behoofe of many ages and to be short turne thē into diuers and sundry languages and finally transport them ouer withoute any businesse into Countreys and Prouinces both farre and néere This most holesome purpose and aduise therefore accomplished by the wonderfull prouidence of God and taken in hand for our incomparable benefite that man vndoubtedly séemeth ouermalapartly to despise that maketh not accompte of the Bookes of holy Scripture as he ought to doe and so refuseth eyther to reade them or heare them But as oft as I call to remembrance the diligence of the auntiente Fathers whiche liued long before the Bookes were published by GODS commandement and againe consider the great sloth and sluggishnesse of the people of our time verily I am vehementlye moued in mind and do in a maner whollie quake for feare Neyther doe I sée by what force of spéeche or with what thundering words so great dulnesse may I say of ours or malice or rather both ioyned togither can sufficientlie bée dashed and ouerthrowen The very first maysters and teachers of our Religion whiche were Adam and suche as liued in his time conceyued the diuine misteries alonely by the instiction of the holy GHOSTE and of them were other immediately taught by a liuely expressed voyce who agayne by a long continuance of time as it were from hand to hand louingly imparted the same vnto others and so whereas they had all of them but memorie onely in stead of Bookes they neuerthelesse for the space of many hundred yeares kept and reteyned in their families doctrine polluted with no maner of blemishes or defilements at all So feruente a care was in them of Religion so greate constancie faithfulnesse consent and diligence both in learning and teaching But as for vs we haue Bookes wherein wée may reade the selfesame doctrine both cléerely and purely expressed We haue Bookes Printed and put forth in the very same tong that those auntiente Fathers spake in we haue Bookes most faithfully translated into sundry languages we haue the Bookes not only of Moses and the other Prophets but also of the Apostles and Euangelistes wherof the one sort were vtterly vnknowen to all that went before Moses the other sort altogyther vnheard of as many as were before CHRISTES incarnation we haue Bookes that doe most plenteously and wyth incredible perspicuitie declare whatsoeuer is necessarie to our saluation we haue Bookes in all places and at all times most easie with little cost in such readinesse and yet notwithstanding this most excellente and soueraigne benefite of Bookes wherewith GOD hath enriched and after a sort blessed vs before an innumerable multitude of our holy auncesters we do in no wise worthelie weigh and cōsider yea verily as though we neyther euer heard of them at any time nor yet saw them we doe wyth deafe eares and blinde eyes passe ouer many great commodities we lette slippe from vs manyfolde occasion of profiting we suffer sincere doctrine to shrinke and fall downe to the grounde And finally which the very vnworthinesse of the thing compelleth me to adde a number but suche as are Christians onely in name doe vtterly contemne all Religion scoffe at it speake againste it and euen by all possible meanes trample it vnder their féete O strange ingratitude oh monstrous malice oh wickednesse worthy of GODS hastned vengeance But what shall we thinke a great number of vs would do if so be we had no Bookes of holy Scripture at all verily I beléeue we would not so muche as thinke of GOD or of any thing belonging vnto GOD all our life long neyther should we liue in any better estate than that wretched Nabuchadnezar who as we may reade in Daniel 4. kepte companye for certayne yeares with brute Beastes was depriued of reason and vnderstanding wente groueling vppon the ground and susteyned himselfe with fodder and grasse But why doe we not at the length rouze vp our selues lay to oure eares open our eyes by the example of the said Nabuchadnezar and lift them vp to heauen that being restored to our right mind we may more attentiuelie behold the greatnesse of the benefite whereby GOD hathe enriched vs with the Bookes of holy Scripture and being stirred vp and enlightened with the reading of them may prayse him giue him thanks glorifye him to be short may religiously vse and enioy the same holye Bookes to all those endes and purposes where vnto it is euident GOD so ordeyning they are written and putte 〈◊〉 Now it may be that some subtill trifeler séeking the defence as well of his owne as of others slouthfulnesse and coueting to vndermine the felicitie of the faithfull will make exceptions and say that the commandement of God whiche a little before was recited out of Deuteronomie perteyned only to the Iewes and dothe in no case bind the Christiās to the obseruation of it but such are in no wise to be heard or hearkned vnto for why no man is ignorant that of the precepts of the law whereof some are Morall some Ceremoniall and other some Iudiciall the two later kindes onely are abrogate for the one kind conteyned nothing else than types and shadows of things afterward to be accōplished by CHRIST Heb. 10. the other was giuen peculiarly to the nation for the framing and well ordering of their common weale Wherfore seing all things lōg agone shadowed in rites and Ceremonies are now throughly perfited finished by CHRIST and séeyng againe that their whole common wealth is vtterlie subuerted and ouerthrowen it followeth that those two kindes of lawes likewise are vtterly repealed and taken away It remayneth then that the preceptes of the firste sort or kinde I meane as touching maners are yet still in force and common to all as well Christians as Iewes But that in these or within the compasse of these commandements ought to be placed that which we alleadged before out of Deuteronomie who can denye yea and whatsoeuer is auaileable to the declaration of oure Faith in GOD and the loue toward our neyghbour and briefely to the framing of a godly and vnblamable life that whether it be found discussed in the Bookes eyther of the old or newe Testament let euery Christian man knowe assuredly to belong also to himselfe to the intente he shoulde whollie kéepe and obserue the same But nowe dothe our Sauiour CHRIST himselfe repeate the selfesame commaundemente and will haue it for euer ratifyed and established whilest in the fifth of Iohn he commandeth vs to Search the Scriptures which do paynte him forth in their couloures and declare hym to be the Sauiour and protector of mankinde Whyche words if a man would contend that they were vttered onely to the Iewes and therefore alleadge that they agrée not vnto Christians that man as Saincte Augustine doth learnedly gather entreating De verbis Domini sermone 45. might as wel saye that he woulde neyther knowe Christe nor be acknowledged of CHRISTE Wherefore Saint Peter dealing as an interpreter
perfourming or accomplishing of it But vndoubtedly it is requisite that the true Christian do excell in both that is to saye not onely in knowledge but also in holy actions of life and conuersation so farre forth as is possible Howbeit the knowledge of GOD and of his diuine will a Christian man can not from anye other where eyther more certaynely or plentifully atteyne vnto than out of the word of GOD it selfe whiche by the Prophetes and Apostles is faithfully committed to writing and so conueyed ouer to posteritie For it pleased GOD that hys will béeyng cléerely expressed should remayne extant in a fewe Bookes to the whyche man béeing otherwyse compassed about on euerie syde with the Cloudes of ignorance so ofte as he coueteth to knowe what is pleasing to GOD mighte as vnto a Chest full of all manner of precious iewels haue recourse to draw out from thence whatsoeuer is wholesome and profitable for hym for in déede of the Bookes of holy Scripture it may woorthely bée sayde that in them are layde vp and conteyned all the treasures of wisedome and knowledge euen so much and so manyfolde in effecte as maye bée had of GOD in this life Whiche thing séeing it is so verily I can not but greately maruell howe it commeth to passe that where as all Christians are gréedilie gyuen to heare yet appeare they beyonde measure colde and dull to reade and heare the sayde Bookes For where shall a man fynde one amongst a greate number that hathe those holy Bookes at home in hys house and if it be so that some haue them yet how manye bée there of them can say that they haue reade them ouer at any tyme or tymes in all theyr lyues And how shall wée beléeue I beséeche you that the wyll of GOD is diligentlye accomplished of those menne of whome it is not certaynely knowen as yet whether they euer vouchsafed to learne it out of the sacred Bookes or no for thys cause therefore I supposed that I shoulde take vpon me a thyng both acceptable to GOD and also most profitable to men if I admonished all Christians of what estate or condition soeuer they be to prepare themselues to the diligente reading of the holye Scriptures out of whyche alone the wyll of GOD is to bée knowen and dayly to reade ouer certayne Chapters of them or at least to heare them attentiuely readde of others Whyche parcell of dutie whatsoeuer it bée certesse I doe interprete my selfe to owe as well vnto GOD to the aduancemente of whose glory vppon earthe wée oughte all the sorte of vs to endeauour our selues to the vttermost of oure powers as also vnto men whome for so muche as wée may sée nowe euery where to haue as a man woulde say broken in sunder the barres of godlynesse and honestie and by that meanes which is greatly to be lamented to leade their liues very dissolutely and licentiously it is requisite and necessarie for vs by as many meanes as we maye to reclayme and bring backe to the righte way Nowe I haue determined to deuide thys worke into two Bookes whereof in the former I wyll declare that it belongeth to all sortes and degrées of men whatsoeuer whyche at the least couet the name of Christianitie both to reade and heare wyth greate aduisemente the Bookes of the holye Bible In the latter I will shewe by what meanes euery man maye readily without lette in a yeares space orderly turne ouer all the sayd Bookes by reading and pervsing dayly certayne Chapters of them Firste and formost therefore that we are men wée oure selues both confesse and doe not a little glorye so to bée called and by thys very name that wée are vehemently moued to the searching after GOD and the knowledge of hys will it is more cléere and manyfest than that it can be wincked at or dissembled Looke I pray you vppon the body of man so cunningly and excellently deuised and made that in it the head in whiche as in a high Tower are placed the organicall powers of the senses dothe perpetually of the own accord reach vpward toward heauen where the seate of GOD is vnderstoode to be In consideration whereof al the olde Poetical writers pronounced man to be happier and in better case than the brute beasts For where all Creatures else beside saith a certain Latin Poete that bin of brutish kinde Are aye with groueling face to gaze vpon the ground assignde To man is giuen a stately grace and loftie looke whereby He may behold the haughtie Heauens and eke the Starrie Skie Further to the body is added the mind whereby man so ofte as he listeth may surmounte and ouerreach the very Firmamente and Startes and euen there beholde and looke vpon the Maiestie of GOD himselfe for why the minde is the most noble parte of man giuen downe from GOD into the body as into a Pauilion or rather gorgeous Temple by the whiche the diuine power of GOD dothe at all times wonderfully display it selfe in vs For certesse by the mind GOD indureth into vs all as the Apostle speaketh Actes 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyfe and breath By the minde through GOD we moue and haue oure being Through the minde the Poet Aratus was bolde to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we are his ofspring or generation Now by the diuers and sundrie powers of the mind as namely vnderstanding reason memorie and suche like by the direction whereof man accomplisheth great and waightie matters wée may perceyue euidently that GOD is not farre from euery one of vs as in déede if we woulde diligentlye searche we might euen grope I gladly vse the Apostles wordes and find him out Neyther is anye other thyng meante by those common sparkes of knowledge naturally engraffed in all menne whereby we beléeue that there is a GOD that all things come to passe and are gouerned by his prouidence moreouer that some actions are honest and pleasing vnto GOD whyche we oughte to embrace that other some are dishonest and displesing vnto GOD which we ought to abhorre And these and such like impressions of knowlege are so plain euident that there was no man euer foūd so barbarous or brutishe that vtterlye denyed them so déepe also do they sticke printed and as it were seared in our mindes that they can neuer altogither be blotted or scraped out Wherevpon the Apostle-Rom 2. sayth When the Gentiles whiche haue not the Lawe doe by nature the things conteyned in the law they hauing not the lawe are a lawe vnto themselues which shew the effect of the lawe written in their heartes their conscience also bearing them witnesse and their thoughtes accusing one an other or excusing Therfore what man so euer he be that is partaker of his right minde and féeleth himselfe at anye time perced with the sting of his owne conscience he maye verye well perceyue without the instruction of anye other that he carrieth aboute with him a number of things
enclosed in this small but yet very noble case of his bodye whyche wythout ceasing do prouoke hym to procure a more plentifull knowledge of GOD and of hys wyll and whiche declare that hée is altogyther vnworthye the name of a manne that doeth not endeauoure him selfe wyth newe succoures and the same reuealed by GOD hym selfe to illustrate establishe and adorne those common lights of knowlege concerning GOD by nature engrauen in hym But to the intente that menne might of all times aspire to the knowledge and vnderstandyng of the power and will of God God himselfe hathe set forth openly in the sight of all men two large and ample bookes stuffed and replenished with manifolde doctrine whereout all things pertayning to the same his diuine power and will are fully and sufficiently to be learned The one of them is all this vniuersall worlde whiche of vs is inhabited and lyeth open on euerye side to the surueyall of oure senses the other is the worde of God comprised in the bookes and writings of the Prophets and Apostles Of whiche twoo bookes the dignitie and aucthoritie is wonderfull greate as in whyche are founde the Oracles and monumentes that doe not onely teache and instructe vs but also after a certaine secreate manner pricke vs forwarde to the performaunce and accomplishment of all and euery duty whatsoeuer And as touching the former booke that I may here enterlace somewhat who is he I beséeche you that in beholdyng as well by the eye sighte as in the insighte of the mynde thys moste noble and glorious frame of the worlde wyth all the partes thereof beginneth not by and by to thinke wyth hymselfe that hée of necessitie is moste myghtye moste wyse most excellente that hathe so wonderfullye from the begynning created all these thinges and that farre more wonderfullye and wiselye preserueth them and kéepeth them in order The heauens sayeth the Hebrewe king and Prophete Psalme 19. for why shoulde wée not rather borrowe fitte matter of proofe out of the holy Prophetes than out of Cleanthes of whome Tully speaketh or out of anye other Phylosopher besyde declare the glorie of GOD and the firmament sheweth his handy worke Againe the thyngs that are vnderneath these as namelye the Cloudes Windes Raines the Sea the Floudes the Mountaines Valleyes trées fishes stickering in the waters beastes both wilde and tame doe vncessauntlye as in the Psalme 104. prayse and magnifye god Nowe all these thynges togyther doe signifye vnto men that there is one certayne GOD whome for hys vnsearcheable Wisdome for hys righteousnesse and power for hys goodnesse for the benefites whyche wée daylye receyue of hym we oughte continuallye to reuerence to feare to loue to giue thankes vnto and finally for hys maiestie than the whych none can bée greater to worshippe hym to call vppon hym to glorifye hym and to pursue him with all manner of diuine honours and dueties whatsoeuer Which thing also the Apostle Rom. 1. concealed not For as much sayth he as that which maye be knowen of GOD is manifest to them for GOD hath shewed it vnto them For the inuisible things of hym that is his eternall power and godheade are seene by the creation of the world being considered in his works to the intente that they shoulde be without excuse And how many and wayghtie points and principles of religion are expressed in the holye Scriptures by similitudes comparisions and other suche like proues verye fitlye deriued from the nature and propertie of thyngs Truelye the whole Booke of Iob a good parte of the Psalmes and very manye of the Sermons of the Prophetes of Christe and the Apostles are full of examples Therefore Antonius an Hermite of the wildernesse in Egypt as we read in the Tripartite Historie booke 8. chap. 1. when on a time a certaine Philosopher demaunded of him howe he coulde attaine to contemplation of heauenlye thinges séeing he was destitute of all furniture of written bookes wisely aunsweared That all this world was to him in stead of a Librarie furnished with all maner of bookes and that this Library was at al times and in all places at hand and in a readinesse wherin he might reade so often as he woulde things heauenly and diuine Long before this Antony Clemens Alexandrnus lib. 6. Stromat defined that the creation of the worlde was the Scripture of GOD and that the preceptes of the Decalogue was promulgate and might be reade euen in the workes of nature With these agréeth Sainct Chrisostome in his 7. homily vppon the former Epistle to the Corinthians again in two other Homilies wherof the one is entituled Of fasting and of the reading of Genesis the other is accounted the 9. To the people of Antioche But it pertayneth not to our purpose at thys presente to vse anye further entreatye as touching this booke it is ynough to haue shewed in this order that al men at all times when so euer they beholde this world and the most beautiful partes thereof ought religiously to meditate of GOD and of things belongyng vnto GOD and so to take occasion both of well thinking and of well doing As for those in the meane time in whome appeareth a greater force sharpnesse of witte than in others we both exhorte and also louinglye beséeche them to bestowe a further diligence in searching the natures of thyngs And that not onlye bycause thys kynde of Phylosophye procureth a certaine honeste pleasure and delectation but much more for that when they haue once founde out the wonderfull force and operation of anye thyng they maye adore and extoll wyth prayse the greate power and Wisdome of GOD of whome such thyngs are created moreouer they maye quicken theyr Fayth and hope in GOD considering that all things are created for our behoofe and that all things necessarye for the sustentation of our weakenesse shall neuer at any time be wanting vnto vs Last of al they may discretely vse the things that are lawfull and giue thankes vnto GOD for them Vnto these thrée endes as vnto a scope or marke to ayme at shall the studious of naturall Phylosophye alwayes haue regarde vsing in the meane season euerye where thys caution or foresight namely that the Creatures be in no wise preferred before the Creator In whyche one poynte GOD the Creator as witnesseth the Apostle Paule Rom. 1. shoulde be dishonoured with a moste shamefull despight Wyth thys iudgemente who so euer shall haue studiouslye ensearched the natures and propertyes of thynges hée vndoubtedlye may bée estéemed to haue and that not a little profited in the Booke of Nature and to haue well deserued the prayse and worthye commendation of a diligente Scholler As touching the other Booke that is to saye the worde of GOD or the holye Scripture wée haue especiallye at thys tyme to entreate And that it is rightelye tearmed a Booke it maye appeare by this that GOD thoughte it not ynoughe by anye kynde of waye howsoeuer it were to publishe and proclayme
hée without anye knowledge of good letters hadde both perfitely learned withoute Booke the holy Scriptures by hearing them redde I vse the wards of Sainct Augustine in the beginning of his worke of Christian Doctrine and also wisely vnderstoode them by pondering and considering of them but it were no wisedome for others that are vtterly voyde of the knowledge of the Scriptures so to speake The summe therefore of the matter is this that in Nature are séene onely certayne pictures and as a man would say counterfettes of things in Scripture the thing and truth it selfe and therefore that all opinions as touching Religion whiche are to be accompted firme and stable ought to be ratifyed by the warrante and defence of the holye Scriptures THIRDELY Séeing men are to be taught and enstructed all must néedes graunte that the written Booke of GODS WORDE is most fitte for oure vnderstanding and capacitie For truly to marke the things that happen in thys visible worlde to ensearche the causes thereof Further to examine what signification they haue as touching the power the righteousenesse and goodnesse of god Agayne what thyngs ought to bée followed and imbraced in vndertaking of duties of functions is a thing very difficulte and gyuen to verye fewe men but sith these and suche lyke things are appararantly discussed in the monumentes of wryters and that in a simple and knowen phrase of speaking it can not bée but that euen the rude and playne readers or hearers maye spéedily atteyne vnto them And for this cause verily it is why the custome is commonlye receyued that the rules of euerie Arte and discipline are of Authoures penned and written in certayne Bookes Yea and Sainct Hierome in hys Preface to the waylings of Ieremy is bolde to saye That the doctrine of Bookes shall no sooner ceasse and haue an ende than wee in a better state of lyfe shall bee wyth Chryste and become lyke vnto the Angels Wherefore if so bée wée wyll vprightlye weygh and consider these thrée causes truelie they maye worthylie moue vs to loue and embrace the Booke of holy Scripture before all other Bookes and euen wyth earnest desyre to be occupyed in it daye and nighte Admitte if you wyll that the Booke of the nature of things is wonderfull and in manye respectes hyghly to bée estéemed yet no man is ignorante of thys that among dyuers Bookes offered that especiallye is to bée preferred before the reste whyche wée sée to excell both in weyghtynesse of the contentes in the methode and playnenesse of teachyng and for manye causes to bée most expediente for vs Good Scholemaysters are accustomed to propounde and commende to theyr hearers suche Bookes as they suppose to bée moste profitable for them and hée that is a thriftie Scholer despiseth not the iudgemente of hys Mayster but prouideth them desirously exerciseth hymselfe in them and maketh greate accompte of them considering that vnlesse hée so doe it wyll come to passe that hée shall with shame bée thrust out of the Schole and shall haue hys name vtterlye razed oute of the register of the learned Tell mée therefore séeyng GOD oure Scholemayster both most wyse and also most desirous of oure profiting dothe commende vnto vs more than canne bée vttered in wordes the Booke of holy Scripture and wée oure selues maye iudge the same farre to surmounte all other Bookes shall not gréeuous punishmente worthely bée alotted vnto vs if wée neyther prouide nor endeauour to reade the holye and sacred Bible Wherefore to the ende I maye stirre vppe as wyth a watchworde and an alarum gyuen all the professors of Christian Religion to the diligente reading of thys Booke wherein are written the verye wordes of GOD I wyll assay to sette downe in order certayne reasons as they shall come to hande hauyng this especiallye in my prayers that so manye as is possible whylest they shall giue themselues to the reading and meditation of the holye Scriptures maye both become greater fauourers of sincere Religion and also better giuen in their liues and conuersation For I am fully persuaded of this and I couet to haue all men persuaded of the lyke that it can not be that anye man shoulde oftentimes and attentiuely reade or heare redde the holye Scripture but that he shall féele himselfe dayly to goe forwarde and to profyte somewhat in amendmente of lyfe and in the exercises of goolinesse For why it is not for nothing that GOD himselfe in the Prophete Esay Chap. 55. sayth Like as the rayne and the Snow cōmeth downe from Heauen and returneth not thither agayne but watereth the earth and maketh it to bring foorthe and budde that it may giue seede to the sower and bread vnto him that eateth euen so shall my word be that goeth out of my mouth it shall not returne vnto me voyd but it shall accomplish that which I will and it shal prosper in the thyng whereto I sende it And truely experience teacheth vs that the matter is euen so as the Prophete sayeth For as muche as wée alwayes sée for the moste parte that oute of the heartes of those that vse reuerentlye to reade or heare the worde of GOD wonderfull not onely floures but fruites also of Faith and loue doe procéede As therefore wée shewed at the beginning that all the sorte of vs ought to learne matters of Diuinitie and the will of GOD for that we are men created of GOD so for bycause it is euidente that all that knowledge is to bée gotten out of that Booke wherein the wordes or Sermons of GOD are described and conteyned it is worthilie required of manne to whome alone it is gyuen to vtter distinctlye wordes of signification to write the same wordes to reade the same being written to heare and vnderstand to learne any thing by words sentences againe to teache it is worthily required I say of man that he shoulde with all possible diligence be occupied and conuersant in the saide Booke For truly by the power of speaking and vnderstāding of wordes man excelleth all other creatures Whiche benefite it is requisite that we acknowlege to be so much the more notable by howe muche more wee are all moued by nature to griefe so ofte as we looke vpon anye that are endued with the shape of men yet voyde of the vse of communication and reason For we make accounte of them to be in no better case than bruite beastes than stockes stones or dumbe images Therefore GOD who hathe created all things by his word would haue man whom he made ruler ouer all creatures in conceiuing of godlinesse to be exercised with a moste noble gifte that is to saye speache or vtteraunce of wordes and he himselfe woulde teach and enstruct him by words For this cause GOD the father suche is the greate loue he beareth to man is recorded oftentimes to haue talked very louingly with his electe the Patriarches and Prophetes And GOD the sonne who hathe greate delighte to be conuersant with
the sonnes of men reioyceth to be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye the Word and the same preaching without intermission or ceasing hath declared the wil of his heaueÌ„ly father Prouerb 8. Ioan. 1. Heb. 1. And moreouer amongst the things that are exercised in the Church the Word holdeth the chiefe place yea and euen the very force and dignitie of the mysticall actions or Sacramentes dependeth vppon the worde of god Wherevppon it pleased some of the learned fathers and especiallye Augustine vppon Iohn in his Sermon 80. and against Faustus booke 19. Cap. 16. to tearme the same very Sacramentes visible wordes What néede anye long circumstaunce GOD by his worde openeth bothe himselfe and all his benefites and graces vnto man and by faith in the worde man is ioyned vnto GOD and made partaker of eternall blessednesse Wherefore we maye moste truely auouch that to reade the holy Scripture with a godly affection is euen all one to talke and conferre with GOD and to heare God talking and conferring with vs Certes as often as thou readest of precepts exhortations promises threatnings iudgements rewardes punishmentes and other things of like sorte so ofte doest thou heare God himselfe of a truth speaking vnto thée Againe as ofte as thou readest of any confession of sinnes crauing of pardon prayer giuing of thanks or anye suche like so ofte dost thou thy selfe speake vnto god For in these pointes chiefly do consist the naturall commonings betwixte God and men and in these things resteth the substaunce of all sacred sayings and sentences Wherefore then to goe aboute to forbidde or withholde anye man from the reading hearing and vnderstanding of the holy Scriptures is euen as much in effecte as to commande him to dissemble or deny himselfe to be a man that so he mighte be depriued of the power of speaking and of the fruite and benefite of reason Hierome maruelleth and stomacketh the matter and counteth it intollerable if anye man shoulde so presume Forsomuch saith he in the proheme of his exposition of the Epistle of Saint Paule to the Ephesians as we differ from all other creatures in this point chieflg that we are endued with reason and haue the vse of speaking and al reason and holy speach is contayned in the bookes of God by which we both learne to know God and also to what ende wee be created I maruaile greatly at some who either giuing themselues to slouthfulnesse and slepe wil not learne the things that are excellent or else seeke to reproue others that bend themselues that waye Which men whereas I might more straightly stop their mouths shortly send theÌ„ packing either eased or pleased in vouching that it is much better to reade the Scriptures than to gape so greedily after the encreasing and hourding vp of riches I will content my selfe onelye in saying this whiche I maye obtaine euen before a moste incompetent Iudge namely that my vocation from labor and quiet solitarinesse of mind is more pleasant vnto me than al other solemnities whatsoeuer Hitherto Hierome Where if so be nowe it belongeth to mans duetie to loue and learne the words of God declared at large in the holy Scriptures forasmuche as we haue giuen vnto vs of God the power and vse of speaking howe muche more ought we wholly to be addicted vnto them which professe our selues to be ChristiaÌ„s For truly how honorable the name of Christian is and what thinges it putteth vs in minde of it shoulde be good for vs oftentimes and déepely in minde to consider He that nameth a Christian comprehendeth in one worde whatsoeuer maye be added to the dignity of a man He that nameth a Christian vnderstandeth a man to be of the number of those whome God himselfe hath pronounced to be a chosen generation a kingly Priesthoode a holy Nation a people freely purchased Exod 19.1 Pet. 2. He that nameth a Christian signifieth a man to be choseÌ„ of God the father before the foundations of the worlde were layed to bée deliuered by the son of God Iesus Christ out of most miserable captiuitie and out of the bondage of most cruell Tirants the Diuel Sinne and Death to be regenerate by the holy Ghost into the Churche of CHRISTE to bée adorned wyth newe Righteousnesse wyth Fayth Loue and other vertues and spirituall graces vnto whome lastely is appointetd prayse and immortall glorie and also eternall felicitie bothe of bodye and soule bringing with it more bountifull and large benefites than the eie of anye man can sée the eare heare or the hart be able to conceiue Ephes 1. Rom. 8. Esay 64.1 Corinth 2. Suche and so greate is the excellencie of a Christian man But whence I praye you taketh a Christian this name Thou wilt say I am sure of CHRIST Act. 11. But howe then commeth a Christian man by those incomparable benefites and by euerlasting blessednesse Forsooth euen by the knowlege of GOD the father and of his sonne oure sauiour IESVS CHRIST This is eternall life saith our sauiour Christe Ioan. 17. To knowe thee the onely true GOD and Iesus Christe whome thou haste sente And Peter Act. 4. saith There is no other name giuen vnto men vnder Heauen wherein wee can bee saued but onely the name of Iesus Christe Paule in like maner 1. Corinth 1. saith CHRIST became vnto vs the wisedome of GOD and righteousnesse and sanctification and redemption But there is no maÌ„ that can distinctly and without ambiguitie know GOD the father or his sonne Iesus Christe the authour and beginner of Christianitie oute of that former booke Concerning the nature of things or out of anye inuentions of mans wisedome whatsoeuer but onely and alone by the reading of the holy Scripture reuealed from aboue Whiche thing to be true oure Sauioure Christe himselfe testifyeth Ioan. 5 saying Search the Scriptures for they are they that testifye of mee And to the intents the sonne oure Sauioure might be the better knowen of his Disciples he interpreteth many places of the Scriptures as touching his owne person The like did the Apostles also and Euangelistes with greate diligence Therefore whosoeuer he be that desireth to be saluted by the name of a Christian and to be accounted among those that knowe Christe and that looke for saluation promised in Christe him truely it standeth vppon to acquainte himselfe with the holy Scriptures and to make them as familiar vnto him as is possible As no manne can make the Iewes beléeue that he is of the Iewish secte which holdeth none of the traditions of their Thalmud and as the Turkes will receiue none for a worshipper of Mahomet that cannot alleage at the leaste some of his decrées oute of their Alcoran â—o is it not likely that he in good earnest and from his hearte shoulde be a Christian that cannot in some measure oute of the bookes of the Prophets and Apostles declare who Christe is and what inestimable benefites he hathe purchased to mankinde For in verie
déede to goe aboute to procure the knowledge of GOD the father and of his sonne IESVS CHRIST otherwise than by reading and hearing of the holy Scriptures is no lesse fonde and absurde than if a man shoulde vndertake in the darke nighte to hale a shippe tossed in the middest of a greate and tempestuous Sea altogither withoute sterne withoute sayles and oares without consideration of Starres or Windes withoute direction of Néedle or anye suche helpe safe and sounde to a certaine and sure Hauen lying aloofe and a greate waye off from him But vndoubtedly very straunge and wonderfull are the peruerse and preposterous iudgementes of a greate number of Christians in this behalfe In euerie profession we sée it carefully looked vnto euerye man maye bée skilfull and that also to some purpose in the things that are agréeable to his profession The Lawiers forsooth they muste haue good sight in the ciuil lawes in the ordinaunces of their elders in customes in constitutions and in the whole practise of Courtlike matters The Phisition that will practise Phisicke in anye place muste of necessitie be skilfull in the rules of hys Science that is to saye of suche as haue written and giuen forthe precepts in that arte Among those that boaste themselues to bée Philosophers whether they be of the secte of the Stoicks or of the Peripatetickes or of the Academickes looke what maister euerie one hathe sworne and addicted himselfe vnto his decrées and assertions he can declare verye wel and wil defend to the vttermost of his power As touching the artes aswel Liberal as Mechanical otherwise called handy craftes no man is permitted to vaunt himselfe in the name and title either of the one or of the other vnlesse he hathe firste giuen forth some triall of his cunning and that before suche as can iudge of the same What corruption then and preposterousnesse of iudgementes is this that is amongest vs detestable before God and man when we suppose him to be a trim Christian that neuer knew what Christianitie meant nor euer learned oute of the holy Bible anye one iote of those thinges that CHRISTE taughte and commanded to be obserued of his Disciples Phormio was in his time a notable Philosopher who in reading diuers and sundry bookes had noted no doubt manye things as touching the feates of warre and martiall discipline yet in the meane while as concerning the office of a good Capitaine he coulde saye little or nothing to anye purpose insomuche that when on a time he assayed to saye somewhat that waye he was checked of Annibal a famous and experte Capitaine and so shaken off as a fonde and doting olde man If the case stoode thus with Phormio who hadde read manye things then I praye you howe shal we beléeue that anye man can either truely iudge or fitly speake of Christian religion that hathe neuer so muche as looked vpon the outwarde couers of those bookes in whiche the foundations of that doctrine are layed Howe muche more wise and vprighte in this behalfe than a number of Chrstians are the wicked and vngodly Iewes whom we so greately detest and abhorre as those that are excluded from the felowshippe of Gods children They will not suffer any house amongest them to be withoute the bookes of holy Scripture especially of Moses lawe to the intent that at certaine times appointed their families maye reade and peruse priuately some things in them that maye serue to their edifying and instruction Neyther will they haue suche as are men growen onely but their children also to be diligentlye occupyed in learning the Lawe supposing as who shoulde saye that it maketh greatelye for their behoofe that so manye as haue receiued the marke of Circumcision should euen foorthwith bée nouzeled in the principles of theyr Iewishe religion But I praye you what doe wée in the meane time forsooth euen sléepe vntill wée snorte agayne and casting from vs all shame commende those for wonderfull good Christians that neyther in their yong yeares neither in their olde age haue euer vouchsafed to taste oute of the holy Scriptures any smacke at all of those things whiche it behoued euerie good Christian to knowe as perfectly as hys fingers endes Neither is there cause why anye shoulde suspecte that the Iewes were by error curiositie or superstition accustomed thus to doe as in déede it is well knowen that they do manye things very disorderedly and wythout any consideration For there is extante in Deuteronomie Cap. 6. as touching this point a most graue and waightie commaundement giuen by God hymselfe where he speaketh in this wise And these words which I commaund thee this day shal be in thine hearte and thou shalte rehearse them continually vnto thy children shalt talke of thē when thou tarriest in thine house as thou walkest by the way whē thou liest down whē thou risest vp And thou shalt binde them for a signe vpon thine hand and they shal be as frontlets betweene thine eies And thou shalte write them vppon the postes of thine house ▪ and vppon thy gates In like number of wordes is the selfe same precept repeated afresh Deut. 11. Now for this cause did GOD giue a law as touching the bookes of his holy Oracles to be had in euery house to the intent that all fathers of families might daily out of them propound somewhat to their wiues children seruaunts and handmaides and that by this meanes the heauenly doctrine might bothe be preserued throughout all ages withoute corruption and also moste commodiously spread abroad by perpetuall succession from time to time Long agone verily before Moses time the Churche was prouided for by the labour and industrie of the holy fathers who dwelling here and there scattered among the Infidels neuer ceassed with all faithfull diligence by a liuely sounding voice and by repetitions of one and the selfe same forme to inculke and beate into the heades of housholdes families sounde holsome doctrine But when GOD oute of a huge and numberlesse people had once fully purposed in his mind by the ministery of Moses to erect and establishe a noble and renowmed Church and common weale he foresawe that it mighte easilye come to passe partly by reason of long iourneys partely by reason of continuall warres desolations banishements and other grieuous misfortunes and cōmon calamities that not onely true doctrine might be corrupted but also the vsuall repetitions thereof faile and decaye and so in processe of time the auntient and pure religion be vtterly abolished out of the memories of men Nowe God intending to turne awaye and in time to preuent so greate a mischiefe ordeined that the whole vniuersall doctrine of the Churche shoulde be committed to written bookes whiche mighte faithfully conserue all his sayings and doings which euery man so long as hée would might kéepe at home in hys house safe and sound from all iniurie and oftentimes write them out to the vse and
giueth himselfe to the reading of the holy Scriptures should alwayes be neglected or go without fruite for as much as albeit wee are destitute of mans direction yet the Lorde himselfe comming downe into our heartes from aboue doeth illuminate our minde lighteneth our reason reuealeth the things that are hidden and becommeth a teacher of those things that we know not so as we only will bring with vs such things as we haue Cal no mā maister sayth he vpon earth Whensoeuer therefore wee take into our handes the booke of life let vs casting aside all worldly care bridle our affections and restrayning our minde that it wander not hither and thither let vs with great deuotion and attentiuenesse apply our selues to reading that so we may be guyded by the holy ghost to the true vnderstanding of the Scriptures and receyue therby much fruite Thus much Chrisostome But what doe I stande in recompting the Christians of that age A number of the Gentiles who had neyther oute of the Lawe nor oute of the Gospell anye knowledge at all of Christe gaue themselues in those dayes to the reading of the holy bookes All of them in generall were of opinion that this care especiallye became them whosoeuer at leaste were anye thing at all desirous of honesty and their own welfare The Eunuch Lieutenaunte of Caudace Quéene of the Ethiopians hauing as it is verie likely not hearde any thing as yet of CHRIST passed his tyme not onely at home when his leysure serued hym but also when he trauailed abroade and was throwen to and fro with the iotting of his Chariot in reading of the Prophet Esay Act. 8. Whiche diligence and godly disposition was so wel liked of GOD oure heauenly father who euermore beholdeth from aboue all oure studies and actions that he sente forthwith vnto hym in verye good season Philippe the Apostle that hée shoulde open vnto hym the harde places and sette downe a compendious summe of tree Religion of and concerning CHRIST his sonne Neither is it to be doubted but that GOD woulde haue the Bookes of holy Scripture long before translated out of the Hebrewe tongue into the Gréeke to the intente they mighte afterwarde be read not onely of the Iewes whiche vnderstoode the Hebrewe speache alone but also of the Gretians that is of all mortall men whatsoeuer For why that vnder the names of Iewes and Gretians all mankinde is ofte tymes comprehended wée maye learne oute of the Apostle in more than one place or two Romaines 1.2.3.10 1. Corinth 1. Galathians 5. And that the Gréeke tongue was in the Apostles time euerie where knowen and muche sette by the Historiographers doe not obscurely declare All Asia for the moste parte sounded the Greeke hauing long before felte the force of Gréekish conquerours and in the selfe same Country the Iewes loathing as a man woulde saye their Hebrews language wrote and compiled bookes in the Gréeke stile as Iosephus Philo and others In Affrica the cunninger that euerie one was in the Gréeke the excellenter he was compted as bothe the Schoole and Librarie of Alexandria doe testifye in Europe ouer and besides that a number of Gréekes doe inhabite and dwell euen Italy also and Rome it selfe as being verye ambitious and not contented with the furniture of hir owne Countrey speach hath maintained as Strabo reporteth lib. 4. verye manye Gretians and brought foorth suche as haue written whole bookes and Commentaries in Gréeke So farre foorthe that a man might well saye that the Athenienses are frée Denizens at Rome But in very déede howe muche more we maruaile at and as méete it is extoll the diligence and industrie as well of the Christians as of the Gentiles of that age in reading the bookes of holy Scripture which were found written alonely in the Hebrewe and Gréeke tongue so muche the more vehemently ought we openly in the sight of all men to deteste and abandon the greate slouth and negligence of the people of oure dayes For leaste that any man should pretend that by reason of his ignorance in the Gréeke or Hebrewe tongue he is letted front reading the holy Scriptures We haue all the Bookes of holy Scripture extant in the Latine tongue which is vsed and frequented of a greate number no lesse happilye than faithfully expressed and that of diuers and the same moste learned Interpreters which Saint Augustine reporteth also of his time entreating De Doctrina Christiana lib. 2. Cap. 5. And not onely in the Latine tongue but in others also which in times past were accompted not without contempte barbarous and vnciuill yea and there is in a maner no coaste or prouince in the whole worlde in whiche maye not be found the holy Bible turned into the same Countrey language The Italians Germaines Frenchemen Spaniards likewise Britaines Danes Rutters Polonians Swezians Slauoniās to be short all other Christians whatsoeuer haue among them to be solde and may easily come by the olde and newe Testament translated into the selfe same phrase and language that they themselues doe vnderstand Therefore like as the Apostle acknowledgeth and giueth thankes vnto God for his incomparable benefite whereby he spake with many tongs 1. Corinth 14. so is it méete requisite likewise that Christians be thankefull vnto God to euerie of whome it is graunted in their owne proper and peculiar tong to reade the holy and sacred Scriptures This onelye we oughte to be carefull for namely that we bée not founde slacke and slouthful in reading When oure Lorde Iesus Christe shal come at the laste day to iudgement peraduenture some of the Gentiles that liued in the Apostles time will goe aboute to excuse themselues that in those dayes were extant onely the Copies of the Gréekes tongue alone oute of whiche they shoulde haue learned by reading the doctrine of the Law and the Gospell But who will auouche that that excuse shall goe for payment That dare no manne doe as I thinke Then what shall become of the men of oure time that doe beholde the selfe same doctrine expressed in so manye tongues at this daye and yet do not care for it but reiect and abandon it Truely I am afraide that there will be lefte vnto them no manner of pretence at all whereby they maye cleare or defende themselues Where if so be we imagine that it will come to passe by some prerogatiue or straunge priuiledge that wée alone withoute the reading and knowledge of Gods word shal in time to come be memored with the faithful we are far wide as they say do vtterly deceiue our selues without Christ there is no passage for any mā into Heauen forasmuch as he is the dore the waye the truth and the life but the way to Christe the Scripture it selfe pointeth forth as it were with the finger For truly is it said of Hierom in his preface to the first booke of his cōmentaries vpon Esai To be without the knowledge of the Scriptures is to be without the
knowlege of Christe Let vs sée now what was done in certaine ages folowing It is the fashion of some of the common sorte wheÌ„ there is anye newe doctrine or maner of teaching especially in Philosophie firste sette abroache to flocke by by togither by heapes to be sodainely inflamed with a feruent desire of learning But as soone as they haue receiued any smacke or tast fo suffer their heate by little little to waxe colde in continuance of time to be quyte extinct aswel their doctrine as their whole secte if anye were risen to vanish away Much like as if a greate fire being kindled after it hathe for a certaine space shewen forth a huge light bin séene a great waye off by little little ceasseth to caste foorth any sparke or flame and last of all hath nothing lefte but smoake ashes whereof yet the one goeth into the ayre and the other are scattered with the winde But so muste we not iudge of the holy Scriptures For albeit the Apostles died were buried yet was by no means the studie Diuinitie buried with them The Iewes had an antient custome among them namely throughout euerie Citie when they come togither in their Sinagogues on the Sabaoth dayes to recite publikely certaine Chapters oute of the Lawe the Prophets which forthwith some one or other expounded in a familiar kinde of order to the capacitie and instruction of the hearers The selfe same forme of reading and interpreting was by the Apostles brought into the congregations or assemblies whiche in respecte of that time the faithfull were suffered to haue as maye appeare Luc. 4. Act. 13 15. 1. Corinth 14. That which the Apostles obserued in their time their successours the Pastors of Churches neuer suffered to be intermitted or broken off no not so muche as turn then when the affaires of the Christians were broughte into greate extremities and Tyrantes soughte by all meanes to worke their decaye For they neuer ceassed to haue their méetings and assemblies as appeareth euen by the testimonie of Plinie in his Epistle to Traiane the Emperoure They vse sayth he before day light to come ordinarily togither What was accustomed to be done in these assemblies manye credible writer doe reporte Iustine who liued in the yeare of Christes incarnation 1â—0 in his seconde Apologie which he wrote for the Christians hath these words On the day whiche is called Sunday all that remaine in the townes or fieldes doe come togither into one place where the bookes of the Prophets or Apostles are read so long as an houres space will suffer Then when hee which readeth leaueth off hee that is chiefe among vs admonisheth and exhorteth that wee shoulde diligently follow and embrace those good lessons that are read theÌ„ rise we all and praye togither Clemens Alexandrinus who florished Anno. 200 lib. 7. Stromatum sayeth that the sacrifices whiche they vsed in those dayes were prayers and thanksgiuings and lessons of the Scriptures which they read before meate From these Disagréeth not Tertullian who liued Anno. 230. Apologetici Cap. 39. Wee come togither sayth he to the reading of the holy Scriptures if the qualitie of the times present enforceth vs to forewarne or reknowlege any thing Forsooth with holy words we feed our faith we erect our hope we establish our trust and neuerthelesse with often repetitions and suggestions we confirme the discipline of preceptes Dionisius also the author of the Ecclesiastical hierarchie about the. 300. yere of our Lord entreating of the mysterie of the Lords supper saith very plainly By the office of the Ministers is orderly recited the lesson of the holy Scriptures And a little after The most sacred songs and readings of the Scriptures do minister vnto them directions as touching the gouernement of life and whiche in order goeth before teacheth the amendment of their corrupte affections and most pernicious nature Who wold require no witnesses to be produced And séeing Iustine liued in Asia as borne in Nicopolis a town of Palestine as Ierom reporteth was conuersant at Rome and else where in Europe Tertullian in Affrica Clemens at Alexandrîa in Egipt for as touching Dyonisius wée haue as yet no certaintie It is euident hereby that there was euery where in those daies so far forth as concerned the reading of the holy Bible a greate wonderfull consent But when as after the stormes and tempestes of persecutions were once by the singular prouidence of God appeased assuaged the godly had a time of respite graÌ„ted vnto them the Churches beganne nowe to be increased which came to passe if not in the time of Philip the Emprour Anno. 250. whom Eusebius lib. 6. cap. 25. Orosius lib. 7. cap. 20. doe reporte to haue bin the firste Christian Prince of any power that euer was after Christe yet certes vnder Constantine aboute the yere of Grace 320 thou shouldest haue séene if a man may credite Eusebius high and stately temples builded vp to the Lord wherein were practised the selfe same things that late before wer vsed in priuate houses And leaste that anye thing in this behalfe shoulde at any time be confusedly or negligently done there were appointed in all Churches readers vnto whom was enioined by the Bishop the office of Reading who deliuered vnto them in the presence of all the people the holy and sacred Bible As touching whiche matter thou mayste reade in the 8. canon of the fourthe councell of Carthage and in Gratian distinct 23. Moreover leaste any other Bookes than those that are accompted to be Canonicall shoulde be read it was prouided by the councell of Laodicea whiche was helde anno 370. canon 59. and by the third councel of Carthage canon 47. And that Iohn Chrisostome and many others who were afterwarde of great authoritie in the Churche first supplied the office of Readers before they aspired to anye higher promotions maye be auouched verye clearely by Histories Nowe the Homilies that is to saye the Sermons diuised and made by the holy fathers whyche are extante euen from the time of Origen to the Empires of Charles the greate during whose raigne Alcuinus and Beda two of the laste Authors in a maner of these Sermons flourished do proue euidentlye that the same custome whiche wée spake of euen now was obserued in all Churches Reade I pray you but the beginnings only of the homilies of Origen vpoÌ„ the bookes of Moses certain others reade likewise the beginnings of Chrisostome prefixed before his expositions vpon a good part of the bookes of holy Scripture made vnto the people reade the dyuers sundrie entries of Sermons of Saint Augustine especially where he entreateth De verbis Domini Serm. 15.33 De verbis Apostoli Serm. 1. Again very many of Maximus the Bishop Bede and other moâ— and euen forthwith in the very shorte exordiums or beginnings of their Sermons ye shall perceiue howe by them though they were Doctours of diuers times and
places it is not obscurely signified firste that the Bookes of holy Scripture were in times paste by Readers from an hyghe Pulpit with a cleare voice whyche all myghte heare and in the common tongue whyche all might vnderstande accustomed to be recited Secondlye that by name were rehearsed Moses the residue of the Prophets the Psalmes the Gospels the Actes of the Apostles the Apostolicall Epistles and that for the moste parte these bookes were read through from the beginning to the ende Lastly that this order was obserued that the reading wente alwaies before and then followed a more large declaration of the thinges that were read by some one that was excellent in the gifte of Prophecie In the meane time the godly Doctors and Teachers neuer ceassed to exhorte their godlye hearers that they woulde daylye also reade ouer the holy Scriptures at home at their owne houses that they woulde priuatelye call to minde the things that they hadde publikely heard and that by the example of those of Berea they would duly weigh and examine them by the ballaunce and touchstone of the Scriptures And of the peoples diligence profiting at that time in reading the holy Scriptures this is no doubtfull argument for that it was not néedfull for the Doctours themselues thoughe some men in these oure dayes doe very weywardly and importunately vrge it to expresse at all times the names of the Authours and Chapters of the holy bookes In as much as the people themselues so soone as they hadde hearde any place alleaged and broughte forth by and by vnderstood in what Author in what booke and in what parte of the booke the same was to be founde as they that were verye well exercised by reason of their daylye and domesticall reading Therefore the thinges that in so many ages and in euerie place were with singular care great commendation and with no lesse fruite accustomed to be done in sacred assemblies or méetings wherevnto all Christians of all estates and degrées whatsoeuer vsually came togither We may iudge also to be verye séeming and sitting for all the professours of Christianitie in these oure dayes neither can we suppose them to bée within the compasse of Christes flocke or folde that shall contemptuouslie refuse eyther to heare the holy Scriptures in the Churche or to reade them oftentymes at home by themselues Wherefore if thou dwellest in suche a place where as the Propheticall and Apostolique writings are not accustomed to bée recited in holy publike assemblies then forsooth is it most requisite and necessarie that thou shouldest prescribe vnto thy selfe a perpetuall and vnchangeable Lawe as touching the dayly reading of them at home at thy house But if thou dwellest where they are publikelie recited in a tong knowen vnto thée it is well and thou hast good cause to reioyce wyth thy selfe as one in farre more happie estate than infinite thousands of men whome a man may finde euery where in Cities Townes Villages and stréetes vtterly voyde and destitute of the knowledge of Heauenly and Spirituall thyngs but thou must prouide neuerthelesse with all possible diligence that thou mayest profite and goe forwarde in the wholesome doctrine of GODS worde not onely in the Lordes house or Temple but also in thine owne priuate house by all occasions and to the vttermost of thy power according to the holye admonitions of godly and learned Pastors For true Christianitie consisteth not in thys that a man doth oftentimes conueygh hymselfe bodilie from hys House to the Churche but in that a man both at home and in the Churche shoulde bende hys whole heart and mynde to the true vnderstanding of the mysteries of GODS holye worde But why doe we not alleadge some of the exhortations that the holy Fathers vsed to make to their hearers when they coueted to stirre them vp to the priuate reading of the sacred Scriptures forsooth I trust they wyll no lesse profite now a great number than it is certayn they profited in times past For they prouided their painefull workes both for vs and our whole posteritie And certes for mâ—ne owne part I confesse I coulde not deuâ—se either more pithy or profitable exhortations than thâ—irs are OrigeÌ„ therfore about the yeare of our Lord 230. being a Doctor of the famous schole and Church of Alexandria from when his voyce sounded into the whole world namely whilest out of his Auditory there came on euerye side innumerable wise gouernours of Churches whom also Mammea mother of AlexaÌ„der Seuerus the Emperor called vnto hir for a time to Antioch whilest hir desire was to be instructed of hym the same OrigeÌ„ I say expounding the booke of Leuiticus in his homilie 9. hath these words For those only doeth the high Priest aduocate propitiator Christ pray that are the Lords inheritaunce that wayte for him before the gates that depart not froÌ„ the teÌ„ple but giue theÌ„selues to fasting and prayer Dost thou thinke that scarcely coÌ„mest to the Church on holy and festiual dayes neyther giuest thy selfe to heare the word of God nor applyest thy diligeÌ„ce to keepe his coÌ„maundements that the Lords inheritance can light vpon thee Neuerthelesse we wish that by the hearing of these things you would bend your selues not only in the Church to hearken to the worde of God but also in your own houses to be exercised and to meditate in the law of the Lord day night for Christ is eueÌ„ there also and euery where present to all those that seeke after him For therfore is it commaunded in the law that wee should thinke vpon it when we go by the way when we sit in the house and when we ly in our bed and when we rise vp and this is in very deed truely to waite before the dores for the high Priest tarying within in the holye place and to become the Lords inheritaunce Againe in the self same homilie not much after he inueigheth sharply against those the when they heare the Scriptures red do not as they ought to do giue diligent héed vnto theÌ„ And at length hauing exhorted theÌ„ to bridle the flesh to stir vp the spirite he addeth immediatelye these wordes as touching the hearing reading of the word of GOD If thou coÌ„mest often to the Church loke thou giue eare to the hearing of the holy scriptures see thou takest hold of the meaning of the heauenly coÌ„maundements For as the flesh is nourished with meat drinke eueÌ„ so is the spirite strengthned with the liuely sense and working of the word of God which being made more stroÌ„g wil enforce the flesh to stoop vnto him to be obedieÌ„t to his laws The nourishments therfore of the spirite are the reading of the Scriptures coÌ„tinual prayers teaching coÌ„ference of the word With these meats it is norished with these it is streÌ„gthned with these it getteth the vpper haÌ„d Which things bycause ye do not loke ye coÌ„plaine not of the infirmitie of your flesh The same
coÌ„tinually reading coÌ„mitting many things to memorie his often questioning enquiring gréedie receiuing of answers Who is able to vtter in wordes the godly affectioÌ„s of the father so gently applying himselfe to the capacitie of his child and yet in the meane time priuilie wondering with himselfe inwardly reioycing But it is much better for you that are fathers of families whom GOD hath blessed with déere childreÌ„ to cast coÌ„sider with your feitâ—â—s what great say gladnes should happen vnto you if you might but sée youre little ones through your coÌ„tinual alluremeÌ„ts exhortatioÌ„s to profit in the knowledge of GODS word after the same maner the Origen did I am sure certaine that no man coulde prosecute in words the superabounding spirituall say of your godly hearts Eusebius Bishop of Emisa flourished as some write about the yeare of CHRISTES incarnatioÌ„ 350. He in a certaine Homily vpoÌ„ the Gospell of the fourth Sunday after the Epiphanie hath left in writing as followeth Christians ought to haue this custome among theÌ„ namely to come daily to the Church to reade daily theÌ„selues or if they be not able to do it to heare others reade As touching which Eusebius Georgius Laodicenus reporteth that he was euen froÌ„ his childhod nouzeled in the sacred Scriptures after the custome of his CouÌ„try as one borne at Edessa a Citie in Mesopotamia There passed 170 yeares at the least froÌ„ the death of Origen that is to the yeare of our Lord. 400. at what time the Scepters were in the haÌ„ds of Honorius Arcadius Emperours and behold among the Doctors of the Church Iohn Chrisost Bish of ConstaÌ„ti held the chief soueraigne place whom it behoueth vs to acknowlege not to be a Pericles of Greece vpoÌ„ whose lips Pitho the Lady of eloquence is said to haue sitteÌ„ but far more excelleÌ„t thaÌ„ any Pericles the euer was séeing that all posterities after him euen to these our dayes by reason of his woÌ„derful grace in speaking teaching do honor him by the name title of Chrâ—sostomos that is to say Golden mouth How abuÌ„dantly therfore with what magnificeÌ„cie both of matter sentence he was accustomed in Preaching to stirre vp and prouoke all sorts of people to the reading of the holy Scriptures innumerable places in his popular sermoÌ„s which are euen yet in mens hands do euidently proue which if I would take in hand to set downe in order I should bée constreyned to fill vp no small Booke or volume It shall be sufficient therefore to adde only a few of them out of which euery man may take as it were a tast of the rest In his Homilie 9. vpon the Epistle to the Colossians entreating of these words Let the word of Christ dwell in you plenteously Hearken sayeth he yee men of the world euen so many of you as are heere presente and haue the ouersight of wiues and children how it is commaunded euen to you especially to reade the Scriptures and that also not slightely nor slackly but with greate heedefulnesse and diligence For like as he that is ritch in substance may well away sometime with losse and hynderance euen so may he also that is ritch in wisedome take well in worth not only pouertie but all other calamities likewise whatsoeuer and that so muche the more easilie And after a fewe wordes Neyther weigh thou sayth he anye other teacher Thou hast the Oracles of GOD no man can teach thee like vnto them Some other peraduenture may ofttimes eyther through vaineglory or through enuie keepe backe manye things from thee Heare I beseeche you all yee worldly men purchase to your selues the Bible as a medicine for your soule if you will not be at all that cost buy at the least the New Testamente the Actes of the Apostles the Gospels and Epistles to be youre continuall teachers and instructers If trouble come resort hither as to a storehouse of remedies and medicines from hence take vnto you the easemente of your griefe the comforte of your crosse whether it be hurt or hinderance or death or losse of goodes or losse of friends that happen vnto you nay resorte not hither and looke in only but turne al things ouer and ouer and conteyne them in your mindes This finally is the cause of all euils euen the ignorance of the Scriptures We goe to the battell without weapons and how can we be safe Armed men are wont to get the vpper hand and to saue themselues so are naked men neuer Caste not al things vpon our shoulders Yee are sheepe yet not withoute reason but reasonable Paule committeth many thinges to you also They that are sente to instructe others reste not alwayes vppon this that they might learne otherwise they shoulde not learne well If thou alwayes bee a learner thou shalte neuer bee learned Come not in suche order as thou wouldest alwayes bee taughte for so thou shalte neuer come to knowledge but as one that woulde at length make an ende of learning and so teache others in the same Arte or Skill Againe in the same place to the fathers of housholdes he sayeth It behoued you onely to be instructed by vs and youre wiues and children to bee instructed by you But you leaue all thinges to bee accomplished of vs and therfore susteine wee no little griefe Teache sayeth the Apostle and admonishe you one another in Psalmes and Hymnes and spirituall songs Where hee giueth vs to vnderstande also that it is the duetye of parentes to teache their children Psalmes and Songs The same Authour expounding publikely to the people the Booke of Genesis Homilie 29. sayeth thus I pray and beseeche you that you woulde repayre hither oftentimes and gyue diligent heede to the reading of the holye Scriptures and that not onelye when yee come hither but at home also at youre houses take the Bible into your handes and wyth a greate care and industrie receiue the profite contayned therein For why thereby shall yee reape muche gaine For firste of all by readyng is the tongue reformed then nexte the soule taketh wings and mounteth alofte and by the beames of the Sunne of Righteousnesse is illuminated and made light and during all that time is ridde from the enticementes of vncleane thoughtes and enioyeth muche quietnesse and tranquilitie Moreouer loke what strength sensible meate giueth to the bodye the same giueth readyng to the soule For it is a spirituall nourishment and maketh the soule strong and constanter and more desirous of wisedome not suffering it to be ouertaken with foolysh cogitations but making it light and nimble with wings translateth it as is sayde into heauen it selfe So greate a gaine therefore I beseech you let vs not loose throughe our negligence but let vs both at home apply our selues to the reading of the diuine Scriptures and also being here present let vs not spende the time in trifles and vnprofitable communications but weyghing wherfore we come
togither let vs giue good heede to the things that are read that hauing reaped the greater fruite thereby we maye so depart And not much after he addeth That wee oughte so to giue our selues to the studies of holye Scripture as that we maye haue things not only sufficient for our owne vse but what also wee maye minister vnto others as well sayth he in reforming of our wiues children and seruants as also of our neyghbours friends and enimies For such is the nature of spiritual doctrines that they may be propounded in common to al there is no diuersitie in them except it be when one bringeth a minde more attentiuely bente than another and whē one surmounteth another with a more feruente desire c. Neyther can I ouerpasse the chiding speache or expostulation that the same holye father in his thirtéenth Homily vppon the Gospell of Iohn sometyme vsed although it be somewhat long and tedious Let vs blushe sayeth he and be ashamed the woman that had had fiue husbandes and was a Samaritane vseth so greate diligēce in learning that shee coulde neyther in the time of the daye nor by any other lettes or occasions be withdrawn from the doctrine of Iesus Whereas wee doe not onlye not enquire after any thyng that might tende to oure instruction in heauenly things but also are verye carelesse in all thynges and alwayes like affected and therefore passe for no manner of thyng that good is Which of vs I praye you when hee commeth home taketh in hande anye worke worthy of a Christian who searcheth for the meaning of the Scriptures None truely but as for dice and tables we finde them commonly bookes verye seldome which yet if any haue they keepe as though they hadde them not close in theyr Coffers or else all theyr studye consistes in setting forth the leaues and couers and in making the letters beautifull to the eye not to the intent to reade them neyther to gette any profite by them but to vaunte of their riches to shewe their ambition therefore studye they in them So greate is their vaine glorie I heare of no ambitious person that vnderstandeth his booke but hee is in loue onely with the glittering glose of the golden letters What gaine call yee this I beseeche you The Scriptures are not therefore giuen vs that we should haue them in bookes alone but that we shoulde engraue them in our heartes Therefore this outwarde possession of bookes is a token of the ambitiousnesse of the Iewes to whom the commaundemēts were giuen in letters to vs are they not so giuen but in fleshly tables of the heart Howbeit I forbidde no manne to buye bookes but I admonishe and with all my heart desire that we may buye them yet so as we maye oft times ponder both the letters and their meanings in our mindes and by thys meanes haue a pure minde wrought within vs For if in what house so euer the Gospell be there the Diuel dare not enter then how muche lesse power shall the Diuell or Sinne haue ouer that soule that is acquainted with it by continuall readings Sanctify therefore they soule san̄ctifye thy body this shall come to passe if thou haue alwayes the Gospell both in thy heart and tongue Where if the filthinesse of thy tong defyleth the soule if it call vppon Diuels it is euident that by spirituall reading the same is sanctified and the grace of the holy Ghost abundantly powred into it The Scriptures be as it were diuine charmes From them let vs fetch a remedy for our griefe for the maladies of our soule the vtilitie wherof if we would consider we should with attentiuenes apply oure study in them These things I oftentimes touch Is it not a thing very preposterous that common market menne shoulde beare in minde the names of Cartars and Dauncers their kinds countreis actions maners and tell likewise of the prowesse of horses and what euerye one coulde doe and they that come hither goe their wayes knowing nothing at all no not so muche as the number of the holy Bookes Thus muche hath this most excellent Preacher questionlesse in that place who in other places also ofte times singeth the selfe same song as in verye déede that song is neuer thoughte to be oute of season whych is acceptable to the eares of all men especiallye of suche as are skilfull in Musicke and is of it selfe verye swéete and delectable for in his two and fiftith Homilie vppon Iohn he againe wisheth all men to haue the Bookes of holye Scripture in their houses and diligentlye to peruse them throughe In hys fourtéenth Homilie hée requireth greate diligence to be bestowed in searching of the Scriptures And euerye where in the beginnings of hys Sermons and likewise in the latter endes or perorations hée entreateth of the manifolde vse of the Scriptures Vppon whyche occasion hée eftesoones vrgeth requyreth enforceth and pricketh forwarde all menne that whensoeuer oportunitie shall serue they woulde as well at home as abroade conferre togither of the doctrine of godlynesse that they would as touching doubtfull places both aske the opinion of others and also now and then shew their owne iudgement that they would draw this practise as a custome and perpetually kéepe it in vre But what if yée shoude haue hearde Chrysostome himselfe vttering his owne words for let it be lawfull to me I beséeche you to vsurpe the selfesame words of this mā that Aeschines sometimes did of Demosthenes whome he enuied onely for desire of glorie Albeit we haue this priuiledge after a sort graunted vnto vs euen to heare hym also whylest the things whiche he moste swéetely pronounced in the chiefe Citie and seate of a most mightye Empire we may reade in Authētical writing published throughout the whole worlde euen in like sorte as the edictes and proclamations of kings and princes are out of one notable place heard a farre off and take effect in all prouinces But least any man shoulde suppose that the Gréeke writers and Doctours of the East Churches whome otherewise some affirme let them sée with what iudgemēt and with what right they speake it to disagrée and erre in many things from the Latines and west Churches were only and altogither of this minde heare I beséech you likewise the voyces of the Latine writers as touching the selfe same cause What accompt makest thou of Hierom what of Augustine Thou grauntest them I am sure to be of the number of the chiefe and principall Diuines Then marke what Hierome hathe noted vppon those wordes of the second Epistle to the Corinthians the thirtéenth Chapter Laste of al my brethren fare yee well bee perfect be of good comforte It is to be noted sayth he that writing to the whole Churche he telleth them they oughte to be perfite and that the Laitie ought one to exhort an other Again vpon those words of Paule to the Colossians Cap. 3. Let the word of Christ dwel in you Here it is shewed that
the Laitie ought to haue not onely sufficiently but abundauntly also the worde of Christe dwelling in them and that they ought to teache or admonishe one an other But what me thinketh thou bitest in thy lippe and couertly mockest me crying out against me that there is not so muche as one crumme of Hieroms meaning in those Commentaries Go to verily if thou wilte be it so But what if we sette downe other things whiche thou neuer darest to reiect as straunge or counterfaite and yet haue the selfe same meaning that the wordes goyng before haue Heare what hée sayth expounding the seconde Chapiter of the Epistle to Titus Lette the senses bee exercised and the minde dailye fedde with diuine readings and so shall our questions not become foolishe There is no man in a manner but knoweth the learned and long Epistle of Hierome written to Paulinus In this is contayned a huge heape of moste excellent reasons prouoking to the study of the holy Scriptures where are so digested and putte in order that the whole Epistle séeth not to bée written to Paulinus alone but generallye also to all Christians In consideration wherof it came to passe also that our auncestours nowe for certaine ages paste whoulde haue the same as a most profitable instructiō like as it is in very déed to be prefixed set before the holy Bible And albeit in the same Epistle he somwhat sharply inueyeth against the impudency and rashnes of some men which take vpon thē to teach the Scriptures before they haue learned thē cōplayneth that they to wit the holy Scriptures are of euery pratling Gossup doting olde man babling Sophister finally of all sortes of people too too vnreuerently handled and mangled yet neuerthelesse intending to signify that no manne of what state or condition soeuer oughte to be restrayned from the reading of them hée addeth immediatelye after That in them doe therefore appeare a certaine simplicitie and basenesse of wordes to the intent the rude and rusticall people mighte the more easily bee instructed and not only the learned but also the vnlearned receiue profite euerye one according to their capacitie And to learne verily it lyeth al mē vpon indifferently to teach not so But there is moreouer in Hieroms iudgement somewhat peraduenture that the haters of holy Doctrine will more maruaile at In as muche as he doeth not onely couet to haue men to exercise themselues in reading the holy Bookes But also he exhorteth commaundeth and vehemently vrgeth that Virgins that matrones entangled with the cares of houshould matters that widowes would giue themselues to the selfe same studies of holy scripture For so he writeth to Demetriades in his Epistle or booke De Viginitate seruanda This one thing O thou daughter of God And chiefly loe this one I will thee tell and ofte thee warne The same to thinke vpon Namely that thou occupy thy mind in the loue of holy reading neither suffer the good grounde of thy hart to bee infected wyth the seede of Darnell and Tares Leaste the goodman of the house beyng asleepe which is Nous that is to saye the minde alwayes cleauyng to God the enimy come and sowe Cockle in it c. Againe he sayeth Determine with thy selfe howe many houres thou oughtest to bestowe in learning the holye Scripture howe muche time in reading not to wearye thee but to delighte and instructe thy soule Straighte after there followe preceptes as touching handye laboure as of Spinning Weauing and so forthe Then in the latter end of the same Epistle Ioine saith hée the end to the beginning neither am I content once to haue admonished thee loue the holy Scriptures and Wisedome will loue thee loue hir and shee will saue thee honour hir and shee will embrace thee Furthermore in Epistola ad Celantiam matronam whiche is entituled Of the Institution of a good Huswife for whether it bée Hieroms as some thinke or of Pautinus doyng as othersome will haue it I neyther nowe dispute neither doth it greately skill séeing it is agréede vppon among all menne that it is bothe godly and learned and also compiled in that age we reade thus Let thy chiefe and principall care bee to knowe the lawe of God by the whiche thou mayste as it were beholde the present examples of the saintes before thine eyes Learne by the counsell thereof what thou oughtest to doe and what thou oughtest to leaue vndone For the greatest furtheraunce to righteousnesse that can be is to replenishe the harte and soule with the sweete testimonies of the Lord and that which thou couetest to execute indeede alwaies to ponder and meditate in thy minde To the people yet rude and not vsed to obedience it is commaunded of the Lorde by Moses that for a token of memorie wherby they might remember the commaundementes of the Lorde they should throughout the skirtes of their garmentes haue certaine ornamentes of purple and scarlet coloure indifferently meynte that euen when they looked by chaunce hither and thither they mighte still bee putte in minde of the heauenly commaundements And straitwayes after a fewe words comming betwéene hée sayth Seeing thou keepest not nowe the preceptes of the Letter but of the Spirite thy mindefulnesse of the diuine commaundements is spiritually to bee garnished whereby thou haste not so often to recorde the precepts of the Lorde as alwayes to thinke vppon them Let the holy Scriptures therfore be euermore in thy handes and ponder them continually in thy minde thinke it not ynoughe for thee to keepe the commaundements of God in thy minde and in thy deeds to forgette them But for this cause learne to know that thou mayst do whatsoeuer thou haste learned to be done Againe in the same place So farre forth be careful for thy house as thou mayst notwithstanding bestow some tyme in caring for thy soule Choose to thy selfe some fitte place somewhat remoued from the noyse of thy family wherevnto as vnto a Hauen as a man whoulde saye oute of a huge tempeste of cares conuey thy selfe and the waues of thy thoughtes that were raysed withoute dispose thou within to tranquilitie and quietnesse See thou bestowe there so much study in holy reading so often and plentifull prayers so firme and precise consideration of things to come as that thou mayste easilye by this occasion make amendes for all the lettes of the residue of thy tyme. Thus much hathe hée there Nowe let vs sée what Hierome requireth of widowes in this behalfe ad Saluinam de viduitate seruanda hée sayeth Bee alwayes occupied in reading the holy Scriptures and vse so often and feruent prayers that al the dartes of euill thoughts wherewith youth is wonte to bee pierced thoroughe maye with this shield bee beaten backe Likewise to Furia the widowe hée sayeth When thou goest to meate remember that by and by thou oughtest to praye and euen forthwith also to reade Oute of the holye Scriptures haue a certaine number of verses fixed in
thy mind this taske perform thou to thy Lorde and mayster Neither giue thy members to reste before thou haste filled the hamper of thy breaste with this oufe And not contented with this diligence he willeth widowes oftentimes to reade the commentaries of learned men to aske counsell of learned men After the holy Scriptures sayeth he reade the treatises of learned men of those especiallye whose faythe is known Thou hast neede to seeke gold in clay with many precious stones purchase one pearle Stande vpright as Ieremy sayth in many wayes that thou mayst come to that way that leadeth vnto peace Transferre the loue of collers iewels and silken garments to the knowlege of the holy Scriptures Againe Thou hast Exuperius of an approued age and Fayth which may oftimes enstruct thee with his godly admonitions He commēdeth moreouer Furiaes sister for hir exquisite knowlege in the holy Scriptures O that thou sawest sayth he thy sister mightest but heare face to face the sweete eloquence of hir sacred mouth thou shouldest see in a litle body what wonderfull courage of minde there were Thou shouldest heare the plentifull furniture of the olde and newe Testament to flame out of hir heart What a number of Epistles furthermore doeth the same Ierome wryte to diuerse virgins and matrones and the same stuffed with manifolde doctrine of godlynesse with sundry places of Scripture expounded and declared and with many pretye knottes and questions dissolued and loosed He wryteth to Laeta to Demetriades to Saluina to Furia to Geruntia the widowe to Celantia to Mercella to Principia the virgin to Eustochium to Paula to Theodora to Brisilla to Castorina to Nitia to Asella to Sunia to Fretela to Hedibidia to Algasia to Vrbica What maye be sayde of thys moreouer that he dedicateth certaine of his workes wherein he expoundeth many of the bookes of holy Scripture to Paula to Eustochium and Marcella and rendereth a reason of this his doing in his preface to Sophony the Prophete And in all these to whō he writeth he alwayes for the moste parte either prayseth or accounteth prayse worthy partly their loue and study of the holy Scriptures partlye their knowledge and vnderstandyng or whyche is leaste of all to the intent they myghte endeauour to bring to passe somethyng worthye of commendation in perceyuing the doctrine of religion hée both beséecheth them by commaūdyng and commaundeth them by beséeching In many other places besides when occasion serueth he handleth the selfsame cause In the proeme of his thirde booke of Commentaries vpon the Epistle to the Ephesians and euen incontinentlye in the enarration it selfe againe in the tenth Chapter of Ecclesiastes he saith that al ought to get wisedome by dayly reading of the Scriptures and to meditate without ceassing in the Lawe of the Lorde In his exposition of the firste Chapter of the Epistle to Titus he blameth them whyche doe contemne those that are studious of holye learning as vnprofitable and vaine But that is very worthy the noting and properly to be vnderstanded of our times whyche in the end of his Commentarie vpon Nahum the Prophete he sayth woulde come to passe namely that aboute the comming of Christ to execute iudgement the people euery where shoulde flocke togither to learne the holye Scriptures Now then that the comming of Christ is euen at hand it is forsooth more certaine and sure than that it is lawfull for any man to doubt Furthermore frō Ierome disagréeth not Au. thē who for the defence of sound doctrine against the treacheries of Heretickes no man hath sustayned more paineful labours He therefore writing to volusianus in his Epistle 3 auoucheth that the Scriptures are to be redde not only of the learned but also of the vnlearned and euen of all sortes of men whatsoeuer For why it was prouided by GOD that the holy Oracles should be written in a simple and playne kynde of speache leaste anye manne should pretende that hee vnderstoode nothing in them The very phrase of speaking saith he wherein the holy Scripture is indited albeit it be easie vnto al yet are very fewe able to pierce into it the thinges that are apparant are as a familiar friend speaking without guile to the hearte as well of the learned as vnlearned But those thinges whiche the holy Ghost wrappeth in misteries neyther doeth hee lyfte vp with proude eloquence anye otherwise than euen the drooping and vnlearned soule may be bold to approch as a poore man to a ritche but he inuiteth al men with his lowly maner of speeche whome hee doth not onelye feede with manifest truth but also exercise in secrete veritie being of like nature in things easie as he is in things hidden But least the things that are open plaine should breed contempt the same again are hiddē to the end they should be longed after being longed after should after a sort be renued being renued should sweetely be embraced Hereby are bothe crabbed wits holsomly corrected small wits norished great wits delighted That mind is an enimy to this doctrine that either throgh error knoweth it not to be most holsome or in being sicke hateth to bee healed Thus much in the place It is thoght also the some of the fathers did of a set purpose put forth certaine of their workes in a homely kind of stile to the intent euery one euen among the common sorte and vnlearned artificers vnto whome notwithstanding the Latine tongue was at that time euerye where familiar howbeit somewhat corrupted might the more willingly peruse them ouer and all both learned and vnlearned enioye in common togither the commodities of godly doctrine As touching whych matter D. Erasmus Roterodamus as moste sharpe and seuere Iudge if euer there were anye of an other mans stile in writing hathe discoursed at large in an Epistle whyche hée prefixed before the Commentaries of Arnobius vppon all the Psalmes The same man where hée sheweth his iudgement as touching sundrye bookes of Saint Augustines admonisheth that there is a booke extant of the maners of the Catholike Church compiled and written by Saint Augustine in a wonderfull elegant stile but in that whiche followeth as concerning the maners of the Mainchees that the forme of spéech is debaced to the capacitie and vnderstanding of the vulgare people Thou wouldest suppose that it were not the same Authors but Charitie whereby they acknowledge themselues with the Apostle to be debtors both to the learned and vnlearned Rom. 1. couet indifferently to prouide for all men alike enforceth them to vse diuers and sundrye kindes of speaking But that we may retourne to the iudgement of Saint Augustine as touching the reading of the holye Scriptures he in the seconde booke and. 38. Chapter of his Retractations testifyeth that Laie men studious of the diuine Oracles had sent vnto him certaine writings concerning the doctrine of Religion and that the againe as was méete and conuenient had made aunswere vnto them
the maners that nowe are vsed ioyned with so great contempâ—e of GODS worde I can hardlye I saye beléeue that they would account vs for their posteritie or take vs in anye wise for Christians So farre forth are wée all for the most part degenerated and gone out of kinde from that godly sinceritie of our elders Neither truely had Lay men and women onelye a colde and slender taste of Gods holy mysteries but a number of them went forwarde with so greate zeale and enforcement of minde in searching the holy Scriptures that by little and little they attayned to suche ripenesse that they became not onely excellently well learned themselues but also were able to teach and instructe others By profiting in the holy Scriptures by prophecie that is to saye by a learned and reuerende interpretation God will haue his Churche as by a certaine marke and peculiar token to be disseuered and discerned from the assemblies of the wicked wherfore to this marke did all the godly bothe in times past ayme and nowe oughte all to leuell to the intente they may not onely become wise prouident for themselues but also for others by admonishing I say by teaching and by what meanes soeuer they can besides Moses when it was tolde him Num. 11. that Heldad and Medad did prophecie or preache the worde of God in their tentes and some looked that he woulde haue forbidden them hée was so farre off from forbidding them that excellent office that hée rather wyth feruent desires sayde Woulde God that all the Lordes people were Prophets and that the Lorde woulde gyue hys Spirite vnto them Paule the Apostle 1. Corinth 14. in saying That all maye prophecie one by one gyueth to vnderstande that there were in olde time a greate number and that at all tymes there should be some in the Churche whiche by the benefite of the holye Ghoste shoulde be adorned with gret grace and dexteritie in teaching and for that their giftes shoulde not vanish away without fruite but rather be encreased thoroughe exercise that there should a place to teache not vnwillingly bée graunted vnto them so that nothing were done confusedly or vnaduisedly but all directed to the edifying of the Church Whosoeuer therfore were from that time forwarde but namelye enlightned with the giftes of the holye Ghoste leaste they shoulde alwayes like children craule vppon the grounde and neuer declare themselues to haue consideration of Gods benefites chéerefully and couragiouslye applyed their wittes to teache and enstructe others For therevnto it is that Saint Chrisostome laboureth to moue his hearers in his seauenth Homilie vppon Genesis whilest hée willeth them al to be of good courage and to prepare themselues to the painefull trauailes of teaching I woulde haue you sayth he yea and I beseeche you all to be in the nuÌ„ber of teachers and not only to be hearers of our sayinges but also to minister our doctrine vnto others and to seke after those that stray that they may returne into the waye of truth and as Paule saith 1. thess. 5. Exhorte yee one an other and edifye one an other and with feare and trembling worke oute youre owne saluation So it will come to passe that GOD shal encrease our number and your shall more plenteouslye bee enriched with his grace hauing greate care and consideration of youre members For in deede GOD woulde not haue a Christian man to be conteÌ„ted only with himself but that hee shoulde also edify others and that as well by doctrine as also by his life and conuersation So saith hée It is euident therefore that whilest the hearers were oftentimes pricked forward after this manner some of the Laitie what by hearing reading and friendelye conferring one with an other aspired to that degrée of Learning and Erudition that they were able as well publikely as priuately wisely to entreate as touchyng the affayres of Religion For verily to some of them it was permitted in Councelles lawfully called and before the whole assemblye of Byshoppes to dispute with the aduersaries othersome were not onely admitted to teache the people in the Churche but also verye gently inuited by the Byshoppes themselues And a greate sorte of them no doubte spedde very well and deserued no small commendation for their godlye diligenâ—e And as touching Disputations that this was founde true in the Nicene Synode Nicephorus Callistus declareth very plainelye in the eighte Booke and fourtéenth Chapiter of hys Ecclesiasticall Historie There are besides two notable examples sette forth in the Tripartite Historie the seconde Booke and thirde Chapiter the one oute of Socrates Constantinopolitanus of a certaine young manne the other oute of Sozomenus of an olde man oute of them bothe it is declared that by means of the Laitie studious of the holye Scriptures and modestly propounding certaine things the pride subtiltie of the Logitians Philosophers was wonderfully detected and beaten downe Albeit we cannot dissemble that they broughte more to passe by the excellencie of their faith and prayers than by the helpe and furtheraunce of Learning in so muche that all theyr dooyngs may séeme rather to be after a sorte miraculous than to procéede of any knowlege Furthermore as touching Laie men that haue taughte publikly in the Church there are extant in Eusebius book 6. Chap. 15. the words of Alexander Bishop of Ierusalem out of a certaine Epistle written to Demetrius Bishop of Alexandrîa I maruell saith he that in your letters you wil seme to affirme that it was neuer heard or done that Laie man shoulde dispute and expound the Scripures in the Churche when the Byshops were present when as this custome was commonly receiued that if there were found any in any place that could instruct the brethren in the Church coÌ„fort the people thei wer alwaies entreated of holy Bishops to haÌ„dle the Scriptures So was Euelpius inuited of oure brother Neon among them of Larandra and so was Paulisius of Celsus at IconiuÌ„ and Theodorus of Atticus at Synada And there is no doubte but that many other also in other places if any there were that coulde conueniently fulfill the worke of God in word and doctrine were to the selfe same end inuited of holy Byshoppes Hitherto Alexander of Ierusalem And that the same thing was euerye where drawen into a custome the councell holden in the time of S. Augustine at Carthage doeth not obscurely proue For thus we reade it enacted in the saide Councell A Laie man in the presence of Clearkes excepte they require him therevnto shall not presume to teache And this they did not for that they accompted it vnlawfull for Laie men to teache but forsomuch as a number of them were learned and alwaies fit and ready to teach they meant to prouide Firste that no manne shoulde vnaduisedly when and where he lifted and wythoute hauing regard of dutie to the Bishops or Clarks yea and peraduenture contrary to their mindes inuegled by Heretikes take vpon him to teach or preache Secondly
eueÌ„ to those that were ouercome than if we shoulde perpetuallye striue with them by the doubtefull dint of sword It falleth not out alwayes well on our sides when wée indeauor to driue away force perforce craft with craft and as it is sayde in the prouerbe one nayle with another It behoueth a wise man first to trye all things before hée fall to they hazard of battel But especially when the case concerneth the affayres of religion or the saluation of soules then of necessitie must swordes giue place to doctrine rage to reason crueltie to humanity warres to peace In the Counsell holden at Vienna a Citie of Gallia Narbonensis in the yeare 1310. it was ordeyned that in al the noblest vniuersities of Europe thâ—re should be maintained professors of the Arabicke tong whyche tongue it is certaine that the Turkes doe vse in their Ceremonies and this cannot I construe to be done for anye other cause or consideration than that our Countreymen mighte be prouided and enstructed aforehande to common and treate at one time or other with the Turkes especially in the cause of religion But it belongeth not to this place to search ouer busily how the Turkes being the sworne enimies of our religion maye be reduced to a better minde and conioyned with vs in rites and doctrine It shal be good rather to speake vnto those that do proudely challendge to themselues the surname of Christians and yet in the meane time of nothing are lesse carefull all theyr life long than of the knowledge of CHRIST out of the holy Scriptures Gladly therefore woulde I learne of you what mindes ye would be off what aduice ye woulde take if at anye time being helde Captiue vnder the yoke of the Turkes yée should be driuen to such a straight as that ye should be suffred neyther to haue any bookes nor yet to heare any Christian preachers Truely I praye vnto GOD that hée woulde vouchsafe to withholde so great a mischiefe froÌ„ the neckes of all Christians neuerthelesse séeing there is none of vs all that oughte to stande in feare of the same or not muche vnlike misfortune distresse there is good cause why euery man should at the least in thoughte consider and deuise with himselfe what he woulde doe if at any time he were in that estate Thou therefore being driuen into miserable bondage and perchaÌ„ce fast fettered in yrons if thou shouldest heare dayly villanous opprobries vomited out against the sacred name of CHRIST if thou shouldest heare al the parts of our religion to be shamefullye intreated and misused wyth tauntes and mockes if sundry arguments should dayly be obiected to carry thée away from godly sinceritie if thou shouldest continually be commpelled to sée heare and doe those things that are altogither vnméete for Christians that is to say for Godly vertuous minds tell me I pray thée how and by what meanes wouldst thou then confirme and establishe thy hearte in Faith how any by what meanes wouldest thou be comforted in the middest of so many temptations that from thy childhode neuer learnedst anye thing at all out of the Bookes of the Prophets and Apostles that mighte help thée therevnto I am sure and certayne whosoeuer will weigh and consider these things vprightely as is méete he shall be enforced to confesse that in very déede there is nothing more miserable than a Christian man oppressed and consumed in a manner wyth suche anguishes both of body and mind and all bycause he is vtterly destitute of all solace and coÌ„fort of GODS word For as muche therefore as it is very playne and euident that the diligence of Laie men in learning the holye Scriptures is verye requisite and necessarie as well to the conseruation of the succession of ministers in Churches as also most profitable and commodious to the adorning of Common Weales and to the amplifying or rather pacifying of Kingdomes and Empires Let all both Kings and Prelates not withoute good cause in a common Councell determine and declare that all Christians withoute exception of what estate or condition soeuer they be ought so long time to be instructed in the holy Scriptures as they maye atteyne at the least some indifferent knowledge of the articles of our Religion and become able after a sorte to declare the same vnto others And would to God that all good men and especially those that are in authoritie aboue the rest would sufficiently consider how necessarie it were for them oftentimes to consult and deliberate about this matter No man is ignorant how in certaine ages past Churches were possessed of vnlearned ideotes and of meÌ„ without all religion such for the most parte as haue lepped out of Kings and Bishops Courtes Pantries Buttries wrastling places banquetting houses nourceries by whose meanes the pure doctrine of the Gospell yea all the whole order of preaching hath bin vtterly banished out of holy assemblies neyther did they busie themselues about any thing else saue the stincking traditioÌ„s of men and a number of colde ceremonies whereof in some there was a great deale more superstition I had almost said sacrilege than was in times past in the fond obseruatioÌ„s of the Heathen And as for the Scholes theÌ„selues what should a maÌ„ haue found in them but vgly rudenesse holding the highest roome togither with vnsauery and yet subtill sophistrie Againe the Romaine Empire hath with shame ynough for the space of these 4. C. yeares bin thrust out of ioynt shakeÌ„ torne in sunder and the partly by the Turkes who taking occasioÌ„ by our sinnes haue purloined froÌ„ vs now these prouinces nowe those partly by Christian Princes themselues through whose vnquenchable discordes the sinewes of the Christian coÌ„mon weale haue bin cut asunder and the whole strength therof vtterly wasted and consumed to speake nothing in the meane time of a million of mischiefes broughte into Europe by the ambition pride of certain Bishops To be short such hath of loÌ„g time bin the state of things amoÌ„g Christians as we reade to haue bin amoÌ„g the Iewes when they were oppressed with the hard yoke of Ieroboam Achab Manasses the Kings of Babylon and such like for why ouer besides most cruell warres innumerable slaughters common calamities not to be named the sincere worship of the true GOD hath bin quite and cleane abolished superstitioÌ„s haue borne the greatest sway faithfull teachers haue bin flayne or thrust out of their places finally the very Bookes of holy Scripture themselues haue bin vtterly lost and rare in very déede was that man to be founde that thoughte anye better of Religion than did godlesse Diagoras For soothly so it is when it pleaseth GOD to punishe barbarous and faithlesse men he strippeth them starke naked as a man would saye and depriueth them of all power But when he determineth to punish his own those people whether they be of the Iewes or Gentiles he bereaueth them of the noble and pretious treasure of his worde whyche
and especially in the exercises of holye Scripture or take anye long and greate paines in the Schooles of Learning when he smelleth that there will be no publike vse thereof and foreséeth that no manner of rewardes shall bée allotted to his laboures in Churches I appeale to the testimonies of a great number of good menne whyche can remember that in Churches verye greate and notable there haue not béene scarce foure Sermons throughoute the whole yeare made vnto the people and yet if there happened to be anye it was spente for the moste parte eyther in a fruitelesse narration of Myracles and those commonlye false or else in some subtill disputation sauoring more of Aristotle than of the Prophetes and Apostles Verily I remember that I hearde ouce in Fraunce one beyng old and hoareheaded and a man of singular modestie tel and reporte that he was declared Doctor of Diuinitie in the Sorbon Schoole at Paru when as hée had neuer in all his life read ouer so muche as thrée Chapiters of the holy Bible and further that he was afterwarde the Pastor of no obscure Churche and althoughe he dayly descanted vppon the hundreth and ninetéenth Psalme wherein is wonderfully commended the study efficacie and vse of Gods worde and here and there also be repeated these wordes In the lawe of the Lorde wil I meditate day and night yet notwithstanding that it neuer came into his minde one whit to peruse the Bookes of holy Scripture with a desire of vnderstaÌ„ding the truth nor neuer made also any Sermon oute of the Scriptures to the people Whyche thinges he not wythout an honest kinde of shame callyng to remembraunce bothe bewayled the vnhappinesse of the tyme past and also complayned of the shamefull ignorance of the men of his coate and calling Yea and moreouer in dyuers Countries where I haue trauailed I haue séene many Priestes as my manner is in euery place to enquyre diligently of the state of Churches whyche when they were vtterly voyde of learning and very Drones had no Churche wherein they mighte lawfully minister But out of their Masses as they call them whych they beyng hyred daylye sayde they sucked out no small gaine and aduantage sustained themselues in their filthy ydlenesse Furthermore we sée it euerye where commonly receiued not by custome but as yée woulde saye by a lawe established that Priestes are made wythoute choyce no more as they were in times past to teache but onelye to say Masse As who should say forsooth this way do the holy Byshops followe the holy Cannons whyche forbidde that without a title for so they speake any man shoulde be ordered Distinction 70. C. Neminem Sanctorum Canonum c. Therefore as touching the Doctrine of Religion there is among them no further question but it maye be sayde as Ierome speaketh expounding the thirtéenth Chapiter of Ezechiel that for the sinnes of men the word of GOD is vtterly loste and that grieuous calamitie sent downe into the worlde that GOD by the Prophet Amos Cap. 8 threatneth namely a cruell hunger thirste and scarcitie of hearing the worde of GOD. The other inconueniences whyche haue flowed oute of that fountayne to witte the false perswasion of the Ministery to consiste in bare Songs and Ceremonies I ceasse to make any further reckening of But to procéede where Bishops do not prouide that the Scriptures be continually readde and expounded in Churches and yet giue orders to a greate number of suche as they knowe haue neyther bestowed any time before in studying the holy Scriptures neyther can or will do hereafter I leaue it to be considered of euerye man whether suche either Byshops or Priestes can rightly chalenge to themselues the power Ecclesiasticall and kayes of the kingdome of Heauen as granted vnto them of God or no. We haue learned forsooth out of the Sermons of Christ and the Apostles that there is a double power of the Churches or that there be two kayes the one of Doctrine whyche consisteth in teachyng that is to saye in interpreting the Scriptures and administration of the Sacramentes whiche are annexed to the worde and euen a certaine portion of the worde like as in very déede they are acomplished by the worde the other is prepared to giue iudgement and to binde and loose But nowe howe shall he â—â—â—â—ly teache in the Churche all the chiefe poyntes of Christian Doctrine oute of the Law and the Gospell How agayne shall be wisely giue sentence as well of sinnes for whiche the obstinate must be bounde as also of faith and repentance for the witnessing whereof it behoueth them to be loosed that were bounde which neuer exercised himselfe in the monumentes of the Prophets and Apostles neither intendeth at any time to beginne Certesse that no keyes of Christes Church are committed to vnlearned Priestes it is well proued by the iudgement of those Prelates that ouer and besides that they haue deputed a good parte of the rabblement of Priestes only as I sayde to the execution of Masserites and Ceremonies haue moreouer deuised certaine cases which they name Reserued whereof some they wil haue referred to the Bishops only of euery Church othersome only and alone to the Bishop of Rome Now there shoulde be no néede to trudge for counsell to the higher Prelates if so be they déemed the Priests which themselues had made fitte to giue iudgement of matters incident and sufficiently furnished to bind and lose But that which the authours of reserued cases haue openly protested touching certayne Priestes the same may we interprete worthily to be vnderstoode of all in generall whether they be Bishops or Priestes that are founde voyde and destitute of all furniture of learning Héereby then we shall be inforced to suspect that many Churches haue of long time wanted and bin altogither withoute keyes For the vnderstanding and interpretation of the Scriptures being once loste it coulde not be chosen but that the keyes must néedes haue bin lost also And in what state the house is that is neyther opened nor shutte at any tyme with keyes but hauing as yée woulde saye the lockes and dores broken all to fitters standeth on euery side and alwayes and to euery one that commeth wide open in the very same state we suppose the Churches to haue bin and to be in whiche is had no consideration at all of the handling of the holy Scriptures But we shall haue lesse cause to maruayle that Priestes haue not hitherto bin carefull of receyuing the true keyes if in case we consider that a number of them haue not bene accustomed to go in and out by the dore but by some other way and that there haue appeared in them more liuely markes of hirelings than of anye true Shepheardes It remayneth therefore that whosoeuer hauing gotten any dignitie in the Churche of God wyll also purchase to himselfe credite and authoritie and be acknowledged in very déede for a true Shepheard hauing interest in the keyes and skill to vse
them arighte do excell and surmount others in the knowledge of the holy Scriptures Further there maye at all times fall oute verye manye affayres that doe require no small reading and experience of the holye Scriptures How wouldest thou behaue thy selfe I pray thée if there shoulde at anye tyme anye false opinions eyther by Philosophers or by wise men of the worlde or by Heretikes beginne to bée scattered among the people Shall it not bée thy parte and duetie stoutely euen out of the Pulpet to confute them Thou hopest perhappes that all things are safe ynough where thou liuest and that thou néedest not greatelye to feare anye suche daunger But take héede thou bée not deceyued It is a wyse mannes parte euen in the tyme of peace to bée thynking of Warre But what if anye doubtes of Doctrine shoulde rise in a priuate man whome shoulde hée rather goe vnto than vnto thée hys Shephearde and teacher And howe wouldest thou asswage the tempestes lurking in hys mynde and cause hym to be caulme and quiet if thou couldest not mitigate all thinges with the prosperous winds and euen with the pleasant gales of the Scriptures Agayne what if the Magistrate himselfe should at any time reguire or command thée that thou wouldest in his presence and haply before an honourable assembly of Counsellers as it commeth to passe nowe and then louingly conferre or dispute wih some man fallen into a pernitious erroure Doubtlesse if in this case thou canst not shew thy selfe to be Didacticon that is to say apt to teache and be able to stoppe the mouthes of the gaynespeakers thou shalt by and by be confounded to thy greate shame and all will estéeme thée as a foole and ydeote To let passe in the meane time that thou by thy wante of knowledge priuily giuest occasion of thinking that he which was supposed to erre inasmuch as thou arte not able to confute him auoucheth nothing but the truth Whiche thing if it come to passe not onely he alone will perseuer in his opinion but the reste also will beginne to ioyne with him to subscribe and maynteyne the same Moreouer oft times the state of Churches dothe require that thou shouldest openly inueigh againste the sinnes that the people for the time are falne into And héere hast thou néede of héedefull rebukements of cunning amplifications of crimes of graue threatnings of punishmentes of sharpe exhortations to repentance and other furniture of like sort For it is to be feared if thou pourest forth nothing else but thine owne words and manassing spéeches that thou shalte not onely not bring them to amendment of life but also hardlye perswade them to accompt those things for vices whych are committed by wicked men Therefore to restreyne and reduce men to a better trade of life and conuersation it shall be requisite for thée to vse the fires hammers swordes of the Prophetes and Apostles as fitte and peculiar instrumentes for the same purpose The word of the Lord is sa a fire sayth God himself in Ieremie Chap 23. and like vnto a hammer that breaketh the hard rocke It is a Sworde Ephes 6. Yea it is of greater force to enter than any two edged Sword as witnesseth the authour of the Epistle to the Hebrues He therfore that hath no skill aptly to leue◠shake and throw these weapons of the worde of GOD from the Pulpet into mens hearts and minds in vayne shall he take vppon him to subdue and cut off the sinnes of the people Furthermore sometimes he that hath the ouersight of the Churche is inuited of learned men dwelling néere vnto him to talke and conferre sometymes also it falleth out that strangers comming farre off or Embassadours or other do visite him and craue some question to be declared of him or require his counsell and help in some matter perchance also they call him for honoures sake to dinner or supper to be short now and then learned men come togither for other causes mingling theyr communication with sober and holy talke as touching matters of Diuinitie whiche partly is applyed to the vnderstanding of the holye Scriptures partly to the stablishing of the wauering conscience Nowe if in these and such like méetings the Pastor of the Church shall carrie only the visor of a dumb personage or if he doe any thing shall only puffe for payne sweate waxe pale and be ashamed shall he not I praye thée discredite the whole order Ecclesiasticall And trulye looke howe commendable a thing it is for laie men handsomely and comely to reason of diuine matters so shamefull a thing is it for him that should be a teacher of the Church not to be able aptely to common of anye thing out of the Scriptures What shall we say to this moreouer that in many Churches the order is derided from the auntient institution as well of the Romayne as Constantinopolitan Church as witnesseth Cassiodorus in the 9. Booke and 35. Chap. of his Tripartite Historie although in verye déede more necessarie for those times than for oures in these dayes that so many as come to the holy Table of the Lord doe confesse and bewayle their sinnes to the Ministers of the Church and require comfort and absolution by the worde of god They that can not sufficiently trie and examine themselues according to the precept of the Apostle had néede to poure forth their secretes into the bosome of their Pastor to disclose theyr ignorance and so long to be instructed and taught till all doubtfulnesse and perturbation be rooted out of their conscience But what should the good Pastor do in this behalfe when of the good questions and demaunds propounded he can auouch nothing more certaynely than if they had neuer bin hearde of before Neyther doubtlesse are we in hande héere with flimflammes as they saye and matters of no value but euen with such as vppon whiche dependeth the eternall saluation or destruction of soules So far forthe for the most parte as pertayning to thys poynte lyeth it in thée that many eyther obteyne saluation or else vtterly perish whereof the one verily commeth to passe when thou arte able by the helpe of GODS worde to fortifye mens myndes the other when thou arte not able so to doe But go too to whome I pray you doth it more apperteyne to lift vp weake and féeble consciences to susteyne the sicke and oppressed for any manner of cause with holy comfortes and consolations than to the Minister of the Church who is counted as a common parent of mens mindes and as Sainct Iames séemeth to signifie a Phisition also whiche labouring to GOD in Prayer will indeuour to help in the time of néede And that consolations are proper and peculiar to the holye Scriptures it is sufficiently playne and euident by the testimonie of S. Paule to the Romaines 15. Commōly also for the most parte the whole multitude standeth in néede of comfortable Sermons to the intent it may persist
Churches if so be they suffer theÌ„selues to be ouercome in the exercise of reading of Lawyers Phisitions Orators Oh howe truly and grauely is it sayde of Byshoppe Leo the firste in hys Epistle 22. to the Cleargie and people of Constantinople If Ignoraunce seeme intollerable in the Laitie then howe muche more is it vnworthye eyther of excuse or pardon in those that haue the ouersighte of Churches But it is not néedefull that wée shoulde stande longer in handling of thys cause woulde GOD the things that wée haue presentlye touched myghte bée well layde vppe and faste fixed in memorye and then at least-wise some Ministers of Churches woulde wyth these reasons whyche wée haue alleadged bée rouzed vppe and indeuoure to become not onelye readers of the holye Scriptures themselues but also Readers and Expounders of the same vnto others But wée muste not thinke that hereby it is proued that those whyche they call Laie menne are by the like reason discharged and maye passe theyr tyme wythout the pervsing and vnderstandyng of the holye Scriptures For wiselye didde Byshoppe Leo of whome wée hearde euen nowe ioyning the cause of the Laitie wyth the cause of the Ministers of the Churche determine that ignorance of the Scriptures is intollerable euen in Layemenne also Truelye they are verye fonde that doe thus reason The Pastors of Churches oughte continuallye to bée occupyed in reading the word of GOD therefore the Laitie néede not so to doe These men shoulde haue remembred that some dueties are for iuste and wayghtye causes so inioyned to a certaine kynde of menne as thoughe they agréed peculiarlye vnto them alone when as in the meane tyme by reason they are directed vnto Vertue that is to Faith Hope and Charitie they are common to moe yea to all menne vniuersallye wythoute exception and agayne they shoulde haue considered that for iuste causes and considerations certayne vices are in such wise forbidden as thoughe a peculiar sorte of menne onelye oughte to beware of them and yet in verye déede they are forbidden indifferentlye to all But by examples produced wée shall bring to passe that euerye manne maye perceiue it to be true that wée saye The fifte commaundement in the Decalogue séemeth to prescribe onely vnto them of Obedience whose naturall parentes of whome they are begotten bée aliue Honour sayth it thy Faaher and thy Mother But yet no man can deny that in the self same precept it is commaunded that all inferiour persons generallye shoulde yéelde honour and obedience to their superiors For why al muste obey the Magistrates and the Prelates of Churches againe Wardes must obey theyr Gardians Disciples their Tutors Souldiours theyr Capitaine Craftsmen theyr Craftsmayster Marriners theyr Pylot Seruantes and Handmaydens their Maisters and Maistresses and so forth of other degrées But namely and especiallye the example is set downe as touchyng chyldren forasmuche as in them it is conuenient that a greater obedience doe shine forth than in any others In the seauenth commaundement GOD forbiddeth that anye man shoulde breake Wedlocke or commit Adultry Some man perhaps therefore would thinke that it is meante onelye of them that are maried and that Adultry and not Fornication whyche is properly of them that are single and vnmaryed is condemned But we learne partly out of Histories partly oute of the holy sayings of the Scriptures that al carnall company of man and woman out of lawful Wedlocke that is to saye not marryed togyther according to GODS ordinaunce is forbidden and as well Fornication as Adultry howsoeuer they be extinguished are punished of GOD alike 1. Corinth 6 Hebr. 13. But it pleased the holy Ghoste to giue forth this commaunment in suche a forme of wordes for that whereas all men and women oughte to be embracers of Cleanesse and Chastitie yet oughte marryed folkes inespecially to be giuen therevnto Hebr. 13. In like maner Exod. â—8 23 Leuit. 19. It is commaunded that suche Iudges shoulde be ordeyned as feare GOD as are louers of the truth and as are frée from couetousnesse Nowe these things are not so required of Iudges as though it were lawfull for other men to doe the contrarie without controlement but for so muche as when GOD requireth those vertues of all yet he woulde haue them to be séene especially in Iudges Of the same sorte it is that the Apostle 1. Timoth. 3. willeth suche a one to bee chosen Bishop as is vnreproueable the husbande of one wife sober not giuen to ouermuch Wine no fighter Nowe shall a man leaning vpon these wordes cauill and saye that it is lawfull for other whiche are no Bishops to defile themselues with the dregges of all manner of vncleanesse to be caried away wyth wandring lustes to be desguised with drinke and surcharged with Wine not to bridle their furie to flye vppon others with their fistes féete staues kniues and with whatsoeuer else commeth next to hande No but wée must vnderstande that there are required in all men maners vnreproueable chast sober discrete peaceable and that Bishops ought for these vertues to be commended and well spoken of before others After the same manner therefore must we interprete that the Ministers of Churches ought in déede of all other most diligently to searche and ransacke the Bookes of holye Scripture as to whose dutie it belongeth to teache the whole multitude but not so that the Laitie therefore are to be restreyned from the felowship thereof nay rather that the precepte as touching the reading of the Scriptures doe apperteyne to them also and that they ought to labour so far forth in accomplishâ—ng of it 〈◊〉 they may both more easilie vnderstand the publike teachers and also be able after a sort to instruct and 〈◊〉 at the least those of their owne householdes 〈…〉 â—es Wherefore the Apostle whiche willed Tiâ—â—â—â—â— and with him all the Ministers of Churches 1. Tim 4. to applye himselfe busilie to the reading of the Scriptures the same also commaundeth Coloss 3. men of all states and conditions to teach and admonish one another through the word of CHRIST dwelling in them And in the old Testament the only Tribe of Leuie had power and authoritie to deale with the Priesthode with the Sacrifices with the holy rites and to interprete the Lawe of GOD but yet to reade the holye Scriptures and likewise publikely to teach them when oportunitie serued it was left frée to euery mans choice and vnto all the Tribes indifferently to do it For why that there haue come forthe no small number of Prophets euen out of other Tribes also Epiphanius declareth in his Booke De vitis Prophetarum and Christ being descended of the Tribe of Iuda taughte openly in the Temple and in the Sinagogs no man forbidding him Paule in like sorte of the tribe of Beniamin was required oft times very curteously of the chiefe of the Iewes to speake vnto the people So then albeit it be verye requisite and necessarie that in euery felowship societie of men there
they woulde signifye and proteste the inuincible fortitude of theyr mindes euen so nowe lette oure men of warre in these dayes worthilye estéeme it as a principall pointe of prayse and commendation if it fortune them béeyng beset on euerye side wyth so many and greate perilles to dye not as the common sorte of souldiours vse to do but as true Christian warriours in déede But no such menne can dye valiauntely eyther for the glorye of GOD or for their Countrey or else returne home wyth tryumphant victorye saue those onelye that when they are quiet at home in their houses doe so exercise themselues in reading the Scriptures that afterwarde when they muste watche abroade in the wilde fieldes and abide all bruâ—ts that shall fall vppon them they maye comforte themselues mutuallye out of the worde of GOD inflame their mindes wyth courage call rightelye vppon GOD committe the safetie as well of theyr soule as bodye to hys tuition and make confession of their Christian Faith. And surely it behoueth as well all other Christians if at least wise we wil hearken to Saint Paules counsell as also those vndoubtedly that followe the Campes of Christian Princes to be euermore throughlye furnished with the whole armoure of GOD and to haue their loynes girded about wyth Trueth their breast fenced wyth the breastplate of Righteousnesse their feete shodde with the preparation of the Gospell of Peace and aboue all to take the shielde of Fayth and to put on the helmet of Saluation lastly to beare alwaies in their hands the sword of the spirite whiche is the worde of GOD of whych inward and spirituall weapons a type and resemblaunce wée maye daylye in oure minde beholde in the outwarde weapons of the bodye whereby they may bee able to stande faste againste all the assaultes of the diuell the common enimye of mankinde and to repulse the firy darts that hee neuer ceasseth to hurle at them Further sayth an other I am a Lawyer what haue I to doe with the Scripture Shall I tell thée Very muche For it is to be wished by all meanes bothe of thy selfe and of all that craue thine ayde in the Courte that thou werte in déede wyth a certaine addition suche a one that is to saye A Christian Lawyer Thou makest thy vaunte I am sure that thou wilte do all thyngs according to righte and equitie and challengest to thy selfe both the power and will so to doe But verye hardlye shalte thou make anye man beléeue that thou arte of this minde vnlesse thou imbracest also the pure Doctrine of Religion and by the direction thereof envre thy selfe to deale faithfully and truelye in all thy procéedyngs and to prosecute the things that are lawfull and iuste In some Countries the Lawyers are euill spoken off and noted to be scante good Christians Thys blotte shall hée wype cleane awaye whom the people shall perceiue earnestly and wyth an vnfained disire as well of profiting in godlynesse of lyfe as also of finding out and obseruing of equity to pervse the holye Scriptures Lactantius Firmianus and after hym Saint Hierome doe wonderfully commend one Minutrus Felix a notable Lawyer of Rome for hys excellent knowledge of holye Doctrine what let is there then why the Lawyers of oure tyme shoulde not imitate thys manne in the studye of Heauenlye thyngs Moreouer by the selfesame Law and condition must Phisitions knowe themselues to be bounde also especially forbicause they haue a singuler commendation of theyr Arte and full of aucthoritie taken out of the holye Scriptures themselues For they bragge very muche that by the mouth of the moste wise Hebrue Iesus the sonne of Syrach Chap. 58. Phisicke is commended as a thing giuen of GOD for the necessitie of mans lyfe and that moste holye menne as the Prophete Esaye â— King. 10. Esa. 38. the Euaungeliste Luke Coloss 4. and others moe haue exercised the same Arte to their singular prayse Certes Hipocrates the Prince of Phisitions béeyng but a Heathen man in hys booke De decenti ornatu sayth that the knowledge of GOD oughte inespecially to bee rooted in the hearte of the Phisition and that in disseases and maladies hapning Phisicke should verye reuerently behaue it selfe towardes GOD. From whome disagréeth not Galen in his ninth Booke and fiftéenth Chapiter De Hipocratis Platonis degmatibus and in hys worke De animi moribus corporis temperaturâ—â— sequentibus that is Touching the maners of the minde followyng the qualities or temperatures of the bodye the eleauenth Chapter And all men doe greatelye couet and desire to attaine vnto a certaine happinesse in making and ministring of medicines But thys dexteritie can they by no meanes looke to come by vnlesse they call vppon GOD wyth a true and liuely faith and prouoke their patients likewise to doe the same Whiche that they mighte diligently doe in déede we reade that it was well prouided in the councell of Lateran Cannon 22. whyche is referred also among the Decretals De Penitentâ—s Remissionibus C. Cum infirmitas And Hostiensis expounding the same sayth that those Phisitions doe grieuously sin which obey not that most wholsome law And I know not truly how it commeth to passe that all sicke folkes for the most part do more willingly call for him and commit their life vnto him and trust assuredlye that they shall be holpen of him whome they perceyue and vnderstande to be a louer of Gods holy word and a follower of true Christian pietie and godlynesse in like cace as if they were persuaded that what Arte is not able many times to do that might he supplyed by sanctimonie of life and Prayers After which sort verily we haue knoweÌ„ many in times past restored to health by most holy meÌ„ more no doubt through feruent Prayer vnto God than by any medicine though neuer so artificially made So also dothe Sainct Iames Chap. 5. commaund that to the anoynting with oyle holy Prayer should be adioyned It followâ—th therefore that the Phisition if he diligentlye pervse the Bookes of holye Scripture shall very well prouide both for the saluation of his soule with God and also for his credite and estimation amongst men yea and besides all this he shall obteyne of God happy successe in his Science and in all his procéedings But now he that is a Merchante and compassed about continually with innumerable affayres and dealings belonging to his trade and Merchandise tossed and turmoyled too and fro now hither now thither and neuer at anye certayne stay ought euer and anone to bestow some time in sifting and examining of his owne conscience and in commending the safetie of his bodye and soule into the hands of God and that so muche the more often by howe many more and gréeuouser perils both by Sea and by Lande he séeth himselfe to be cast into euery minute of an houre He ought moreouer to labour by all meanes possible that credite and trustinesse whiche is a certayne constancie and
thee to sende thy children to learning and to prouide them Scholemaysters and to see that nothing bee wanting for their instruction and in the meane time not to bring them vp in the nourture and chastisement of the Lorde Therefore do euen we first of all reape the fruite of this thing that is to say through our owne defaulte we haue harebraynd vngracious disobediente and vnmanerly children Let vs not then thus do but let vs obey this blessed Apostle who giueth vs good councell let vs bring them vp in the instructiō and information of the lord Let vs set before them an example causing them from their tender youth diligently to apply the reading of the Scriptures Wo is me whilest I am thus continuallye speaking I seeme to do nothing else but trifle howbeit I will not ceasse for all that to do that which mine office bindeth me to do These things hath he All that Sermon of his is very worthye to be read as in whiche hée sheweth with manye reasons that those when all is said do best prouide for their children and lay open vnto them the way to riches peace and tranquilitie of life happie estate and to preferment in Princes courts whiche haue a care ouer them that they be instructed euen from their infancie in the holy Scriptures To bée short the husbande and the wife the parentes and children the maisters and seruantes the mistresses and maydes may find in the holy Bookes infinite as well preceptes as examples whiche it is not néedefull to rehearse as touching all those things that it behoueth euery one of them to doe in their seuerall state and calling The same must thou thinke to be spoken both vnto widowes and virgins of whose care and diligence like as also of the instruction of children in the holye Scriptures we haue aboue somewhat discoursed So far-forth therefore is that true which Saint Augustine sayth De verbis Domini Sermone 19. namely that vnto all estates of mē there is prescribed in the sacred bookes a rule to liue by and that all and euery sexe age and degree is prouoked to leade an vprighte and godly life Therefore as we began to saye before not onely those that are appoynted to the Ecclesiasticall ministerie but also generally all Christians of what estate or condition soeuer they be ought dayly to bestow sometime at the least in reading and pervsing the Bookes of the Prophets and Apostles The continuall meditation of the Scriptures is not the priuate and peculiar office of some fewe persons but the common and publike dutie of all Christians I graunt in déede that the godly and learned Pastors of Churches shoulde goe before but yet muste all other states and degrées followe after There is none neyther one nor other that can bée debarred from this daunce There is no man in this life in all respectes so perfite vnto whome remayneth not some thing more to be learned no man so exactly accomplisheth his dutie but that some good man for I speake not of anye slaunderous and enuious cauiller may say vnto him this would be amended Wherefore I beléeue there is not any man liuing whiche by the rules and exhortations of the holy Scriptures may not onely become better learned but also better qualified and which by reading of the word of God may not bée made more strong and couragious to all good actions of life whatsoeuer A greate offence it were doubtlesse to surmise that the Philosophers or anye other persons besides shoulde be able better to prescribe what euerie one ought to do or to leaue vndone than God himselfe Certes the Philosophers Lawmakers and other worldly wise men when they dispute of duties doe oftentimes erre Euidente proofes héereof we haue in Plato Aristotle Panaetius Cicero and such like whyche doe commonly one carp and controll another Neyther doe they commend any thing as comely and honest but so far-forth as it is déemed to be suche by the opinion of men But the Prophetes and Apostles coulde not erre bicause they were taught by the holy Ghost who is the spirit of truth and voyd of all error yea they so vrged commanded all things as they knew the same to be allowed of god But to frame the life and maners in suche wise as God maye be pleased with them is no doubte a most soueraigne thing highly to be desired of all men And in déede the Philosophers cā after a sort tell vs what one man oweth vnto another but what mā oweth vnto god how God shuld rightly be worshipped of true faith in God remissiō of sins of the inward spirituall righteousnesse of the heart of other things like vnto these they do not so much as make any mētion at al much lesse cā they perfitly declare thē As oft as in the writings of the Philosophers ther happen any place as touching God or as touching the duty of man towards God we sée how coldly slenderlye and obscurelye they runne ouer it Which truely that it shoulde so come to passe God vndoubtedly had ordeyned that eyther for bycause they were conuicted in their owne cōsciences and stayed not vpō any sure foundation in these their disputations or else for that it was not their proper charge but was reserued for others the Prophets I meane Apostles their Disciples and finally for so much as God would haue all men to be admonished by this meanes that the perfite knowledge of God and of his will is to be learned not out of the Bookes of the Philosophers but only and alone out of the holy Scriptures And this is that in effect whiche the Apostle meaneth 2. Timoth. 3. when he saith That the holy Scripture inspired of God is profitable to instruct in righteousnesse that the man of God may be perfect and prepared to all good works Wherevnto Sainct Augustine hauing respecte in hys 2. Sermon vpon the 90. Psalme very wittily said That the holy Scriptures are letters patents sent downe from the heauenly Citie to vs which do exhort vs all to lyue well Wherfore whosoeuer coueting to reade the holy Bible wherein is most absolutely cōprised all the discipline cōcerning the duties of all and euery Christian as wel towards God as towards men and to reforme his maners accordingly requireth the same Bible to bée reached vnto him he shal more truely a great deale say of it Giue me my Maister then long ago Cyprian vsurped the like saying as oft as he meant or spake of the most famous writer Tertullian if we may credit Hierome But I will procéede somewhat further to speake of certayne dueties which are common to all Christians and yet in the meane time can not rightly be performed of any man without the reading and knowledge of the Scriptures Howbeit I will speake only of the chiefe principall wherevpon depend other almost infinite In the explication whereof we will gather togither those reasons wherewith the consciences I hope of
saith he more fonde than children that saye Blessed is euerye soule that is simple and hee that walketh in Simplicitie walketh in Faith. This truelye is the cause of all calamities that a great number can no skill to alleadge fitte testimonyes of Scripture for matters in question For the simple in that place is not to be taken for the Foole and for hym that knoweth nothing at all but for hym that is not euill for hym that is not craftye For if it shoulde so bee vnderstoode it hadde beene superfluous to saye Be yee wise as Serpentes and simple as Doues But nowe oughte euerye man very carefully to beware and take héede leaste he erre in anye wise in the Doctrine of Faith or be deceyued and beguiled of others The Angell of darkenesse oft times changeth himselfe into the likenesse of an Angell of lighte In these dayes are to be séene euery where greate swarmes of Hipocrites false teachers and enuious mē whiche doe breake into the Lords field by night and there sow darnell Againe there is no man priuie in his owne conscience that he is on euery side so confirmed in sound doctrine but that he may both be deceyued of others and also deceyue others yea and euen himselfe to Our firste Parentes Adam and Eue whome God had adorned as well with perfite righteousnesse as also with a most plentifull knowledge of all goodnesse and many other spirituall graces were notwithstanding beguiled of the subtil serpent and euen forthwith withoute any great striuing gaue consent to hys treacheries and illusions How and by what meanes therefore may we warrant our selues that we shall in no case be insnared or intangled when as we are both farre more weake than they and the old serpente dothe nowe no lesse craftily than in times past endeuoure by Heretikes and false teachers to intrap and circumuent vs He then may séeme rightly to be out of his wittes and euen to striue with reason it selfe whosoeuer feareth not ne standeth in doubte of suche a daunger And soothly that thou mayest arme thy selfe substancially against all pestilent opinions that thou mayst be able to auoyde to preuente and beate backe the strokes of the aduersaries who séeke on euery side with the enuenomed dartes of wicked arguments to assayle and set vpon thée and mayst stande so fast and perseuer so vnvanquishable in sound doctrine as is most méete and requisite thou hast néede to put on spirituall weapons the shield of faith the helmet of saluation but especially the sword of the spirit which is the word of God as the Apostle teacheth and commaundeth in the sixte of the Ephe. But thus doth he arme and defend himselfe that dayly and duly heareth readeth meditateth learneth the worde of GOD set forth in the bookes of holy Scripture For the Apostle Paul in the second Epistle to Timothy and third Chapter sayth very well that the Scripture is profitable to reproue and confute those that casting abrode the nettes of false opinions goe about to beguyle to maske and destroy the vnwary and weake What doctrine soeuer is first brought in it is necessarye that the same be tried by the touchstone of the holy Scripture as by a most absolute rule And there are to be found euery where in the sacred bookes as wel exhortations which do plainely shewe with what great héedfulnesse the authours of sects are to be auoyded as also counsels and certaine reasons whyche doe no lesse euidently declare how wisely and circumspectlye the same ought to be resisted Whych things do verye plainely proue that it is a most vaine toy that a number to beguile simple people withall do oft times iangle off and haue continually in their mouthes reading of the Scriptures doe by by become Heretickes But this speach is more worthy to be abhorred and abandoned than to be answered For what other thing else is this than to saye that the Phisicke wisely giuen and ministred of GOD himselfe is poyson and that sicknesse death is procured by that thing which is prouided to the furtherance of health and preseruation of life Shall we thinke him that we haue oftentimes spoken off Iohn Chrisostome to haue bene beside himselfe and voyde of reason who following the iudgement of the Apostle by howe muche more he sawe many Heresies to growe vppe in his time and in manner of the disease called the canker to créepe further and further by so muche more thought it necessarie to haue his hearers admonished that they shoulde diligently apply themselues to the reading of the holye Scriptures There were in déede at that time no small number of Heretikes as namely the Manichees the Anomaeans the Arians Aetians Eunomians Valentinians and Marcionites the Marcellians and Sabellians the Acoluthiās there were to be short Gentiles and such as following the Emperoure Iulianus had reuolted from the Tentes of the Christians for with all these it is euident that hée encountred by sharpning his penne againste them and so much the rather for that they vnmeasurably vexed the Churches of Constantinople and else where ouer all Greece and verye manye menne being otherwise not euill were seduced by them This necessitie therefore draue the most vigilant Bishoppe to stirre vp all mens mindes as well by bookes notoriously written as also by publike preachings and Sermons to the continuall reading of the propheticall and Apostolicke wrytings as wée haue more than once or twice here alreadye And in one place hée pronounceth that is we intende to resiste Heresies and to descerne the true Churche from the conuenticles of Heretikes we haue néede especially to the doing of it of the ayde and furtheraunce of the Scriptures Hys words in the exposition of the foure and twentie Cha. of Math. Homilie 49. are these In these dayes since Heresie inuaded the Churches there can no triall bee hadde of true Christianitie neyther is there any other refuge for Christians desirous to knowe the variety of Fayth than the holy Scripture of god Before indeed it was shewed many wayes whych was the Churche of CHRIST and whiche was Gentilitie but nowe it can no waye bee knowen of anye whyche is the true Churche of CHRIST but onely by the Scriptures And why Bycause that all these thyngs whyche are properlye Christes in trueth those Heresies haue also in Schisme they haue Churches alike and the holy Scriptures themselues they haue Bishops alike and other orders of Clearkes they haue Baptisme alike they haue the Eucharist alike and al other things and finally euen Christ himselfe A man therefore desirous to know which is the true Chuche of Christ howe shall he knowe in so great a confusion of likenesse but only and alone by the Scriptures Againe before tyme the Churche of Christ was knowen by hir very maners and conditions when the conuersation of Christians either of al or of the most was holy and blamelesse which was not so among the vngodly But nowe Christians are become as euill or worse than are
and defende their own slouthfulnesse withall To be shorte there is no state or condition no function or office no laboures no causes incident either to publike or priuate dealings that can minister anye excuse sufficiently lawfull to discharge anye Christian from the reading and pervsing of the Sacred Bookes Nowe sith it is euident that no excuse or allegation whatsoeuer wyll goe for payment it is méete and requisite that euery man doe so distribute the times houres of hys actions as of them he may giue some daylye to the searching of the writings of the Prophets and Apostles And in good sooth it is not likely that the thinges shoulde otherwise be well done that are not accomplished in order and in a tyme appointed Some things are fit to be done in the nighte othersome in the dawning othersome in the morning othersome at noonetide othersome in the euening And looke howe muche more laborious the businesses are or labours busie whych it behoueth to deale withall so muche more duly shalte thou seuer and diuide them and indeuoure to execute euerye thing in certaine houres and peculiar distances of times and seasons We reade in Ammianus Marcellinus that Alexander the greate Iulius Caesar and the Emperour Iulianus who laboured to immitate those former in manye thinges diuided the nightes while they laye in their campes into thrée partes wherof the first parte they gaue vnto rest and to the satisfaction of nature the seconde to the doing of things néedefull the thirde to the studye of good artes and sciences But why doe we not rather turne our consideration vnto Christian princes Therefore to speake of Alfred king of Britain who first of all founded the famous schole at Oxforde we finde it recorded that he in like manner disseuered all the time into thrée portions and gaue eight houres dayly to the minde to read pray and meditate in other eight to the administration of his kingdome and the residue to bodily exercises Not muche vnlike vnto this man was Charles the great who vsed to féed his minde with good studies and meditatiōs but especially with the reading of the holy Scriptures and which not a fewe haue reported of him in the time of dinner and supper he wold alwayes haue some things recyted as well out of the sacred Bible as also out of the workes of Saint Augustine It is plain and euident that many other princes mo besides haue in learning the duties of godlynes out of the holy Scriptures troden the salfe same pathe Why do not euery one of vs therefore after the example of so worthy men especially of Alfred and Charles kings that deserued excéedinglye wel of Christian religion take counsel by by as touching ordinary houres to be appointed to the reading of the holy Bible I doe very willingly and euen purposely rehearse the factes of kings and princes in this cause partly to the intent the kings princes and noble men of our days may perceiue that they also are prouoked by the authoritie princely presidents of their auncestours to the like diligence in learning the doctrine of religion and partly to the ende that inferioure persons who are by no meanes like princes surcharged and in a maner ouerwhelmed with the waues of manifolde and difficult affayres may vnderstand and wil they nil they confesse that they haue no manner of excuse left vnto them wherby they might pretend that they want fit time and oportuniti to reade the holy Scriptures Be it therefore concluded and determined that it is no harde matter for any Christian to finde fit places times and houres to pervse ouer the bookes of the heauenly Philosophy that at leastwise considering what other excellent men haue done in the same matter will not sticke valiantlye to pricke forwarde himselfe to the doing of the like Therefore now as one letting his sute fall and acknowledging himselfe to be vanquished and ouercome some man demaundeth and would gladly learne of vs what time or what houres we déeme conuenient to be chozen to the reading of the sacred bookes I wil in few wordes declare what I thinke to be moste expediente The choyse ought especially to be in thy selfe to determine of the houres according to the manner of the fūction whiche thine office or kinde of life doeth require Doubtlesse GOD himselfe séemeth greatly to commend the time of the morning and euening when a Deut. 6. and 11. he sayth ye shall lay vp my words in your heart and in your soule And ye shall teache them your children speaking of them when thou sittest in thine house when thou walkest by the way when thou liest down and whē thou risest vp Thou séest the times to be pointed out which euery man euen without any informer shoulde effectuallye in déede consecrate vnto prayers thankesgiuing and meditation of things spirituall and heauenly Albeit where the Lorde addeth that when a man sitteth at home in his house and when he trauelleth by the way he oughte to talke of his word he doth not obscurely signify that not only in the morning and euening but also at all other times and houres whatsoeuer men may profitably be excused in learning the lawe of God and therefore that it muste be leafte frée to euerye manne to appoint certaine houres accordyng to the trade of hys lyfe and varietie of businesses whyche happen therein That whyche is of it selfe holesome and fruitefull at what time soeuer it be done is well done Let thy chiefe studye and care be this that what houres thou haste once appointed thou mayste without interruption and manger all lettes and impedimentes perpetually obserue For why all things that shall once in this behalfe reuerently be decréede are as by an inuiolable lawe and yet withoute superstition to be reteyned and kepte And if at any time peraduenture some odde businesse and vnlooked for doe fall out to the contrary then it behoueth theé very carefully to prouide that at some other tyme the want be supplied But againe thou askest howe muche shall I reade euerye daye in what space shall I once peruse ouer all the whole Bible I aunswere that as I vnderstand it was an ordinary matter with oure auncestours once in a yeares space to haue the Bible from the beginning to the ende publikely recited in holy assemblies to the common instruction of all that were present For to the intēt that thing might the more commodiously be done they admitted in those daies no other Psalmes or Books of Scripture in the sayde assemblies but suche as were Canonicall as wée haue shewed in the former Booke And that the same moste commendable vsage was kepte and continued manye ages following it is not to bée doubted For euen Gratian himselfe distinct 15. declaring what Bookes of holy Scripture were wonte to be read in hys tyme that is to say about the yeare after Christes byrth .1160 signifyeth that there was made onelye a verye small chaunge From Septuagesima sayth he
so great plentye and varietie of things maye be refreshed and therefore is the one only booke of the Psalmes before al other thought worthy to bée learned yea and to be kaÌ„ned by hart of all men This booke moreouer consisteth of prayers prepared for euerye euent and purpose of thankesgiuing it minstreth doctrine of greate importaunce and excelleÌ„cie there be in it exhortations sharpe and seuere it aboundeth with most swéete consolations yea al things are so handled and deliuered in it that in euerye parte thereof both the glorie of GOD is celebrated and set forth and the minde of man informed to godlynesse of life and conuersation Wherefore euen they also are wonte that absteyne froÌ„ other books of holy scripture not vnwillingly to exercise themselues in reading reciting dayly both morning and euening certaine of the Psalmes Which things séeing they are thus we do not without good cause and consideratioÌ„ set down our aduertisement apart by it selfe as touching the reading and substanciall learning of the Psalmes Now the Psalmes doe amount in number to a hundred and fifty and the whole yeare consisteth of two fiftie wéekes one day If therfore thou be disposed to reade ouer the booke of Psalmes once in a yeares space thou shalt read euery wéeke thrée Psalmes so shal there remayn two wéeks to spare or if thou wilt thou maist pervse only two Psalmes in euery of the last 6. wéekes But if thou be determined to read ouer the Psalmes twice in one yeare then shalt thou reade euery wéeke sixe Psalmes which will most conueniently be done if thou repeate euery day after the Lords day one Psalme Howbeit so againe will be left two wéekes voyde vnlesse peraduenture it liketh thée in euerye of the foure laste wéekes to reade only thrée Psalmes Where if incase now by obseruing the selfsame order thou wilt recite euerye wéeke nine Psalmes then shalte thou reade ouer the whole Psalter thrice in one yeare vsing a Prouiso in the meane time that in some of the latter wéekes thou distribute the number of the Psalmes according to the proportion specified in the premisses Albeit thou mayst also in suche wise diuide and participate this labour as namely in one wéeke thou mayst recytâ— eight Psalmes and in an other nine and so goe on with like proportion to the reste and at the length thou shalt perceyue fiftéene Psalmes to be kept in store to the last wéeke Last of all when thou shalt be minded to reade ouer the booke of Psalmes foure times in a yeare it is requisite that thou reade euerye wéeke eleuen Psalmes and in euery of the foure last wéekes fiftéene Psalmes and so there will remayne one only daye frée from reading Thou séest therefore an easye and open waye whereby thou mayste in twelue monthes space reade ouer the whole booke of the Psalmes once or twice or thrice or fouretimes euen as thou lyst thy selfe And is this so greate and troublesome a labour wherein thou accustomest to saye thrée Psalmes in a wéeke or euery daye one or two Psalmes and the one perhaps in steade of a prayer in the morning when thou risest and the other at nighte when thou goest to bed Let vs procéed now in like maner to the other bookes called Canonicall There are founde in these seauen hundred thréescore and seaâ—entéene Chapters Wherfore if a man wil reade euery wéeke fiftéene Chapters he shal dispatch al bookes which a litle before we numbred once in a yeares space and there shall remayne two dayes onlye to spare And it will be a very easye matter to dispatch the reading of fiftéene Chapters if in some one day of the seauen thou repeate thrée Chapters and in euery of the rest twayne Who is hée therefore that can iustly complayne that hée hath euen by this meanes an ouer heauye and importable burthen layde vpon him Nowe then as it shall please thée to multiply the number of the Chapter so will it be easye for thée to accompte how and in what order thou maist in a yeares spaces pervse ouer either twice or thrice all the bookes of the old Testament But in what estimation sayeth some man shall the bookes called Apocrypha be had Shall it be good to spende any time in reading of them also Why shoulde wée not say I whensoeuer oportunitie serueth euen extraordinarily reade them Or if it please thée to applye the reading of them to certaine peculiar tymes appointed there is no let but thou mayst do it Let vs therfore rehearse as well the names as Chapters of the sayde bookes and fragments Tobias hath Chapters 14 Iudith hath Chapters 16 Susanna hath Chapters 1 Bell dragon hath Chapters 1 Song of the threée children hath Chapters 1 Fragmentes of Esther hath Chapters 8 Ezra 3. hath Chapters 9 Ezra 4. hath Chapters 16 Machabees 1. hath Chapters 16 Machabees 2. hath Chapters 15 Baruch hath Chapters 6 Wisedome hath Chapters 19 Ecclesiasticus hath Chapters 51 The summe of the Chapters amounteth to a hundered thréescorne and thirtéene Reade therefore euerye wéeke thrée Chapters but the laste wéeke of the yeare saue one tenne Chapters and the laste of all thirtéene and thou shalt verye well dispatche all the whole matter But there is no cause as I haue also admonished before why thou shouldest bestow so much study in these as in those which the church hath long agone auouched to bée Canonicall Nowe it is requisite that we speake of the Bookes of the newe Testament And they are in this order by a receyued custome which no man wil lightly finde fault with placed and disposed Mathew Contayning Chapters 28 Marke Contayning Chapters 16 Luke Contayning Chapters 24 Iohn Contayning Chapters 21 Actes of the Apostles Contayning Chapters 28 Epistle of S. Paul to the Romaines Contayning Chapters 16 To the Corinthians the first Contayning Chapters 16 To the Corinthians the seconde Contayning Chapters 13 To the Galathians Contayning Chapters 6 To the Ephesians Contayning Chapters 6 To the Philippians Contayning Chapters 4 To the Colossians Contayning Chapters 4 To the Thessalonians the first Contayning Chapters 5 To the Thessalonians the secoÌ„d Contayning Chapters 3 To Timothy the first Contayning Chapters 6 To Timothy the second Contayning Chapters 4 To Titus Contayning Chapters 3 To Philemon Contayning Chapters 1 To the Hebrues Contayning Chapters 13 The Epistle of Iames Contayning Chapters 5 Of Peter the first Contayning Chapters 5 Of Peter the second Contayning Chapters 3 Of Iohn the first Contayning Chapters 5 Of Iohn the second Contayning Chapters 1 Of Iohn the third Contayning Chapters 1 Of Iude Contayning Chapters 1 Apocalyps Contayning Chapters 22 The Chapters in all are two hundred thrée score For in what place the Epistles of Peter the seconde of Iohn the seconde and thirde and one of Iude deserue to be put I do not nowe dispute who professe my selfe to followe the common opinion or rather custome Now if thou readest euery wéeke in the Newe Testament fiue Chapters thou shalt go
piller hath nothing at all written on it but ouer the second and maine piller we haue noted in these words THINGS DONE and in the latter page the first piller sheweth this title PSALMES the seconde third OLDE TESTAMENT the fourth NEVVE In thys wise therefore whilest passage is made throughe the twelue moneths there is layd open a certaine and vndoubted waye whereby in a yeares space the whole booke of the Psalmes againe all the other Canonicall bookes of the olde Testamente further the bookes not Canonicall lastly al the bookes numbred in the newe Testament may once very wel be read ouer And least any man shold want any thing herein I haue thought good to inserte into this booke the whole Calender of the holy Scripture drawen forth in that forme and order which we haue spoken of and with al the pages pillers incident therevnto so farforth as might bée truelye decked and distinguished ¶ Here foloweth the Calendar of the holy Scripture Ianuarius Ianuarie Thebet in Hebrue x. Moneth THINGS DONE Psalmes Olde Testament Newe 1 A CircuÌ„cision of CHRIST Luke 2. There appeared to Noe 1 Genes 1.2.3  Math 1. 2 b the tops of the mountaines Genes 8. The diuorcemente 2 45  2 3 c straunge wiues Ezra 10. 3 6.7  3 4 d   8 9  4 5 e The destructioÌ„ of Ierusalem is shewed to Ezechi Chap 33.  10.11 â—obia 1. 5 6 f Epipha of Curist He is worshipped of the wise meÌ„ Ma. 2.  12.13 2  7 g He is baptised Math. 3. He worketh his first miracle at  14.15 3  8 A a mariage Iohn 2. 4 16.17.18  6 9 b  5 19.20  7 10 c Nabuchadnezar besiegeth Ierusalem 2. King. 25. Ierem. 25. 6 21.22  8 11 d Ezechiels parable Chap. 24.  23.24  9 12 e Ezechiel prophesieth against Aegipt Chap 29.  25 26 4 10 13 f   27.28 5  14 g   29.30 6  15 A  7 31.32.33  11 16 b  8 34.35  12 17 c  9 36.37  13 18 d   38.39  14 19 e   40.41 7 15 20 f   42.43 8  21 g   44.45 9  22 A  10 46.47.48  16 23 b  11 49 50.  17 24 c  12 Exod 1.2  18 25 d The calling of Paul yere 〈◊〉 after the death of Christ Act 9.  3.4 10 19 26 e   5.6 11 20 27 f   78 12  28 g   9.10   29 A  13 11 12.13  21 30 b  14 14 15  22 31 c  15 16.17  23 Februarius Februarie Sebas in Hebrue XI Moneth THINGS DONE Helapheboliωn in Greeke Psalmes Olde Testament Newe 1 d Moyses expoundeth the lawe Deut. 1.  18.19  24 2 e CHRIST is offered to the Lord. Luke 2.  20.21 13 25 3 f   22.23 14  4 g   24.25 Iudeth 1  5 A  16 26.27.28  26 6 b  17 29.30  27 7 c  18 31.32  28 8 d   33.34  Marke 1 9 e   35.36 2 2 10 f   37.38 3  11 g Noe sent forth the Doue which returned again Gene. 8.  39.40 4  12 A  19 Leuitic 1.2.3  3 13 b  20 4.5  4 14 c  21 6.7  5 15 d   8.9  6 16 e   10.11 5 7 17 f   12.13 6  18 g Noe set forth the Doue which broght an Oliue braÌ„ch Ge. 8.  14.15 7  19 A  22 16.17.18  8 20 b  23 19.20  9 21 c  24 21.22  10 22 d   23.24  11 23 e   25.26 8 12 24 f Zacha. prophesieth Zach. 1. The electioÌ„ of Mathias Act. 1.  27. Nume 1 9  25 g Noe sent forth the Doue which returned no more Ge. 8.  2.3 10  26 A  25 4.5.6  13 27 b  26 7.8  14 28 c  27 9.10  15 Martius Marche Ader in Hebrue XII Moneth THINGS DONE Munychiωn in Greeke Psalmes Olde Testament Newe 1 d   11.12  16 2 e   13.14 11 Luke 1 3 f The temple finished yeare 6. of Darius Ezra 6.  15.16 12  4 g   17.18 13  5 A  28 19.20.21  2 6 b  29 22.23  3 7 c  30 24.25  4 8 d   26.27  5 9 e   28.29 14 6 10 f CHRIST heareth Lazarus to be sicke Iohn 10.  30.31 15  11 g The tast of Esther 3.8.9  32.33 16  12 A The question of diuorce Children are brought Math 19. 31 34.35.36  7 13 b CHRIST commeth to Ierico Luke 18.19 32 Deut. 1.2  8 14 c He healeth the sicke Math. 20. The dayes called Purim 33 3.4  9 15 d 1. Esther 9.2 Mach. the last The Purim dayes 2. Esth 9.  5.6  10 16 e He rayseth vp Lazarus Iohn 11.  7.8 Susan 1 11 17 f He goeth to Ephraim Iohn 11.  9.10 Bel Dragon 1  18 g He returneth to Bethany Iohn 12.  11.12 Song of the 3 chil 1  19 A His séeth are annointed Iohn 12 34 13.14.15  12 20 b He commeth to Ierusalem Luke 19. 35 16.17  13 21 c The Actes are done which are reade of Math. 21.22.23.24 36 18.19  14 22 d 25.26 Marke 14.  20.21  15 23 e Iudas goeth to the Bishops Math 26.  22.23 FragmeÌ„t of Esth 1 16 24 f CHRIST kéepeth the passeouer Math. 26. Iohn 13.  24.25 2  25 g He is crucified Gabriel is sent to Mary Luke 1.  26.27 3  26 A The Sepulchre is kept 37 28.29.30  17 27 b CHRIST riseth froÌ„ death Sheafes are offred Leuit. 23. 38 31.32  18 28 c Iehoiachim broughte forthe of prison Ierem. the laste 2. 39 33.34  9 29 d King. 25.  Iosua 1.2  20 30 e   3.4 4 21 31 f   5.6 5  Aprilu April Nisan in Hebrue I Moneth THINGS DONE Thargenωn in Greeke Psalmes Olde Testament Newe 1 g Noe séeth the land Genes 8. The tabernacle is reared vp  7.8 6 22 2 A Exod. the last chapter The teÌ„ple is purged 2. Chr. 24. 29 40 9.10.11  23 3 b CHRISâ— appeared to Thomas Iohn 20. 41 12.13  24 4 c  42 14.15  Iohn 1 5 f   16.17  2 6 e Iosua leadeth the people out of Setâ—â— Iosu 3  18.19 7  7 f Ezechiel prophesieth against Egipt chap. 30  20.21 8  8 g   22.23 Ezra III. â— 3 9 A The passeouer is instituted Exod. 12. 43 24. Iudg. 1.2  4 10 b The people passeth ouer Ior. Iosu 3.4 The pascal lambe 44 3.4  5 11 c Exod. 12. The people are circumcised Iosu 5. 45 5.6  6 12 d The vessels of the Lord are restored to the Iewes Ezr. 8.  7.8  7 13 e Edictes against the Iewes Esther 3.  9 10 2  14 f The Lords passeouer Exod. 12. Leuitic 23. Iosu 5.  11 12 3  15 g The
thrusteth forthe one while verily suche as are approued in opinion for their notable wisedome another while swinishe haters and contemners of all holy things an other while Hypocrites puffed vp with a vaine shew of holynesse and therefore maruellous fit instrumentes to beguile the simple by whose painted and smooth persuasions and by other crafty conueyances the vnwarie sort maye be broughte to the neglecting and open hatred of the Scriptures but it is your partes with these reasoÌ„s and instructions whereof you haue hitherto heard many and sundry as well out of the sacred Scriptures theÌ„selues as also out of the moste godly and learned fathers to shoare vp and fortify your minds and euen in spight of all the rablement of the wicked whome Sathan subborneth and armeth dayly against vs to stirre them vp to the loue and study of Gods word Let vs coÌ„sider that CHRIST doth euen now also without ceasing preache vnto vs which in very déede he doth not after one waye or manner and that there is no precepte of him oftner vrged and repeated than this wherein he sayeth to all Christians Searche the Scriptures for they are they that testifye of me This voyce of CHRIST for so much as his heauenly father hath so coÌ„maunded let vs heare with patient and stayed mindes and with al reuerence and submission obey it finally in comparison of that let vs refuse and abandon all mens pesuasions preceptes counsels flatteries threatnings curses and tormentes whatsoeuer For he that maketh none accompt of thys voyce of CHRIST there is no doubt but that his name shall oneday be vtterly scraped and raced out of the register of Christians that is to saye out of the booke of life whiche GOD himselfe hath written and that at the laste iudgement of the great day he shal heare froÌ„ the mouth of the same CHRIST a far other manner of voyce namely a heauye and a horrible voyce as touching the suffering and enduring of euerlasting fire THE ENDE Ps. 14.2.3.4 Psâ—l 53.4 Ps. 5.10 and 140.2 and 10.7 Prou. 1.16 Iam. 4.8 1. Cor. 1.20 2.14 Iere. 9.26 Deut. 10.16 Eccles 11.33 Genes 6.5.11.12 and 8.21 Psal. 36.1 Esa. 59.3.7 Rom. 3.10.11.12.13.14.15.16.17.18 Psalm 51.5 Eph. 2.1.3.5 Rom. 3.9 Galath 3 22 Rom. 2.22 Psalm 116.11 Rom. 3.4 Esa. 59.5 Deut. 27 Galath 3.10 Coloss 2.13 Ephes 2.12 Rom. 6.23 1 Pet. 5.8 Ephes 6.12 Ephes 2.2 Genes 3.1 1. Pet. 5.8 Apocal. 12 3 Ioan. 3.3 Ephes 4.23 1. Pet. 2.2 Hebr. 13.14 â— Corinth 1.10 11. Time. 3.16 Rom. 15.4 Man is created to the knowledge of GOD and of his will. Ouid. Metamorph Lib. 1. Of the former booke which is the whole world Of the later booke to wit the holy Scripture VVe must giue more attendaunce to the latter booke of the holy Scripture than to the former and that for three causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. It behoueth all men to reade the word of GOD in that it is graunted to them only to speake and vnderstand They must especiallye read the holye Scriptures which professe themselues to be Christians It is a shame for a Christian to be ignorant of the things that Christe commaundeth The Iewes reade the Scriptures painefully God commandeth in the Lawe the bookes of holy Scripture to be read and perused of all people For what cause and coÌ„sideratioÌ„ God woulde haue his doyngs and sayings committed to writing The Fathers albeit they were without Bookes yet taught they most diligently the doctrine of religion then what ought not wee to do that haue Bookes graunted vnto vs. The commandement of God as touching the reading of the Scriptures belongeth not only to Iewes Christ also commaundeth vs to reade the Scriptures In the Apostles time all the Godly read the Scriptures most diligently The holy Ghost is giueÌ„ to the beleuers to the intent they may learne and vnderstande the Scriptures â–ª Euen the Gentiles also in these dayes vsed to reade the Scriptures albeit they were extance onely in the Greeke tong In these dayes wee haue the holy Scripturs extant in all tongues And after the Apostles time all the godly serched continualy the Scriptures Exhortations of the holy Fathers as touching the reading of the holy Scriptures priuatly in houses Origen Eusebius â—â—misenus Iohn Chrisostome Augustine Ambrose Now a dayes some Bishops there be that forbid the holy Scriptures to be read The neglecting of the Scriptures of this time if it be compared with the diligence of the auntient people is verie shamefull and ignominious The Lâ—â—ie is profited 〈◊〉 dâ—â—g of the Scriptures that they were able also to teache others Laie men skilful of the holy Scriptures in times paste taughte in Churches and were chosen to thâ— goueâ—â—emet of the same The barbarus enimies of Christian religion oughte sooner by orderly teching of sounde doctrine than by force of armes be won and vnited vnto vs. The very consideration of the times present doth require that all should applye themselues to the studie of the holye Scriptures The answere It behoueth the Ministers of the Church to bee exercised in the holy Scriptures aboue all other The Ecclesiasticall Ministery consisteth not in songs or colde ceremonies The Minister ignorant of the holye Scriptures can not conuince false opinions The Minister that is without the knowledge of the Scriptures can not wisely reproue sinne The Minister that is ignorant of the Scriptures can not confer with others of godlynesse and pietie The Minister can giue no counsell to carefull consciences that is not conuersant in the Scriptures The Minister that he may be able to coÌ„fort the afflicted must of necessitie haue experience in the Scriptures To haue the name of the Ministerie without the substance of it is an absurde thing They that can not perfourme the office of the Ministerie must not reape the fruites of it The Ministers that are vnskilfull of the Scriptures oughte to bee remoued from their places They do moste grieuoâ—sly offende whiche beeing placed in the Ecclesiasticall Ministery doe still neglect the holy Scripture Albeit the studye of the holy Scripeurs doe especiallye become the Ministers of the worde yet maye not the Laitie therefore reiect it There is no degree of men among Christians to whome it perteyneth not exactly to learne the holy Scriptures Kings and Princes must reade also the holy Scriptures All Câ—urtiers and noble men must diligently reade the holy Scriptures Iudges Consuls Pretors must exercise themselues in reading the holy Bible Neither must souldiors neglecte to reade the holy Scriptures Lâ—wiâ—rs ougâ—â— to be familiarly acquainted with the holi Scripturs Phisitions also muste deuoutly trauâ—ile in the Scriptures It is expedient that Merchant men also and Artificers should profit in the Scriptures To husbandmen also is commended the reading and hearing of the Scriptures It is expedient that Boyes and Mothers also be instructed in the holy Scriptures There be certayne duties common to all Christians whiche it is needefull for theÌ„ to learne out of the holy Scriptures All Christians muste endeuor to shewe themselues to be true members of the Churche Euerye Christian ought to bee readye to render a reason of hys Fayth to euerye one that asketh it Euery Christian ought to foresee prouide that hee erre not or be not deceiued in the doctrine of Religion There is no ChristiaÌ„ that standeth not in neede to be reproued for his sinnes and oft times to be admonished No Christian caÌ„ be without comfortes The Conclusion The willing mind easilie findeth oportunitie to do well It is false to saye that in reading there is labour and griefe How we maye get leysure oportunitie to read the holie Scriptures That a time certain ought to be giuen to the reading of the Scriptures VVhat time most apt to the reading of the Scriptures How much euery day to be read The Canonical bookes of the olde Testament Let a man read dayly certaine chapters but vvithout superstition The depth and maiestie of the holy Scriptures ought not to fray vs froÌ„ the reading of theÌ„ No maÌ„ ought to complayne that he cannot vnderstaÌ„d the Scripturs howe we maye attayne to the vnderstaÌ„ding of them Some thinges we are ignoraÌ„t of to cure benefite Howe thou mayste gather spirituall profite by the thyngs that thou readest The power of the spirite worketh priuiely through the worde is the heartes of the readers and hearers Certain Chapters or fountains to which all things in the holy Scriptures ought to be referred Teaching Reprouing Instructing Correcting Comforting Conclusion Jmprinted at London by Henry Bynneman 1579.
hys worde but he prouided especially by his wonderfull prouidence that the same shoulde be committed to writing and so commended to euerlasting memorye For GOD him selfe wyth hys owne finger wrote his Lawe in two tables of stone and then commaunded that by Moyses and the reste of the Prophetes hys sayings and doings shoulde be putte in wryting Exodus 17.24.34 Deutronomie 6.31 Iosue 24. Ieremie 36. Psalme 102. By these what thyngs so euer are written they are called by the name of Scripture Whervpon Christ himselfe by the Scripture vnderstandeth the bookes of Moyses of the Prophetes and of the Psalmes Iohn 5. Luke 24. To the same bookes do the Apostles and Euangelistes wyl vs to haue recourse whylest to the confirmation of theyr owne assertions they oftentimes and that desirouslye alleage the Testimonies of Scripture But wée muste knowe that euen the Bookes of these also are accounted wyth the reste in one and the selfe same order of Scriptures whether they beare the name and tittle of Gospels or Actes or Epistles For it is out of all doubte and controuersie that whatsoeuer is comprehended in the whole bodye of the Canonicall bookes is the verye true and healthsome worde of GOD published and putte forthe by his commaundemente All Scripture sayeth the Apostle 2. Timoth. 3. is enspired of GOD. And Peter in his 2. Epistle Chap. 1. Prophesie sayeth hée came not in olde time by the wyll of man but holy men of GOD spake as they were moued by the holy GHOST And like as the writers as well of the Olde as of the Newe Testament receyued a commaundement from one and the selfe same GOD and our and the selfe same spirite enspired theyr myndes gouerned theyr handes and pennes Psalme 68. Actes 2.1 Corinth â—â— Ephes 4. euen so all the whole Scripture is in a manner one Booke reuealing wyth wonderfull consente thyngs moste diuerse and manifolde as Ieremie expounding the 29. Chapter of Esay and Saint Augustine in hys preface to the 150. Psalme doe learnedly gather Whyche things séeing they are so we doe with greate cause vehementlye speake in the commendation of thys Booke not in respecte of the paper or parchmente and of thys or that tongue or of one kinde of letter or other or of the Golde or diuersitie of colour wherwyth it is garnished and sette forthe but euen in respecte that it conteyneth the moste holye and sacred wordes of GOD hymselfe and therefore doe affirme that out of it men ought to learne both by reading and hearing what GOD hathe decréed of vs and of oure saluation For we muste knowe that to this ende especiallye all Bookes are written euen that they shoulde diligentlye be reade and by often reading ouer be fullye vnderstoode that so desyred fruytes myghte redounde to the vnderstanders of them Nowe there be thrée special causes why we shoulde bestowe more diligence in pervsing this latter Booke than the former FIRST Greater is the dignitie of GODS word than of the whole worlde The world in déede was created of the same that the word came from which we so greatly commende and eyther Booke is indifferentely called the Booke of GOD yet neuerthelesse the latter excelleth for so much as wée finde recyted in it the selfe same worde that GOD vsed when he made the worlde of nothing For we reade GOD sayde Let there bee light and the lighte was made Againe God sayde Let there be a firmamente and there was made a firmament and so forth of other things And whereas by the former Booke we perceyue onely that there is a worlde by the latter we maye perceyue what was before the worlde and from whence and by what meanes the same tooke beginning Therefore whether we were neuer able to aspire in searching of causes by the conducte of naturall reason thyther are wée broughte by Faith whyche Faith is intentiuelye fixed on the worde of GOD reuealed read or harde For Faith commeth by hearing of the worde and by Faith wee vnderstande that the worlde was ordayned throughe the worde of GOD so that the thyngs which are seene were made of things that appeared not Rom. 10. Heb. 11. SECONDLY Whatsoeuer thyngs are necessary to be knowen as touching the will of GOD and oure saluation are clearelye and expreslye declared in the written worde of GOD but howe farre shorte should we come to thinke that the same are as apparantly represented in the frame of the worlde Greate is the darkenesse of mennes mindes and oft times euen in those thyngs that are supposed to be moste manifeste by Nature they are more blynde than is the Owle in the noone dayes And then doe we all commonlye moste fouly ouershoote and deceiue our selues when we beginne once to dispute of GOD and of matters appertayning to saluation For proofe whereof are so manye and so absurde fonde and fantasticall I wyll not saye ridiculous opinions whyche the Philosophers deuised as touching GOD and their Summum bonum whereof the number grewe as Marcus Varro recounteth in Augustine in his Booke 19. Chapter 1. Of the Citie of GOD to a hundred fourescore and eighte And Hermias a Christian Philosopher reconed vp some of them and laugheth them well fauouredlye to scorn in his booke entituled A deriding of the prophane Philosophers But vndoubtedly hée shall at length be frée from all error and shall gather to hymselfe substantiall knowledge that neuer at anye tyme departeth from the footesteppes of the Prophetes and Apostles It were a haynous offence to determyne anye thyng of Religion or of the state of a better lyfe onlye by the direction of Nature excepte the censure bée giuen out of the tables of GODS worde and as well the Scripture it selfe as nature bee founde to sumpe togyther in one And therefore wisely the Prophete Psalme 19. After discourse hadde of the glory of GOD to be discerned by the workemanshippe of the Heauens and of the Firmamente addeth immediately a commendation of the Lawe and written worde of god The Lawe of the Lorde sayeth he is vndefyled conuerting the soule the testimonie of the Lorde is sure giuing wisedome to the simple the Statutes of the Lorde are right reioycing the heart the precepts of the Lorde are pure giuing light to the eyes As though he shoulde say we can by no meanes atteyne to the Sanctuarie of the eternall and simple truth without the brighte brands of Scripture burning before vs Which thing no doubte was signifyed by those wise men who comming from the East parts of the worlde although for a space they rightly followed the Starre as the rule of reason yet was it néedefull for them to the intente they myghte fynde out CHRIST the Kyng and worship him to be resolued out of the Oracles of the Prophetes as concerning the place where hée shoulde bée borne Math 2. The holy man Antonius myghte in déede saye wyth a safe conscience that thys huge and vnmeasurable Worlde was to him in stead of a Booke for so muchâ— as
Author vpon Cro in his 12. Homily chydeth thē that when the Scriptures are red expounded in the Church haue not their mindes prepared to heare thē much lesse to examine thē or conferre them with others What is it sayth he to be conuerted If we vtterly renounce al the things of the world of the fleshe with our whole study care practise apply our selues to the word of GOD meditate in his law day and night if forsaking al other things we depend onely vpon GOD and be exercised in his testimones this is truely to be conuerted to the lord Thou therfore wouldest haue thy son to learn the liberal Sciences as they cal thē to be acquainted with the Art of Grammer or Rhetorick dost thou not rid him set him free frō all things Dost thou not cause him to omit al other things applye himselfe only to this study Thou prouidest him tutors Schole-maisters Bookes expenses yea thou sufferest hym to wante nothyng vntill hee beare awaye the perfitte price of his purposed studye Whyche of vs doeth so conuert himselfe to the study of GODS law which of vs doth so apply our diligence Which of vs doth with so great care and industrie seke after heauenly things as we haue sought after earthly And why then do we complayne if we be ignorāt of the things which we haue not learned Some of you so soone as ye haue heard recited the things that are redded by by depart your way making no maner of enquirie one of another of the things that are spoken no conferēce at al no remēbrance of that cōmandemēt wherin Gods Law doth admonish thee Aske thy fathers and they shal tel thee aske thine elders and they shal shew thee Other some wil not tarie by their good wils no not til the lessons be redde in the Church Some againe there be that know not whether there were any red or no but in the outleetes of the Church are occupied about fables or otherwise entangled about worldly and vnprofitable matters Of whom I dare be bold to say that whē Moses is red they haue not now a couer only but euen a certain wall bulwarke also placed ouer their hearts For if he which is present which heareth intentiuely marketh which canuasseth and examineth the things that he doth heare that which he can not atteyne vnto diligently fearcheth out learneth can hardly come to the libertie of knowledge how can he which of purpose stoppeth his eares least he shuld heare turneth his back to the face of the Reader be sayd to haue a couer ouer his hearte to whom not so much as the couer it self of the letter wherin the sense is wrapped which is the sound of the voyce hath as yet come All this hath he in that place Manye things mo beside mayst thou find in his Commentaries spoken to the selfesame effect Vpon Leuiticus Homi. 4. he auoucheth thē to offer a thankeful sacrifice and memoriall vnto GOD that do day night meditate in the Law of the Lord and keepe in mind all the Scriptures or if they can not do that yet at least cōmit to memorie the things that are taught or recited in the Church and after they are gone out of the Church like vnto good sounde Beasts chewing their cud call back the same things to remēbrance so study finally to fulfil the cōmandemēts of GOD. In his exposition of the. 12. Chap. of the Epistle to the Romanes he affirmeth flatly that our senses can not possibly be renued but by the exercises of wisedome the meditation of GODS worde and the spiritual vnderstanding of his Law and that by how much a man dayly profiteth by reading of the Scriptures and his vnderstanding pierceth more déepely into them by so much alwayes is he more and more renewed By and by hée addeth I know not whether the sense or feeling of hym that is slouthfull towarde the reading and hearing of the holy Scriptures and towarde the exercises of spirituall vnderstanding whereby he might not only vnderstande those things that are written but also applye them more diligently and sette them foorthe can be renewed or no. Vpon Iosue in his twentith Homilie he declareth in many words That the reading of the Scriptures is both allowed of GOD and his Angels and also very profitable vnto vs albeit we doe not perfitely vnderstande them In his Prologue ad Canticum Salomonis whiche worke notwithstanding it pleaseth the learned to remoue out of Origens Librarie he telleth that there was a fashion among the Iewes that All the Scriptures except the beginning of Genesis certayne places in the beginning and ending of the Prophete Ezechiell and the canticle of Salomon shoulde be taughte vnto their chyldren by teachers and wise men appoynted for that purpose But how and after what sorte Christian children also were accustomed to learne of their Parents out of the holy Scriptures the principles of Religion and agayne generally what the householde studie was in old time in reading and repeating of the Scriptures wée maye in the life of Origen himselfe as it is described by Eusebius in the sixth Booke and second Chapter of hys Ecclesiasticall Historie as in a paynted Table behold Origen sayth he began immediately to be instructed of his father in the holy Bookes who by dropmeale as it were betweene whiles gaue vnto him among the secular studies wherem he was trayned in his tender age some things also out of our Scriptures to be red Thē afterward by little little he taught him likewise to preferre these before his sholasticall exercises And euen incōtinent he envred the child in like maner being of himselfe not vnwilling but very prompt readie to learne whatsoeuer was taught him to take forth euery day certain lessons in the holy Scriptures to cōmend thē to memory Now he truly the child conceruing a wonderfull delectatiō in reading of these things semed not to be cōtent only with a bare vnderstading of thē but would busie his father oft times about questions touching the sense meaning of the Scriptures enquiring of him diligently what such such a thing meant amongst other what the meaning of that was where it is said that The Scripture is enspired by the holy Ghost or what diuine misterie this simplicitie of words might cōteyne But he the father feined himselfe for the time gētly to rebuke him to forbid him to aske any questiō beyond the cōpasse of his age but with himself notwithstāding he reioyced excedingly giuing harty thankes to almighty GOD who had graunted him to be the father of suche a childe This out of Eusebius But with what words I pray you maye this spectacle of so godly a Father conferring with his most déere child as touching holy heauēly matters be I say not only adorned set forth but plainely and distinctly also declared Who cā expresse sufficiently the chéerefulnesse feruencie of the sonne
Vppon whiche occasion hée affirmeth that his worke De fide operibus tooke the beginning And that in those dayes the Laitie was accustomed of their owne accorde to handle the holy Scriptures that they had scarce anye néede of admonitions this may be a proofe suffcient that Augustine like as Hierome also before hym was often tymes â—nen of Virgins and women not only louers of the holy Scriptures but also expert in them earnestly called vpon by letters to resolue them in certaine doubtes and that for their sakes he one while declared hard and perplexed questions whiche they didde putte sooth an otherwhile did some other thing to prouoke and help forwarde the study of godlinesse Reade hys Epistles to Paulina Demetriades Fabiola Felicia Prota 〈◊〉 Edith Florentina a mayde and Maxima a widowe of Italy In his seconde Booke De anima â—â—â—â—igme hee telleth of one Peter an olde Prieste that he learned manye things of a young man of the Laitie and that hée reioyced excéedingly and gaue harty thanks vnto GOD therefore Seing then that by these and such like reasons S. Augustine witnesseth abundantlye that the studye of holy Scripture was in his tyme verye common and familiar among men and that the people of al sorts sexes and ages were able then godlye and expressely bothe to question and make aunswere as touching the affayres of religion it should be superfluous to enterlace in these our wrytings the exhortations to the same study whyche are to be founde in his workes verye frequent and forceable Verily out of one onely Sermon which is entituled Of the study of Wisdome meditation of Gods lawe as out of one bed I will gather certaine floures whereby euery manne maye easily coniecture what maner of posies of the same sorte are to be founde in the rest of hys Sermons We haue yet saith he a good comfort in reding the holy Scripturs bicause the reding of the holy Scripturs is no small foreknowlege of the diuine blessednesse For in them as in a certaine glasse a man maye consider of himselfe what hee is or whether he goeth Continuall reading purifyeth all things it causeth feare of hel sire it stirreth vp the heart of the reader to long after heauenly ioyes Hee that will alwayes be with GOD ought often to pray and reade For when we praye wee talke with GOD and when we read GOD talketh with vs The reading of the holy Scriptures bringeth with it a double commoditie either for that it instructeth the vnderstanding of the soule or bycause it leadeth a man froÌ„ the vanities of the world to the loue of GOD the labour bestowed in reading is commendable auayleth much to the clensing of the minde For like as the flesh is nourished with carnal meates so is the inner man nourished and fed with the diuine Oracles of GOD as sayeth the Psalmest How sweet are thy testimonies to my mouth oh Lord yea they are sweeter than hony and the honye combe But he is moste blessed of all that so readeth the holy scriptures as he turneth them into practise Hitherto hée Soothly these words are well worthy to be written of the godly in golden letters and to be painted in those bookes whych they dayly beare about them to the intente they maye oftentimes learne exactly to weygh and consider euery one of them Saint Ambrose whom whilest he liued S. Augustine most willingly hearde and reuerenced with all dutifulnesse in his Sermon 35 entituled Of the fasting of the Lord in the desert and that man liueth not by bread only againe where he expoundeth Psal. 118. in his SermoÌ„ 21. exhorteth al the faithful to the diligent reading of the Scriptures and in his booke of Offices Chapter 22. hée sayeth That our wordes and communications oughte chiefely to bee framed of the Scriptures We myghte moreouer call to remembraunce the notable sayings of other famous men as touching this matter but I feare me least these which we haste noted already may séeme to be ouer manye and too too tedious to the queysie stomackes of some How beit I could doe no lesse but out of those most excellent authours describe some things euen word for word and that partly to the intent we myght testifye to the world that we with all faithful sincerity and according to the iudgements of most holy men doe handle this cause partely to the ende we might stoppe the mouthes of some arrogant persons whiche as soone as they perceyue a man to differ from them in opinion do grinne by and by exclayme without measure and accuse him of heresie not considering in the meane time that whilest they condemne vs they condemne likewise the most excellent and antientest diuines whose voyces haue now bene heard But sithence they haue thus defined determined the were of all other in a maner as the coÌ„moÌ„ schoolemasters and teachers I meane Origen Chrisostome Hierome Augustine Ambrose it cannot be doubtfull to no man that all their Scholers in like manner maintained the selfe same opinion and wheresoeuer they became with incredible diligence commanded it and set it forth For that a gentle and discréete Disciple shoulde vary and disagrée from his faithfull Schoolemayster professing the truth is a thing verye rare or at leaste verye vncomely and vnciuill And vndoubtedly their Epistles written to Laye menne of diuers nations likewise vnto Virgins matrones widowes in al prouinces where they dwelte doe declare that there were a great number that applied themselues lustily to the reading fo the holye Scriptures Certes Hierome writing to Sunia and Fretela proueth that in Germany and eueÌ„ among the people called Gete where they inabited the common opinion is that the Getes towarde the North possessed the bancke of the riuer Fistula and Suedeland with the Marchesse adioyning wherein of the name of Getes came the Gothes the couetrey of Gothlande to bée so called to this daye the study of the holy Scriptures and likewise of the Gréeke and especiallye the Hebrewe tongues was at that time muche made of and highly estéemed Who would beleeue this sayth hée that the barbarous tonged Getes shoulde seeke after the trueth of the Hebrewe and that whilest the Greekes slepte naye rather laboured to the contrarye Germany woulde searche out the oracles of the holy Ghoste O good God what a Worlde was that wherein the Laitie bothe men and women were founde euerye where skilfull in Diuine matters How swéetely didde such reason and conferre togither of the doctrine of the Lawe and the Gospell and of all the dueties of godlinesse Certes I beléeue the godly in those dayes tried among themselues moste honeste maysteries as family to be founde in which there was not eyther the maister or mistresse eyther the sonne or the daughter or at leaste wise some one or other of the householde that coulde not at appointed times reade certaine Chapters of the holy Bible and indifferently wel expounde all the profitablest places in them The holy bookes were at
that the Clarks should vnderstand themselues to be twitched as it were by the eare couertly admonished of their dueties to the intent they mighte labour afterward better to execute the which became them to doe I mean the office of preaching and not willingly post it ouer vnto others Lastely there was good hope that by suche and occasion the learned of the Laitie mighte bée moued to addicte themselues sooner than otherwise they woulde haue done wholly to the ministery of the Churche And therefore also after that decrée the godly Byshoppes wente forwarde as béefore to exhorte the Laitie to a perpetuall studye of the holye Scriptures and as ofte as the case so requyred called them foorthe publikely to teache And that they did so muche the more iustely and willingly by howe muche the more they considered it was necessary that there shoulde be chosen from among the learned Laitie like as Tertullian sheweth in his Booke Of exhortation to Chastitie suche as mighte be substituted in the place of the ministers of the Church deceassed Certes if it had not bin lawful to choose some out of the Laitie to the Ecclesiasticall gouernemente the Churche shoulde neuer haue séene the moste excellent Byshoppes Nectarius at Constantinople nor Ambrose at Millayne of whome the one supplied the Pretorship of the Citie if we may credite Rufinus in his Ecclesiasticall Historie Booke 11. Chap. 21 the other was President of Millayne and of all the Countrey adioining as Theodoritus reporteth in his fourth Booke and sixte Chapter and which is not a little to be maruailed at the one baptized but a fewe dayes before thys other still conuersaunte among the Catechistes that is such as were newly instructed in the principles of religion For soothly so long were the Churches euery where verye well prouided for as menne of all sortes and degrées gaue themselues diligently to the reading and vnderstanding of the worde of god Whosoeuer hadde nowe openly exhibited any notable specialtie as wel of their godlinesse of life as also of their doctrine and learning those by the voyces nad frée consents of the godlye were aduaunced as yée woulde saye by degrées to the dignitie of a Deacon of a Prieste of a Pastor or finally of a Byshoppe Neyther was it any strange matter at that time that Churches shoulde be administred of those that soughte by some honest arte or trade to gette wherewith to sustaine their familie if at the leaste they were any thing well exercised in the knowledge of holy Scripture For why the Diuine Scripture teacheth yea and the Ecclesiasticall Histories and Canons doe proue that euen he also whyche is alreadye placed in the gouernement of the Churche maye withoute reproche exercise some crafte whereby hée maye nourish both himselfe and so manye as appertaine vnto him The Apostle Paule reporteth of himselfe that since the time he beganne to preache the Gospell oftentimes laboured with his own hands to gette thynges necessary for his liuing 2. Corinth 11 1. thess. 2.2 thess. 3. Actes 20. And there is mention made Actes eightéene of Aquila a man excellentlye well séene in the holye Scriptures and by whose direction the greate learned man Apollo was muche furthered in the waye of saluation the same Aquila in the meane time vsing the crafte of Tente making to gette his liuing by There is commended Coloss 4. the minister of the Gospell and Phisition Luke like as also by the same arte of Phisicke no fewe Bishoppes are read to haue prouided for themselues as Basyll Byshoppe of Aucyra Eusebius of Alexandrîa Boazanes of Persia Theodotus of Laodicea Cyrus of AlexandrÃa Basill the Greate As for Spiridion Byshoppe of Trimmythus in Cyprus the Author of the Tripartite Historie firste Booke and tenth Chapiter auoucheth that hée was giuen to the tillage of Lande and kéepyng of Cattell And we reade Distinct 91. in the Canons of Pelagius and of the Councelles of Carthage and Constance that vnto ministers of Churches taking ouer small stipendes or wages Hushandrye is commended as moste fruitefull and conueniente for liberall natures And looke howe necessarye and expediente it was for the Laitie to apply diligently the reading of the Scriptures to the intente that Churches as is saide before might by their aide be preserued and increased euen so requisite also was is and euermore shall bée the selfe same study to the adorning of Common weales to the enlarging of Empires and Dominions or certainelye to the winning and adioyning of those peoples to the Christian Worlde that do nowe for the hatred they beare to Religion neuer ceasse to afflicte oure brethren with warres murthers inuasions and other infinite calamities Some manne peraduenture wyll maruaile and smyle to hymselfe to heare thys But to bee certaine and true that I saye it shall by and by verye playnelye appeare Hearken howe and by what meanes it came oftener than once to passe in times paste and thereby learne that the same maye nowe also in like maner come in vre Whereas Byshops and Preachers coulde neuer at anye time safely trauaile to barbarous Nations and Countries a farre off there fréely to preache the Gospell of Iesus Christ some one notwithstanding of the common sorte getting his liuing by his handy labour or some Souldior or Phisition or Merchaunt or Chapman béeyng ledde away captiue or happily by chaunce or some other occasion hathe bin conueyed and carryed thither Some suche man therefore is this forsomuche as be hadde before at home perfectly larned the holy Scriptures and there withall coulde very readily speake to the rude and ignorant attempted to open the principles of Christian Religion firste to a fewe afterwarde to moe according as occasion serued and at the length with a wonderfull spirite grace and vehemencie procéeded so far forthe in dooyng the same that in the ende he moued a number of his hearers with folden armes as they saye to embrace oure Religion And thus commeth it to passe sometimes that whome neyther the care and vigilancie of Byshoppes nor the power of Kings and Princes nor anye force puissaunce or subtilty whatsoeuer coulde possiblye winne or reclayme to oure parties a little knowledge of the worde of GOD appearing euidentlye in some one séely soule of the Laitie hathe drawen to oure sides and ioyned vnto vs wyth and indissoluble hande of friendeshippe and amitie As touching whiche pointe I haue thoughte good to adde famous example oute of Ruffinus written in the tenth Booke and ninth Chapter of hys Ecclesiasticall Historie and likewise oute of Theodoretus hys firste Booke and twoo and twentith Chapiter Frumentius a childe beeng trayned vppe in the knowlege of good letters and also in the doctrine of godlinesse accompanied Meropius a Tyrian Philosopher into India where hee beeyng taken was dryuen into a miserable state and condition But afterwarde by some meanes winnyng fauoure and credite hee was broughte vnto the Courte and there beeyng verye well liked for the doyng of manye thinges hee had a principall charge of gouernmeÌ„t committed vnto
of the bones and to the innermost entrayles of the heart and euen leaueth behynde it certaine strings sticking fast of long tyme after in the minds of the readers whiche thyng to be true Sainct Augustine in his booke of Confessions and other holy meÌ„ do auouch that they haue tryed by experience And Iohn Chrysostome in his thirde Sermon of Lazarus presumeth to saye That men euen only by the outwarde viewe of the holy bookes are afrayde to commit sinne and that wheresoeuer the spirituall books are from thence is expelled the force of the Diuell and all things become there safe and sound But he that heareth not GOD in the Scriptures by a certaine priuye violence but yet with great absolute authoritie briefely ripping vp sinnes though neuer so secret and hidden how will he heare man when he accuseth controlleth or also by a certain graue kind of speaking condemneth them But if there be any person that neyther admitteth man to be his counseller nor yet hearkeneth vnto GOD continually speaking in the Scriptures that such a one from his hearte shoulde be a Christian no man I am sure but he that is ouer lightly carried away with wordes and willingly suffereth himselfe to be deceyued wil euer graunt or allow Therefore to the intente thou mayst declare that thou arte at the least vnfeynedly sory for that thou remaynest fast fettered in the bandes of sinne and that thou couetest to heare GOD louingly and with a fatherlye affection talking with thée admonishing thée and calling thée backe into the righte waye before thou be vtterly destroyed thou wilt if thou wise be invre thy selfe dayly to reade the holy Scriptures and in them as in a glasse beholde and learne more familiarly to knowe not so muche what GOD is as what thou thy self art But howe large a fielde shoulde be opened incase I mighte speake of consolations whereof in the holye Scripture are expressed innumerable and the same most certayne and sound For albeit Philosophye hathe nowe long since béene commended of hir retayners for many causes but especiallye for that she ministreth in aduersitie a present comforte yet are all Philosophicall reasons found to be very faint barren colde weak if they be compared with those whyche the holy Scriptures do afford Truly I haue oftetimes sorrowed with my self and complayned that as well Tullius Hortensius with which worke Saint Aug. confesseth himselfe to haue bin wonderfully stirred vp in his 3. booke and 4. Chap. of Confessions as also his booke of Comforte likewise the excellent and moste cleare Consolatory workes of other Philosophers beside are vtterly loste But my minde somewhat stayed with thys cogitation I againe confirmed interpreting that this thing came not to passed wythoute the prouidence of GOD namely to the intent that men when they sée themselues depriued of the necessarye ayde of suche writings mighte take occasion to flye more studiously to the holy bookes out of which onely and alone the remedy against euery heauy happe and all lamentable and dolefull euents is to be taken For to this ende especially is the Scripture before all other disciplines put foorth that it mighte supply in the families and asseÌ„blies of wretched creatures the moste néedefull and commendable office of comforting Whervpon to the Romaines 15. the Apostle affirmeth that whatsoeuer thinges are reuealed in the holy Scriptures are reuealed for oure learning to the intent that by the worthye examples of Patience and by the notable Sermons of comfort made euery where by the Prophetes Christe and Apostles wée might be encouraged and supported to the holding faste of oure hope in daungers and to the inuincible goyng forwarde in all godlinesse and vertue And who is he I beséeche you that will not iudge that a man ought rather to gyue credite and to staye hymselfe vppon the comfortable perswasions that are giuen from the holye Ghost that is from GOD himselfe and which by reason of the dignitie power and goodnesse of God must of necessitie by all meanes be effectuall and fruitefull than vpon those that are vttered and put forth of men whiche do themselues wauer and are oft-times deceyued neuer able to perfourme the things that they promise and to be shorte being taken for very tall men of their hands do commonly stande in néede to be comforted and encouraged by others If there be anye thyng sayth Hierome in the Preface of his Commentaries on the Epistle to the Ephesians that holdeth vp a wise man in this life and perswadeth him to abide paciently among the troubles and vexations of the world then is it euen this specially in my iudgement namely the meditation and knowledge of the Scriptures Whyche things séeing they are thus verily I am not afrayd to saye that like as God hathe so appoynted that no man whether he bée in noble or base condition should be vtterly voyde and frée from all dangers so also is it to bée determined that no man in what state or calling soeuer he bée can wante or bée withoute the reading hearing and vnderstanding of the Scriptures Let there come forth amongst vs some odde Christian and tell vs that he was neuer at anye time assayled with the dartes of temptations eyther inward or outwarde that he was neuer héeretofore plunged in anye troubles or perturbations or that he neuer néedeth to feare any héereafter let such a one I saye come forthe and he shall make vs beléeue that hée is one alone that wanteth no comforte and to whome we ought to graunte that hée maye liue and dye in the ignorance of the Scriptures But woulde to God that miserable and tenne tymes wretched men compassed aboute on euerie side with innumerable calamities could sufficiently consider partly their owne weakenesse farre vnfiâ—te to susteyne the burthen of so many miseries continuallye oppressing them partlye the most bountifull helps and comforts which they may receyue out of the holy Scriptures then out of all doubt shuld their sâ—ates be in farre better case than they be and we shoulde not sée so many dayly as we doe to cast themselues headlong into the déepe gulfe of desperation and with theyr endlesse shame and confusion to die not onely in thys worlde but also in the world to come But the tyme would fayle me if I shoulde procéede anye further to discourse of the necessitie vtilitie and efficacie of consolations to be gathered out of the Scriptures wherefore I thinke it requisite euen héere to make an ende Therefore O yée Christians all of what state or condition soeuer ye bée I hartily pray and beséeche you by the precious bloud of our Lord and Sauiour IESVS CHRIST that yée woulde throughly perswade youre selues that the things whiche haue hitherto of me bin treated of do tende first to the sanctifying and celebrating of Gods name héere on earth and next to the stirring vp of euery one of you to the intente you maye become diligente in procuring the businesse of youre owne euerlasting saluation
It may very truely bée sayde that it lyeth for the most parte in vs that a thing be made to be eyther easie or hard The gate vnto well doing is alwayes open so that we our selues do not shutte it vp or of our owne accord turne aside from it But I heare incontinently one that sayth vnto mée the reading whiche you so greately vrge hathe no little laboure and painefulnesse in it further it requyreth good leysure and oportunitie Verily to the intent I maye cutte off whatsoeuer appertayneth to thys excuse I will indeuoure in fewe wordes to shewe howe a man maye prouide that in reading hée shall féele neither laboure nor yrkesomnesse then next that it is not so harde a matter to finde both leysure and oportunity I will in one worde declare that whiche maye séeme sufficient Bring with thée to the reading of holy thyngs a godlye and willing minde and thou haste in effecte vtterly remoued all manner of incombraunces There are some diseases if we maye beléeue Galen writing De locis adfectis lib. 3. Cap. 6. in whyche the powers of the senses are so damnified and hurte that the patientes for so muche as they are continuallye attached wyth a kynde of heauinesse and feare doe imagine whatsoeuer they sée to be sharpe bitter and altogyther agaynste them wherefore they haue in suspition and ielousy all thynges that are done or sayde and doe eschue and abhorre the presence and company of men but yet after a while they are healed and deliuered froÌ„ thys maladie Euen in like case saye I the reading of the Scriptures séemeth harde and painefull vnto thée bycause forsooth thou doest so imagine it to be some euill spirite peraduenture beguiling and bewitching thy senses but the same no doubte will become swéete easie yea and pleasaunte also vnto thée when by the helpe of the holye Ghoste thou hast cast from thy mind that imagination And to what ende I beséeche you shoulde anye man thus colourably pretende these thinges sith wée maye sée daylye a greate number that thinke not the time long a whit when they reade the long and tedious tales stuffed wyth lies of certayne old Gréekes and the fantasticall Asse of Apuleius and the fonde dotages of Lucian I saye nothing al this whyle of the most vaine figmentes of Florandus Syr Lancelot Syr Tristram king Arthur the foure sonnes of Aymon of Magelona Melucina the rounde table I speak nothing of Amorous or rather venemous books ouerflowing in lasciuiousnesse and vncleanesse of the hundred Nouels of vnsauerie and ribaldly â—estes and of other dregges of like stampe whiche it were far better to be abolished with fire the so ofte times to be putte forth in print And in these toyes whylest Courtiers whylest noble men noble women yong men maydes whilest the worshipfull whilest the common sorte of men do spend certaine houres in the fore noone certaine in the afternoone again some after supper and oftimes a greate parte of the night there is not so much as one word whispered as touching any labour or pain in reading but as well the eyes as the eares yea and mindes both of the reader and also of the whole company sitting about him do abide intentiuely fixed vpon these trifles and neyther the noyse of the houshold nor the comming in of others can possibly breake off the base and loude-sounding voyce of the speaker And moreouer the labour of reading if at leastwise it deserueth to be called labour thou mayst now then diuide with the residue of thy familie so that thou that art gouernour of the house mayst read one while another while some one of thy company another while thy sonne or thy daughter another while thy wife another whyle some other in the house that can skill of reading As in other actions so in this also may one not without a cause succéede another resembling as a man wold say Hercules who as the Poets imagine rescued wearye Atlas by bearing vp heauen with hys shoulders Neyther truely oughte it to séeme a thing straunge or remoued from the vsage of the godly to commitet the office of reading and recyting holy bookes vnto wiues children seruaunts and other in the house Again if the reading of the scriptures be fitly pointed out and distinguished into certaine peculiar houres as it is expedient it should be then maist thou haue sufficient space both to breath in and also to recouer the powers of thyne eyes the sight whereof peraduenture is dazeled or of thy voyce if it be thy hap to read in the presence of other and this mayst thou doe albeit thou hast determyned to pervse ouer dayly many Chapters Moreouer there is no let to the contrarie but that thou mayst now and then to auoyde yrkesomnesse chaunge places For thou mayst very wel reade in thy chamber when as eyther thou risest in the morning or goest to bed at night in the Churche when there is eyther nothing or very little out of the Scriptures as it oftimes commeth to passe red or expounded to the people in thy parlour so long as thy dinner or supper is in makyng readie vntill thou be about to take thy meate whilest the dishes are brought too or carried from the table in thy Studie in thy garden to be short wheresoeuer thou wilt and art disposed Saint Augustine euen before the time of hys Baptisme reade with great feruencie and at all times and in euery place the holy bookes hée disputed as touching the sayings of the Prophetes and Apostles He reporteth in the 8. booke and 6. Chapter of his Confessions that he read Paules Epistles at the table Chap. 22. that he tooke in hand oft times the new Testamente in his Ortchard where he hearde once a voyce froÌ„ heauen saying vnto him Take read Wherby hée was vehemently moued prouoked to imbrace Christian religion as he recordeth also in other places moe Again being awaked in the night in the morning after dinner after supper and one while alone another while with his most swéete companions Licentius Trigetius Nauigius Alipius Nebridius and others he vsually and often and with an incredible desire of learning conferred as teaching the word of god By these meanes therefore the difficultly and tediousnesse if any be thought to spring out of reading is easilye eyther diminished or vtterly takeÌ„ away For as the mouth that is out of taste can not away with anye meate thoughe neuer so deintie and holesome but when it is recouered is refreshed there with and can scarcely be satisfied so when a man beginneth first to read the holy scriptures he quickly loatheth them but when he hath once tasted the swéetenesse of the spirituall doctrine then he féeleth dayly more and more all things to become more pleasant acceptable vnto him and then singeth he with the Psalmist How sweete are thy testimonies to my throate yea they are sweeter than hony to my mouth But it remayneth nowe that we shewe howe and
importance It is sayth he quicke or liuely and mighty in working and operation for it pierceth and entreth throughe euen to the diuiding of the soule and the spirite in as muche as it moueth the whole manne after an incredible manner againe it discerneth the thoughtes and intentes of the hearte in asmuche as it findeth faulte with and iudgeth a man and bringeth hym to the knowlege of hymselfe and of God and compelleth him to humble hymselfe to confesse that he is a sinner and to flye vnfaynedly to Gods mercy The other howe that from the worde we maye passe sodainely to GOD hymselfe vnto whome all thinges thoughe neuer so secreate are wyde open and bare Therefore by the former pointe we must be moued to thinke and perswade oure selues that in the worde of GOD yea euen when it is read onelye or hearde there is a certaine maiestie and excellencie by reason whereof it deserueth to be imbraced of vs with all reuerence and lowlynesse of hearte And by this later it commeth to passe that wée belieue that God is not farre absent from his worde but when and so long as it pleaseth him worketh mightily by it as by a fit instrument accomplisheth most wonderfull things Not that the word as it consisteth of bare letters and sillables as it is written read pronoūced or heard is in it selfe of so great efficacie no verily our meaning is not so to perswade but we hold for truth that whilest the authour of the same word written read pronounced or heard is considered and whilest the things signifyed therein are diligently examined the diuine power in the meane season after a certaine imperceyueable manner approcheth wherewyth estsoones the mindes of readers or hearers are so moued pierced inflamed and enlightned that repētāce faith and other such like vertues do folow in them For we vnderstand that euen the very same consideration is to be had of the outward worde that all men do confesse to be had of the outward elementes in the Sacraments of CHRISTES Church The water if it be considered in it selfe is of no great force neyther can it in very déed wash away the filthinesse of the soule but as sone as the worde is added to the element according as CHRIST gaue in commaundemente it becommeth a Sacrament Howe be it in this word of the Sacrament we haue not so muche to marke the sillables and sounde of the letters as we haue to obserue the dignitie of him that first instituted that holy action the things signified by it especially the inuocation and calling vpon of the three persons in one diuine essence or substance of the Deitie And then forsooth so great is the power of the water through the working of the worde that it toucheth indéed the body but it washeth also the heart I vse the worde of S. Augustine in his treatise 80. vppon Iohn not bicause the word is spoke but bicause it is beleued for whereas GOD is thus called vpō by faith there he doth not disdaine by his power to worke heauenlie spirituall effectes in the heartes of those that are baptised We say then that euen in like case when the minde is wholly set vpon the word which is read heard or vnderstoode and hath regard vnto God the Author of the worde and besides weigheth in a iuste ballaunce the things signified in it that then the diuine power doeth wonderfully shewe forth it selfe and repentance faith hatred of sinnes endeuoure of true holinesse of life are stirred vp and euen the whole man both in body and in soule is chaunged and renued Of whych diuine workemanshippe there are proofes sette foorthe in the Sacred Scriptures verye playne and apparant to all men For Ezra read in the booke of the Lawe Nehemia 8. in the open streete that was before the watergate frō morning vntil midday in the presence of men and women that gaue heede vnto it and the eares of all the people hearkned vnto the Booke of the Law It foloweth a little after And al the people when they heard the words of the lawe The Apostle Peter Actes 2. rehearseth the Scriptures to the Iews and interpreteth them as touching Christ which being heard so many as were present were pricked in hearte and said vnto Peter and the rest of the Apostles Men and brethren what shal we do And vnto the Rom 10. But what sayth it The worde is neare thee euen in thy mouth and in thine hart This is the word of Faith which we preach to wit if thou shalt confesse with thy mouth the Lord Iesus shalt beleeue in thine hearte that God raysed him vp from the dead thou shalte bee saued For with the hearte man beleeueth vnto righteousnesse and wyth the mouth manne confesseth to saluation Againe in the same place Fayth commeth by hearing and hearing by the worde of GOD. Moreouer Peter Act. 10. making a plaine declaration of the summe of Christian doctrine oute of the holy Scriptures in the house of Cornelius the Centurion To this CHRIST sayth he beare all the Prophets witnesse that throughe his name whosoeuer beleeue in him shall receiue remission of sinnes While Peter yet spake these wordes the holy Ghoste fell on al them that hearde the worde Wée may therefore out of al question confirme this assertion namely that by the diligent and attentiue reading hearing and meditation of the worde of GOD a man is induced to the knowledge of GOD and of hymselfe to the detestation of his sinnes and to vnfayned repentaunce to Faith in Iesus Christe to the amendment of hys life and conuersation and to bée shorte receiueth the holy Ghoste and wyth hym most large and bountifull giftes That whyche wée knowe in tymes paste vsually befell to the readers or hearers of GODS word that the same also may happen nowe in these dayes wee flatly auouche wythout controlment For why if hée that beyng incensed with desire of profiting taketh in hand the holy Bookes do before al things craue the ayde of the holy Ghost thē next deuoutly reade or heare the word of GOD by which as by an instrument it pleaseth GOD to talke familiarly with vs after this also lifte vp his mind vnto GOD speaking by the Prophets or Apostles and duly discusse the things specified in thē there is no doubt but that God after his acustomed clemency putting to his hande will stirre vp purge teach and sanctifie the heart as well of the reader as the the hearer and graciously grante vnto him Repentance Faith the holy Ghost and other giftes and graces of hys spirite Furthermore to the intent that euery one furnished and affected in that sorte that we speake of maye in reading envre himselfe wisely and discretlye to note picke out and as by a certaine methode to distinguishe those things that may be profitable to all intentes and purposes and applyed to the attaynement of perfection and soule health we adde last of all that the very edge of
that time counted for moste precious householde stuffe and euery house was after a sorte I say not only a schole but euen a Churche also adorned and beautifyed with the dayly exercises of reading the Scriptures interpretations and prayers Of whyche houses it is certaine that the Apostlement whē to the Romaynes the sixtéenth he saluted the Churche which was in the house of Prisca and Aquila and when as writing to Philemon he wisheth well to the whole Churche that remayned in his house But what thinkest thou woulde those holye fathers saye if it were so that they might now liue again They gently friendly admonishe they seuerely cōmaunded one while publikely to all another while priuately to euery one that they shoulde themselues with all care and enforcemente fashion and conforme their mindes by the reading of the holy Scriptures and this did they at that time wherin the Common weales were on euery side afflicted with warres and tumultes wherein the Churches were with the stormes of Heresies and Schismes vtterly in a manner ouerwhelmed and torne in sunder wherin was a horrible and lamentable confusion almoste of all humaine affaires wherein men were constrained to paye verye deare for their bookes written in parchments and yet notwithstanding they had innumerable hearers of euery sort age and sexe which gently toke in good parte their godly admonitions and most willingly obeyed the same But now when as al things are indifferently quiet both at home and abroade and we inioye if no continuall rest yet at the least a releasement of many troubles when the copies of the holy Bookes by reason of the newe art of Printing found out by the prouidence of GOD are in all partes of the worlde solde for little eyther howe many prouinces may we see in which neyther Byshop nor doctour nor Pastor nor elder nor yet any other maketh any mention at all of buylding pervsing at home of the bookes of the holy Byble Nay rather whyche is farre more bitter and shamefull to be spoken as that whyche tendeth to the vnspeakeable reproche of Gods glorie and of the true and Catholike Churche there are founde in some places Prelates of Churches whiche with grieuous threatnings and penalties doe vtterly forbidde the people to reade them or once to meddle with them Yea and we haue tryed by experience that some good men haue bene sore punished of suche for that they had begunne to reade how little soeuer it were at home in their houses And whych thou mayste more maruell at when the wicked rage of some cursed persons coulde not with thys crueltie be satisfied they tooke delighte moreouer to bring to passe that the like outrage shoulde be shewed euen to the harmlesse bookes themselues For euen in our time the holy Bibles haue in some places openly and by publike officers bene cursed to the fire and consumed to ashes As who shoulde say there were come vnto vs againe from Hell Iehioachim and his rablement of flatterers presuming to burn the Sermons whiche Baruch receyued from the mouth of Ieremye Ieremie 36. As thoughe there were come againe the tyraunt Antiochus whose men of war tare the volumes of the lawe in péeres and set them on fire intendyng by that meanes to gratifye their maister whome they knewe to be fullye minded vtterly to roote out all the Iewish religion 1. Machab. 1. And as though there were come againe Dioclesian who for the hatred he bare vnto Christ and to the Christians as witnesseth Eusebius in his booke 8. Chap. 2. of the Ecclesiasticall Historie deliuered al the bookes of the Prophetes and Apostles not sparing so much as one of them to the fire to be burned How long O Lord shal these abuse thy patience Seest thou so many and so greate iniuries to be done vnto thy name and yet deferreft thou to take vengeaunce To thée oh GOD to thee that art Lord of al reuengements we leaue vengeaunce thou when thou séest thy time wilt repaie But how am I fallen into this sincke whiche the more it is stirred the more foule and pestilent sauours it breatheth forth Truely this dolefull mention as touching the burning of Bibles is slipped from mée against my will but yet it is very true and the vnworthynesse of the thing enforced me vnto it But where there be none as I began to say to stir vp the people to the reading of the scriptures there must all of necessitie sticke in darkenesse and that more grosse and palpable than was the darkenesse of Egipt and as those that are attached with the disease called the Lethargie alwayes sléepe till they snort againe in the selfe same mischife and finally without all hope of recouerie die and be buried in a miserable ignoraunce of all heauenly and spiritual things Verily whilest I behold more néerely the great slouthfulnesse negligence of our Countrymen in this behalf I féele my selfe forth with to be so disquieted that I had much liuer to wéepe than to saye any thing at al. Let the men of our time yea let a number of proude ouer masterly Prelates as they cal them the fatte engrossers of Churches be ashamed be ashamed I saye to sée that in reading of the scriptures in debating of Christiā religiō poore séely maydens women of the auntient age wherein the famous doctors a little before named liued should far away surmount excell them without al cōparision Of these maydens and matrones some led their liues in the furthest partes of all Europe toward the North and yet with no smal charge and peril they sent messengers ouer Sea and lande some to Ierome into Asia othersome to saint Augustine into Africa others to be short into other places and all to this ende and purpose that they mighte haue certaine darke and obscure places of the Scriptures more clearely opened and expounded vnto them Who I beséech you would not willinglye imbrace these godly heartes so greately inflamed with desire of perceyuing the truth And yet in these our dayes there is founde euerye where and in all sortes of men so great slouthfulnesse dulnesse ignorance barbarousnesse I knowe not well what tearme apte ynough I shoulde vse that no man will eyther come or sende to the schole open in the nexte towne by no man will repayre to the Churche standing harde before his doores and alwayes open for all men to come vnto no man wil resort to his neyghbours house thoughe neuer so neare vnto hym of purpose to require anye thing to be declared vnto hym out of the scriptures yea they oftentimes come togither vnder one and the selfesame roofe they eate dayly at one common table and yet are they so estraunged as it were with a certaine lothsomnesse and fulnesse of stomacke that one is ashamed to aske and learne any thing of another Verily I can scarcely beléeue that our auncestoures in whome there was so feruente a desire of vnderstanding the holy scriptures if they should but sée