TO THE MOST HIGH AND MIGHTIE Prince,Iames by the grace of God King of Great Britaine, France and Ireland, Defender of the Faith, &c. THE TRANSLATORS OFTHE BIBLE,with Grace, Mercie, and Peace, throughIesvs ChristourLord.

Great and manifold were the blessings (most dread Soueraigne) which Almighty God, the Father of all Mercies, bestowed vpon vs the people of England, when first he sent your Maiesties Royall person to rule and raigne ouer vs. For whereas it was the expectation of many, who wished not well vnto our Sion, that vpon the setting of that bright Occidentall Starre Queene Elizabeth of most happy memory, some thicke and palpable cloudes of darkenesse would so haue ouershadowed this land, that men should haue bene in doubt which way they were to walke, and that it should hardly be knowen, who was to direct the vnsetled State: the appearance of your Maiestie, as of the Sunne in his strength, instantly dispelled those supposed and surmised mists, and gaue vnto all that were well affected, exceeding cause of comfort; especially when we beheld the gouernment established in your Highnesse, and your hopefull Seed, by an vndoubted Title, and this also accompanied with Peace and tranquillitie, at home and abroad.

But amongst all our Ioyes, there was no one that more filled our hearts, then the blessed continuance of the Preaching of Gods word amongst vs, which is that inestimable treasure, which excelleth all the riches of the earth, because the fruit thereof extendeth it selfe, not onely to the time spent in this transitory world, but directeth and disposeth men vnto that Eternall happinesse which is aboue in Heauen.

Then, not to suffer this to fall to the ground, but rather to take it vp, and to continue it in that state, wherein the famous predecessour of your Highnesse did leaue it; Nay, to goe forward with the confidence and resolution

of a man in maintaining the trueth of Christ, and propagating it farre and neere, is that which hath so bound and firmely knit the hearts of all your Maiesties loyall and Religious people vnto you, that your very Name is precious among them, their eye doeth behold you with comfort, and they blesse you in their hearts, as that sanctified person, who vnder God, is the immediate authour of their true happinesse. And this their contentment doeth not diminish or decay, but euery day increaseth and taketh strength, when they obserue that the zeale of your Maiestie towards the house of God, doth not slacke or goe backward, but is more and more kindled, manifesting it selfe abroad in the furthest parts of Christendome, by writing in defence of the Trueth, (which hath giuen such a blow vnto that man in Sinne, as will not be healed) and euery day at home, by Religious and learned discourse, by frequenting the house of God, by hearing the word preached, by cherishing the teachers therof, by caring for the Church as a most tender and louing nourcing Father.

There are infinite arguments of this right Christian and Religious affection in your Maiestie: but none is more forcible to declare it to others, then the vehement and perpetuated desire of the accomplishing and publishing of this Worke, which now with all humilitie we present vnto your Maiestie. For when your Highnesse had once out of deepe iudgment apprehended, how conuenient it was, That out of the Originall sacred tongues, together with comparing of the labours, both in our owne and other forreigne Languages, of many worthy men who went before vs, there should be one more exact Translation of the holy Scriptures into the English tongue; your Maiestie did neuer desist, to vrge and to excite those to whom it was commended, that the worke might be hastened, and that the businesse might be expedited in so decent a maner, as a matter of such importance might iustly require.

And now at last, by the Mercy of God, and the continuance of our Labours, it being brought vnto such a conclusion, as that we haue great hope that the Church of England shall reape good fruit thereby; we hold it our duety to offer it to your Maiestie, not onely as to our King and Soueraigne, but as to the prinicipall moouer and Author of the Worke. Humbly crauing of your most Sacred Maiestie, that since things of this quality haue euer bene subiect to the censures of ill meaning and discontented persons, it may receiue approbation and Patronage from so learned and iudicious a Prince as your Highnesse is, whose allowance and acceptance of our Labours, shall more honour and incourage vs, then all the calumniations and hard interpretations of other men shall dismay vs. So that, if on the one side we shall be traduced by Popish persons at home or abroad, who therefore will maligne vs, because we are poore Instruments to make Gods holy Trueth to be yet more and more knowen vnto the people, whom they desire still to keepe in ignorance and darknesse: or if on the other side, we shall be maligned by selfe-conceited brethren, who runne their owne wayes, and giue liking vnto nothing but what is framed by themselues, and hammered on their Anuile; we may rest secure, supported within by the trueth and innocencie of a good conscience, hauing walked

the wayes of simplicitie and integritie, as before the Lord; And sustained without, by the powerfull Protection of your Maiesties grace and fauour, which will euer giue countenance to honest and Christian endeuours, against bitter censures, and vncharitable imputations.

The Lord of Heauen and earth blesse your Maiestie with many and happy dayes, that as his Heauenly hand hath enriched your Highnesse with many singular, and extraordinary Graces; so you may be the wonder of the world in this later age, for happinesse and true felicitie, to the honour of that Great God, and the good of his Church, through Iesvs Christ our Lord and onely Sauiour.

THE TRANSLATORS TO THE READERS.

Zeale to promote the common good, whether it be by deuising any thing our selues, or reuising that which hath bene laboured by others, deserueth certainly much respect and esteeme, but yet findeth but cold intertainment in the world. It is welcommed with suspicion in stead of loue, and with emulation in stead of thankes: and if there be any hole left for cauill to enter, (and cauill, if it doe not finde a hole, will make one) it is sure to bee misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or haue any experience. For, was there euer any thing proiected, that sauoured any way of newnesse or renewing, but the same endured many a storme of gaine-saying, or opposition? A man would thinke that Ciuilitie, holesome Lawes, learning and eloquence, Synods, and Church-maintainance, (that we speake of no more things of this kinde) should be as safe as a Sanctuary, and ^note out of shot, as they say, that no man would lift vp the heele, no, nor dogge mooue his tongue against the motioners of them. For by the first, we are distinguished from bruit-beasts led with sensualitie: By the second, we are bridled and restrained from outragious behauiour, and from doing of iniuries, whether by fraud or by violence: By the third, we are enabled to informe and reforme others, by the light and feeling that we haue attained vnto our selues: Briefly, by the fourth being brought together to a parle face to face, we sooner compose our differences then by writings, which are endlesse: And lastly, that the Church be sufficiently prouided for, is so agreeable to good reason and conscience, that those mothers are holden to be lesse cruell, that kill their children assoone as they are borne, then those noursing fathers and mothers (wheresoeuer they be) that withdraw from them who hang vpon their breasts (and vpon whose breasts againe themselues doe hang to receiue the Spirituall and sincere milke of the word) liuelyhood and support fit for their estates. Thus it is apparent, that these things which we speake of, are of most necessary vse, and therefore, that none, either without absurditie can speake against them, or without note of wickednesse can spurne against them.

^noteYet for all that, the learned know that certaine worthy men haue bene brought to vntimely death for none other fault, but for seeking to reduce their Countrey-men to good order and discipline: and that in some Common-weales it was made a capitall crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious: ^note And that certaine, which would be counted pillars of the State, and paternes of Vertue and Prudence, could not be brought for a long time to giue way to good Letters and refined speech, but bare themselues as auerse from them, as from rocks or boxes of poison: ^note And fourthly, that hee was no babe, but a great clearke, that gaue foorth (and in writing to remaine to posteritie) in passion peraduenture, but yet he gaue foorth, that hee had not seene any profit to come by any Synode, or meeting of the Clergie, but rather the contrary: ^note And lastly, against Church-maintenance and allowance, in such sort, as the Embassadors and messengers of the greak King of Kings should be furnished, it is not vnknowen what a fiction or fable (so it is esteemed, and for no better by the reporter himselfe, though supertitious) was deuised; ^note Namely, that at such time as the professours and teachers of Christianitie in the Church of Rome, then a true Church, were liberally endowed, a voyce forsooth was heard from heauen, saying; Now is poison powred down into the Church, &c. Thus not only as oft as we speake, as one faith, but also as oft as we do anything of note or consequence, we subiect our selues to euery ones censure, and happy is he that is least tossed vpon tongues; for vtterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort onely, and that Princes are priuiledged by their high estate, he is deceiued. As the sword deuoureth as well one as the other, ^note as it is in Samuel; nay as the great Commander charged his souldiers in a certaine battell, to strike at no part of the enemie, but at the face; And as the King of Syria, commanded his chiefe Captaines to fight neither with small nor great, saue onely against the King of Israel: ^note so it is true, that Enuie striketh most spitefully at the fairest, and at the chiefest. Dauid was a worthy Prince, and no man to be compared to him for his first deedes, and yet for as worthy an acte as euer he did (euen for bringing backe the Arke of God in solemnitie) he was scorned and scoffed at by his owne wife. Solomon ^note was greater then Dauid,

though not in vertue yet in power: and by his power and wisdome he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why doe they lay it in his sonnes dish, and call vnto him for easing of the burden, Make, say they, the grieuous seruitude of thy father, and his sore yoke, lighter. ^note Belike he had charged them with some leuies, and troubled them with some cariages; Hereupon they raise vp a tragedie, and wish in their heart the Temple had neuer bene built. So hard a thing it is to please all, euen when we please God best, and doe seeke to approue our selues to euery ones conscience.

^noteIf wee will descend to later times, wee shall finde many the like examples of such kind, or rather vnkind acceptance. ^note The first Romane Emperour did neuer doe a more pleasing deed to the learned, nor more profitable to posteritie, for conseruing the record of times in true supputation; then when he corrected the Calender, and ordered the yeere according to the course of the Sunne: and yet this was imputed to him for noueltie, and arrogancie, and procured to him great obloquie. ^note So the first Christened Emperour (at the leastwise that openly professed the faith himselfe, and allowed others to doe the like.) for strengthening the Empire at his great charges, and prouiding for the Church, as he did, got for his labour the name Pupillus, as who would say, a wastefull Prince, that had neede of a Guardian or ouerseer. ^{note note} So the best Christened Emperour, for the loue that he bare vnto peace, thereby to enrich both himselfe and his subiects, and because he did not seeke warre but find it, was iudged to be no man at armes, (though in deed he excelled in feates of chiualrie, and shewed so much when he was prouoked) and condemned for giuing himselfe to his ease, and to his pleasure. ^note To be short, the most learned Emperour of former times, (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the lawes, and digesting them into some order and method? ^note This, that he hath been blotted by some to bee an Epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgements into request. This is the measure that hath been rendred to excellent Princes in former times, euen, Cum benè facerent, malè audire, For their good deedes to be euill spoken of. Neither is there any likelihood, that enuie and malignitie died, and were buried with the ancient. No, no, the reproofe of Moses taketh hold of most ages; You are risen vp in your fathers stead, ^note an increase of sinfull men. ^note What is that that hath been done? that which shall be done: and there is no new thing vnder the Sunne, saith the wiseman: and S. Steuen, As your fathers did, so doe you. ^{note note}This, and more to this purpose, His Maiestie that now reigneth (and long, and long may he reigne, and his offspring for euer, Himselfe and children and childrens children alwayes) knew full well, according to the singular wisedome giuen vnto him by God, and the rare learning and experience that he hath attained vnto; namely that whosoeuer attempteth any thing for the publike (specially if it pertaine to Religion, and to the opening and clearing of the word of God) the same setteth himselfe vpon a stage to be glouted vpon by euery euil eye, yea, he casteth himselfe headlong vpon pikes, to be gored by euery sharpe tongue. ^note For he that medleth with mens Religion in any part, medleth with their custome, nay, with their freehold, and though they finde no content in that which they haue, yet they cannot abide to heare of altering. Notwithstanding his Royall heart was not daunted or discouraged for this or that colour, but stood resolute, as a statue immoueable, and an anuile not easie to be beaten into plates, as one sayth, he knew who had chosen him to be a Souldier, or rather a Captaine, and being assured that the course which he intended made much for the glory of God, & the building vp of his Church, he would not suffer it to be broken off for whatsoeuer speaches or practises. ^note It doth certainely belong vnto Kings, yea, it doth specially belong vnto them, to haue care of Religion, yea, to know it aright, yea, to professe it zealously, yea to promote it to the vttermost of their power. This is their glory before all nations which meane well, and this will bring vnto them a farre most excellent weight of glory in the day of the Lord Iesus. For the Scripture saith not in vaine, Them that honor me, I will honor, ^note neither was it a vaine word that Eusebius deliuered long agoe, that pietie towards God was the weapon, and the onely weapon that both preserued Constantines person, and auenged him of his enemies. ^{note note}

^noteBut now what pietie without trueth? what trueth (what sauing trueth) without the word of God? what word of God whereof we maybe sure without the Scripture? The Scriptures we are commanded to search. Ioh.5.39.Esa.8.20. They are commended that searched & studied them. Act. 7.11. and 8.28,29. They are reproued that were vnskilful in them, or slow to beleeue them. Mat.22.29.Luk.24. 25. They can make vs wise vnto saluation. 2.Tim 3.15. If we be ignorant, they will instruct vs; if out of the way, they will bring vs home; if out of order, they will reforme vs, if in heauines, comfort vs; if dull, quicken vs; if colde, inflame vs. ^note Tolle, lege; Tolle, lege, Take vp and read, take vp and read the Scriptures, (for vnto them was the direction) it was said vnto S. Augustine by a supernaturall voyce. ^noteWhatsoeuar is in the Scriptures, beleeue me, saith the same S. Augustine, is high and diuine, there is verily trueth, and a doctrine most fit for the refreshing and renewing of mens mindes, and truely so tempered, that

euery one may draw from thence that which is sufficient for him, if hee come to draw with a deuout and pious minde, as true Religion requireth. ^note Thus S. Augustine. And S. Hierome: Ama scripturas, & amabit te sapientia &c. Loue the Scriptures, and wisedome will loue thee. And S. Cyrill against Iulian; Euen boyes that are bred vp in the Scriptures, become most religious, &c. ^note But what mention wee three or foure vses of the Scripture, whereas whatsoeuer is to be beleeued or practised, or hoped for, is contained in them? or three or foure sentences of the Fathers, since whosoeuer is worthy the name of a Father, from Christs time downeward, hath likewise written not onely of the riches, but also of the perfection of the Scripture? ^note I adore the fulnesse of the Scripture, saith Tertullian against Hermogenes. And againe, to Apelles an Heretike of the like stampe, he saith; I doe not admit that which thou bringest in (or concludest) of thine owne (head or store, de tuo) without Scripture. So Saint Iustin Martyr before him; Wee must know by all meanes, saith hee, that it is not lawfull (or possible) to learne (any thing) of God or of right pietie, saue onely out of the Prophets, who teach vs by diuine inspiration. So Saint Basill after Tertullian, It is a manifest falling away from the Faith, and a fault of presumption, either to reiect any of those things that are written, or to bring in (vpon the head of them, &gres;&grp;[illeg.]&grs;&graa;&grg;[illeg.]) any of those things that are not written. Wee omit to cite to the same effect, S. Cyrill B. of Hierusalem in his 4. Cataches. Saint Hierome against Heluidius, Saint Augustine in his 3. booke against the letters of Petilian, and in very many other places of his workes. Also we forbeare to descend to latter Fathers, because wee will not wearie the reader. The Scriptures then being acknowledged to bee so full and so perfect, how can wee excuse our selues of negligence, if we doe not studie them, of curiositie, if we be not content with them? ^note Men talke much of &gre;&gris;&grr;&gre;&grs;&gria;&grw;&grn;&grh;, how many sweete and goodly things it had hanging on it; of the Philosophers stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for foode in it, of Panaces the herbe, that it was good for all diseases; of Catholicon the drugge, that it is in stead of all purges; of Vulcans armour, that is was an armour of proofe against all thrusts, and all blowes, &c. Well, that which they falsly or vainely attributed to these things for bodily good, wee may iustly and with full measure ascribe vnto the Scripture, for spirituall. It is not onely an armour, but also a whole armorie of weapons, both offensiue, and defensiue; whereby we may saue our selues and put the enemie to flight. It is not an herbe, but a tree, or rather a whole paradise of trees of life, which bring foorth fruit euery moneth, and the fruit thereof is for meate, and the leaues for medicine. It is not a pot of Manna, or a cruse of oyle, which were for memorie only, or for a meales meate or two, but as it were a showre of heauenly bread sufficient for a whole host, be it neuer so great; and as it were a whole cellar full of oyle vessels; whereby all our necessities may be prouided for, and our debts discharged. In a word, it is a Panary of holesome foode, against fenowed traditions; a Physions-shop (Saint Basill calleth it) of preseruatiues against poisoned heresies; a Pandect of profitable lawes, against rebellious spirits; a treasurie of most costly iewels, against beggarly rudiments; Finally a fountaine of most pure water springing vp vnto euerlasting life. ^note And what maruaile? The originall thereof being from heauen, not from earth; the authour being God, not man; the enditer, the holy spirit, not the wit of the Apostles or Prophets; the Pen-men such as were sanctified from the wombe, and endewed with a principall portion of Gods spirit; the matter, veritie, pietie, puritie, vprightnesse; the forme, Gods word, Gods testimonie, Gods oracles, the word of trueth, the word of saluation, &c. the effects, light of vnderstanding, stablenesse of perswasion, repentance from dead workes, newnesse of life, holinesse, peace, ioy in the holy Ghost; lastly, the end and reward of the studie thereof, fellowship with the Saints, participation of the heauenly nature, fruition of an inheritance immortall, vndefiled, and that neuer shall fade away: Happie is the man that delighteth in the Scripture, and thrise happie that meditateth in it day and night.

^noteBut how shall men meditate in that, which they cannot vnderstand? How shall they vnderstand that which is kept close in an vnknowen tongue? as it is written, Except I know the power of the voyce, I shall be to him that speaketh, a Barbarian, and he that speaketh, shalbe a Barbarian to me. ^note The Apostle excepteth no tongue; not Hebrewe the ancientest, not Greeke the most copious, not Latine the finest. Nature taught a naturall man to confesse, that all of vs in those tongues which wee doe not vnderstand, are plainely deafe; wee may turne the deafe eare vnto them. ^note The Scythian counted the Athenian, whom he did not vnderstand, barbarous: so the Romane did the Syrian, and the Iew, (euen S. Hierome himselfe calleth the Hebrew tongue barbarous, belike because it was strange to so many) so the Emperour of Constantinople calleth the Latine tongue, barbarous, though Pope Nicolas do storme at it: so the Iewes long before Christ, called all other nations, Lognazim, which is little better then barbarous. ^{note note} Therefore as one complaineth, that alwayes in the Senate of Rome, there was one or other that called for an interpreter: so lest the Church be driuen to the like exigent, it is necessary to haue translations in a readinesse. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtaine, that we may looke into the most Holy place; that remooueth the couer of the well, that wee may come by the water, euen as

Iacob rolled away the stone from the mouth of the well, by which meanes the flockes of Laban were watered. ^note Indeede without translation into the vulgar tongue, the vnlearned are but like children at Iacobs well (which was deepe) without a bucket or some thing to draw with: or as that person mentioned by Esay, to whom when a sealed booke was deliuered, with this motion, Reade this, I pray thee, hee was faine to make this answere, I cannot, for it is sealed. ^{note note}

^noteWhile God would be knowen onely in Iacob, and haue his Name great in Israel, and in none other place, while the dew lay on Gideons fleece onely, and all the earth besides was drie; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrewe, one and the same originall in Hebrew was sufficient. ^note But when the fulnesse of time drew neere, that the Sunne of righteousnesse, the Sonne of God should come into the world, whom God ordeined to be a reconciliation through faith in his blood, not of the Iew onely, but also of the Greeke, yea, of all them that were scattered abroad; then loe, it pleased the Lord to stirre vp the spirit of a Greeke Prince (Greeke for descent and language) euen of Ptolome Philadelph King of Egypt, to procure the translating of the Booke of God out of Hebrew into Greeke. This is the translation of the Seuentie Interpreters, commonly so called, which prepared the way for our Sauiour among the Gentiles by written preaching, as Saint Iohn Baptist did among the Iewes by vocall. For the Grecians being desirous of learning, were not wont to suffer bookes of worth to lye moulding in Kings Libraries, but had many of their seruants, ready scribes, to copie them out, and so they were dispersed and made common. Againe, the Greeke tongue was well knowen and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well vnderstood in many places of Europe, yea, and of Affrike too. Therefore the word of God being set foorth in Greeke, becommeth hereby like a candle set vpon a candlesticke, which giueth light to all that are in the house, or like a proclamation sounded foorth in the market place, which most men presently take knowledge of; and therefore that language was fittest to containe the Scriptures, both for the first Preachers of the Gospel to appeale vnto for witnesse, and for the learners also of those times to make search and triall by. It is certaine, that that Translation was not so sound and so perfect, but that it needed in many places correction; and who had bene so sufficient for this worke as the Apostles or Apostolike men? Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather then by making a new, in that new world and greene age of the Church, to expose themselues to many exceptions and cauillations, as though they made a Translation to serue their owne turne, and therefore bearing witnesse to themselues, their witnesse not to be regarded. This may be supposed to bee some cause, why the Translation of the Seuentie was allowed to passe for currant. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Iewes. ^note For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus: yea, there was a fift and a sixth edition, the Authours wherof were not knowen. These with the Seuentie made vp the Hexapla, and were worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seuentie went away with the credit, and therefore not onely was placed in the midst by Origen (for the worth and excellencie thereof aboue the rest, as Epiphanius gathereth) but also was vsed by the Greeke fathers for the ground and foundation of their Commentaries. ^note Yea, Epiphanius aboue named doeth attribute so much vnto it, that he holdeth the Authours thereof not onely for Interpreters, but also for Prophets in some respect: and Iustinian the Emperour enioyning the Iewes his subiects to vse specially the Translation of the Seuentie, rendreth this reason thereof, because they were as it were enlightened with propheticall grace. Yet for all that, as the Egyptians are said of the Prophet to bee men and not God, and their horses flesh and not spirit: so it is euident, (and Saint Hierome affirmeth as much) that the Seuentie were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through ouersight, another while through ignorance, yea, sometimes they may be noted to adde to the Originall, and sometimes to take from it; which made the Apostles to leaue them many times, when they left the Hebrew, and to deliuer the sence thereof according to the trueth of the word, as the spirit gaue them vtterance. This may suffice touching the Greeke Translations of the old Testament.

^noteThere were also within a few hundreth yeeres after Christ, translations many into the Latine tongue: for this tongue also was very fit to conuey the Law and the Gospel by, because in those times very many Countreys of the West, yea of the South, East and North, spake or vnderstood Latine, being made Prouinces to the Romanes. But now the Latine Translations were too many to be all good, for they were infinite (Latini Interpretes nullo modo numerari possunt, saith S. Augustine.) ^note Againe they were not out of the Hebrew fountaine (wee speake of the Latine Translations of the Old Testament) but out of the Greeke streame, therefore the Greeke being not altogether cleare, the Latine deriued

from it must needs be muddie. This moued S. Hierome a most learned father, and the best linguist without controuersie, of his age, or of any that went before him, to vndertake the translating of the Old Testament, out of the very fountains themselues; which hee performed with that euidence of great learning, iudgement, industrie and faithfulnes, that he hath for euer bound the Church vnto him, in a debt of speciall remembrance and thankefulness.

^noteNow though the Church were thus furnished with Greeke and Latine Translations, euen before the faith of Christ was generally embraced in the Empire: (for the learned know that euen in S. Hieroms ^note time, the Consul of Rome and his wife were both Ethnicks, and about the same time the greatest part of the Senate also) yet for all that the godly-learned were not content to haue the Scriptures in the Language which themselues vnderstood, Greeke and Latine, ^note (as the good Lepers were not content to fare well themselues, but acquainted their neighbours with the store that God had sent, that they also might prouide for themselues) but also for the behoofe and edifying of the vnlearned which hungred and thirsted after Righteousnesse, and had soules to be saued aswell as they, they prouided Translations into the vulgar for their Countreymen, insomuch that most nations vnder heauen did shortly after their conuertion, heare Christ speaking vnto them in their mother tongue, not by the voyce of their Minister onely, but also by the written word tranlated. If any doubt hereof, he may be satisfied by examples enough, if enough wil serue the turne. ^note First S. Hierome saith, Multarum genti&ubar; linguis Scriptura anté translata, docet falsa esse quæ addita sunt, &c.i. The Scripture being translated before in the languages of many Nations, doth shew that those things that were added (by Lucian or Hesychius) are false. ^note So S. Hierome in that place. The same Hierome elsewhere affirmeth that he, the time was, had set forth the translation of the Seuenty, suæ linguæ hominibus, i. for his countreymen of Dalmatia. Which words not only Erasmus doth vnderstand to purport, that S. Hierome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis, and Alphonsus à Castro ^note (that we speake of no more) men not to be excepted against by them of Rome, doe ingenuously confesse as much. So, S. Chrysostome ^note that liued in S. Hieromes time, giueth euidence with him: The doctrine of S. Iohn (saith he) did not in such sort (as the Philosophers did) vanish away: but the Syrians, Egyptians, Indians, Persians. Ethiopians, and infinite other nations being barbarous people, translated it into their (mother) tongue, and haue learned to be (true) Philosophers, ^note he meaneth Christians. To this may be added Theodorit, as next vnto him, both for antiquitie, and for learning. His words be these, Euery Countrey that is vnder the Sunne, is full of these wordes (of the Apostles and Prophets) and the Hebrew tongue (he meaneth the Scriptures in the Hebrew tongue) is turned not onely into the Language of the Grecians, but also of the Romanes, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any Nation vseth. ^noteSo he. In like maner, Vlpilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to haue translated the Scriptures into the Gothicke tongue: Iohn Bishop of Siuil by Vasseus, to haue turned them into Arabicke, about the yeere of our Lord 717: Beda by Cistertiensis, to haue turned a great part of them into Saxon: Efnard by Trithemius, to haue abridged the French Psalter, as Beda had done the Hebrew, about the yeere 800: King Alured by the said Cistertiensis, to haue turned the Psalter into Saxon: Methodius by Auentinus (printed at Ingolstad) ^note to haue turned the Scriptures into ^note Sclauonian: Valdo, Bishop of Frising by Beatus Rhenamis, to haue caused about that time, the Gospels to be translated into Dutch-rithme, yet extant in the Library of Corbinian: Valdus, by diuers to haue turned them himselfe, or to haue gotten them turned into French, about the yeere 1160: Charles the 5. of that name, surnamed The wife, to haue caused them to be turned into French, about 200. yeeres after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. ^note Much about that time, euen in our King Richard the seconds; dayes, Iohn Treuisa translated them into English, and many English Bibles in written hand are yet to be seene with diuers, translated as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned mens Libraries, of Widminstadius his setting forth, and the Psalter in Arabicke is with many, of Augustinus Nebiensis setting foorth. So Postel affirmeth, that in his trauaile he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius alleageth the Psalter of the Indians, which he testifieth to haue bene set forth by Potken in Syrian characters. So that, to haue the Scriptures in the mother-tongue is not a quaint conceit lately taken vp, either by the Lord Cromwell in England, ^note or by the Lord Radeuil in Polonie, or by the Lord Vngnadius in the Emperours dominion, but hath bene thought vpon, and put in practise of old, euen from the first times of the conuersion of any Nation; no doubt, because it was esteemed most profitable, to cause faith to grow in mens hearts the sooner, and to make them to be able to say with the words of the Psalme, As we haue heard, so we haue seene. ^note

^{note note}Now the Church of Rome would seeme at the length to beare a motherly affection towards her children, and to allow them the Scriptures in their mother tongue: but indeed it is a gift, not deseruing to be called a gift, an vnprofitable gift: they must first get a License in writing before they may

vse them, and to get that, they must approue themselues to their Confessor, that is, to be such as are, if not frozen in the dregs, yet sowred with the leauen of their superstition. Howbeit, it seemed too much to Clement the 8. that there should be any Licence granted to haue them in the vulgar tongue, and therefore he ouerruleth and frustrateth the grant of Pius the fourth. ^note So much are they afraid of the light of the Scripture, (Lucifugæ Scripturarum as Tertullian speaketh) that they will not trust the people with it, no not as it is set foorth by their owne sworne men, no not with the Licence of their owne Bishops and Inquisitors. Yea, so vnwilling they are to communicate the Scriptures to the peoples vnderstanding in any sort, that they are not ashamed to confesse, that wee forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touch-stone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactour, lest his deedes should be reproued: neither is it the plaine dealing Merchant that is vnwilling to haue the waights, or the meteyard brought in place, but he that vseth deceit. ^note But we will let them alone for this fault, and returne to translation.

^noteMany mens mouths haue bene open a good while (and yet are not stopped) with speeches about the Translation so long in hand, or rather perusals of Translations made before: and aske what may be the reason, what the necessitie of the employment: Hath the Church bene deceiued, say they, all this while? Hath her sweet bread bene mingled with leauen, her siluer with drosse, her wine with water, her milke with lime? (Lacte gypsum male miscetur, ^note saith S. Ireney,) We hoped that we had bene in the right way, that we had had the Oracles of God deliuered vnto vs, and that though all the world had cause to be offended and to complaine, yet that we had none. Hath the nurse holden out the breast, and nothing but winde in it? Hath the bread bene deliuered by the fathers of the Church, and the same proued to be lapidosus, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certaine brethren. Also the aduersaries of Iudah and Hierusalem, like Sanballat in Nehemiah, mocke, as we heare, both at the worke and workemen, saying; What doe these weake Iewes, &c. will they make the stones whole againe out of the heapes of dust whih are burnt? although they build, yet if a foxe goe up, he shall euen breake downe their stony wall: ^note Was their Translation good before? Why doe they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholicks (meaning Popish Romanists) alwayes goe in ieopardie, for refusing to goe to heare it? Nay, if it must be translated into English, Catholicks are fittest to doe it. They haue learning, and they know when a thing is well, they can manum de tabulâ. Wee will answere them both briefly: and the former, being brethren, thus, with S. Hierome, Damnamus veteres? Minime, sed post priorum studia in domo Domini quod possumus laboramus. ^note That is, Doe we condemne the ancient? In no case: but after the endeuours of them that were before us, wee take the best paines we can in the house of God. As if hee said, Being prouoked by the example of the learned that liued before my time, I haue thought it my duetie, to assay whether my talent in the knowledge of the tongues, may be profitable in any measure to Gods Church, lest I should seeme to haue laboured in them in vaine, and lest I should be thought to glory in men, (although ancient,) aboue that which was in them. Thus S. Hierome may be thought to speake.

^noteAnd to the same effect say wee, that we are so farre off from condemning any of their labours that traueiled before vs in this kinde, either in this land or beyond sea, either in King Henries time, or King Edwards (if there were any translation, or correction of a translation in his time) or Queene Elizabeths of euer-renoumed memorie, that we acknowledge them to haue beene raised vp of God, for the building and furnishing of his Church, and that they deserue to be had of vs and of posteritie in euerlasting remembrance. ^noteThe Iudgement of Aristotle is worthy and well knowen: If Timotheus had not bene, we had not had much sweet musicke; but if Phrynis (Timotheus his master) had not beene, wee had not had Timotheus. Therefore blessed be they, and most honoured be their name, that breake the yee, and giue th onset vpon that which helpeth forward to the sauing of soules. Now what can bee more auaileable thereto, then to deliuer Gods booke vnto Gods people in a tongue which they vnderstand? Since of an hidden treasure, and of a fountaine that is sealed, there is no profit, as Ptolomee Philadelph wrote to the Rabbins or masters of the Iewes, as witnesseth Epiphanius: ^note and as S. Augustine ^note saith; A man had rather be with his dog then with a stranger (whole tongue is strange vnto him.) Yet for all that, as nothing is begun and perfited at the same time, and the later thoughts are thought to be the wiser: so, if we building vpon their foundation that went before vs, and being holpen by their labours, doe endeuour to make that better which they left so good; no man, we are sure, hath cause to mislike vs; they, we perswade our selues, if they were aliue, would thanke vs. The vintage of Abiezer, that strake the stroake: yet the gleaning of grapes of Ephraim was not to be despised. See Iudges 8. verse 2. ^note Ioash the king of Israel did not satisfie himselfe, till he had smitten the ground three times; and yet hee offended the Prophet, for giuing ouer then. ^note Aquila, of whom wee spake before, translated

the Bible as carefully, and as skilfully as he could; and yet he thought good to goe ouer it againe, and then it got the credit with the Iewes, to be called [illeg.]&gras;&grk;&grr;&gria;&grc;&gre;&gro;&gru;&gra;. that is, accuratly done, as Saint Hierome witnesseth. ^note How many bookes of profane learning haue bene gone ouer againe and againe, by the same translators, by others? Of one and the same booke of Aristotles Ethikes, there are extant not so few as sixe or seuen seuerall translations. Now if this cost may bee bestowed vpon the goord, which affordeth vs a little shade, and which to day flourisheth, but to morrow is cut downe; what may we bestow, nay what ought we not to bestow vpon the Vine, the fruite whereof maketh glad the conscience of man, and the stemme whereof abideth for euer? And this is the word of God, which we translate. ^note What is the chaffe to the wheat, saith the Lord? Tanti vitreum, quanti verum margaritum (saith Tertullian,) if a toy of glasse be of that rekoning with vs, how ought wee to value the true pearle? Therefore let no mans eye be euill, because his Maiesties is good; neither let any be grieued, that wee haue a Prince that seeketh the increase of the spirituall wealth of Israel (let Sanballats and Tobiahs doe so, which therefore doe beare their iust reproofe) but let vs rather blesse God from the ground of our heart, for working this religious care in him, to haue the translations of the Bible maturely considered of and examined. For by this meanes it commeth to passe, that whatsoeuer is sound alreadie (and all is sound for subtance, in one or other of our editions, and the worst of ours farre better then their autentike vulgar) the same will shine as gold more brightly, being rubbed and polished; also, if any thing be halting, or superfluous, or not so agreeable to the originall, the same may bee corrected, and the trueth set in place. And what can the King command to bee done, that will bring him more true honour then this? and wherein could they that haue beene set a worke, approue their duetie to the King, yea their obedience to God, and loue to his Saints more, then by yeelding their seruice, and all that is within them, for the furnishing of the worke? But besides all this, they were the principall motiues of it, and therefore ought least to quarrell it: for the very Historicall trueth is, that vpon the importunate petitions of the Puritanes, at his Maiesties comming to this Crowne, the Conference at Hampton Court hauing bene appointed for hearing their complaints: when by force of reason they were put from all other grounds, they had recourse at the last, to this shift, that they could not with good conscience subscribe to the Communion booke, since it maintained the Bible as it was there translated, which was as they said, a most corrupted translation. And although this was iudged to be but a very poore and emptie shift; yet euen hereupon did his Maiestie beginne to bethinke himselfe of the good that might ensue by a new translation, and presently after gaue order for this Translation which is now presented vnto thee. Thus much to satisfie our scrupulous Brethren.

^noteNow to the later we answere; that wee doe not deny, nay wee affirme and auow, that the very meanest translation of the Bible in English, set foorth by men of our profession (for wee haue seene none of theirs of the whole Bible as yet) containeth the word of God, nay, is the word of God. As the Kings Speech which hee vttered in Parliament, being translated into French, Dutch, Italian and Latine, is still the Kings Speech, though it be not interpreted by euery Translator with the like grace, nor peraduenture so fitly for phrase, nor so expresly for sence, euery where. For it is confessed, that things are to take their denomination of the greater part; and a naturall man could say, Verùm vbi multa nitent in carmine, non ego paucis offendor maculis, &c. ^note A man may be counted a vertuous man, though hee haue made many slips in his life, (els, there were none vertuous, for in many things we offend all) also a comely man and louely, though hee haue some warts vpon his hand, yea, not onely freakles vpon his face, but also skarres. ^note No cause therefore why the word translated should bee denied to be the word, or forbidden to be currant, notwithstanding that some imperfections and blemishes may be noted in the setting foorth of it. For what euer was perfect vnder the Sunne, where Apostles or Apostolike men, that is, men indued with an extraordinary measure of Gods spirit, and priuiledged with the priuiledge of infallibilitie, had not their hand? The Romanistes therefore in refusing to heare, and daring to burne the Word translated, did no lesse then despite the spirit of grace, from whom originally it proceeded, and whose sense and meaning, as well as mans weakenesse would enable, it did expresse. Iudge by an example or two. ^notePlutarch writeth, that after that Rome had beene burnt by the Galles, they fell soone to builde it againe: but doing it in haste, they did not cast the streets, nor proportion the houses in such comely fashion, as had bene most rightly and conuenient; was Catiline therefore an honest man, or a good Patriot, that sought to bring it to a combustion ? or Nero a good Prince, that did indeed set it on fire? So, by the story of Ezrah, and the prophesie of Haggai it may be gathered, that the Temple built by Zerubbabel after the returne from Babylon, was by no meanes to bee compared to the former built by Solomon (for they that remembred the former, wept when they considered the later) notwithstanding, might this later either haue bene abhorred and forsaken by the Iewes, or prophaned by the Greekes? ^note The like wee are to think of Translations. The translation of the Seuentie dissenteth from the Originall in many places, neither doeth it come neere it, for perspicuitie, grauitie, maiestie; yet which of the Apostles did condemne

it? Condemne it? Nay, they vsed it, (as it is apparent, and as Saint Hierome and most learned men doe confesse) which they would not haue done, nor by their example of vsing it, so grace and commend it to the Church, if it had bene vnworthy the appellation and name of the word of God. And whereas they vrge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof, which they meete with, for that heretikes (forsooth) were the Authours of the translations, (heretikes they call vs by the same right that they call themselues Catholikes, both being wrong) wee marueile what diuinitie taught them so. Wee are sure Tertullian was of another minde: Ex personis probamus fidem an ex fide personas? ^note Doe we trie mens faith by their persons? we should trie their persons by their faith. Also S. Augustine was of an other minde: for he lighting vpon certaine rules made by Tychonius a Donatist, for the better vnderstanding of the word, was not ashamed to make vse of them, yea, to insert them into his owne booke, with giuing commendation to them so farre foorth as they were worthy to be commended, as is to be seene in S. Augustines third booke De doctrinâ Christianâ. ^note To be short, Origen, and the whole Church of God for certain hundred yeeres, were of an other minde: for they were so farre from treading vnder foote, (much more from burning) the Translation of Aquila a Proselite, that is, one that had turned Iew; of Symmachus, and Theodotion, both Ebionites, that is, most vile heretikes, that they ioyned them together with the Hebrew Originall, and the Translation of the Seuentie (as hath bene before signified out of Epiphanius) and set them forth openly to be considered of and perused by all. But we weary the vnlearned, who need not know so much, and trouble the learned, who know it already.

Yet before we end, we must answere a third cauill and obiection of theirs against vs, for altering and amending our Taanslations so oft; wherein truely they deale hardly, and strangely with vs. For to whom euer was it imputed for a fault (by such as were wise) to goe ouer that which hee had done, and to amend it where he saw cause? Saint Augustine was not afraide to exhort S. Hierome to a Palinodia or recantation; the same S. Augustine was not ashamed to retractate, we might say reuoke, many things that had passed him, and doth euen glory that he seeth his infirmities. ^note If we will be sonnes of the Trueth, we must consider what it speaketh, and trample vpon our owne credit, yea, and vpon other mens too, if either be any way an hinderance to it. This to the cause: then to the persons we say, that of all men they ought to bee most silent in this case. For what varieties haue they, and what alterations haue they made, not onely of their Seruice bookes, Portesses and Breuiaries, but also of their Latine Translation? The Seruice booke supposed to be made by S. Ambrose (Officium Ambrosianum) was a great while in speciall vse and request: but Pope Hadrian calling a Councill with the ayde of Charles the Emperour, abolished it, yea, burnt it, and commanded the Seruice-booke of Saint Gregorie vniuersally to be vsed. ^note Well, Officium Gregorianum gets by this meanes to be in credit, but doeth it continue without change or altering? No, the very Romane Seruice was of two fashions, the New fashion, and the Old, (the one vsed in one Church, the other in another) as is to bee seene in Pamelius a Romanist, his Preface, before Micrologus. The same Pamelius reporteth out of Radulphus de Riuo, that about the yeere of our Lord, 1277. Pope Nicolas the third remoued out of the Churches of Rome, the more ancient bookes (of Seruice) and brought into vse the Missals of the Friers Minorites, and commaunded them to bee obserued there; insomuch that about an hundred yeeres after, when the aboue named Radulphus happened to be at Rome, he found all the bookes to be new, (of the new stampe.) Neither was there this chopping and changing in the more ancient times onely, but also of late: Pius Quintus himselfe confesseth, that euery Bishopricke almost had a peculiar kind of seruice, most vnlike to that which others had: which moued him to abolish all other Breuiaries, though neuer so ancient, and priuiledged and published by Bishops in their Diocesses, and to establish and ratifie that onely which was of his owne setting foorth, in the yeere 1568. Now, when the father of their Church, who gladly would heale the soare of the daughter of his people softly and sleightly, and make the best of it, findeth so great fault with them for their oddes and iarring; we hope the children haue no great cause to vaunt of their vniformitie. But the difference that appeareth betweene our Translations, and our often correcting of them, is the thing that wee are specially charged with; let vs see therefore whether they themselues bee without fault this way, (if it be to be counted a fault, to correct) and whether they bee fit men to throw stones at vs: O tandem maior parcas insane minori: they that are lesse sound themselues, ought not to obiect infirmities to others. ^note If we should tell them that Valla, Stapulensis, Erasmus, and Viues found fault with their vulgar Translation, and consequently wished the same to be mended, or a new one to be made, they would answere peraduenture, that we produced their enemies for witnesses against them; albeit, they were in no other sort enemies, then as S. Paul was to the Galatians, for telling them the trueth: and it were to be wished, that they had dared to tell it them plainlier and oftner. ^note But what will they say to this, that Pope Leo the tenth allowed Erasmus Translation of the New Testament, so much different from the vulgar, by his Apostolike Letter & Bull; that the same Leo exhorted Pagnin to translate the whole

Bible, and bare whatsoeuer charges was necessary for the worke? ^note Surely, as the Apostle reasoneth to the Hebrewes, that if the former Law and Testament had bene sufficient, there had beene no need of the latter: so we may say, that if the olde vulgar had bene at all points allowable, to small purpose had labour and charges bene vndergone, about framing of a new. ^note If they say, it was one Popes priuate opinion, and that he consulted onely himselfe; then wee are able to goe further with them, and to auerre, that more of their chiefe men of all sorts, euen their owne Trent-champions Paiua & Vega, and their owne Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their owne Cardinall Thomas à Vio Caietan, doe either make new Translations themselues, or follow new ones of other mens making, or note the vulgar Interpretor for halting; none of them feare to dissent from him, nor yet to except against him. And call they this an vniforme tenour of text and iudgement about the text, so many of their Worthies disclaiming the now receiued conceit? Nay, we wil yet come neerer the quicke: doth not their Paris-edition differ from the Louaine, and Hentenius his from them both, and yet all of them allowed by authoritie? Nay, doth not Sixtus Quintus confesse, that certaine Catholikes (he meaneth certaine of his owne side) were in such an humor of translating the Scriptures into Latine, that Satan taking occasion by them, though they thought of no such matter, did striue what he could, out of so vncertaine and manifold a varietie of Translations, so to mingle all things, that nothing might seeme to be left certaine and firme in them, &c? ^note Nay further, did not the same Sixtus ordaine by an inuiolable decree, and that with the counsell and consent of his Cardinals, that the Latine edition of the olde and new Testament, which the Councill of Trent would haue to be authenticke, is the same without controuersie which he then set forth, being diligently corrected and printed in the Printing-house of Vatican? Thus Sixtus in his Preface before his Bible. And yet Clement the eight his immediate successour, publisheth another edition of the Bible, containing in it infinite differences from that of Sixtus, (and many of them waightie and materiall) and yet this must be authentike by all meanes. What is to haue the faith of our glorious Lord Iesvs Christ with Yea and Nay, if this be not? Againe, what is sweet harmonie and consent, if this be? Therfore, as Demaratus of Corinth aduised a great King, before he talked of the dissentions among the Grecians, to compose his domesticke broiles (for at that time his Queene and his sonne and heire were at deadly fuide with him) so all the while that our aduersaries doe make so many and so various editions themselues, and doe iarre so much about the worth and authoritie of them, they can with no show of equitie challenge vs for changing and correcting.

^noteBut it is high time to leaue them, and to shew in briefe what wee proposed to our selues, and what course we held in this our perusall and suruay of the Bible. Truly (good Christian Reader) wee neuer thought from the beginning, that we should neede to make a new Translation, nor yet to make of a bad one a good one, (for then the imputation of Sixtus had bene true in some sort, that our people had bene fed with gall of Dragons in stead of wine, with whey in stead of milke:) but to make a good one better, or out of many good ones, one principall good one, not iustly to be excepted against; that hath bene our indeauour, that our marke. To that purpose there were many chosen, that were greater in other mens eyes then in their owne, and that sought the truth rather then their own praise. Againe, they came or were thought to come to the worke, not exercendi causâ (as one saith) but exercitati, that is, learned, not to learne: For the chiefe ouerseer and &gres;&grr;&grg;&gro;&grd;&gri;&grwa;&grk;&grt;&grh;&grst; vnder his Maiestie, to whom not onely we, but also our whole Church was much bound, knew by his wisedome, which thing also Nazianzen taught so long agoe, that it is a preposterous order to teach first and to learne after, yea that &grt;&grog; [illeg.] &grp;&gri;&grd;&grw; &grk;&gre;&grr;&gra;&grm;&gria;&gra;&gri; &grm;&gra;&grn;&grd;&graa;&grn;&gre;&gri;&grn;. to learne and practise together, is neither commendable for the workeman, nor safe for the worke. ^{note note} Therefore such were thought vpon, as could say modestly with Saint Hierome, Et Hebræum Sermonem ex parte didicimus, & in Latino penè ab ipsis incunabulis &c. detriti sumus. Both we haue learned the Hebrew tongue in part, and in the Latine wee haue beene exercised almost from our verie cradle. S. Hierome maketh no mention of the Greeke tongue, wherein yet hee did excell, because hee translated not the old Testament out of Greeke, but out of Hebrewe. And in what sort did these assemble? In the trust of their owne knowledge, or of their sharpenesse of wit, or deepenesse of iudgement, as it were in an arme of flesh? At no hand. They trusted in him that hath the key of Dauid, opening and no man shutting; they prayed to the Lord the Father of our Lord, to the effect that S. Augustine did; O let thy Scriptures be my pure delight, let me not be deceiued in them, neither let me deceiue by them. ^note In this confidence, and with this deuotion did they assemble together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them. If you aske what they had before them, truely it was the Hebrew text of the Olde Testament, the Greeke of the New. These are the two golden pipes, or rather conduits, where-through the oliue branches emptie themselues into the golde. ^note Saint Augustine calleth them precedent, or originall tongues; Saint Hierome, fountaines. The same Saint Hierome affirmeth, and Gratian hath not spared to put it into his Decree, That as the credit of the olde Bookes (he meaneth of the Old Testament) is to bee tryed by

the Hebrewe Volumes, so of the New by the Greeke tongue, he meaneth by the originall Greeke. If trueth be to be tried by these tongues, then whence should a Translation be made, but out of them? These tongues therefore, the Scriptures wee say in those tongues, wee set before vs to translate, being the tongues wherein God was pleased to speake to his Church by his Prophets and Apostles. Neither did we run ouer the worke with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72. dayes; neither were we barred or hindered from going ouer it againe, hauing once done it, like S. Hierome, if that be true which himselfe reporteth, that he could no sooner write any thing, but presently it was caught from him, and published, and he could not haue leaue to mend it: neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently destitute of former helpes, as it is written of Origen, that hee was the first in a maner, that put his hand to write Commentaries vpon the Scriptures, and therefore no marueile, if he ouershot himselfe many times. ^note None of these things: the worke hath not bene hudled vp in 72. dayes, but hath cost the workemen, as light as it seemeth, the paines of twise seuen times seuentie two dayes and more: matters of such weight and consequence are to bee speeded with maturitie: for in a businesse of moment a man feareth not the blame of conuenient slacknesse. ^note Neither did wee thinke much to consult the Translators or Commentators, Chaldee, Hebrewe, Syrian, Greeke, or Latine, no nor the Spanish, French, Italian, or Dutch; neither did we disdaine to reuise that which we had done, and to bring backe to the anuill that which we had hammered: but hauing and vsing as great helpes as were needfull, and fearing no reproch for slownesse, nor coueting praise for expedition, wee haue at the length, through the good hand of the Lord vpon vs, brought the worke to that passe that you see.

^noteSome peraduenture would haue no varietie of sences to be set in the margine, lest the authoritie of the Scriptures for deciding of controuersies by that shew of vncertaintie, should somewhat be shaken. But we hold their iudgm&ebar;t not to be so sound in this point. ^note For though, whatsoeuer things are necessary are manifest, as S. Chrysostome saith, and as S. Augustine, In those things that are plainely set downe in the Scriptures, all such matters are found that concerne Faith, hope, and Charitie. Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to weane the curious from loathing of them for their euery-where-plainenesse, partly also to stirre vp our deuotion to craue the assistance of Gods spirit by prayer, and lastly, that we might be forward to seeke ayd of our brethren by conference, and neuer scorne those that be not in all respects so complete as they should bee, being to seeke in many things our selues, it hath pleased God in his diuine prouidence, heere and there to scatter wordes and sentences of that difficultie and doubtfulnesse, not in doctrinall points that concerne saluation, (for in such it hath beene vouched that the Scriptures are plaine) but in matters of lesse moment, that fearefulnesse would better beseeme vs then confidence, and if we will resolue, to resolue vpon modestie with S. Augustine, (though not in this same case altogether, yet vpon the same ground) Melius est dubitare de occultis, quàm litigare de incertis, it is better to make doubt of those things which are secret, then to striue about those things that are vncertaine. ^note There be many words in the Scriptures, which be neuer found there but once, (hauing neither brother nor neighbour, as the Hebrewes speake) so that we cannot be holpen by conference of places. Againe, there be many rare names of certaine birds, beastes and precious stones, &c. concerning which the Hebrewes themselues are so diuided among themselues for iudgement, that they may seeme to haue defined this or that, rather because they would say somthing, th&ebar; because they were sure of that which they said, as S. Hierome somewhere saith of the Septuagint. Now in such a case, doth not a margine do well to admonish the Reader to seeke further, and not to conclude or dogmatize vpon this or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are euident: so to determine of such things as the Spirit of God hath left (euen in the iudgment of the iudicious) questionable, can be no lesse then presumption. ^note Therfore as S. Augustine saith, that varietie of Translations is profitable for the finding out of the sense of the Scriptures: so diuersitie of signification and sense in the margine, where the text is not so cleare, must needes doe good, yea, is necessary, as we are perswaded. ^noteWe know that Sixtus Quintus expresly forbiddeth, that any varietie of readings of their vulgar edition, should be put in the margine, (which though it be not altogether the same thing to that we haue in hand, yet it looketh that way) but we thinke he hath not all of his owne side his fauourers, for this conceit. They that are wise, had rather haue their iudgements at libertie in differences of readings, then to be captiuated to one, when it may be the other. If they were sure that their hie Priest had all lawes shut vp in his brest, as Paul the second bragged, and that he were as free from errour by speciall priuiledge, as the Dictators of Rome were made by law inuiolable, it were an other matter; then his word were an Oracle, his opinion a decision. ^note But the eyes of the world are now open, God be thanked, and haue bene a great while, they find that he is subiect to the same affections and infirmities that others be, that his skin is penetrable, and therefore so much as he prooueth, not as much as he claimeth, they grant and embrace. ^note

^noteAn other thing we thinke good to admonish thee of (gentle Reader) that wee haue not tyed our selues to an vniformitie of phrasing, or to an identitie of words, as some peraduenture would wish that we had done, because they obserue, that some learned men some where, haue beene as exact as they could that way. Truly, that we might not varie from the sense of that which we had translated before, if the word signified the same thing in both places (for there bee some wordes that bee not of the same sense euery where) we were especially carefull, and made a conscience, according to our duetie. ^note But, that we should expresse the same notion in the same particular word; as for example, if we translate the Hebrew or Greeke word once by Purpose, neuer to call it Intent; if one where Iourneying, neuer Traueiling; if one where Thinke, neuer Suppose; if one where Paine, neuer Ache; if one where Ioy, neuer Gladnesse, &c. Thus to minse the matter, wee thought to sauour more of curiositie then wisedome, and that rather it would breed scorne in the Atheist, then bring profite to the godly Reader. For is the kingdome of God become words or syllables? why should wee be in bondage to them if we may be free, vse one precisely when wee may vse another no lesse fit, as commodiously? A godly Father in the Primitiue time shewed himselfe greatly moued, that one of newfanglenes called &grk;&grr;&graa;&grb;&grb;&gra;[illeg.] &grs;&grk;&gria;&grm;&grp;&gro;&gru;&grst;, though the difference be little or none; and another reporteth, that he was much abused for turning Cucurbita (to which reading the people had beene vsed) into Hedera. ^note Now if this happen in better times, and vpon so small occasions, wee might iustly feare hard censure, if generally wee should make verball and vnnecessary changings. We might also be charged (by scoffers) with some vnequall dealing towards a great number of good English wordes. For as it is written of a certaine great Philosopher, that he should say, that those logs were happie that were made images to be worshipped; for their fellowes, as good as they, lay for blockes behinde the fire: so if wee should say, as it were, vnto certaine words, Stand vp higher, haue a place in the Bible alwayes, and to others of like qualitie, Get ye hence, be banished for euer, wee might be taxed peraduenture with S. Iames his words, namely, To be partiall in our selues and iudges of euill thoughts. ^note Adde hereunto, that nicenesse in wordes was alwayes counted the next step to trifling, and so was to bee curious about names too: also that we cannot follow a better patterne for elocution then God himselfe; therefore hee vsing diuers words, in his holy writ, and indifferently for one thing in nature: we, if wee will not be superstitious, may vse the same libertie in our English versions out of Hebrew & Greeke, for that copie or store that he hath giuen vs. ^note Lastly, wee haue on the one side auoided the scrupulositie of the Puritanes, who leaue the olde Ecclesiasticall words, and betake them to other, as when they put washing for Baptisme, and Congregation in stead of Church: as also on the other side we haue shunned the obscuritie of the Papists, in their Azimes, Tunike, Rational, Holocausts, Præpuce, Pasche, and a number of such like, whereof their late Translation is full, and that of purpose to darken the sence, that since they must needs translate the Bible, yet by the language thereof, it may bee kept from being vnderstood. But we desire that the Scripture may speake like it selfe, as in the language of Canaan, that it may bee vnderstood euen of the very vulgar.

Many other things we might giue thee warning of (gentle Reader) if wee had not exceeded the measure of a Preface alreadie. It remaineth, that we commend thee to God, and to the Spirit of his grace, which is able to build further then we can aske or thinke. Hee remoueth the scales from our eyes, the vaile from our hearts, opening our wits that wee may vnderstand his word, enlarging our hearts, yea correcting our affections, that we may loue it aboue gold and siluer, yea that we may loue it to the end. ^note Ye are brought vnto fountaines of liuing water which yee digged not; doe not cast earth into them with the Philistines, neither preferre broken pits before them with the wicked Iewes. ^note Others haue laboured, and you may enter into their labours; O receiue not so great things in vaine, O despise not so great saluation! Be not like swine to treade vnder foote so precious things, neither yet like dogs to teare and abuse holy things. ^note Say not to our Sauiour with the Gergesites, Depart out of our coasts; neither yet with Esau sell your birthright for a messe of potage. ^note If light be come into the world, loue not darkenesse more then light; if foode, if clothing be offered, goe not naked, starue not your selues. ^note Remember the aduise of Nazianzene, It is a grieuous thing (or dangerous) to neglect a great faire, and to seeke to make markets afterwards: also the encouragement of S. Chrysostome, It is altogether impossible, that he that is sober (and watchfull) should at any time be neglected: Lastly, the admonition and menacing of S. Augustine, They that despise Gods will inuiting them, shal feele Gods will taking vengeance of them. ^{note note} It is a fearefull thing to fall into the hands of the liuing God; but a blessed thing it is, and will bring vs to euerlasting blessednes in the end, when God speaketh vnto vs, to hearken; when he setteth his word before vs, to reade it; when hee stretcheth out his hand and calleth, to answere, Here am I; here we are to doe thy will, O God. The Lord worke a care and conscience in vs to know him and serue him, that we may be acknowledged of him at the appearing of our Lord Iesus Christ, to whom with the holy Ghost, be all prayse and thankesgiuing. Amen.

Tables etc.

Ianuary hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 8. mi. 4.Sunne falleth houre 3.mi. 56.

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1. Lesson.	2. Lesson.	1. Lesson.	2 Lesson.
xix	1	A	Kalend.	Circumcision.	j	Gen.17.	Rom.2.	Deu.10.	Col.ii.
viii	2	b	iiii No.		ij	Gen.1.	Matth.1.	Gene.2.	Rom.i.
	3	c	iii No.		iij	iii	ii	iiii	ii
xvi	4	d	prid.No.		iiij	v	iii	vi	iii
	5	e	Nonas.		v	vii	iiii	viii	iiii
	6	f	viii Id.	Epiphanie.	vj	Esai.60.	Luke 3.	Esa.49.	Iohn ii.
xiii	7	g	vii Id.		vij	Gene.9.	Matth.5.	Gen.12.	Rom.v.
ii	8	A	vi Id.	Lucian.	viij	xiii	vi	xiiii	vi
	9	b	v Id.		ix	xv	vii	xvi	vii
x	10	c	iiii Id.		x	xvii	viii	xviii	viii
	11	d	iii Id.		xj	xix	ix	xx	ix
xviii	12	e	prid. Id.	Sol in Aquario.	xij	xxi	x	xxii	x
vii	13	f	Idus.	Hillavi.	xiij	xxiii	xi	xxiiii	xi
	14	g	xix kl.	Februarii.	xiiij	xxv	xii	xxvi	xii
xv	15	A	xviii Kl.		xv	xxvii	xiii	xxviii	xiii
iiii	16	b	xvii Kl.		xvj	xxix	xiiii	xxx	xiiii
	17	c	xvi Kl.		xvij	xxxi	xv	xxxii	xv
xij	18	d	xv Kl.	Prisca.	xviij	xxxiii	xvi	xxxiiii	xvi
i	19	e	xiiii Kl.		xix	xxxv	xvii	xxxvii	1.Cor.i.
	20	f	xiii Kl.	Fabian.	xx	xxxviii	xviii	xxxix	ii
ix	21	g	xii Kl.	Agnes.	xxj	xl	xix	xli	iii
	22	A	xi Kl.	Uincent.	xxij	xlii	xx	xliii	iiii
xvii	23	b	x Kl.		xxiij	xliiii	xxi	xlv	v
vi	24	c	ix Kl.		xxiiij	xlvi	xxii	xlvii	vi
	25	d	viii Kl.	Conuers.Paul.	xxv	Wisd.v.	Acts.22.	Wisd.6.	Acts.26.
xiiii	26	e	vii Kl.		xxvj	Gene.48.	Matt.23.	Gen.49.	1.Cor.7.
iii	27	f	vi Kl.		xxvij	l	xxiiii	Exod.i.	viii
	28	g	v Kl.		xxviij	Exod.2.	xxv	iii	ix
xj	29	A	iiii Kl.		xxix	iiii	xxvi	v	x
xix	30	b	iii Kl.		xxx	vii	xxvii	viii	xi
viii	31	c	prid. Kl.		xxx	ix	xxviii	x	xii

February hath xxviij.dayes. ¶2; The Moone xxix.Sunne riseth houre 7.mi. 15Sunne falleth houre 4.mi. 45

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1. Lesson.	2 Lesson.	1. Lesson.	2. Lesson.
	1	d	Kalend.	Fast.	ij	Exod.xi.	Marke i.	Exo.xii.	1.Cor.xiii.
xvi	2	e	iiii No.	Purification of Mary.	iij	Wisd.9.	ii	Wisd.xii.	xiiii
v	3	f	iii No.	Blasij.	iiij	Exod.xiii.	iii	Exo.xiiij.	xv
	4	g	prid.No.		v	xv	iiii	xvi	xvi
xiii	5	A	Nonas.	Agathe.	vj	xvij	v	xviii	2.Cor.i.
ii	6	b	viii Id.		vij	xix	vi	xx	ii
	7	c	vii Id.		viij	xxj	vii	xxii	iii
x	8	d	vi Id.		ix	xxiij	viii	xxiiii	iiii
	9	e	v Id.		x	xxxii	ix	xxxiii	v
xviii	10	f	iiii Id.		xj	xxxiiii	x	Leu.18.	vi
vii	11	g	iii Id.	Sol in Piscibus.	xij	Leui.xix.	xi	xx	vii
	12	A	prid. Id.		xiij	xxvi	xii	Num.11.	viij
xv	13	b	Idus.		xiiij	Num.xii.	xii	xiii	ix
iiii	14	c	xvi Kl.	Ualentine.	xv	xiiii	xiii	xvi	x
	15	d	xv Kl.	March.	xvj	xvij	xv	xx	xi
xii	16	e	xiiii Kl.		xvij	xxi	xvi	xxii	xii
	17	f	xiii Kl.		xviij	xxiij	Luk di. j.	xxiiii	xiii
	18	g	xii Kl.		xix	xxv	di. i.	xxvii	Galat.i.
x	19	A	xi Kl.		xx	xxx	ii	xxxi	ii
	20	b	x Kl.		xxj	xxxij	iii	xxxv	iii
xvii	21	c	ix Kl.		xxij	xxxvi	iiii	Deut.i.	iiii
vi	22	d	viii Kl.		xxiij	Deut.j.	v	iii	v
	23	e	vii Kl.	Fast.	xxiiij	iiij	vi	v	vi
xiiij	24	f	vi Kl.	S.Matthias.	xxv	Wisd.xix.	vii	Eccles.i.	Ephes.i.
iii	25	g	v Kl.		xxvj	Deut.vi	viii	Deut.vij.	ii
	26	A	iiii Kl.		xxvij	viij	ix	ix	iii
vi	27	b	iii Kl.		xxviij	x	x	xi	iiii
	28	c	prid. Kl.		xxix	xiij	xi	xv	v

March hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 6.mi.18.Sunne falleth houre 5.mi.42.

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2 Lesson.	1.Lesson.	Ephes.vi.
xix	1	d	Kalend.	Dauid.	xxx	Deut.xvj.	Luke xii.	Deut.17.	Phil.i.
viij	2	e	vi No.	Cedde.	j	xviij	xiii	xix	ii
	3	f	v No.		ij	xx	xiiii	xxi	iii
xvj	4	g	iiii No.		iij	xxij	xv	xxiiii	iiii
v	5	A	iii No.		iiij	xxv	xvi	xxvi	Colos.i.
	6	b	prid.No.		v	xxvij	xvii	xxviii	ii
xiij	7	c	Nonas.	Perpetue.	vj	xxix	xviii	xxx	iii
ij	8	d	viii Id.		vij	xxxj	xix	xxxii	iiii
	9	e	vii Id.		viij	xxxiij	xx	xxxiiii	i. Thes.i.
x	10	f	vi Id.		ix	Iosua.1.	xxi	Iosua.ii	ii
	11	g	v Id.		x	iij	xxii	iiii	iii
xviii	12	A	iiii Id.	Gregorie.	xj	v	xxiii	vi	iiii
vij	13	b	iii Id.	Sol in Aries.	xij	vij	xxiiii	viii	v
	14	c	prid. Id.		xiij	ix	Iohn i.	x	ii. Thes.i.
xv	15	d	Idus.		xiiij	xxiij	ii	xxiiii	ii
iiij	16	e	xvii Kl.	Aprilis.	xv	Iudg.1.	iii	Iudg.ii.	iii
	17	f	xvi Kl.		xvj	iij	iiii	iiii	i. Tim.i.
xij	18	g	xv Kl.	Edward.	xvij	v	v	vi	ii.iii.
j	19	A	xiiii Kl.		xviij	vij	vi	viii	iiii
	20	b	xiii Kl.		xix	ix	vii	x	v
ix	21	c	xii Kl.	Benedict.	xx	xj	viii	xii	vi
	22	d	xi Kl.		xxj	xiij	ix	xiiii	ii. Tim. i.
xvij	23	e	x Kl.		xxij	xv	x	xvi	ii
vj	24	f	ix Kl.	Init.Reg.Iacob. Fast.	xxiij	xvij	xi	xviii	iii
	25	g	viii Kl.	Annun.of Marie.	xxiiij	Eccle.2.	xii	Eccle.iii.	iiii
xiiij	26	A	vii Kl.		xxv	Iudg.xix.	xiii	Iudg.xx	Titus i.
iij	27	b	vi Kl.		xxvj	xxj	xiiii	Ruth i	ii
	28	c	v Kl.		xxvij	Ruth ij.	xv	iii	iii
xj	29	d	iiii Kl.		xxviij	iiii	xvi	1.King.1.	Philem.
	30	e	iii Kl.		xxix	i.king.i.	xvii	iii	Hebr.i.
xix	31	f	prid. Kl.		xxx	iiii	xviii	v	ii.

April hath xxx.dayes. ¶2; The Moone xxix.Sunne riseth houre 5. mi.15Sunne falleth houre 6.mi.45

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1. Lesson.	2. Lesson.	1. Lesson.	2.Lesson.
viii	1	g	Kalend.		i	i.King.vi	Iohn xix.	i.King.vii	Hebre.iii.
xvi	2	A	iiii No.		ii	viii	xx	ix	iiii
v	3	b	iii No.	Richard.	iii	x	xxi	xi	v
	4	c	prid.No.	Ambrose.	iiii	xii	Actes.i.	xiii	vi
xiii	5	d	Nonas.		v	xiiii	ii	xv	vii
ii	6	e	viii Id.		vi	xvi	iii	xvii	viii
	7	f	vii Id.		vii	xviii	iiii	xix	ix
	8	g	vi Id.		viii	xx	v	xxi	x
x	9	A	v Id.		ix	xxii	vi	xxiii	xi
xvii	10	b	iiii Id.		x	xxiiii	vii	xxv	xii
vii	11	c	iii Id.	Sol in Tauro.	xi	xxvi	viii	xxvii	xiii
	12	d	prid.Id.		xii	xxviii	ix	xxix	Iames.i.
xv	13	e	Idus.		xiii	xxx	x	xxxi	ii
iiii	14	f	xviii Kl.	Maii.	xiiii	ii.King.i.	xi	2.King.2.	iii
	15	g	xvii Kl.		xv	iii	xii	iiii	iiii
xii	16	A	xvi Kl.		xvi	v	xiii	vi	v
i	17	b	xv Kl.		xvii	vii	xiiii	viii	i.Pet.i.
	18	c	xiiii Kl.		xviii	ix	xv	x	ii
ix	19	d	xiii Kl.	Alphege.	xix	xi	xvi	xii	iii
	20	e	xii Kl.		xx	xiii	xvii	xiiii	iiii
xvii	21	f	xi Kl.		xxi	xv	xviii	xvi	v
vi	22	g	x Kl.		xxii	xvii	xix	xviii	ii.Pet.i.
	23	A	ix Kl.	S.George.	xxiii	xix	xx	xx	ii
xiiii	24	b	viii Kl.		xxiiii	xxi	xxi	xxii	iii
iii	25	c	vii Kl.	Marke Euang.	xxv	Eccle.iiii.	xxii	Eccle.v.	i.Ioh.i.
	26	d	vi Kl.		xxvi	2.Kin.23.	xxiii	2.Kin.24.	ii
xi	27	e	v Kl.		xxvii	3.King.i.	xxiiii	3.King.ii.	iii
	28	f	iiii Kl.		xxviii	iii	xxv	iiii	iiii
xix	29	g	iii Kl.		xxix	v	xxvi	vi	v
viii	30	A	prid. Kl.		xxx	vii	xxvii	viii	2.3.Ioh.

May hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 4.mi.36.Sunne falleth houre 7.mi.24.

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2 Lesson.	1. Lesson.	2.Lesson.
	1	b	Kalend.	Philip and Iacob.		Eccles.7.	Acts.8.	Eccles.9.	Iude 1.
xvi	2	c	vi No.		ij	3.king.9.	xxvij	3.Kin.10.	Rom.1.
v	3	d	v No.	Inu.of the Crosse.	iij	xi	Matth.1.	xii	ii
	4	e	iiii No.		iiij	xiij	ii	xiiii	iii
xiii	5	f	iii No.		v	xv	iii	xvi	iiii
ii	6	g	prid. No.	Iohn Euang.	vj	xvij	iiii	xviii	v
	7	A	Nonas.		vij	xix	v	xx	vi
x	8	b	viii Id.		viij	xxj	vi	xxii	vii
xviii	9	c	vii Id.		ix	4.King.1.	vii	4.King.2	viii
vii	10	d	vi Id.		x	iij	viii	iiii	ix
	11	e	v Id.		xj	v	ix	vi	x
	12	f	iiii Id.	Sol in Gemini.	xij	vij	x	viii	xi
xv	13	g	iii Id.		xiij	ix	xi	x	xii
xiii	14	A	prid. Kl.		xiiij	xj	xii	xii	xiii
	15	b	Idus.		xv	xiij	xiii	xiiii	xiiii
xii	16	c	xvii Kl.	Iunii.	xvj	xv	xiiii	xvi	xv
i	17	d	xvi Kl.		xvij	xvij	xv	xviii	xvi
	18	e	xv Kl.		xviij	xix	xvi	xx	1.Cor.i.
ix	19	f	xiiii Kl.	Dunstane.	xix	xxi	xvii	xxii	ii
	20	g	xiii Kl.		xx	xxiij	xviii	xxiiii	iii
xvij	21	A	xii Kl.		xxj	xxv	xix	1.Esdr.2.	iiii
vi	22	b	xi Kl.		xxij	1 Esdr.3.	xx	iiii	v
	23	c	x Kl.		xxiij	v	xxi	vi	vi
xiiii	24	d	ix Kl.		xxiiij	vij	xxii	ix	vii
iii	25	e	viii Kl.		xxv	2.Esdr.1.	xxiii	2.Esdr.2.	viij
	26	f	vii Kl.	Augustine.	xxvj	iiii	xxiiii	v	ix
xj	27	g	vi Kl.		xxvij	vi	xxv	viii	x
	28	A	v Kl.		xxviij	ix	xxvi	x	xi
xix	29	b	iiii Kl.		xxix	xiii	xxvii	Ester 1.	xii
viij	30	c	iii Kl.		xxx	Ester 2.	xxviii	iii	xiii
xvi	31	d	prid. Kl.		xxx	iiii	Marke 1.	v	xiiij

Iune hath xxx.dayes. ¶2; The Moone xxix.Sunne riseth houre 3.mi. 34.Sunne falleth houre 8.mi.26.

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2. Lesson.	1.Lesson.	2.Lesson.
v	1	e	Kalend.		j	Ester.6.	Marke ii.	Ester 7.	1.Cor.15.
	2	f	iiii No.		ij	viii	iii	ix	xvi
xiii	3	g	iii No.	Nichomede.	iij	Iob 1.	iiii	Iob ii.	2.Cor.i.
ii	4	A	prid.No.		iiij	iii	v	iiii	ii
	5	b	Nonas.	Boniface.	v	v	vi	vi	iii
x	6	c	viii Id.		vj	vii	vii	viii	iiii
xviij	7	d	vii Id.		vij	ix	viii	x	v
vii	8	e	vi Id.		viij	xi	ix	xii	vi
	9	f	v Id.		ix	xiii	x	xiiii	vii
	10	g	iiii Id.		x	xv	xi	xvi	viii
xv	11	A	iii Id.	Barnabe.	xj	Ecc.c.x.	Acts. xiiii.	Eccle.xii.	Acts.15.
iiii	12	b	prid. Id.	Sol in Canero.	xij	Iob 17.18	Mar.xii.	Iob xix.	2.Cor.ix.
	13	c	Idus.	Solstiti. æstiuum.	xiij	xx	xviii	xxi	x
xi	14	d	xviii Kl.	Iulii.	xiiij	xxii	xiiii	xxiii	xi
i	15	e	xvii Kl.		xv	xxiiii.xxv.	xv	xxvi.xxvii	iii
	16	f	xvi Kl.		xvj	xxviii	xvi	xxix	xiii
ix	17	g	xv Kl.		xvij	xxx	Luke i.	xxxi	Gala.i.
	18	A	xiiii Kl.		xviij	xxxii	ii	xxxiii	ii
xvij	19	b	xiii Kl.	Nati.of King Iames.	xix	xxxiiii	iii	xxxv	iii
vi	20	c	xii Kl.	Edward.	xx	xxxvi	iiii	xxxvii	iiii
	21	d	xi Kl.		xxj	xxxviii	v	xxxix	v
xiiii	22	e	x Kl.		xxij	xl	vi	xli	vi
ii	23	f	ix Kl.	Fast.	xxiij	xlii	vii	Prou.i.	Ephes.i.
	24	g	viii Kl.	Iohn Baptist.	xxiiij	Mala.iii.	Matth.3.	Mal.iii.	Matt.14.
ii	25	A	vii Kl.		xxv	Prou.ii.	Luke 8.	Prou.iii.	Ephes. 2.
	26	b	vi Kl.		xxvj	iiii	ix	v	iii
xjx	27	c	v Kl.		xxvij	vi	x	vii	iiii
	28	d	iiii Kl.		xxviij	viii	xi	ix	v
xiij	29	e	iii Kl.	S.Peter Apostle.	xxix	Ecclus.xv	Acts.iii.	Ecclus.19.	Acts. 4.
xvi	30	f	prid. Kl.		xxx	Prou.x.	Luke xii.	Prou.xi.	Ephes.6.

Iuly hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 7.mi.34Sunne falleth houre 4.mi.26

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2.Lesson.	1. Lesson.	2. Lesson.
v	1	g	Kalend.		i	Prou.xij.	Luke xiij.	Prou. xiii.	Phil.i.
	2	A	vi No.		ii	xiiij	xiiii	xv	ii
xiij	3	b	v No.	Martin.	iii	xvj	xv	xvii	iii
ij	4	c	iiii No.		iiii	xviij	xvi	xix	iiii
	5	d	iii No.		v	xx	xvii	xxi	Colos.i.
x	6	e	prid.No.	Dog dayes.	vi	xxij	xviii	xxiii	ii
xviij	7	f	Nonas.		vii	xxiiij	xix	xxv	iii
vij	8	g	viii Id.		viii	xxvj	xx	xxvii	iiii
	9	A	vii Id.		ix	xxviij	xxi	xxix	i.Thes.i.
	10	b	vi Id.		x	xxxj	xxii	Eccles.i.	ii
xv	11	c	v Id.		xi	Eccles.ij.	xxiii	iii	iii
iiij	12	d	iiii Id.	Sol in Leone.	xii	iiij	xxiiii	v	iiii
	13	e	iii Id.		xiij	vj	Iohn j.	vii	v
xj	14	f	prid. Kl.		xiiii	viij	ii	ix	ii.Thes.i.
j	15	g	Idus.	Swithune.	xv	x	iii	xi	ii
ix	16	A	xvii Kl.	Augusti.	xvi	xij	iiii	Iere.i.	iii.
	17	b	xvi Kl.		xvii	Ierem.ij.	v	iii	i.Tim.i.
	18	c	xv Kl.		xviii	iiij	vi	v	ii. iii.
xvij	19	d	xiiii Kl.		xix	vj	vii	vii	iiii
vi	20	e	xiii Kl.	Margaret.	xx	viij	viii	ix	v
	21	f	xii. Kl.		xxi	x	ix	xi	vi
xiiii	22	g	xi Kl.	Magdalen.	xxii	xij	x	xiii	ii.Tim.i.
iii	23	A	x Kl.		xxiii	xiiij	xi	xv	ii
	24	b	ix Kl.	Fast.	xxiiii	xvj	xii	xvii	iii
xi	25	c	viii Kl.	Iames Apostle.	xxv	Ecclus.xxi.	xiii	Ecclus. 29	iiii
xix	26	d	vii Kl.	Anne.	xxvi	Iere.xviij	xiiii	Iere.xix.	Titus.i.
viii	27	e	vi Kl.		xxvii	xx	xv	xxi	ii. iij.
	28	f	v Kl.		xxviii	xxij	xvi	xxiii	Philem.
xvi	29	g	iiii Kl.		xxix	xxiiij	xvij	xxv	Hebr.i.
	30	A	iii Kl.		xxx	xvj	xviij	xxvii	ii
v	31	b	prid. Kl.		xxx	xxviij	xix	xxix	iii

August hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 4.mi.34Sunne falleth houre 7.mi.26

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2.Lesson.	1. Lesson.	2. Lesson.
xiii	1	c	Kalend.	Lammas.	i	Iere.xxx.	Iohn xx.	Iere.xxxi.	Hebr.iiii.
ii	2	d	iiii No.		ii	xxxii	xxi	xxxiii	v
	3	e	iii No.		iii	xxxiiii	Actes.i.	xxxv	vi
x	4	f	prid.No.		iiii	xxxvi	ii	xxvii	vii
xviii	5	g	Nonas.		v	xxxviii	iii	xxxix	viii
vii	6	A	viii Id.	Transfiguration.	vi	xl	iiii	xli	ix
	7	b	vii Id.	Name of Iesus.	vii	xiii	v	xliij	x
	8	c	vi Id.		viii	xliiii	vi	xiv.xivi.	xi
xv	9	d	v Id.		ix	xivij	vii	xlviii	xii
iiii	10	e	iiii Id.	Laurence.	x	xlix	viii	l	xiii
	11	f	iii Id.	Sol in vi gine.	xi	li	ix	lii	Iames i.
xi	12	g	prid. Id.		xii	Lamen.i.	x	Lamen.ii.	ii
	13	A	Idus.		xiii	iii	xi	iiij	iii
	14	b	xix Kl.	Septembris.	xiiii	v	xii	Ezek.ii.	iiii
x	15	c	xviii Kl.		xv	Ezek.iii.	xiii	vi	v
	16	d	xvii Kl.		xvi	vii	xiiii	xiii	i.Pet.i.
xvii	17	e	xvi Kl.		xvii	xiiii	xv	xviii	ii
vi	18	f	xv Kl.		xviii	xxxiij	xvi	xxxiiii	iii
	19	g	xiiii Kl.		xix	Dan.i.	xvii	Daniel ij.	iiii
xiii	20	A	xiii Kl.		xx	iii	xviii	iiii	v
xiii	21	b	xii Kl.		xxi	v	xix	vi	ii.Pet.i.
	22	c	xi Kl.		xxii	vii	xx	viii	ii
xi	23	d	x Kl.	Fast.	xxiii	ix	xxi	x	iii
xix	24	e	ix Kl.	Barthol. Apostle.	xxiiii	Ecclus.25.	xxii	Ecclus. 29	i. Iob.1.
viii	25	f	viii Kl.		xxv	Dan.xi.	xxiii	Dan.xij.	ii
	26	g	vii Kl.		xxvi	notexiii	xxiiii	xiiii	iii
xvi	27	A	vi Kl.		xxvii	Ose.i.	xxv	Ose.ii.iij.	iiii
v	28	b	v Kl.	Augustine	xxviii	iiii	xxvi	v.vi.	v
	29	c	iiii Kl.	Behead.of Iohn.	xxix	vii	xxvii	viii	2.3. Iohn.
	30	d	iii Kl.		xxx	ix	xxviii	x	Iude.
xiii	31	e	prid. Kl.		xxx	xi	Matth.i.	xii	Rom.i.

September hath xxx.dayes. ¶2; The Moone xxix.Sunne riseth houre 5.mi.36.Sunne falleth houre 6.mi.24

					Psalmes	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1. Lesson.	2. Lesson.	1.Lesson.	2. Lesson.
ii	1	f	Kalend.	Gyles.	i	Ose.xiii	Mat.ii.	Ose.xiiii.	Rom.ii.
	2	g	iiii No.		ij	Ioel i.	iii	Ioel ii.	iii
x	3	A	iii No.		iij	iii	iiii	Amos i.	iiii
xviii	4	b	prid.No.		iiij	Amos ii.	v	iii	v
vii	5	c	Nonas.	Dog dayes end.	v	iiii	vi	v	vi
	6	d	viii Id.		vi	vi	vii	vii	vii
	7	e	vii Id.	Enurchus bishop.	vij	viii	viii	ix	viii
xv	8	f	vi Id.	Natiuit. of Mary.	viij	Abdi i.	ix	Iona i.	ix
iiii	9	g	v Id.		ix	Ion.ii.iii.	x	iiii	x
	10	A	iiii Id.		x	Miche.i.	xi	Mich.ii.	xi
xlj	11	b	iii Id.		xi	iii	xii	iiii	xii
j	12	c	prid.Id.	Sol in Libra.	xij	v	xiii	vi	xiii
ix	13	d	Idus.		xiij	vii	xiiii	Naum i.	xiiii
	14	e	xviii Kl.	Holy crosse.	xiiij	Naum. ii.	xv	iii	xv
	15	f	xvii Kl.	Æquinoctium.	xv	Abac.i.	xvi	Abac ii.	xvi
xvii	16	g	xvi Kl.	Autumnale.	xvi	iii	xvii	Soph.i.	1.Cor.i.
vj	17	A	xv Kl.	Lambert.	xvij	Soph.ii.	xviii	iii	ii
	18	b	xiiii Kl.		xviij	Agge.i.	xix	Agge.ii.	iii
xiiij	19	c	xiii. Kl.		xix	Zach.i.	xx	Zac.ii.iii.	iiii
iii	20	d	xii Kl.	Fast.	xx	iiii.v	xxi	vi	v
	21	e	xi Kl.	S. Matthew.	xxi	Eccle.35.	xxii	Eccl.38.	vi
xi	22	f	x Kl.		xxij	Zach. vii.	xxiii	Zac.viii.	vii
xix	23	g	ix Kl.		xxiij	ix	xxiiii	x	viii
viii	24	A	viii Kl.		xxiiii	xi	xxv	xii	ix
	25	b	vii Kl.		xxv	xiii	xxvi	xiiii.	x
	26	c	vi Kl.	Cyprian.	xxvi	Mala.i.	xxvii	Mala.ii.	xi
xvj	27	d	v Kl.		xxvij	iii	xxviii	iiii	xii
v	28	e	iiii Kl.		xxviij	Tob.i.	Mark.i.	Tob.ii.	xiii
xiii	29	f	iii Kl.	S. Michael.	xxix	Eccl.xxxix	ii	Eccle.44.	xiiii
ij	30	g	prid. Kl.	Hierome.	xxx	Tob.iii.	iii	Tob.iiii.	xv

October hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 6.mi.35Sunne falleth houre 5.mi.25

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1. Lesson.	2. Lesson.	1. Lesson.	2. Lesson.
	1	A	Kalend.	Remige.	i	Tob.v.	Marke 4.	Tob.vi	1.Cor.xvi.
x	2	b	vi No.		ii	vii	v	viii	2.Cor.1.
	3	c	v No.		iii	ix	vi	x	ii
xviij	4	d	iiii No.		iiii	xi	vii	xii	iii
vij	5	e	iii No.		v	xiii	viii	xiiii	iiii
	6	f	prid.No.	Faith.	vi	Iudit.i.	ix	Iudit.ii.	v
xv	7	g	Nonas.		vii	iii	x	iiii	vi
iiii	8	A	viii Id.		viii	v	xi	vi	vii
	9	b	vii Id.	Dennis.	ix	vii	xii	viii	viii
xij	10	c	vi Id.		x	ix	xiii	x	ix
i	11	d	v Id.		xi	xi	xiiii	xii	x
	12	e	iiii Id.	Sol in Scorpio.	xii	xiii	xv	xiiii	xi
ix	13	f	iii Id.	Edward.	xiii	xv	xvi	xvi	xii
	14	g	prid. Id.		xiiii	Wisd.1.	Luk.di.i.	Wisd.ii.	xiii
xvij	15	A	Idus.		xv	iii	di.i.	iiii	Galat.i.
	16	b	xvii Kl.	Nouembris.	xvi	v	ii	vi	ii
vi	17	c	xvi Kl.	Etheldrede.	xvii	vii	iii	viii	iii
xiiij	18	d	xv Kl.	Luke Euang.	xviii	Ecclu.li.	iiii	Iob.i.	iiii
iij	19	e	xiiii Kl.		xix	Wisd.ix.	v	Wisd.x	v
	20	f	xiii Kl.		xx	xi	vi	xii	vi
xi	21	g	xii Kl.		xxi	xiii	vii	xiiii	Ephes.i.
xix	22	A	xi Kl.		xxii	xv	viii	xvi	ii
	23	b	x Kl.		xxiii	xvii	ix	xviii	iii
viij	24	c	ix Kl.		xxiiii	xix	x	Eccle.i.	iiii
	25	d	viii Kl.	Crispine.	xxv	Eccle.ii.	xi	iii	v
xvj	26	e	vii Kl.		xxvi	iiii	xii	v	vi
v	27	f	vi Kl.	Fast.	xxvii	vi	xiii	vii	Phil.i.
	28	g	v Kl.	Simon and Iude.	xxviii	Iob.24.25.	xiiii	Iob.xlii.	ii
xiij	29	A	iiii Kl.		xxix	Eccle.8.	xv	Eccle.ix.	iii
ij	30	b	iii Kl.		xxx	x	xvi	xi	iiii
	31	c	prid. Kl.	Fast.	xxx	xii	xvii	xiii	Colos.i.

Nouember hath xxx.dayes. ¶2; The Moone xxix.Sunne riseth houre 7.mi.34.Sunne falleth houre 4.mi.26.

					Psalmes	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2. Lesson.	1.Lesson.	2. Lesson.
x	1	d	Kalend.	All Saints.	i	Wisd.3.	Heb.11.12.	Wisd.v.	Reuel.19.
	2	e	iiii No.		ii	Ecclus.14.	Luke 18.	Ecclus.xv.	Col.ii.
xviii	3	f	iii No.		iii	xvi	xix	xvii	iii
vii	4	g	prid.No.		iiii	xviii	xx	xix	iiii
	5	A	Nonas.	Papists conspiracie.	v	xx	xxi	xxi	1.Thes.1.
xv	6	b	viii Id.	Leonard.	vi	xxii	xxii	xxiii	ii
iiii	7	c	vii Id.		vii	xxiiii	xxiii	xxv note	iii
	8	d	vi Id.		viii	xxvii	xxiiii	xxviii	iiii
xii	9	e	v Id.		ix	xxix	Iohn i.	xxx	v
i	10	f	iiii Id.		x	xxxi	ii	xxxii	2.Thes.1.
ix	11	g	iii Id.	S.Martine.	xi	xxxiii	iii	xxxiiii	ii
	12	A	prid. Id.	Sol in Sagit.	xii	xxxv	iiii	xxxvi	iii
	13	b	Idus.	Brice.	xiii	xxxvii	v	xxxviii	1.Tim.1.
xvii	14	c	xviii Kl.	Decembris.	xiiii	xxxix	vi	xl	ii.iii.
vi	15	d	xvii Kl.	Machute.	xv	xli	vii	xlij	iiii
	16	e	xvi Kl.		xvi	xliij	viii	xliiij	v
xiiii	17	f	xv Kl.	Hugh bishop.	xvii	xlv	ix	note	vi
iii	18	g	xiiii Kl.		xviii	xlvii	x	xlviii	2.Tim.1.
	19	A	xiii Kl.		xix	xlix	xi	l	ii
xi	20	b	xii Kl.	Edmund King.	xx	li	xii	Baruc.i.	iii
xix	21	c	xi Kl.		xxi	Baruc.2.	xiii	iij	iiii
viii	22	d	x Kl.	Cicilie.	xxii	iiii	xiiii	v	Titus j.
	23	e	ix Kl.	Clement.	xxiii	vi	xv	Esa.i.	ii.iij.
	24	f	viii Kl.		xxiiii	Esa. ii.	xvi	iii	Philem.
xvi	25	g	vii Kl.	Katherine.	xxv	iiii	xvii	v	Hebr.i.
v	26	A	vi Kl.		xxvi	vi	xviii	vii	ii
	27	b	v Kl.		xxvii	viii	xix	ix	iii
xiii	28	c	iiii Kl.		xxviii	x	xx	xi	iiii
ii	29	d	iii Kl.	Fast.	xxix	xii	xxi	xiii	v
x	30	e	prid. Kl.	Andrew Apostle.	xxx	Prou.20.	Actes.i.	Prou.21.	vi

December hath xxxj.dayes. ¶2; The Moone xxx.Sunne riseth houre 8.mi.12Sunne falleth houre 3.mi.48

					Psalmes.	¶2; Morning	Prayer.	¶2; Euening	Prayer.
						1.Lesson.	2.Lesson.	1.Lesson.	2. Lesson.
	1	f	Kalend.		i	Esa.xiiij.	Actes ij.	Esa.xv.	Hebr.7.
xviii	2	g	iiii No.		ii	xvj	iii	xvii	viij
vii	3	A	iii No.		iii	xviij	iiii	xix	ix
	4	b	prid.No.		iiii	xx.xxi.	v	xxii	x
xv	5	c	Nonas.		v	xxiij	vi	xxiiii	xi
iiii	6	d	viii Id.	Nicolas bish.	vi	xxv	di.vii.	xxvi	xij
	7	e	vii Id.		vii	xxvij	di.vij.	xxviii	xiij
xii	8	f	vi Id.	Conc. of Mary.	viii	xxix	viii	xxx	Iames.1.
i	9	g	v Id.		ix	xxxj	ix	xxxij	ii
	10	A	iiii Id.		x	xxxiij	x	xxxiiii	iii
ix	11	b	iii Id.		xi	xxxv	xi	xxxvi	iiii
	12	c	prid.Id.	Sol in Capricor.	xii	xxxvii	xii	xxxviii	v
xvii	13	d	Idus.	Luci virgin.	xiii	xxxix	xiii	xl	1.Pet.1.
	14	e	xix Kl.	Ianuarii.	xiiii	xlj	xiiii	xlii	ii
vi	15	f	xviii Kl.		xv	xliij	xv	xliiii	iii
xiii	16	g	xvii Kl.	O sapientia.	xvi	xlv	xvi	xlvi	iiii
iii	17	A	xvi Kl.		xvii	xlvij	xvij	xlviij	v
	18	b	xv Kl.		xviii	xlix	xviij	l	2.Pet.1.
xi	19	c	xiiii Kl.		xix	li	xix	lij	ii
xix	20	d	xiii Kl.	Fast.	xx	liij	xx	liiii	iii
	21	e	xii Kl.	Thomas Apost.	xxi	Pro.xxiij.	xxi	Prou.24.	1.Iohn 1.
viii	22	f	xi Kl.		xxii	Esa.lv.	xxii	Esa.56.	ii
	23	g	x Kl.		xxiii	lvij	xxiii	lviii	iii.
xvi	24	A	ix Kl.	Fast.	xxiiii	lix	xxiiii	lx	iiii
v	25	b	viii Kl.	Christmas.	xxv	Esa.ix.	Luke ij.	Esa.7.	Titus.iii.
	26	c	vii Kl.	S Steuen.	xxvi	Prou.28.	Acts 6.7.	Eccles.4.	Acts.7.
xiii	27	d	vi Kl.	S.Iohn.	xxvii	Eccles.v.	Reuel.i.	Eccle.6.	Reuel.22.
ii	28	e	v Kl.	Innocents.	xxviii	Ierem.31.	Acts 25.	Wisd.1.	1.Iohn 5.
	29	f	iiii Kl.		xxix	Esa.lxi.	xxvi	Esa.62.	2.Iohn.
x	30	g	iii Kl.		xxx	lxiii	xxvii	lxiiii	3.Iohn.
	31	A	prid. Kl.	Siluester bish.	xxx	lxv	xxviii	lxvi	Iude.

¶2;An Almanacke for xxxix.yeeres.

The yeere of our Lord.	The Golden number.	The Epact.	Dominicall Letter.	Septuagesima.	The first day of Lent.	Easter day.	Rogation weeke.	Ascension day.	Whitsunday.	Aduent Sunday.
1603	viii	xxviii	B	20.Febru.	9.March	24.April	30.Maii	2.Iunii	12.Iune	27.Nou.
1604	ix	ix	A G	5.	22.Febru.	8.	xiiii	17.Maii	27.Maii	2.Decem.
1605	x	xx	F	27.Ianu.	13.	31.March	vi	ix	xix	i
1606	xi	i	E	16.Febr.	5.March	20.April	xxvi	xxix	8.Iune	30.Nou.
1607	xii	xii	D	1.Febru.	18.Febru.	5.	xi	xiiii	24.Maii	xxix
1608	xiii	xxiii	C B	24.Ianu.	10.	27.March	ii	v	xv	xxvii
1609	xiiii	iiii	A	12.Febru.	1.March	16.April	xxii	xxv	4.Iune	3.Decem.
1610	xv	xv	G	4.	21.Febru.	8.	xiiii	xvii	27.Maii	ii
1611	xvi	xxvi	F	20.Ianu.	6.	24.March	29.April	ii	xii	i
1612	xvii	vii	E D	9.Febru.	25.	12.April	18.Maii	xxi	xxxi	29.Nou.
1613	xviii	xviii	C	31.Ianu.	17.	4.	x	xiii	xxiii	xxviii
1614	xix	xxix	B	20.Febru.	9.March	24.	xxx	2.Iunii	12.Iune	xxvii
1615	i	xi	A	5.	22.Febru.	9.	xv	18.Maii	28.Maii	3.Decem.
1616	ii	xxix	G F	28.Ianu.	14.	31.March	vi	ix	xix	i
1617	iii	iii	E	16.Febr.	7.March	20.April	xxvi	xxix	3.Iune	30.Nou.
1618	iiii	xiiii	D	1.	18.Febru.	5.	xi	xiiii	24.Maii	xxix
1619	v	xxv	C	24.Ianu.	10.	28.March	iii	vi	xvi	xxviii
1620	vi	vi	B A	13.Febr.	1.March	16.April	xxii	xxv	4.Iune	3.Decem.
1621	vii	xvii	G	28.Ianu.	14.Febru.	1.	vii	x	20.Maii	ii
1622	viii	xxviii	F	17.Febr.	6.March	21.	xxvii	xxx	9.Iune	i
1623	ix	ix	E	9.Febr.	16.Febru.	13.	xix	xxii	i	30.Nou.
1624	x	xx	D C	25.Ianu.	11.	28.March	iii.Maii	vi	16.Maii	xxviii
1625	xi	i	B	13.Febru.	2.March	17.April	xxiii	xxvi	5.Iune	xxvii
1626	xii	xii	A	5.	22.Febru.	9.	xv	xviii	28.Maii	3.Decem.
1627	xiii	xxiii	G	21.Ianu.	7.	25.March	30.April	iii	xiii	ii
1628	xiiii	iiii	F E	10.Febru.	27.	13.April	19.Maii	xxii	1.Iune	30.Nou.
1629	xv	xv	D	1.	18.	5.	xi	xiiii	24.Maii	xxix
1630	xvi	xxvi	C	24.Ianu.	10.	28.March	iii	vi	xvi	xxviii
1631	xvii	vii	B	6.Febru.	23.	10.April	xvi	xix	xxix	xxvii
1632	xviii	xviii	A G	29.Ianu.	20.	1.	vii	x	xx	2.Decem.
1633	ix	xxix	F	17.Febru.	6.March	21.April	xxvii	xxx	9.Iune	i
1634	i	xi	E	2.Febru.	19.Febru.	6.	xii	xv	xxv	30.Nou.
1635	ii	xxii	D	25.Ianu.	11.Febru.	March 29	iiii	vii	17.Maii	xxix
1636	iii	iii	C B	14.Febru.	2.March	April.17.	xxiii	xxvi	5.Iune	xxvii
1637	iiii	xiiii	A	5.	22.Febru.	9.	xv	xviii	28.Maii	3.Decem.
1638	v	xxv	G	21.Ianu.	7.	25.March	30.April	iii	xiii	ii
1639	vi	vi	F	10.Febru.	27.	13.April	20.Maii	xxiii	2.Iune	i
1640	vii	xvii	E D	2.	19.	5.	xi	xiiii	24.Maii	29.No.u
1641	iii	xxviii	C	21.Ianu.	10.March	25.	xxxi	3.Iune	13.Iune	xxviii

¶2; Of the Golden number.

The Golden number is so called, because it was written in the Kalender with letters of gold, right at the day whereon the Moone changed: and it is the space of 19. yeeres, in the which the Moone returneth to the selfe same day of the yeere of the Sunne: and therefore is also called the Cycle of the Moone, in the which the Solstices and Equinoctials do returne to all one point in the Zodiaque.

To finde it euery yeere, you must adde one yeere to the yeere of Christ, (for Christ was borne one yeere of the 19. already past) then diuide the whole by 19, and that which resteth, is the Golden number for that yeere: if there be no surplusage, it is then 19.

¶2; The Epact.

Epactæ hemeræ in Greeke, doth signifie in English, dayes set betweene, and therefore the 11. dayes and 3. houres that are added to the yeere of the Moone, are called Epactæ, and are added to make the yeere of the Moone, which is about 354. dayes, iust with the yeere of the Sunne, which hath 365. dayes and a quarter.

To finde out the Epact of each yeere, doe thus: To the Epact of the yeere that last went before that yeere for which you would finde the Epact, adde 11, and the summe of these two make the Epact. If it surmount 30, then take 30. out, and that which resteth aboue 30 is the Epact you desire.

¶2; The vse of the Epact.

To know how old the Moone is at any time for euer by the Epact, do thus: Adde vnto the dayes of your moneth wherein you would know this, the Epact, and as many dayes moe as are moneths from March to that moneth, including both moneths, out of the which subtract 30, as often as you may, the age remaineth: if nothing remaine, the Moone changeth that day.

For the more ease of the Reader, we haue placed here ouer an Almanacke, inclusiuely comprehending, not onely how to finde the Epact for the space of 30. yeeres to come, but also the Golden number afore specified, together with the Dominicall letter, Leape yeere, and seuen other mouable feasts, or dayes in the yeere, during the same time, as may appeare.

¶2; Note that the Golden number and Dominicall letter doeth change euery yeere the first day of Ianuary, and the Epact the first day of March for euer. Note also, that the yeere of our Lord beginneth the xxv. day of March, the same day supposed to be the first day vpon which the world was created, and the day when Christ was conceiued in the wombe of the Virgine Mary.

To finde Easter for euer.

Golden number.	A.	B.	C.	D.	E.	F.	G.
i	April ix.	x	xi	xii	vi	vii	viij
ii	March xxvi.	xxvii.	xxviii	xxix	xxx	xxxi	April 1.
iii	April xvi.	xvii	xviii	xix	xx	xiiii	xv
iiii	April ix.	iii	iiii	v	vi	vii	viij
v	March xxvi.	xxvii	xxviii	xxix	xxiii	xxiiii	xxv
vi	April xvi.	xvii	xi	xii	xiii	xiiii	xv
vii	April ii.	iii	iiii	v	vi	Mar.31.	April 1.
viii	April xxiii.	xxiiii	xxv	xix	xx	xxi	xxij
ix	April ix.	x	xi	xii	xiii	xiiij	viij
x	April ii.	iii	Mar.28.	xxix	xxx	xxxi	April 1.
xi	April xvi.	xvii	xviii	xix	xx	xxj	xxij
xii	April ix.	x	xi	v	vi	vij	viij
xiii	March xxvi.	xxvii	xxviii	xxix	xxx	xxxj	xxv
xiiii	April xvi.	xvii	xviii	xix	xiii	xiiij	xv
xv	April ii.	iii	iiii	v	vi	vij	viij
xvi	March xxvi.	xxvii	xxviii	xxii	xxiii	xxiiij	xxv
xvij	April xvi.	x	xi	xii	xiii	xiiij	xv
xviij	April ii.	iii	iiii	v	Mar.30.	xxxj	April 1.
xix	April xxiii.	xxiiii	xviii	xix	xx	xx	xxij

When ye haue found the Sunday letter in the vppermost line, guide your eye downeward from the same, till yee come right ouer against the Prime, and there is shewed both what Moneth, and what day of the Moneth Easter falleth that yeere.

The Table and Kalender, expressing the order of Psalmes and Lessons to be said at Morning and Euening prayer throughout the yeere, except certaine proper feasts, as the rules following more plainely declare. The order how the Psalter is appointed to be read.

The Psalter shall bee read through once euery Moneth. And because that some Moneths be longer then some other be, it is thought good to make them euen by this meanes.

To euery moneth shal be appointed (as concerning this purpose) iust thirtie dayes.

And because Ianuary and March haue one day aboue the sayd number, and February, which is placed betweene them both, hath onely xxviij. dayes: February shall borrowe of either of the Moneths (of Ianuary and March) one day: and so the Psalter which shall bee read in February, must begin at the last day of Ianuary, and end the first day of March.

And whereas May, Iuly, August, October, and December haue xxxj. dayes apiece: It is ordered that the Psalmes shal be read the last day of the said Moneths, which were read the day before, so that the Psalter may begin againe the first day of the next moneth ensuing.

Now to know what Psalmes shall be read euery day: Looke in the Kalender the number that is appointed for the Psalmes, and then find the same number in this Table, and vpon that number you shall see what Psalmes shall be sayd at Morning and Euening prayer.

And where the Cxix. Psalme is diuided into xxij. portions, and is ouerlong to be read at one time: it is so ordered, that at one time shall not be read aboue foure or fiue of the said portions, as you shall perceiue to be noted in this Table following.

And here is also to bee noted, that in this Table, and in all other parts of the Seruice where any Psalms are appointed, the number is expressed after the great English Bible, which from the ix. Psalme vnto the Cxviij. Psalme, (following the diuision of the Hebrewes) doeth varie in numbers from the common Latine Translation. The order how the rest of holy Scripture (beside the Psalter) is appointed to bee read.

The old Testament is appointed for the first Lessons at Morning and Euening prayer, and shalbe read through euery yeere once, except certaine Bookes and Chapters, which be least edifying, and might best be spared, and therfore are left vnread.

The New Testament is appointed for the second Lessons at Morning and Euening prayer, and shall be read ouer orderly euery yeere thrise, besides the Epistles and Gospels: except the Apocalypse, out of the which there be onely certaine Lessons appointed vpon diuers proper Feastes.

And to know what Lessons shall be read euery day, finde the day of the Moneth in the Kalender, going before and there ye shall perceiue the Bookes and Chapters that shall be read for the Lessons both at Morning and Euening prayer.

And here is to be noted, that whensoeuer there be any proper Psalmes or Lessons appointed for the Sundayes, or for any Feast, moueable or vnmoueable: then the Psalmes and Lessons appointed in the Kalender, shall be omitted for that time.

Ye must note also, that the Collect, Epistle, and Gospel, appointed for the Sunday, shall serue all the weeke after, except there fall some Feast that hath his proper.

When the yeeres of our Lord may be diuided into foure euen parts, which is euery fourth yeere: then the Sunday letter leapeth, and that yeere the Psalmes and Lessons which serue for the xxiij. day of February, shall be read againe the day following, except it be Sunday, which hath proper Lessons of the old Testament, appointed in the Table seruing to that purpose.

Also, wheresoeuer the beginning of any Lesson, Epistle, or Gospel is not expressed, there yee must begin at the beginning of the Chapter.

And wheresoeuer is not expressed how farre shall be read, there shall you reade to the ende of the Chapter.

Item, so oft as the first Chapter of Saint Matthew is read either for Lesson or Gospel, ye shall begin the same at (Now the birth of Iesus Christ was on this wise, ∧c.) And the third Chapter of S. Lukes Gospel, shalbe read vnto, Being as was supposed, the sonne of Ioseph, ∧c.

Proper Lessons to bee read for the first Lessons, both at Morning and Euening prayer, on the Sundayes throughout the yeere, and for somealso the second Lessons.

-- --

Svndayes of Aduent.	¶2; Mattens.	¶2; Euensong.
The first.	Esa.j.	Esa.ij.
ij.	v	xxiiij
iij.	xxv	xxvj
iiij.	xxx	xxxij
Sundayes after Christmas.
The first.	xxxvij	xxxviij
ij.	xlj	xliij
Sundayes after the Epiphany.
The first.	xliiij	xlvj
ij.	lj	liij
iij.	lv	lvj
iiij.	lvij	lviij
v.	lix	lxiiij
Septuagesima.	Gen.j.	Gen.ij.
Sexagesima.	iij	vj
Quinquagesima.	ix	xij
Lent.
First Sunday.	Gen.xix.	Gen.xxij.
ij.	xxvij	xxxiiij
iij.	xxxix	xlii
iiij.	xliij	xlv
v.	Exod.iij.	Exod.v.
vj.	ix	x
Easter day.
j.Lesson.	Exod.xij.	Exod.xiiii.
ij.Lesson.	Rom.vj.	Act.ii.
Sundayes after Easter.
The first.	Num.xvi.	Num.xxii.
ij.	xxiii	xxv
iij.	Deut.iiii.	Deut.v.
iiij.	vi	vii
v.	viii	ix
Sunday after Ascension day.	Deut.xii.	Deut.xiii.
Whitsunday.
j.Lesson.	Deut.xvi.	Wisedom.i.
ij.Lesson.	Acts x. Then Peter opened his mouth, ∧c.	Acts xix. It fortuned þt; while Apollo was at Corinth, ∧c.
Trinitie Sunday.		(vnto) After these things.
j.Lesson.	Gen.xviii.	Ioshua.i.
ij.Lesson.	Matt.iii.
Sundayes after Trinitie.
First.	Iosh. x.	Iosh. xxiii
ij.	Iudg.iiii.	Iudg.v.
iij.	i.King.ii.	i.King.iii.
iiij.	xii	xiii
v.	xv	xvii
vj.	ii.King.xii.	ii.King.xxi.
vij.	xii	xxiiii
viij.	iii.King.xiii.	iii.King.xvii
ix.	xviii	xix
x.	xxi	xxii
xj.	iiii.King.v.	iiii.King.ix.
xij.	x	xviii
xiij.	xix	xxiii
xiiij.	Ierem.v.	Ierem.xxii.
xv.	xxxv.	xxxvi
xvj.	Ezech.ii.	Ezech.xiiii.
xvij.	xvi	xviii
xviij.	xx	xxiiii
xix.	Dan.iii.	Daniel.vi.
xx.	Ioel ii.	Mich.vi.
xxj.	Abacuc ii.	Prouerb.i
xxij.	Prouerb.ii.	Prouerb.iii.
xxiij.	xi	xii
xxiiij.	xiii	xiii
xxv.	xv	xvi
xxvj.	xvii	xix
S. Andrew.	Prouerb.xx.	Prou.xxi.
S. Thomas the Apostle.	xxiii	xxiiij
Christmas day.
j.Lesson.	Esa.ix	Esa. vii. Moreouer þe; Lord spake once ∧c.
ij.Lesson.	Luke ii. vnto Good will toward m&ebar;.	Titus iii. The kindnes ∧ loue ∧c.
S.Steuen.
j.Lesson.	Prou.xxviii.	Eccles.iiii.
ij.Lesson.	Act.6. and 7. And Steuen ful of faith ∧ power, ∧c. (vnto) And when forty yeeres, ∧c.	Eccles.iiii. Acts 7. And wh&ebar; xl. yeres were expired there appeared vnto Moses, ∧c. vnto, But he being full of the holy Ghost, ∧c.
S.Iohn.
j.Lesson.	Eccles.v.	Eccles.vi.
ij.Lesson.	Apoc.i.	Apoc.xxii.
Innocents day.	Ierem.xxxi. vnto, I haue surely heard	Wisd.i.
Circumcision.	Ephraim.
j.Lesson.	Gen.xvii.	Deu.x.(vnto) And now
ii.Lesson.		Israel, ∧c.
Epiphanie.	Rom.ii.	Colos.ii.
i.Lesson.	Esa.xl.	Esa.xlix.
ii.Lesson.	Luk.3.(vnto) Beeing as was supposed, the sonne of Ioseph.	Iohn ii. (vnto) After this he went to Capernaum
Conuersion of S.Paul.
i.Lesson.	Wisd.v.	Wisd.vi.
ii.Lesson.	Acts xxii. (vnto) They heard him.	Act.xxvi.
Purification of the virgin Mary	Wisd.ix.	Wisd.xii.
S.Matthias.	Wisd.xix.	Eccles.i.
Annunciation of our Lady.	Eccles.ii.	Eccles.iii.
Wednesday afore Easter.	Osee xiii.	Osee xiiii.
Thursday afore Easter.	Dan.ix.	Ierem.xxxi.
Good Friday.	Gen.xxii.	Esa.liii.
Easter Euen.	Zach.ix.	Exod.xiii.
Munday in Easter weeke.
i.Lesson.	Exod.xvi.	Exod.xvii.
ij.Lesson.	Matt.xxviij.	Acts.iij.
Tuesday in Easter weeke.
i.Lesson.	Exod.xx.	Exod.xxxij.
ij.Lesson.	Luke xxiiij. (vnto) And behold two of them.	1.Corinth.xv.
S.Marke.	Eccle.iiii.	Eccle. v.
Philip & Iacob	Eccle. vij.	Eccle.ix.
Ascension day.	Deut.x.	iiii.King.ij.
Munday in Whitsunweeke.
i.Lesson.	Gen.xi. (vnto These are the generations of Shem.	Num.xj Gather vnto me 70. men, ∧c. (vnto) Moses gate him into þe; camp, ∧c.
ij.Lesson.	I.Cor.xij.
Tuesday in Whitsunweeke.	I.King.xix. Dauid came to Samuel to Rama. ∧c.	Deut.xxx.
S.Barnabe.
i.Lesson.	Eccle.x.	Eccle.xii.
ij.	Acts.xiiii.	Act.xv.(vnto) After certain dayes.
S. Iohn Baptist.
i.Lesson.	Mala.iii.	Mala.4.
ij.Lesson.	Matth.iii.	Mat.xiiii. (vnto) When Iesus heard
S.Peter.
i.Lesson.	Ecclu.xv.	Ecclu.xix.
ij.Lesson.	Acts.iij.	Acts.iiij.
S.Iames.	Ecclus.xxi.	Ecclus.xxij.
S. Bartholomew.	xxv.	xxix.
S.Matthew.	Ecclus.xxxv.	xxxviij.
S. Michael.	xxxix.	xliiij.
S. Luke.	Ecclus.li.	Iob i.
Simon and Iude
i.Lesson.	Iob xxiii.25.	xlij.
All Saints.
i.Lesson.	Wisdome iii. (vnto) Wherfore blessed is the barren.	Wisedome v. (vnto) He shal take to ∧c.
ij.Lesson.	Hebr.xi.xij. Saints by faith (vnto) If ye indure chastening	Apocalyp. xix (vnto) And I saw an Angel stand.

¶2; Proper Psalmes on certaine dayes.

		Mattens.		Euensong.
Christmas day.	Psal.	xix.	Psal.	lxxxix.
		xlv.		Cx.
		lxxxv.		Cxxxii.
Easter day.	Psal.	ii.	Psal.	Cxiii.
		lvii.		Cxiiii.
		Cxi.		Cxviii.
Ascension day.	Psal.	viii.	Psal.	xxiiii
		xv.		lxviii.
		xxi.		Cviii.
Whitsunday.	Psal.	xlv.	Psal.	Ciiii.
		xlvii.		Cxlv.

¶2; The table for the order of the Psalmes, to be said at Morning and Euening prayer.

Dayes of the Moneth.	¶2; Psalmes for Morning prayer.	¶2; Psalmes for Euening Prayer.
1.	i.ii.iii.iiii.v.	vi.vij.viij.
2.	ix.x.xi.	xij.xiij.xiiij.
3.	xv.xvi.xvii.	xviij.
4.	xix.xx.xxi.	xxij.xxiii.
5.	xxiiii.xxv.xxvi.	xxvii.xxviii.xxix.
6.	xxx.xxxi.	xxxii.xxxiii.xxxiiii.
7.	xxxv.xxxvi.	xxxvii.
8.	xxxviii.xxxix.xl.	xli.xlii.xliii.
9.	xliiii.xlv.xlvi.	xlvii.xlviij.xlix.
10.	l.li.lii.	liii.liiii.lv.
11.	lvi.lvii.lviii.	lix.lx.lxi.
12.	lxii.lxiii.lxiiii.	lxv.lxvi.lxvii.
13.	lxviii.	lxix.lxx.
14.	lxxi.lxxii.	lxiii.lxxiiii.
15.	lxxv.lxxvi.lxxvij.	lxxviii.
16.	xxix.lxxx.lxxxi.	lxxxii.lxxxiii.lxxxiiii.lxxxv.
17.	lxxxvi.lxxxvii.lxxxviii.	lxxxix.
18.	xc.xci.xcii.	xciii.xciiii.
19.	xcv.xcvi.xcvii.	xcviii.xcix.c.ci.
20.	cii.ciii.	ciiii.
21.	cv.	cvi.
22.	cvii.	cviii.cix.
23.	cx.cxi.cxii.cxiij.	cxiiii.cxv.
24.	cxvi.cxvij.cxviij.	cxix. Inde iiii.
25.	Inde v.	Inde iiii.
26.	Inde v.	Inde iiii.
27.	cxx.cxxi.cxxii.cxxiii.cxxiiii.cxxv.	cxxvi.cxxvii.cxxviii.cxxix.cxxx.cxxxi.
28.	cxxxij.cxxxiij.cxxxiiij.cxxxv.	cxxxvi.cxxxvii.cxxxviii.
29.	cxxxix.cxl.cxli.	cxlii.cxliii.
30.	cxliiij.cxlv.cxlvi.	cxlvii.cxlviii.cxlix.cl.

Septuagesima	before Easter	ix	weekes.
Sexagesima		viij	weekes.
Quinquagesima		vij	weekes.
Quadragesima		vj	weekes.
Rogations	after Easter	v	weekes.
Whitsunday		vij	weekes.
Trinitie Sunday		viij	weekes.

These to be obserued for Holy dayes, and none other.

That is to say: All Sundayes in the yeere. The dayes of the feasts of the Circumcision of our Lord Iesus Christ. Of the Epiphanie. Of the Purification of the blessed Uirgin. Of Saint Matthias the Apostle. Of the Annunciation of the blessed Uirgin. Of Saint Marke the Euangelist. Of S. Philip and Iacob the Apostles. Of the Ascension of our Lord Iesus Christ. Of the Natiuity of Saint Iohn Baptist. Of S. Peter the Apostle. Of S. Iames the Apostle. Of S. Bartholomew the Apostle. Of S. Matthew the Apostle. Of S. Michael the Archangel. Of S. Luke the Euangelist. Of S. Simon ∧ Iude the Apostles. Of All Saints. Of S. Andrew the Apostle. Of S. Thomas the Apostle. Of the Natiuitie of our Lord. Of S. Steuen the Martyr. Of S. Iohn the Euangelist. Of the Holy Innocents. Munday and Tuesday in Easter weeke. Munday and Tuesday in Whitsun weeke.

¶2; The names and order of all the Bookes of the Olde and New Testament, with the Number of their Chapters.

Genesis hath Chapters50 Exodus40 Leuiticus27 Numbers36 Deuteronomie34 Ioshua24 Iudges21 Ruth4 1.Samuel31 2.Samuel24 1.Kings22 2.Kings25 1.Chronicles29 2.Chronicles36 Ezrah10 Nehemiah13 Ester10 Iob42 Psalmes150 Prouerbs31 Ecclesiastes hath Chapters12 The song of Solomon8 Isaiah66 Ieremiah52 Lamentations5 Ezekiel48 Daniel12 Hosea14 Ioel3 Amos9 Obadiah1 Ionah4 Micah7 Nahum5 Habakkuk3 Zephaniah3 Haggai2 Zechariah14 Malachi4 The Bookes called Apocrypha. 1. Esdras hath Chapters9 2. Esdras16 Tobit14 Iudeth16 The rest of Esther6 Wisedome19 Ecclesiasticus51 Baruch with the Epistle of Ieremiah6 The song of the three children. The story of Susanna. The idole Bel and the Dragon. The prayer of Manasseh. 1.Maccabees16 2.Maccabees15 The Bookes of the New Testament. Matthew hath Chap.28 Marke16 Luke24 Iohn21 The Actes26 The Epistle to the Romanes16 1.Corinthians16 2.Corinthians13 Galatians6 Ephesians6 Philippians4 Colossians4 1.Thessalonians5 2.Thessalonians hath Chapters3 1.Timotheus6 2.Timotheus4 Titus3 Philemon1 To the Hebrewes13 The Epistle of Iames5 1.Peter5 2.Peter3 1.Iohn5 2.Iohn1 3.Iohn1 Iude1 Reuelation22