like
care
shall
not
a
little
profite
in
this
exercise
,
and
shal
get
the
Garland
from
a
greate
many
,
that
hathe
been
some
space
conuersant
in
●eating
the
holy
Scriptures
.
Yea
,
and
he
also
shall
be
able
to
performe
something
worthy
of
commendation
in
this
behalfe
,
that
hathe
bin
happily
furthered
wyth
the
acquaintance
and
familiar
conferences
touchyng
Religion
of
learned
and
Godlye
menne
.
But
the
readyest
and
moste
certayne
waye
of
all
is
,
to
obserue
with
great
care
and
industrye
,
in
Sermons
made
by
faythfull
Teachers
to
the
people
in
Sacred
assemblies
,
howe
and
by
what
meanes
in
the
discourse
of
euerye
parte
of
the
Propheticall
and
Apostolike
writings
,
whyche
are
there
declared
,
one
while
a
manifolde
Doctrine
as
touching
true
opinions
,
an
other
whyle
Controlementes
of
false
opinions
,
an
other
while
Instructions
or
Exhortations
vnto
Vertue
,
an
other
while
reprehensions
of
Faultes
,
an
other
whyle
Consolations
,
all
them
applyed
to
the
presente
state
of
thyngs
,
and
(
so
farre
foorthe
as
may
be
)
to
the
times
,
places
,
and
persons
,
are
vttered
and
produced
,
and
wyth
no
small
cunning
,
Clearklinesse
,
and
indeuoure
inculked
and
repeated
.
Lyke
as
those
children
doe
putte
vs
in
good
hope
and
expectation
of
theyr
towardnesse
,
whyche
wée
sée
willinglye
and
vncompelled
to
goe
to
the
Schooles
,
wherein
the
fyrste
poyntes
of
Learning
are
taughte
:
so
we
dare
be
bolde
to
saye
,
that
those
shall
easily
vnderstand
al
the
whole
vse
of
Christian
Religion
,
that
do
chéerefully
(
laying
all
other
matters
aparte
)
resorte
to
the
Churche
,
so
ofte
as
anye
intreatie
touchyng
the
Scriptures
is
there
godlily
,
and
purely
,
and
sincerely
practised
and
made
.
Euery
Church
,
wherein
are
placed
diligent
and
faithfull
teachers
,
is
as
a
famous
Vniuersitie
and
common
Schoole
for
all
men
to
come
vnto
.
And
that
is
wonte
to
be
taken
for
moste
sounde
,
and
leaste
suspected
,
whiche
is
publikely
,
and
of
those
that
haue
the
charge
of
teaching
in
the
Churche
committed
vnto
them
,
giuen
forth
and
exhibited
.
But
I
holde
beste
to
set
downe
héere
,
that
whiche
Saint
Chrisostome
in
hys
homilie
21.
vpon
Iohn
,
hath
wisely
pronounced
as
touching
all
thys
matter
.
If
wee
woulde
(
sayth
he
)
diligently
ransacke
the
Scriptures
,
wee
might
thereby
obtaine
saluation
:
if
we
woulde
be
throughly
conuersant
in
them
,
we
should
rightly
be
instructed
both
in
learning
and
liuing
.
And
albeit
a
man
be
crooked
,
peruerse
,
and
vnmerciful
,
albeit
he
hathe
profited
nothing
aforetime
:
yet
now
at
least
wise
shal
he
profite
,
and
(
although
hee
doth
not
by
and
by
perceiue
it
)
receiue
some
comforte
.
For
if
so
be
a
man
sitteth
in
a
shop
,
where
oyntments
or
perfumes
be
made
,
he
doth
euen
whither
hee
will
or
no
taste
of
the
sauor
thereof
:
then
muche
more
he
that
frequenteth
the
Church
.
For
euen
as
of
slouth
,
groweth
negligence
:
so
of
exercise
commeth
cherefulnesse
.
Though
thou
be
subiect
to
neuer
so
many
sins
,
though
altogither
vncleane
:
yet
refuse
thou
not
to
come
to
the
Church
.
For
,
what
if
thou
doest
not
the
thinges
that
are
taughte
?
Thou
shalte
not
lose
altogither
thy
labour
,
if
thou
vnderstandest
but
thy selfe
to
be
miserable
.
Thys
feare
wil
not
be
vnprofitable
,
nor
this
dreade
out
of
season
If
thou
sob
and
sigh
from
thy
hearte
,
bycause
thou
doest
not
that
which
thou
hearest
,
there
is
no
doubt
but
that
thou
shalt
one
day
beginne
to
do
wel
.
For
it
cannot
bee
,
that
he
that
both
heareth
GOD
,
and
talketh
wyth
GOD
,
should
be
without
profite
.
For
by
and
by
we
are
kept
vnder
.
We
wash
our
handes
,
when
we
take
vp
the
booke
.
Seest
thou
with
what
reuerence
we
are
moued
before
we
reade
?
But
if
we
adde
diligence
herevnto
,
then
will
great
profit
come
thereby
.
For
none
but
the
reuerent
soule
washeth
his
handes
.
And
the
wife
if
shee
haue
hir
heade
bare
,
couereth
it
so
soone
as
may
bee
,
giuing
a
token
of
hir
inwarde
reuerence
:
but
the
man
if
his
heade
be
couered
,
will
by
and
by
discouer
it
.
Seest
thou
howe
the
outward
fashion
declareth
the
inward
affection
?
Furthermore
,
he
that
is
a
diligent
hearer
of
a
diuine
Sermon
,
doth
oft
times
grone
in
conscience
,
doth
oft
times
finde
fault
with
his
life
and
manners
.
Let
vs
apply
our selues
therefore
to
the
Scriptures
,
my
deere
brethren
,
and
especially
to
the
Gospels
,
let
vs
oft
times
be
in
hande
wyth
them
.
For
the
booke
is
no
sooner
opened
,
but
straighte
wayes
we
shall
meete
with
the
name
of
CHRIST
:
and
when
wee
heare
the
order
of
his
birth
,
we
shall
remember
Mary
his
mother
,
which
of
Ioseph
hir
husband
was
founde
to
be
with
child
by
the
holy
GHOST
.
Now
hee
that
shall
heare
these
things
,
will
immediately
be
inflamed
with
a
wonderfull
loue
of
virginitie
,
he
wil
maruel
at
the
childe
,
he
will
despise
earthly
things
.
Neyther
is
it
to
be
thought
a
matter
of
small
importaunce
,
that
a
virgine
was
accompted
worthy
of
the
holy
Ghoste
,
and
to
be
saluted
by
the
message
of
an
Angel.
And
these
things
briefly
for
a
tast
.
But
if
thou
wilt
diligently
serch
through
all
things
,
thou
shalt
incontinently
contemne
al
worldly
affayres
,
and
shalt
reioyce
with
thy selfe
.
If
thou
bee
riche
,
thou
wilt
passe
nothing
for
riches
,
when
thou
vnderstandest
that
a
poore
Carpenters
wife
,
in
a
vile
cotage
and
condition
,
became
the
mother
of
our
Lorde
.
If
thou
be
poore
,
thou
needest
not
bee
ashamed
,
when
thou
hearest
that
the
authour
of
the
worlde
refused
not
a
most
vile
cabin
.
Thus
being
perswaded
,
thou
shalt
not
be
carried
headlong
to
rauine
and
extortion
,
thou
shalte
not
bee
carried
to
couetousnesse
,
thou
shalt
not
take
thy
neighbors
good
,
but
rather
thou
shalt
imbrace
pouerty
,
thou
shalt
despise
riches
,
thou
shalt
by
this
meanes
put
away
al
malice
.
Againe
,
when
thou
shalt
see
Iesus
lying
in
a
manger
,
thou
wilt
cast
away
all
care
of
decking
thy
sonne
with
gold
or
siluer
,
of
garnishing
thy
bedde
,
thou
wilt
cast
away
I
saye
all
couetousnesse
:
thou
shalt
obtain
many
things
,
which
perticularly
I
can
not
now
stand
to
declare
,
but
they
shal
know
that
will
take
a
taste
of
them
.
Wherefore
I
exhorte
that
yee
woulde
giue
attendance
to
reading
,
that
yee
woulde
gather
the
true
meanings
,
and
write
them
in
your
heartes
.
Which
when
the
Iews
regarded
not
,
they
thought
it
ynough
to
carry
the
bokes
in
their
hands
:
but
we
,
let
vs
haue
them
,
not
in
our
hands
,
but
in
our
houses
:
yea
let
vs
,
as
it
behoueth
vs
,
imprinte
them
in
our
heartes
.
For
by
this
means
the
filthy
drosse
of
this
life
being
done
away
,
we
shal
obtaine
the
sweete
blessings
of
the
life
to
come
.
Hitherto
hée
.
These
words
are
indéede
somewhat
long
,
but
yet
suche
as
are
verye
worthy
to
be
obserued
of
all
persons
.
And
in
good
soothe
it
is
expedient
,
that
next
after
the
Scriptures
the
godly
admonitions
also
of
the
holy
fathers
,
amongst
whom
Chrysostome
is
notable
,
shoulde
be
graciously
hearde
,
and
highly
estéemed
of
all
men
.
But
it
is
time
,
that
I
now
make
an
end
of
speaking
.
IESVS
CHRIST
,
of
whom
wee
professe
and
auaunt
that
we
haue
obtained
the
most
honorable
name
of
Christians
,
that
we
woulde
by
all
meanes
possible
indeuour
oure selues
to
aunswere
to
so
holy
a
name
and
calling
.
And
for
bycause
this
thing
can
not
be
brought
to
passe
,
but
by
the
knowledge
of
GODS
will
and
of
the
whole
substaunce
of
Christian
doctrine
:
it
is
euident
forsooth
,
that
the
continuall
reading
and
hearing
of
the
Scriptures
is
verye
muche
requisite
and
necessarie
for
al
Christians
.
Take
therefore
,
I
beséech
you
,
the
aduertisementes
of
vs
hytherto
collected
in
suche
wise
,
as
by
the
same
we
maye
haue
intelligence
,
that
you
are
in
some
sorte
perswaded
to
buy
the
holy
bookes
,
to
take
them
in
your
handes
,
&
yearely
once
or
oftner
(
if
it
maye
be
)
to
reade
and
pervse
them
.
It
is
an
olde
saying
,
that
there
is
no
longing
for
that
which
is
vnknowen
:
and
that
knowledge
hath
no
enimy
,
but
the
ignoraunt
But
thus
it
is
,
thou
shalte
no
sooner
beginne
to
reade
the
holye
Scriptures
,
but
thou
shalt
beginne
also
to
loue
and
imbrace
them
.
The
wonderfull
swéetenesse
that
is
in
reading
,
thou
shalte
then
first
of
all
perceyue
,
when
thou
art
a
little
envred
with
it
.
As
for
those
counterfaite
reasons
,
wherewith
in
these
our
dayes
the
crafty
Foxes
and
Aegiptian
inchaunters
goe
about
to
withdrawe
all
sortes
of
men
,
but
especiallye
the
common
sorte
and
youth
of
good
calling
from
their
holy
and
godly
purpose
,
stoppe
thou
thine
eares
against
them
and
passe
them
ouer
as
deadly
Mermaides
songs
.
Sathan
the
common
enimy
of
mankinde
,
sléepeth
not
,
neyther
taketh
anye
reste
:
but
from
time
to
tyme
thrusteth
forthe
one
while
verily
suche
as
are
approued
in
opinion
for
their
notable
wisedome
,
another
while
swinishe
haters
and
contemners
of
all
holy
things
,
an
other
while
Hypocrites
puffed
vp
with
a
vaine
shew
of
holynesse
,
and
therefore
maruellous
fit
instrumentes
to
beguile
the
simple
,
by
whose
painted
and
smooth
persuasions
and
by
other
crafty
conueyances
the
vnwarie
sort
maye
be
broughte
to
the
neglecting
and
open
hatred
of
the
Scriptures
:
but
it
is
your
partes
,
with
these
reasons
and
instructions
,
whereof
you
haue
hitherto
heard
many
and
sundry
,
as
well
out
of
the
sacred
Scriptures
themselues
,
as
also
out
of
the
moste
godly
and
learned
fathers
,
to
shoare
vp
and
fortify
your
minds
,
and
euen
in
spight
of
all
the
rablement
of
the
wicked
whome
Sathan
subborneth
and
armeth
dayly
against
vs
,
to
stirre
them
vp
to
the
loue
and
study
of
Gods
word
.
Let
vs
consider
that
CHRIST
doth
euen
now
also
without
ceasing
preache
vnto
vs
:
which
in
very
déede
he
doth
not
after
one
waye
or
manner
:
and
that
there
is
no
precepte
of
him
oftner
vrged
and
repeated
,
than
this
,
wherein
he
sayeth
to
all
Christians
:
Searche
the
Scriptures
:
for
they
are
they
that
testifye
of
me
.
This
voyce
of
CHRIST
,
for
so
much
as
his
heauenly
father
hath
so
commaunded
,
let
vs
heare
with
patient
and
stayed
mindes
,
and
with
al
reuerence
and
submission
obey
it
:
finally
in
comparison
of
that
,
let
vs
refuse
and
abandon
all
mens
pesuasions
,
preceptes
,
counsels
,
flatteries
,
threatnings
,
curses
,
and
tormentes
whatsoeuer
.
For
he
that
maketh
none
accompt
of
thys
voyce
of
CHRIST
,
there
is
no
doubt
,
but
that
his
name
shall
oneday
be
vtterly
scraped
and
raced
out
of
the
register
of
Christians
,
that
is
to
saye
,
out
of
the
booke
of
life
,
whiche
GOD
himselfe
hath
written
:
and
that
at
the
laste
iudgement
of
the
great
day
,
he
shal
heare
from
the
mouth
of
the
same
CHRIST
,
a
far
other
manner
of
voyce
,
namely
,
a
heauye
and
a
horrible
voyce
as
touching
the
suffering
and
enduring
of
euerlasting
fire
.