The Kalender. Ianuary.hath .xxxj. dayes. The mone hath xxx.February.hath xxviij. dayes. The mone xxixMarche.hath .xxxi. dayes. The mone xxxApryll.hath .xxx. dayes. The mone xxix

-- --

May.hath .xxxi. dayes. The mone .xxx.Iune.hath .xxx. dayes. The mone hath .xxix.Iulye.hath .xxxj. dayes. The mone xxx

-- --

Augustus hath .xxxi. dayes. The mone .xxx.

September.hath .xxx. dayes. The mone hath .xxix.October.hath .xxxj. dayes. The mone .xxx.Nouember.hath .xxx. dayes. The mone xxix

-- --

December.hath .xxxj. dayes. The mone .xxx.

iii	A	Circumcisyon	i
	b	octa. Steuen	ij
xj	c	octa. Iohn	iij
	d	octa. Innocentes	iiij
xix	e		v
viij	f	Epyphany	vj
	g	Felix and Ianuary	vij
xvj	A	Lucian	viij
v	b	Ioyce	ix
	c	Paule fyrst her.	x
xiij	d	¶ The sunne in aqua.	xj
ij	e	Archade martyr	xij
	f	octa. Epypha. Hilary	xiij
x	g	Felix preste	xiiij
	A	Maure abbote	xv
xviij	b	Marcel	xvj
vij	c	Anthony	xvii
	d	Priscia virgyn	xviij
xv	e	Wulstayn byshop	xix
iiij	f	Fabiane and Sebast.	xx
	g	Agnes virgyn	xxj
xij	A	Uincent martyr	xxij
j	b	Emerenciane	xxiij
	c	Timothe	xxiiij
ix	d	Conuersyon of saynct Paul	xxv
	e	Policarpe byshop	xxvj
xvii	f	Iuliane byshop	xxvij
vj	g	Agnes seconde	xxviij
	A	Ualery byshop	xxix
xiiij	b		xxx
iij	c		xxxj
	d	Brigyt virgyn	j
xj	e	Purificacyon of our Lady	ij
xix	f	Blase byshop	iij
viij	g	Gilberte	iiij
	A	Agathe virgyn	v
xvj	b		vj
v	c	Angule byshop	vij
	d	Paule byshop	viij
xiii	e	Appollone virgyn	ix
ii	f	Scolastica virgyn	x
	g	Euphrasie virgyn	xi
x	A	¶ The sunne in pisce	xii
	b	Uulfran byshop	xiii
xviii	c	Ualentin martyr	xiiii
vii	d	Faustyne and Iouite	xv
	e	Iuliane virgyn	xvi
xv	f	Policron byshop	xvii
iiii	g	Symeon byshop	xviii
	A	Sabyne martyr	xix
xii	b	Mildrede virgyn	xx
i	c		xxi
	d	Cathedra Petri	xxii
ix	e	Locus bissexti	xxiii
	f	Mathy apostel	xxiiii
xvii	g	Inuencyon of Paul	xxv
vi	A	Nestor byshop	xxvi
	b	Austayne	xxvii
xiiii	c	Oswolde byshop	xxviii
iii	d	Dauid byshop	i
	e	Chadde byshop	ii
xi	f	Martyne	iii
	g	Adriane	iiii
xix	A		v
viii	b	Uictor and Uictoryn	vi
	c	Perpetue and Felicite	vii
xvi	d	deposicyon of Felix	viii
v	e	fourty martyres	ix
	f	Agape virgyn	x
xiii	g	Quirion and Candide	xi
ii	A	Gregory	xii
	b	Theodore matrone	xiii
x	c	¶ The sunne in art. Equi	xiiii
	d		xv
xviii	e	Hilary and Tacoani	xvi
vii	f	Patryke byshop	xvii
	g	Edwarde kynge	xviii
xv	A	Ioseph	xix
iiii	b	Cuthberte abbote	xx
	c	Benet abbote	xxi
xii	d		xxii
i	e	Theodore pree	xxiii
	f	Agapite martyr	xxiiii
ix	g	Annun. of our Lady	xxv
	A	Castor martyr	xxvi
xvii	b		xxvii
vi	c	Dorothe virgyn	xxviii
	d	Uictoryne	xxix
xiiii	e	Quiryne	xxx
iii	f	Adelme byshop	xxxi
	g	Theodore virgyn	i
xi	A	Mary egypcian	ii
	b	Rycharde byshop	iii
xix	c	Ambrose byshop	iiii
viii	d	Martiane and Martiniane	v
xvi	e		vi
v	f	Euphemye	vii
	g		viii
xiii	A	Perpetuus byshop	ix
ii	b		x
	c	Buthlake	xi
x	d	¶ The sonne in tauro	xii
	e	Iulina	xiii
xviii	f		xiiii
vii	g		xv
	A	Isidore	xvj
xv	b	Anicete	xvii
iiij	c	Eleuthere	xviij
	d		xix
xii	e	Saynt Uictor	xx
j	f	Simeon byshop	xxj
	g	Saynt Sother	xxij
ix	A	George martyr	xxiij
	b	Wilfryde byshop	xxiiij
xvij	c	Marke euangeliste	xxv
vi	d	Saynct Clete	xxvj
	e	Anastase	xxvij
xiiij	f		xxviij
iij	g	Peter of Mylan	xxix
	A	Erkenwalde	xxx
xi	b	Philip and Iames apostles	j
	c	Athanase byshop	ij
xix	d	Inuencion of the crosse	iij
viij	e		iiij
	f	Godarde	v
xvj	g	Iohn before the Latin porte	vj
v	A	Iohn of Beuerly	vij
	b	Appearinge of S Michael	viij
xiii	c	Transla. of S. Nicolas	ix
ii	d	Gordian and Epimach	x
	e	Anthony martyr	xi
x	f		xii
	g	Seruatius confessor	xiii
xviii	A	¶ The sunne in gemini	xiiii
vii	b	Isidore martyr	xv
	c	Brandyn byshop	xvi
xv	d	Transla. of Bernarde	xvii
iiii	e	Dyoscor martyr	xviii
	f	Dunstane byshop	xxix
xii	g	Bernardyne	xx
i	A	Helyne quene	xxi
	b	Iuliane virgyn	xxii
ix	c	Desidery martyr	xxiii
	d	Transla. of Fraunces	xxiiii
xvii	e	Aldelme byshop	xxv
vi	f	Austayne	xxvi
	g	Bede preste	xxvii
xiiii	A	Germayne byshop	xxviii
iii	b	Corone martyr	xxix
	c	Felix	xxx
xj	d	Petronille virgyn	xxxi
	e	Nicodeme martyr	i
xix	f	Marcellyne and Pet.	ii
viij	g	Erasmus	iii
xvi	A	Petroce	iiii
v	b	Boniface	v
	c	Mellon archbyshop	vi
xiii	d	Transla. of Wulstane	vii
ii	e	Medarde and Gilderde	viii
	f	Transla. of Edmonde	ix
x	g		x
	A	Barnabe apostle	xi
xviii	b	Basilide and Cyrine. ∧c	xii
vii	c	¶ The sunne in cancer	xiii
	d	Basel byshop	xiiii
xv	e	Uite, Modeste, and Cre.	xv
iiii	f	Richarde	xvi
	g	Botulph	xvii
xii	A		xviii
i	b		xix
	c	Transla. of Edward	xx
ix	d	Walburge virgyn	xxi
	e	Albone martyr	xxii
xvii	f	Andrey Fast.	xxiii
vi	g	Natiui. S. Iohn babt.	xxiiii
	A	Transla. Elegy byshop	xxv
xiiii	b	Iohn and Paul	xxvi
iii	c	Crescens	xxvii
	d	Fast.	xxviii
xi	e	Peter and Paule apostles	xxix
	f	Commemo. of S. Paule	xxx
xix	g	octa. of Iohn baptist	i
viii	A	Uisita. of our Lady	ii
	b		iii
xvi	c	Transla. Martyne	iiii
v	d	Zoe virgyn	v
	e	octa. of Peter and Paul	vi
xiii	f		vii
ii	g	Grymbalde	viii
	A	Cirily byshop	ix
x	b	Seuen brethren martyrs	x
	c	Transla. S. Benet	xi
xviii	d	Nabor and Felix	xii
vii	e		xiii
	f	¶The sunne in leo	xiiii
xv	g	Transla. of Swithun	xv
iiii	A	Transla. of Osmunde	xvi
	b	Kenelme kynge	xvii
xii	c	Arnulphe byshop	xviii
i	d	Ruffyne and Iustyne	xix
	e	Margarete virgyn	xx
ix	f	Praxede virgyn	xxi
	g	Mary Magdalayne	xxii
xvii	A	Apolinaris byshop	xxiii
vi	b	Cristin virgyn Fast	xxiiii
	c	Iames apostle	xxv
xiiii	d	Anne mother ∧c.	xxvi
iii	e	The seuen slepers	xxvii
	f	Samson byshop	xxviii
xi	g		xxix
	A	Abdon and Sennes	xxx
xix	b	Germayne byshop	xxxi
viii	c	Lammas daye	j
xvi	d	Steuen confessor	ij
v	e	Inuencyon of S. Steuen	iij
	f	Iustyne preste	iiij
xiij	g		v
ij	A	Transfigura. of our Lorde	vj
	b	The feste of Iesu	vij
x	c	Ciryake and hys felowes	viij
	d	Romayn	ix
xviij	e	Laurence martyr	x
vij	f	Tiburtius martyr	xi
	g	Saynct Clare	xii
xv	A	Ypolite and hys felowes	xiii
iiij	b	Eusebius Fast.	xiiii
	c	Assumpcyon of our Lady	xv
xij	d	¶ The sunne in virgyn	xvi
i	e	octaue of Laurence	xvii
	f	Agapite martyr	xviii
ix	g	Magnus martyr	xxix
	A	Lewys byshop	xx
xvij	b	Bernarde	xxi
vi	c	Octa. assump.	xxii
	d	Fast.	xxiii
xiiij	e	Barthelmew apostle	xxiiii
	f	Lewys kynge	xxv
iij	g	Seryne	xxvi
xi	A	Rufe martyr	xxvii
xix	b	Austayne	xxvii
	c	decola. Iohn	xxix
viij	d	Felix and Audacte	xxx
	e	Cutberte virgyn	xxxi
xvj	f	Gyles abbote	i
v	g	Anthony martyr	ii
	A		iii
xiii	b	Transla. of Cuthber	iiii
ii	c	Bertyne abbote	v
	d	Eugenius	vi
x	e		vii
	f	Natiui. of oure Lady	viii
xviii	g	Gorgone martyr	ix
vii	A		x
	b		xi
xv	c	Marcyane byshop	xii
iiii	d	Maurilius byshop	xiii
	e	Exalta. of the crosse	xiiii
xii	f	¶ The sunne in libra.	xv
i	g	Edyth virgyn	xvi
	A	Lamberte byshop	xvii
ix	b	Uictor and Corone	xviii
	c	Ianuarius martyr	xix
xvii	d	Eustace Fast.	xx
vi	e	Mathew apostle	xxi
	f	Maurice and his comp.	xxii
xiiii	g	Tecla virgyn	xxiii
iii	A	Andoche martyr	xxiiii
	b		xxv
xj	c	Cypriane and Iustine	xxvi
	d	Cosme and Damiane	xxvii
xix	e		xxviii
viij	f	Michael archangel	xxix
	g	Ierome preste	xxx
xvi	A	Remygi byshop	i
v	b		ii
xiii	c		iii
ii	d		iiii
	e	Apollinaris martyr	v
x	f	Fayth	vi
	g		vii
xviii	A	Pelagy	viii
vii	b		ix
	c	Geron and Uictor	x
xv	d	Ficasius byshop	xi
iiii	e	Wylfryde	xii
	f	Transla. of Edward	xiii
xij	g		xiiii
i	A	Uulfran byshop	xv
	b	¶ The sunne in scorpione	xvi
ix	c		xvii
	d	Luke euangeliste	xviii
xvii	e	Fredeswyde virgyn	xix
vi	f	Austreberte virgyne	xx
	g	xi.M. virgynes	xxi
xiiii	A	Mary salome	xxii
iii	b	Romayn byshop	xxiii
	c	Maglore byshop	xxiiii
xi	d	Crispiane and Crispiniane	xxv
	e	Euaryste	xxvi
xix	f	Fast	xxvii
viii	g	Symon and Iuda	xxviii
	A	Narciscus byshop	xxix
xvi	b	Germayne capua.	xxx
v	c	Quintin. Fast.	xxxi
	d	The feast of all saynctes	j
xiii	e	All soulen daye	ij
ii	f	Wenefrede virgyne	iij
	g	Amantius	iiij
x	A	Lete preste	v
	b	Leonarde	vi
xviij	c	Wilfryde archbyshop	vii
vii	d		viij
	e	Theodore	ix
xv	f	Martyne confessor	x
iiii	g	Martyne byshop	xi
	A	Paterne martyr	xij
xij	b		xiij
i	c	Transla. of Erkenw	xiiii
	d	¶ The sunne in sagit.	xv
ix	e	Edmunde archbyshop	xvj
	f	Hew byshop	xvii
xvii	g	octa. of Martyn	xviij
	A	Elyzabeth	xix
vi	b	Emunde kynge	xx
xiiii	c		xxj
iii	d	Cecyle virgyn	xxij
	e		xxiij
xi	f	Grysogone martyr	xxiiij
	g	Katheryne virgyn	xxv
xix	A		xxvj
viij	b	Agricole	xxvij
	c	Rufe martyr	xxviij
xvi	d	Saturnyne. Fast.	xxix
v	e	Andrew apostle.	xxx
	f		i
xiii	g	Liban	ii
ii	A	Deposi. Osmunde	iij
x	b	Barbara virgyn.	iiij
	c	Sabbe abbote	v
xviij	d	Concepcyon of oure Lady	vi
vij	e	octa. of Andrewe	vii
	f	Nicolas byshop	viii
xv	g	Capriane abbote	ix
iiij	A		x
	b	Damasce	xi
xij	c	¶ The sunne in cancer	xii
i	d	Lucye virgyn	xiii
	e		xiiii
ix	f	Ualery byshop	xv
	g	¶ O sapientia.	xvi
xvij	A	Lazarus byshop	xvii
vi	b	Graciane byshop	xviii
	c		xix
xiiij	d	Iuliane martyr Fast	xx
iij	e	Thomas apostle	xxi
	f	xxx. martyrs	xxii
xi	g	Uictorie virgyn	xxiii
	A	Fast.	xxiiii
xix	b	Natiuite of oure Lorde	xxv
viij	c	Steuen prothomartyr	xxvi
	d	Iohn euangeliste	xxvii
xvj	e	Chyldermasse	xxviii
v	f		xxix
	g	Transla. of Iames	xxx
xiii	A	Syluester.	xxxi

¶ Almanacke for ,xviii, yeares.¶ The yeare hath .xii. monethes .lij. wekes, and one daye: And it hath in all, thre hundred and .lxvi. dayes, and syxe houres.

The nombre of the yeres.	Easter.	The golden nombre. Or pryme.	The lettre dominicall.	Leape yeare.
M.d.xl	xxviii.Mar.	ii	D	C
M.d.xli	xvii Aprill	iii	B
M.d.xlii	ix.Aprill	iiii	A
M.d.xliii	xxv.Mar.	v	G
M.d.xliiii:	xiiii.Aprill	vi	F	E
M.d.xlv	v.Aprill	vii	D
M.d.xlvi	xxv.Aprill	viii	C
M.d.xlvii.	x.Aprill	ix	B
M.d.xlviii	ii.Aprill	x	A	G
M.d.xlix	xxi.Aprill	xi	F
M.d.l	vi.Aprill	xii	E
M.d.li	xxix.Mar.	xiii	D
M.d.lii	xviii.Aprill	xiiii	C	B
M.d.liii	ii.Aprill	xv	A
M.d.liiii	xxv.Mar.	xvi	G
M.d.lv	xiiii.Aprill	xvii	F
M.d.lvi	xxx.Mar.	xviii	E	D
M.d.lvii	xviii.Aprill	xix	C

¶ An exhortacyon to the studye of the holy Scripture gathered out of the Byble: Christ vnto the people. Iohn.v,

Searche the Scriptures: For they are they that testifye of me. Paul to Timothy ij.Timo.iij.

All Scripture gyuen by inspiracion of God is profitable to teach, to improue, to am&ebar;de and to instructe in ryghteousnes; that the man of God maye be perfecte and prepared to all good worckes. The same to the Roma.xv

What thinges soeuer are wrytten, are wrytt&ebar; for oure lernynge: that we thorowe pacience and conforte of the Scripture, myght haue hope. Salomon Prouer,xxx

All the word of God is pure and cleane, it is a shylde vnto them that put theyr truste in hym. Put nothinge vnto his wordes, lest he reproue the and thou be founde a lyer. Moses to the people Deute.xij

Ye shall not do euery man what seameth him good in his awne eyes. But whatsoeuer I commaunde you, that take hede ye do: and put nought therto, ner take ought ther from. The Lorde vnto Iosua Iosue.i

Let not the booke of thys lawe departe out of thy mouth. But recoarde therin daye and nyght, that thou mayest be circumspecte to do accordynge to all that is wrytten therin. For then shalt thou make thy waye prosperous, &abar;d then shalt thou haue vnderstandinge Turne therfore nether to the ryght hande, ner to the lefte: that thou mayest haue vnderstandynge in all that thou takest in hande. The same to the people Exod.xiij

And thou shalt shewe thy s&obar;ne at that tyme, sayeng: This is done because of that which the Lord dyd vnto me when I came out of Egypte. Therfore it shalbe a sygne vnto the vpon thyne hande, and a remembra&ubar;ce betwene thyne eyes, that the Lordes lawe maye be in thy mouth. For with a stronge hande the Lorde brought the out of Egypte. Moses Deute,xxxi.

Se that thou reade thys lawe before all Israel in theyr eares. Gather þe; people together. both men, wemen, and chyldren, and straungers that are in thy cyties, that they maye heare, lerne, and feare the Lorde your God, to kepe all the wordes of thys lawe.

¶ The summe and content of all the holy Scripture, both of the olde and newe Testament.

Fyrst the holy writinges of the Byble teach vs, that there is one God almyghtye, that hath neither begynyng nor endynge: whiche of his owne goodnesse dyd create all thynges: of whom all thynges procede, and without wh&obar; there is nothynge: which is ryghtous and mercyfull: and which worketh all thynges in all after his wyll: of whom it maye not be demaunded wherfore he doth this or that. ^note

Then that this verye God dyd create Adam the fyrst man after his owne ymage and symilitude, and dyd ordeyne and appoynte hym lorde of all the creatures in the earth. ^note Whiche Adam by the enuye of the deuyll disobeyinge the commaundement of his maker dyd fyrst synne, and broughte synne into this worlde, suche and so greate, that we whiche be spronge of hym after the flesh are subdued vnto syn, death and dampnacion, brought vnder the yocke and tyranny of the deuyll.

And further that Chryst Iesus his son was promised of God the father, to be a sauiour to this Adam, Abraham, Isaac, Iacob, Dauid, and the other fathers: whiche shoulde delyuer them from theyr synnes and tyrannye of the deuyll, that with a quycke and lyuynge fayth wolde byleue this promysse: and trust to this Iesus Chryst, hopynge to haue this delyueraunce of hym and by hym. ^note And truly this promysse is very oft rehearsed in the bokes of the olde Testament, yea, and the olde Testam&ebar;t is this promysse: as it is called the newe, which teacheth that this promysse is fulfylled.

And that in the meane season / whyle the fathers loked for saluacion and delyueraunce promysed, bycause mannes nature is suche that he not onely can not, but also wyll not confesse hym selfe to be a synner, and specyally suche a synner that hath nede of the sauynge health promysed, the lawe was gyuen wherethrugh men myght knowe synne, and that they are synners: when they se that they doo none of the thynges that the lawe commaundeth with so glad and wyllynge a mynde as God requyreth: but rather agaynst theyr wylles, without affection, and as though they were c&obar;strayned with the feare of that hell whiche the lawe threateneth, saying: Cursed be he that maynteyneth not all the wordes of this lawe to kepe them. And that this lawe was gyu&ebar;, to thintent that synne and the malyce of mennes hertes being therby the better knowen, m&ebar; shulde the more feruently thyrst the commynge of Chryst, whiche shoulde redeme them from their synnes. As it was fygured vnto the Iewes by many ceremonyes, hoostes, and sacrifyces, which were ordeyned of God, not to thintent to take awaye synnes, but to shewe ∧ declare that they shoulde be put awaye by fayth, in the saluation promysed thorowe Chryst: and whiche nowe are put awaye by the c&obar;mynge of that Chryst, whiche is the very hoost of the father that taketh awaye all synne.

Last of all by the bokes of the newe testam&ebar;t we are taught, that Chryst whiche was promysed and shadowed in the olde Testament, is sent of the father, at suche tyme as he had determyned with hym self, at suche tyme (I saye) as all wyckednesse florysshed. And that he was sent not for any mannes good workes (for they all were synners) but to thintent that he wolde trulye shewe the aboundaunt rychesse of grace, whiche he had promysed.

In the new Testament therfore is moost euidently declared, that Iesus Chryst the true lambe and hoost, is come to thintent to rec&obar;cyle vs to the father, payinge on the crosse the punyshment due vnto our synnes: and to delyuer vs from the bondage of the deuyll (vnto whome we serued through synne) and to make vs the sonnes of God, syth he hath gyuen vs the true peace and tranquyllitye of conscyence, that we no longer do feare the paynes of hell: whiche feare is put awaye by the fayth, confydence and assuraunce that the father gyueth vs drawynge vs vnto his sonne. For that fayth is the gyfte of God, wherby we byleue þt; Chryst is come into this worlde to saue synners, whiche is of so greate pyth þt; they whiche haue it desyre to perfourme all the dutyes of loue

loue to all men, after the example of Chryst. For fayth ones receaued, God geueth hys holy ghost, wherwith he tokeneth and marcketh all that beleue: which is the pledge and earnest þt; we shall suerly possesse euerlastynge lyfe, and that geueth wytnes vnto our sprete, and grafteth this fayth in vs, that we be the sonnes of God: powrynge therwith that loue into oure hertes which Paul describeth and setteth out to the ^note Corinthians. By that fayth and confidence in Christ which by loue is myghtye in operacyon, and that sheweth it selfe thorowe the worckes of loue, stearinge men therto, by that (I saye) we are iustifyed: that is, by that faith Chrystes father (which is become ours also thorowe that Christ oure brother) counteth vs for righteous ∧ for his sonnes: imputyng not oure synnes vnto vs, thorow his grace.

To conclude, he came to thintent that we beynge cleansed from oure synnes, and sanctyfyed vnto God the father: that is, halowed vnto the vse of the father to exercyse good workes, renyinge and forsakynge the workes of þe; fleshe, shulde frely serue him in righteousnes, and holynesse all our lyfe longe: thorowe good worckes which God hath ordeyned to thyntent that we shulde walcke in them, declaryng oure selues therby to be suerly called vnto this grace: which worckes whosoeuer hath not, declareth that he hath not fayth in Chryst.

Wnto whom we must come, and folowe hym with a chearfull hert, that he maye instruct and teache vs: for he is oure mayster, meake and humble of hert: he is oure example of whom we must learne the rule of good lyuyng: further, he is oure preest, hye bysshop, and onely mediator, which nowe sytteth on the ryght hande of God the father, is our aduocate ∧ prayeth euer for vs: which will vndoubtedly obtayne whatsoeuer we desyre, ether of hym, or of his father in hys name: yf we beleue that he wyll do it when we requyre it. For so hath he promysed. Let vs therefore not doute, all though we some tyme synne, with a confydence to come vnto hym, and with a lyuing and vndoubtynge fayth, that we shall obtayne mercy. For therfore came he to thyntent to saue synners: nether requyreth he any thynge moare of vs then to come vnto hym without feare.

Thys is that Chryst Iesus / which after he hath kylled the man of synne with the breath of his mouth, shall syt in his maiestie and iudge all men, geuynge vnto euery one the worckes of hys bodye, accordyng to that he hath done, whether it be good or badde. And that shall saye vnto them that shalbe on hys ryght hande. Come ye blessed chyldren of my father, inheret ye the kyngdome prepared for you fr&obar; the begynnynge of the worlde. And vnto them that shalbe on hys left hande. Departe from me ye cursed, into euerlastynge fyre: which is prepared for the deuell and his angels. Then shall the ende come and he shall delyuer vp the kyngdome to God the father.

To thyntent that we shulde knowe thys, by the goodnesse of God worckyng by his holy sprete, are the holy wrytynges of the Byble geuen vs. That we shulde knowe (I saye) and beleue that there is one God, ∧ Iesus Christ whom he hath sent: and that in beleuynge we shulde haue euerlastynge lyfe thorowe hys name.

Another foundacyon then this can no man laye. And saynt Paul desyreth that he be holden acurssed which preacheth any other fayth and saluacyon, then onely by Iesus Christ: yee all though it were an angell of heauen.

For of hym, and thorowe hym, and for hym, are all thynges: to whom, with the father and the holy ghost, be honoure and glory for euermore. Amen.

¶ A prologue, expressynge what is meant by certayn sygnes and tokens that we haue set in the Byble.

First where as often tymes ye shall fynde a small letter in the texte it sygnifyeth that so moche as is in the small lettre doth abounde and is more in the common translacyon in Latyne, then is founde ether in the Hebrue or in the Greke, which wordes and sentences we haue added, not onely to manifeste the same vnto you, but also to satisfie and content those, that here before tyme, hath myssed soche sentences in the Bybles and new testaments before set forth. Moreouer, where as ye fynde thys sygne, &club; it betokeneth a dyuersyte and difference of readynge betwene the Hebrues and the Chaldees in the same place, which diuersytes of readynges we were purposed to haue set forth particulerly vnto you. But for so moche as they are very longe and tedyous, and thys volume is very greate and houge all readye, we haue therfore at this tyme lefte them oute, trustinge herafter to set them forth in some lytle volume by them selues.

We haue also (as ye maye se) added many handes both in the mergent of thys volume, and also in the texte, upon the which, we purposed to haue made in the ende of the Byble (in a table by them selues) certen godly annotacions: but for so moche as yet there hath not bene suffycient tyme minystred to the Kynges moost honorable councell, for the ouersyght and correccyon of the sayde annotacyons, we will therfore omyt them, tyll their more c&obar;uenient leysour. Doynge nowe nomore but beseake the moost gentle reader, that wh&ebar; thou commest at soche a place where a hande doth stande (or any other where in the Byble) and thou canst not attayne to the meanynge and true knowledge of that sentence, then do not rashly presume to make any pryuate interpretacyon therof: but submyt thy selfe to the iudgement of those that are godly learned in Chryst Iesu. To the which Iesu with the father and holy ghost be honoure and prayse foreuer. Amen. God saue the Kynge.

¶ A descripcyon and successe of the kynges of Iuda and Ierusalem, declarynge whan ∧ vnder what kynges euery prophet lyued. And what notable thynges happened in theyr tymes, translated oute of the Hebrue.

Dauid rayned ouer Israell the .iii.C.xxix. yere of theyr enterynge into the lande, whych was the .iiii.C. yere of their passynge out from Egypt, and the ii.M.viii. hundred .lxxviii. yere after the creacion of the worlde: and he raygned .xl. yere and begat Salomon. Salomon buylte the temple. And in hys dayes, Ionathan Iddo ∧ Ahiia Sylonytes were prophetes. And hys sonne Rehabeam raygned after him .xvii. yere. Semaiahu and Iddo prophecieng. And after hym Abiahu hys sonne raygned .iii. yere, and Iddo was the prophete. Asa hys sonne raygned after hym .xli. yere. Asariahu the sonne of Odad, Hanani the Sear, &abar;d Iehu the sonne of Hanani prophecyinge. After hym raygned hys sonne Iosaphat .xx. yere. Iehu the sonne of Hanani, Obadia, Micha, Iehiel the sonne of Zachary, and Eleazar the sonne of hys vncle prophecyenge. Ioram his sonne succeaded him in hys kyngdome &abar;d raygned .viii yere, and the prophete was Eliia. After hym raygned Ahaziahu his sonne one yere, ∧ Elisa was prophete. After this, Athalia the mother of Azahia dyd ryse and destroyed the kynges stocke, and there was none lefte, but the lytle chylde Ioas: and Athalia raygned .vi. yeare, and they kylled her. And Ioas raygned .xl. yere. After hym raygned hys sonne Amaziahu .xxix. yere. The prophetes were Amos and Amazia brethren, and Amos the father of Esaye. After hym raygned Uziahu hys sonne .lii. yere. The prophetes were Hosea Amos ∧ Esaye, Hys sonne Ionathan raygned after hym .xvi. yere. The prophetes were Hosea, Esaye, Amos and Uziahu and Micha Morasthites. Then hys sonne Ahas raygned after hym .xvi. yere. And Hosea, Esaye, Amos, Micha &abar;d Odad dyd prophesye. Hys sonne Ezechias raygned after hym .xxix. yere: Hosea, Esaye, Amos, Micha were prophetes. Whome succeaded Manasse raygnynge .lv. yere, Iohell, Nahum and Habakuck were the prophetes. After him raygned Amon his sonne .ii. yere, and Hozai was prophete, whose sonne Iosiahu raygned after hym .xxxi. yere. The prophetes were Zephania Ieremye and Holda, Iehohaz hys sonne raygned after him thre monethes ∧ Ieremy was prophet. Whose brother Iehoakim raygned after him .xi. yere, Ieremye and Uria were prophetes. The .iii. yere of his raygne Nabuchadnezer kynge of Babylon toke hym captyue, and he dyed in his pryson, that it myght be fulfylled whiche was sayde: the Buryall of an asse shalbe buryed. And he transposed Ierusalem and al the gouerners, and toke captyue .vii.M. of Beniamyns, and the other trybes, whyche were all valyaunt men of warre. After hym raygned his sonne Iehoachin thre monethes and .x. dayes, Ieremye prophecyenge, and Nabuchadnezer kynge of Babell caryed hym awaye prysoner, and .xviii.M. with hym: and made Ezekia the brother of hys father, the sonne of Iosiahu kynge, whych raygned .xi. yere, Ieremy and Ezechiel prophecyenge. The .v. yere of his raygne the host of Babylon came agaynst Ierusalem, and in the xi. yere of his raygne the cytie was taken captyue and Iurye was altered from hyr lande: this was the .viii.C. and .iii. yere of theyr enteryng into the lande: and the .iii.M.iii.c. ∧ .viii yere of þe; creacion of the worlde. And there was now lefte of Dauids stocke but only Iechoniah, which begat Salathiell, Malkir&abar;, Pedai&abar; and Gemariam. Nabuchadnezer raygned vntyll the .xxxvii. yeare of the transmygracion of kynge Iehochim and Euylmedorach his sonne raygned .xxiii. yeare, and the fyrst yere of hys raygne he brought Iehoacin out of pryson, and after this dyed in Babell after the death of Ezekia. Moreouer, Belchezer raygned iii. yere, and Salathiell dyed: and after hym hys sonne Zerobabell raygned, that was the .lii yere of the destruccion of the temple, and the .lxx. yere of the domynion of Babylon. Whyle Darius Medo raygned, the Chaldees kingdome was destroyed, and Zerobabel ascended into Ierusalem the fyrst yere of Chores kynge of the persyans, ∧ the tr&abar;smygracion with him Then was Iehosua the sonne of Iezoradac the great prest, and Haggai Zacharia and Esdra were prophetes. But Ahasuerus raygnyng, dyd let the worke of the house of the tabernacle and indeuored to subuerte Israel. But the holy which is blessed, delyuered the worlde both of hym and also of Haman. The .xviii. yere of the Medians whych was the .lxx. yeare of the destruccion of the t&ebar;ple Ezra the scribe ascended into Ierusal&ebar; and the other transmygraci&obar; wyth hym, and he buylte the wall of Ierusalem and restored the house of the tabernacle: &abar;d Zerobabell retorned into Babell and dyed there. After hym raygned hys sonne Mesullam,

and in his dayes the kyngdome of Grece had the domynion. The .lii. yere of the Medians ∧ Persians dyed Haggai, Zachari, and Malachi, and at that tyme ceassed prophecynge in Israell. Thys is the yere from the creacyon of the worlde .iii.M.iiii.C. and .iiii. From hense forth geue thyne eare and herken the wordes of wyse men. Alex&abar;der Macedo kyng of Grece raygned .xii. yere and dyed at Mesullam, and after him raygned his sonne Hanania. The Cxl. yere of the Grecians dyed Hanania and Mathathia the sonne of Iohatha beynge the sonne of Symeon. And after him raygned his sonne Berechia. In his tyme was Seluchus and Antiochus whych buylt Antiochia and Ptolome whych wryte pentatuchon, (that is the .v. bookes of Moses.) The hundred .lxx. yere of the Grecians Berechia dyed. After hym raygned hys sonne Hasadia. In hys dayes there was a great trouble agaynst Israell, that was in the tyme of Nicanor kynge of Grece the chyldren of Hasmomin whych were called the Machabytes, steppynge forth kylled hym and all hys hoste. Thys was .Clxv. yere of the Grecians. And Iohanan the sonne of Simon the sonne of Mathathia, the sonne of Hasmoni raygned .xxxv. yere. And when Hasadia was deed, after hym raygned Iesaia and Ianai the sonne of Iohanan the great preste raygned .xxvii. yere. And when Ianai was deed, Aristobolus his sonne stode vp after hym, and raygned .xiii. yere and was slayne. After him raygned Antigonus his sonne .xxvi. yere, and was slayne the .Ciii. yere of the raygne of the stocke of the Machabytes. After hym raygned Herode the sonne of Antipater seruaunt of the Machabytes, which makynge an insurrecci&obar; kylled all that were of his masters stock, and contynued so .xl. yere. After him Agrippas the sonne of Herode raygned, and agayne after hym raygned his sonne Munabas. The .Ciii. yere of the Romaynes raygne whyche was .iiii.C.xl. yere of the temple buylt vp, &abar;d the .iii.M.v.C.lviii. yere from the creacion of the worlde came vespasyan and destroyed the temple, and caryed Israel ∧ many of the stocke of Dauid and Iehuda into spayne. &cross2;

¶ A prologue or preface made by the moost reuerende father in God, Thomas Archbyshop of Canturbury Metropolytan and Prymate of Englande.

For two sondrye sortes of people / it semeth moche necessary that somthynge be sayde in the entrye of thys booke, by the waye of a preface or prologue: wherby herafter it maye be both þe; better accepted of them, which hitherto coulde not well beare it: ∧ also the better vsed of them, which hertofore haue mysused it. For truly, some there are that be to slowe, and nede not the spurre: some other seme to quycke, and nede more of the brydell. Some loose theyr game by shorte shotynge, some by ouer shotynge. Some walke to moche on the lefte hande, some to moche on the ryght. In the former sorte be all they that refuse to reade, or to heare redde the scripture in theyr vulgar tonges, moch worse they that also let, or discourage the other from the readynge or hearynge therof. In the latter sorte be they, which by theyr inordinate readyng, vndiscrete speakyng, contentious disputyng, or otherwyse, by theyr licencyous lyuinge, sla&ubar;der and hynder the worde of God, mooste of all other, wherof they wolde seme to be greatest furtherers. These two sortes albeit they be moost farre vnlyke the one to the other, yet they both deserue in effecte lyke reproche. Neyther can I well tell whyther of them I maye iudge the more offender, hym that doth obstinately refuse so godlye and goodly knowledge: or hym that so vngodly and so vngoodly doth abuse the same: And as touchynge the former I wolde maruayle moche that any man shulde be so madde, as to refuse in darcknes, lyght: in honger, foode: in colde, fyer: for the worde of God is lyght: Lucerna pedibus meis, verbum tuum. Foode: Non in solo pane viuit homo, sed in omni verbo dei. Fyer: Ignem venimittere in terram, et quid volo, nisi vt ardeat? I wolde maruayle (I saye at thys) saue that I consyder, howe moche custome and vsage maye do. So that yf there were a people as some wryte, de Cymerijs, which neuer sawe the sunne, by reason that they be situated farre towarde the north pole, and be enclosed and ouershadowed with hygh mo&ubar;taynes: it is credyble and like ynough, that yf, by the power and will of God, the mountaynes shulde synke downe, and geue place, that the lyght of the sunne might haue enteraunce to them: at the fyrst, some of them wolde be offended therwith. And the olde prouerbe affermeth, that after tyllage of corne was fyrst founde: many delyted more to feade of maste and acornes, wherwith they had ben accustomed, then to eate breed made of good corne. Soche is the nature of custome that it causeth vs to beare all thynges well and easelye, wherwith we haue bene accustomed, and to be offended with all thynges therunto contrary. And therfore, I can well thynke them worthy pardon, which at the c&obar;myng abroade of scripture doubted and drewe backe. But such as wyll persyste styll in theyr wylfulnes, I muste nedes iudge, not onely foolyshe frowarde and obstinate: but also peuysshe, peruerse and indurate. And yet, yf the matter shulde be tryed by custome, we myght also allege custome for the readynge of the scripture in the vulgare tonge, and prescribe the more auncient custome. For it is not moche aboue one hundreth yeare agoo, sens scripture hath not bene accustomed to be redde in the vulgar tonge within this realme, and many hundred yeares before that, it was translated ∧ redd in the Saxones tonge, which at that tyme was oure mothers tonge. Wherof there remayneth yet diuers copyes founde lately in olde abbeis, of soch antique maners of writynge and speaking, that fewe men nowe ben able to reade and vnderstande th&ebar;. And when this language waxed olde and out of comen vsage, because folke shulde not lacke the frute of readyng, it was agayne translated in the newer language. Wherof yet also many copies remayne and be dayly founde. But nowe to lett passe custome, and to weye as wyse men euer shulde, the thyng in hys awne nature. Let vs here discusse. What it auayleth scripture to be had and redde of the lay and vulgare people. And to this question I entende here to saye nothyng: but that was spoken and wrytten by the noble doctoure and moost morall diuine saynt Iohn Chrisostome, in hys thyrde sermon de Lazaro: albeit, I wylbe somthynge shorter, and gether the matter into feawer wordes and lesse rowme th&ebar; he doth there: because I wolde not be tedyous. He exorteth there hys audience, that euery man shulde reade by him selfe at home in the meane dayes and tyme, betwene sermon and sermon: to the entente they myght both more profo&ubar;dely fyxe in their myndes and memories that he had sayde before vpon soch textes, wherupon he had allreadye preached: and also that they myght haue theyr myndes the more ready and better prepared to receyue and perceaue that which he shulde sey frome thensforth in hys sermones, vp&obar; soche textes, as he had not yet declared and preached vpon: therfore sayth he there: My comen vsage is to geue you warnynge before,

what matter I intende after to entreate vpon, þt; you youre selues in the meane dayes maye take the boke in hande, reade, weye, and perceyue the summe and effect of the mattier: and marke what hath bene declared, and what remayneth yet to be declared: so þt; therby youre mynde maye be the more furnyshed, to here the reste, that shalbe sayde. And that I exhorte you (sayth he) and euer haue ∧ wyll exhorte you, þt; ye (not only here in the churche) geue eare to that, that is sayde by the preacher: but that also, when ye be at home in youre houses, ye applye youre selues from tyme to tyme to the readyng of the holy scriptures: which thyng also I neuer lynne to beate into the eares of them that bene my famyliers, and with whom I haue pryuate aquayntaunce and conuersacyon. Lett no man make excuse and saye: (sayeth he) I am busyed aboute mattiers of the c&obar;mon welth, I beare this office or þt;, I am a craftes man, I must applye myne occupacyon, I haue a wyfe, my chyldren must be fedde, my householde must I prouyde for. Breifly I am a man of the world, it is not for me to reade the scriptures, that bel&obar;geth to th&ebar; that hath bedden the world fayre well, which lyue in solitarenes and contemplatyon, that hath bene brought vp, and contynually nosylled in learnynge and religyon. To thys answeryng: what sayest thou man (sayeth he) is it not for the to studye and to reade the scripture, because thou art enc&obar;bred and distracte with cures and busynes? So moch the more it is behouefull for the to haue defence of scriptures, howe moche thou art the more distressed in worldly daungers. They that bene free and farre from trouble and entremedlyng of worldly thinges, lyueth in sauegarde and tranquilyte, and in the calme or within a sure hauen. Thou art in the myddest of the see of worldely wickednesse, and therfore thou nedest the more of ghostlye succoure and comfort: they sytte farre from the strokes of battayll, and farre out of gonneshoute, and therfore they be but seldome wounded: thou þt; standest in the forefrounte of the hoost, and nyest to thyne enemyes, muste nedes take nowe and then many strokes, and be greuously wounded. And therfore thou hast more nede to haue thy remedyes and medecynes at hande. Thy wyfe prouoketh the to anger, thy chylde gyueth the occasyon to take sorowe and pensyuenes, thyne enemyes lyeth in wayte for the, thy frende (as thou takest him) somtyme enuyeth the, thy neyghboure mysreporteth the, or pycketh quarels agaynst the, thy mate or partyner vndermyneth the, thy lorde iudge, or iustyce threteneth the, pouertye is paynefull to the, the losse of thy deare and welbeloued causeth the to morne. Prosperite exalteth the, aduersyte bryngeth the lowe. Breflye, so diuerse and so manyfolde occasyons of cares, tribulacyons and temptacions besetteth the and besegeth the rounde aboute. Where canst thou haue armoure or forteresse agaynst thyne assautes? Where canst thou haue salue for thy sores, but of holy scripture? Thy fleshe must nedes be prone and subiecte to fleshly lustes, which dayly walkest and art conuersaunte amongest women, seyst theyr bewtyes, set forth to the eye, hearest theyr nyse and w&abar;ton wordes, smellest their balme, cyuet and muske, with many other lyke prouocations and steringes, except thou hast in a redynes wherwith to suppresse and auoyde them, which cannot elles where be had, but onely out of the holy scriptures. Lett vs reade and seke all the remedyes that we can, and all shalbe lytell ynough. Howe shall we then do, yf we suffer and take dayly wo&ubar;des, and wh&abar; we haue done, wyll sytte styll and serche for no medecynes? Doest thou not marke and consider, howe the smyth, mason, or carpenter, or any other handy craftesm&abar;, what neade so euer he be in, what other shyfte soeuer he make, he wyll not sell or laye to pledge the toles of hys occupacyon, for then howe shulde he worke his feate or get hys lyuinge therby? Of lyke mynde and affeccyon ought we to be towardes holye scripture, for as mallettes, hammars, sawes, chesylles, axes, and hatchettes be the tooles of theyr occupacyon. So bene the bokes of the prophetes, and apostelles, and all holye wryte inspired by the holy ghost, þe; instrumentes of oure saluacyon. Wherfore, let vs not stycke to bye and prouyde vs the Byble, that is to saye, the bookes of holy scripture. And lett vs thinke that to be a better Iuell in our house then eyther golde or syluer. For lyke as theues bene lothe to assaute an house, where they knowe to be good armoure and artillary, so wheresoeuer these holy and ghostly bookes bene occupied, there nether the deuell, nor none of hys angelles dare come neare: And they that occupye them bene in moche sauegarde, and hauen greate consolacyon, and bene the readyer vnto all goodnes, the slower to all euyll, and yf they haue done any thing amyse, anone euen by the syght of the bookes theyr consciences bene admonished, and they waxen sory ∧ ashamed of the facte. Paraduenture, they will saye vnto me: howe and yf we vnderstande nott that we reade, that is conteyned in the bokes. What then? Suppose, thou vnderstande nott the depe and profo&ubar;de misteryes of scriptures, yet can it not be, but that moche frute and holynes must come and growe vnto the by the reading: for it cannot be that thou shuldest be ignoraunte in all thinges alyke. For the holye ghost hath so ordered and attempered the scriptures, that in them aswell publicanes, fysshers, and shepherdes maye fynde theyr edyficacion, as greate doctoures theyr erudityon: for those bookes were not made to vayne glorye, lyke as were the wrytinges of the gentyle philophosers and rethoricyans, to the entent the

makers shulde be hadd in admiration for theyr hye styles and obscure maner of wrytynge, wherof nothyng can be vnderstande without a master or an expositoure. But the apostelles and prophetes wrote theyr bokes so, that theyr speciall entent and purpose might be vnderstanded and perceaued of euery reader, which was nothing but the edificacyon and amendemente of the lyfe of them that readeth or heareth it. Who is that reading or hearing reade in the gospell, Blessed are they that bene meke, Blessed are they that bene mercyfull, Blessed are they that bene of cleane herte: and soch other lyke places, can perceyue nothing excepte he haue a master to teache hym what it meaneth? Likewyse, the signes and myracles with all other hystoryes of the doynges of Christ or hys apostells, who is ther of so simple witte and capacite, but he maye be able to perceaue and vnderstande them? These be but excuses and clokes for the rayne, and keuerynges of theyr awne ydell slouthfulnes, I c&abar;not vnderstande it. What maruaylle? Howe shuldest thou vnderstande, yf thou wylt not reade, nor loke vp&obar; it? take the bookes into thyne handes, reade the hole storye, and that thou vnderstandest kepe it well in memorye: that thou vnderstandest not, reade it agayne and agayne: yf thou can nether so come by it, counsaylle with some other that is better learned. Go to thy curate and preacher, shewe thy selfe to be desirous to knowe and learne. And I doubte not, but God seyinge thy diligence and redynesse (yf no man elles teache the) wyll hym selfe wouchsaffe &wt; hys holy sprete to illuminate the, and to open vnto the that which was locked from the.

Remember the Ennuchus of Candace quene of Ethiopye, which albeit he was a man of a wylde and barbarous countrye, and one occupyed with worldly cures and busynesses, yet ryding in hys charet, he was readynge the scripture. Nowe consider, yf thys man passyng in hys iorney, was so diligent as to reade the scripture, what thinkest thou of like was he w&obar;te to do sittyng at home? Agayne, he that letted not to reade, albeit he dyd not vnderstande, What dyd he then, trowest thou, after that when he had learned and had gotten vnderstanding? For that thou maye well knowe that he vnderstode not what he reade: herken what Philippe there sayth vnto hym. Vnderstandest thou what thou readest? And he nothynge ashamed to confesse hys ignoraunce, answereth: Howe shulde I vnderstande hauyng no body to shewe me the wey? Lo when he lacked one to shewe hym the weye and to expounde to hym the scriptures, yet dyd he reade: and therfore God the rather prouyded for hym a gyde of the wey, that taught hym to vnderstande it. God perceyued hys wyllinge and towarde mynde: and therfore he sent hym a teacher by and by. Therfore, let no man be neglig&ebar;t about hys awne health and saluation: though thou haue not Philippe allwayes when thou woldest, the holy ghost, which then moued and stered vp Philippe, wilbe ready and not faile the yf thou do thy diligence accordingly. All these thinges bene written for vs to oure edifycati&obar; and amendement, which be borne towardes the latter ende of the worlde. The readyng of scriptures is a greate and strong bulwarke or forteresse against synne, the ignoraunce of the same is the greater ruyne and destruccyon of them that will not knowe it. That is the thing that bringeth in heresyes, that is it, that causeth all corrupte and peruerse lyuing, that it is, þt; bryngeth all thinges out of good order. Hetherto, all that I haue sayde, I haue tak&ebar; and gathered out of the forsayde sermon of this holy doctour saynct Iohn Chrisostome. Nowe yf I shulde in lyke maner bryng forth, what the selfe same doctour speaketh in other places, and what other doctoures and wrytters saye, concerning the same purpose, I myght seme to you to wryte another Byble, rather then to make a preface to the Bible. Wherfore in feaw wordes to comprehende the largenes and vtilytie of the scripture, howe it conteyneth frutefull instruction and erudityon for euery man, yf any thinges be necessarye to be learned: of the holye scripture We maye learne it. Yf falshed shall be reproued, therof we maye gather wherwith all. Yf any thynge be to be corrected and amended, yf there nede any exhortation or c&obar;solatyon, of the scripture we maye well learne. In the scryptures be the fatte pastures of the soule, therin is no venymouse meate, no vnholsome thynge, they be the very dayntie and pure fedynge. He that is ignoraunte, shall fynde there what he sholde learne. He that is a peruerse synner, shall there fynde his damnatyon to make hym to tremble for feare. He that laboureth to serue God shall fynde ther his glorye, ∧ the promissi&obar;s of eternall lyfe, exhortyng him more diligently to laboure. Herin maye prynces learne howe to gouerne their subiectes: Subiectes obedi&ebar;ce, loue and dreade to theyr prynces. Husbandes, howe they shulde behaue th&ebar; vnto their wyfes: howe to educate theyr children and serua&ubar;tes. And contrary the wyfes, chyldren, and seruauntes maye knowe there dutye to theyr husbandes, par&ebar;tes and masters. Here maye all maner of persons, men, wemen, yonge, olde, learned, vnlerned, ryche, poore, prestes, laymen, Lordes, Ladyes, offycers, tenauntes, and meane men, virgyns, wyfes wedowes, lawers, marchauntes, artifycers, husbande men, and almaner of persons of what estate or condityon soeuer they be, maye in thys booke learne all thynges what they ought to beleue, what they ought to do, ∧ what they shulde not do, aswell concerning almyghtye God

as also concernynge them selues and all other. Breiflye to the readyng of the scrypture none can be enemye, but that eyther be so sycke, that they loue not to here of any medecyne: or els that be so ignoraunte, that they knowe not scrypture to be the most helthfull medecyne: Therfore as touchynge thys former parte. I wyll here conclude and take it as a conclusion suffycientlye determyned and approued, that it is conuenient and good, the scrypture to be redd of all sortes ∧ kyndes of people, and in the vulgare tonge without farther allegati&obar;s or probati&obar;s for the same, which shall not nede, syns þt; thys one place of Iohn Chrysostome is ynough ∧ suffyciente to persuade all th&ebar; þt; be not frowardly and peruerslye sett in their awne wyllfull opinion, specially nowe that the kynges hyghnes beynge supreme hede nexte vnder Christe of thys churche of Englande hath, approued with his royall assente the setting furthe herof, which onely to all true and obedient subiectes ought to be a sufficiente reason, for the alowance of the same, without farther delaye, reclamation, or resystaunce allthough there were no preface nor other reason heare in expressed. Therfore nowe to come to the sec&obar;de and latter parte of my purpose there is nothyng so good in thys worlde but it maye be abused, and turned from frutefull and holsome, to hurtfull and noysome. What is there aboue, better then the sunne, the moone, the starres? Yet was ther þt; toke occasion by the great bewtye and vertue of them to dishonoure God, and to defyle them selues with ydolatrye, geuing the honour of the lyuing God and creatour of all thinges, to suche thynges as he had created.

What is there here beneth, better then fyer, water, meates, drynckes, metalles of golde, syluer, yron and stele? Yet, we se daylie great harme and moch mischefe, done by euery one of these, aswell for lacke of wisdome and prouydence of them that suffer euyll, as by the malice of them that worketh the euyll. Thus to them that be euyll of them selues, euery thynge setteth forwarde and encreaseth their euyll, be it of his awne nature a thing neuer so good, lyke as contrarelye, to them that studyeth and endeuoreth them selues to goodnes, euery thynge preuayleth them, and profiteth vnto good: be it of hys awne nature a thyng neuer so badde. As saynct Paul sayth, hijs qui diligunt deum omnia cooperantur in bonum: euen as out of moost venomouse wormes is made triacle, the moost soueraygne medecine for the preseruatyon of mans helth in tyme of da&ubar;ger. Wherfore I wolde aduise you all, that cometh to the readyng or hearyng of this boke, which is the worde of God, the mooste preciouse Iuell, and moste holy relyque, that remayneth vpon earth, that ye bring with you the feare of God, and that ye do it with all due reuer&ebar;ce, and vse youre knowledge therof, not to vayne glorye and friuolouse disputati&obar;: but to the honour of God, encrease of vertu, and edifycation both of yo&highr; selues and other. And to the entent that my wordes maye be the more regarded, I wyll vse in thys parte the auctorite of saynct Gregorye Nazianzene, lyke as in the other I dyd of S. Iohn Chrisostome. It appereth that in hys tyme there were some (as I feare me, there bene also nowe at these dayes a great nomber) which were ydell bablers, and talkers of the scripture out of ceason, and all good order, and without any encrease of vertu, or ex&abar;ple of good lyuing, to them he wrytteth all hys fyrst boke, de theologia. Wherof I shall breflye gather þe; the hole effecte, and recite it here vnto you. There ben some (sayeth he) whose not onely eares and tonges, but also their fystes bene whitted and ready bent all to contencyon and vnprofitable disputation, whom I wolde wisshe as they bene vehemente and ernest to reason the matter with tonge: so they were also ready and practiue to do good dedes. But for asmoche as they, subuertyng the order of all godlynes, haue respecte onely to thys thynge. Howe they maye bynde and loose subtile questions, so that nowe euery market place, euery alehouse and tauerne, euery feasthouse: brefly euery company of men, euery assembley of wemen is fylled with such talke. Sens the matter is so (sayth he) and that our fayth ∧ holy religion of Christ begynneth to wax nothing els: but as it were a sophistrye or a talkyng crafte, I can no lesse do but saye somthing therunto. It is not fitte (sayth he) for euery m&abar; to dispute þe; hygh questions of diuinite, nether is it to be done at all tymes: nether in euery audi&ebar;ce must we discuse euery doubte: but we must knowe wh&abar;, to whom, and how farre we ought to enter into soch matters. Fyrst, it is not for euery man: but it is for suche as be of exacte and exquisite iudgementes, and suche as haue spente theyr tyme before in studye and contemplatyon: and suche as before haue clensed them selues aswell in soule, as bodye: or at the least, endeuored them selues to be made cleane. For it is daungerous (sayth he) for the vncleane to touch that thynge, that is mooste cleane: lyke as the sore eye taketh harme by lokynge vpon the sunne. Secondarelye, not at all tymes but when we be reposed: and at reste frome all outwarde dregges and trouble, and when that oure headdes be not encombred with other worldelye and wanderinge ymaginatyons: as yf a man shulde myngle balme and dyrte together. For he that shall iudge and determyne suche matteres and doubtes of scryptures, muste take hys tyme, when he maye applye hys wittes therunto, that he maye thereby the better see, and discerne what is truethe.

Thyrdelye where, and in what audience. There and amonge those that bene studious to learne, and not amonge suche as haue pleasure to tryfle with suche mattyers as with other thynges of pastyme, which repute for there chyefe delicates the disputacion of hygh questiones, to shewe there wittes, learnynge and eloquence in reasonynge of hygh mattyers. Fourthlye, it is to be consydered howe farre to wade in suche mattyers of diffycultie. No further (sayeth he) but as euery mannes owne capacytie wyll serue him, and agayne no further th&ebar; the weakenes or intelligence of the other audience maye bere. For lyke as to great noyse hurteth the eare, to moche meate hurteth a mannes bodye, to heuye burdens hurteth the berers of them, to moche rayne doth more hurte then good to the grounde, breiflye in all thynges to moch is noyouse, eu&ebar; so weke wittes ∧ weke c&obar;scy&ebar;ces maye sone be oppressed &wt; ouer hard questi&obar;s, I say not this to disuade m&ebar; frome þe; knowledge of God, ∧ readyng or studying of þe; scripture. For I saye, þt; þt; is as necessarye for the lyfe of m&abar;nes soule, as for þe; body to breathe. And yf it were possyble so to lyue, I woulde thynke it good for a man to spende all hys lyfe in that, and to do no other thynge, I comende þe; lawe whyche hyddeth to meditate ∧ studye the scryptures all wayes both nyght and daye, and Sermons and preachynges to be made both mornynge none and euentyde. And God to be laweded and blessed in all tymes, to bedd warde, frome bedde, in oure iorneys, and all oure other workes, I forbydd not to reade, but I forbydde to reason. Nether forbydde I to reason so farre as is good and godlye. But I alowe not that is done oute of season, and out of measure and good order. A man maye eate to moche of honey be it neuer so swete, and ther is tyme for euery thynge, and that thynge, that is good is not good, yf it be vngoodly done. Euen as a flower in wynter is oute of season, and as womans apparell becometh not a man, nether contrarilye, the mannes, the woman: nether is wepynge conuenient at a brydeale, nether laughynge at bery all. Nowe yf we can obserue and kepe that is comely and tymely in all other thynges, shall not we then the rather do the same in the holye scriptures? Let vs not runne furth as it were wyld horse that can suffer nether brydell in there mouthes, nor sytter on there backes. Let vs kepe vs in oure boundes, and nether let vs go to farre on thone syde, leste we retorne into Egypte, nether to farre ouer þe; other, leste we be caried awaye to Babylon. Let vs not synge the songe of our Lorde in a straunge lande, that is to saye, let vs not dispute the worde of God at all auentures, aswell where it is not to be reasoned, as where it is, and aswell in the cares of them þt; be not fytte therfore, as of th&ebar; that be. If we can no wyse forbere, but that we must nedes dispute, let vs forbere thus moche at the leaste, to do it oute of tyme, and place conuenient. And let vs entreate of those thynges which be Holye, Hohlye, and vpon those thynges þt; bene mysticall, mistically, ∧ not to vtter the dyuine misteryes in the cares vnworthye to heare them, but let vs knowe what is comely as well in oure sylence: and talkynge, as in oure garmentes werynge, in oure fedynge, in oure gesture, in oure goynges, and all oure other be hauynge. Thys contentyon and debate aboute scryptures, and doubtes therof (specially whan suche as pretende to be the fauorers and studentes therof cannot agre within th&ebar; selfes, doth moste hurte to oure selfes, and to the furtherynge of the cause ∧ quarells that we woulde haue forthered aboue all other thynges. And we in this (sayeth he) be not vnlyke to them that beynge madde, sett there awne houses on fyer, and that sle there awne chyldr&ebar;, or beate there awne parentes. I maruaile moch (sayth he) to recounte wherof c&obar;meth all this desyre of vayne glorye, wherof commeth all this tongue itche, that we haue so moch delight to talke and clatter. And wherin is our c&obar;munication? Not in the c&obar;mendations of vertuous and good deades of hospitalitie, of loue betwene christiane brother ∧ brother, of loue betwen man ∧ wyfe, of virginitye and chastitie, and of almose towardes the poore. Not in Psalmes and godly songes, not in lamentynge for oure synnes, not in repressynge the affections of the body, not in prayers to God. We talke of scripture, but in þe; meane tyme we subdewe not our fleshe, by fastinge, wakynge, and wepyng, we make not this lyfe a meditation of death, we do not stryue to be Lordes of oure appetites ∧ affections. We goo not aboute to pull downe oure proude ∧ hygh myndes to abate oure fumyshe ∧ rancorouse stomakes, to restrayne oure lustes ∧ bodely delectations, oure vndiscrete sorowes, oure lasciuious merthe, oure inordinate lokynge, oure vnsaciable herynge of vanities, oure speakyng without measure, oure inc&obar;uenient thoughtes, and breifly, to reforme oure lyfe and maners: but all oure holynes c&obar;systeth in talkynge. And we pardon eche other frome all good lyuynge, so that we may styck fast together in argumentacyon, as though there were no moo wayes to heauen, but thys alone the waye of speculatyon and knowledge (as they take it) but in very dead, it is rather the waye of superfluous contention and sophisticati&obar;. Hetherto haue I receyted the mynde of Gregorye Nazianzene in that booke which I spake of before. The same authour sayeth also in an other place that the learnynge of a Chrysten man ought to begynne of the feare of God, to ende in matyers of hygh speculaty&obar;, and not c&obar;trarily to begynne with speculation

and to ende in feare. For speculati&obar; (saieth he) other hye connyng and knowledge, yf it be not stayed with the brydell of feare to offende Godde is da&ubar;gerous and enough to tumble a man heedelinge downe the hyll. Therfore, sayeth he, the feare of God must be the fyrst begynnynge and as it were an abce or an introducti&obar; to all them that shall enter to the very trew and most frutefull knowledge of holye scriptures. Where as is the feare of God, there is, sayeth he, the kepinge of the commaundementes, and where as is the kepyng of the c&obar;maundem&ebar;tes, there is the clensynge of the flesshe, which flesshe is a cloude before the soules eye, and suffereth it not puerlye to see the beame of þe; heuenly light. Where as is the clensynge of the flesshe, there is the illumination of the holy ghost, thende of all oure desyres, and the very lyght wherby the verytie of scriptures is seen and perceyued. This is the mynde and almost the wordes of Gregorie Nazianzene doctour of the greke churche of whom saynt Ierome sayth, that vnto hys tyme, the laten churche had no wryterable to be compared, and to make an euen matche with him. Therfore to conclude this latter parte, euery man that commeth to the readynge of this holye booke ought to brynge with hym fyrst and formoste thys feare of almyghtye godde, and then nexte a fyrme and stable purpose to reforme hys awne selfe accordynge ther, vnto, and so to contynue procede, and prospere frome tyme to tyme, shewynge hym selfe to be a sober and frutefull herer and lerner, which yf he doo, he shall proue at the l&ebar;gth well able to teache, though not with hys mouth, yet with hys lyuynge and good example, which is suer the most lyuely, and moste effecteouse forme and maner of teachyng. He that otherwyse intermedeleth with this booke, let hym be assured, that ons he shall make accompte therfore, when he shall haue sayde to hym as it is wrytten in the Prophete Dauid, Peccatori dicit deus ∧ce. Unto the vngodly sayde God, why doest thou preache my lawes, and takest my testament in thy mouth? Where as thou hatest to be reformed, and hast caste my wordes behynde the. When thou sawest a thefe, thou consentydest vnto hym and hast bene partetaker with aduouterers. Thou hast lett thy mouth speake wyckednes, and with thy tonge thou hast setforth disceyte. Thou sattest and spakest agaynst thy brother and hast sclaundered th&ebar; awne mothers sonne. These thynges hast thou done, ∧ I helde my tong and þu; thougthest (wyckedly) that I am euen suche a one as thy selfe. But I wyll reproue the, and sett before the, the thynges that thou hast done. O consyder this, ye that forget God lest I plucke you a waye, and ther be none to deliuer you. Who so offereth me th&abar;kes and prayse he honoureth me, and to hym that ordereth hys conuersation ryght: wyll I shewe the saluation of godde. God saue the kynge.