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.