Concerning two sundrie sorts of people, it seem­eth much necessarie that something be saide in the entrie of this Booke, by the way of a Pre­face or Prologue, whereby hereafter it may bee both the better accepted of them which hitherto could not well beare it, and also the better vsed of them which heretofore have misused it. For truely some there are that be too slowe, and neede the Spurre, some other seeme too quicke, and neede more of the bridle: some loose their game by short shooting, some by ouer shooting, some walke too much on the left hand, some too much on the right. In the former sort be all they that refuse to reade, or to heare read the Scripture in the vulgare tongue, much worse they that let also or discourage the other from the reading or hear­ing thereof. In the latter sort be they which by their inordinate reading, undiscrete speaking, contentious disputing, or otherwise by their licentious liuing, slander and hinder the Worde of God most of all other, whereof they woulde seeme to be greatest furtherers. These two sortes, albeit they be most farre vnlike the one to the other, yet they both deserue in effect like reproche: neither can I well tell whether of them I may iudge the more offender, him that doeth obstinately refuse so godly and goodly knowledge; or him that so vngodly and so vngoodly doeth abuse the same. And as touching the former, I would marueile much that any man shoulde be [Page 2] so madde, as to refuse in darkenesse, light: in hunger, foode: in colde, fire: for the Worde of God is light: Lucerna pedibus meis verbum tuum. Thy worde is a lanterne unto my feet. Psa. 119. 105. It is foode: Non in solo pane vinit homo, sed in omni verbo Dei. Matth. 4. 4. Man shall not live by bread onely, but by euery worde of God. Luke 12.49. It is fire: Ignem veni mittere in terram, & quid volo, nisi ut ardeat? I am come to sende fire on the earth, and what is my desire, but that it be kindled? I would marueile (I say at this) saue that I con­sider how much custome and vsage may do. So that if there were a people, as some write, de Cymeriis, which neuer sawe the Sunne, by reason that they be situated farre towarde the North pole, and be inclosed or ouershadowed with high mountaines: it is credible and like ynough, that if by the power and will of God, the mountaines should sinke downe, and give place, that the light of the Sunne might haue entrance to them, at the first some of them would be offended therewith. And the olde pro­uerbe affirmeth, that after tillage of corne was first found, many delighted more to feede of maste and acornes, where with they had bene accustomed, then to eat bread made of good corne. Such is the nature of custome, that is causeth vs to beare all things well and easily wherewith we haue bene accustomed, and to bee offended with all thinges thereunto contrary. And therefore I can well thinke them worthy pardon, which at the comming a­broad of Scripture doubted and drewe backe. But such as will persist still in their wilfulness, I must needs iudge not onely foolish, frowarde, and obstinate: but also peevish, peruerse, and indurate. And yet, if the matter shoulde be tried by custome, wee might also alledge custome for the reading of the Scripture in the vulgare tongue, and pre­scribe the more ancient custome. For it is not much aboue one hundreth yeere agoe, since Scripture hath not [Page 3] bene accustomed to be read in the vulgare tongue within this Realm, & many hundreth yeers before that, it was tran­slated & read in the Saxons tongue, which at that time was our mother tongue, whereof there remain yet diuers co­pies founde lately in olde Abbeys, of such antique manner of writing & speaking, that fewe men now be able to read and vnderstande them. And when this language waxed old and out of common vsage, because folke shoulde not lacke the fruite of reading, it was againe translated into the newer language, whereof yet also many copies re­maine, and be daily founde. But now to let passe custome, and to wey, as wise men euer should, the thing in his owne nature: let vs here discusse what it auaileth Scripture to be had and read of the lay and vulgare people. And to this question I intend here to say nothing, but that was spoken and written by the noble doctour and most morall diuine, Saint Iohn Chrysostome, in his thirde Sermon de Lazaro, albeit I will be something shorter, and gather the matter into fewer wordes, and lesse roome then he doeth there, because I would not be tedious. He exhort­eth there his audience, that euery man should reade by himself at home in the meane dayes and time, betweene Sermon and Sermon, to the intent they might both more profoundly fixe in their mindes and memories that he had saide before vpon such textes, whereupon hee had alreadie preached: and also that they might haue their mindes the more readie and better prepared to receiue and per­ceiue that which hee should say from thencefoorth in his Sermons, upon such textes as hee had not yet declared and preached vpon: therefore saith hee there, My common vsage is to giue you warning before, what matter I intend after to intreate vpon, that you yourselves in the meane days, may take the Booke in hand, reade, wey, and perceiue the summe and effect of the matter, and marke what hath bene declared, and what remaineth yet to be declared, so [Page 4] that thereby your minde may be the more furnished to heare the rest that shall be saide. And that I exhort you (saith he) and euer haue and will exhort you, that you (not only here in the Church) giue eare to that that is saide by the Preacher; but that also when you bee at home in your houses, ye applye your selues from time to time to the reading of holy Scriptures: which thing also I neuer linne to beate into the eares of them that be my familiars, and with whom I haue priuate acquaintance and conuersation. Let no man make excuse and say (saith hee) I am busied about matters of the Common­wealth, I beare this office, or that, I am a craftes man, I must applie mine occupation, I haue a wife, my children must be fedde, my housholde must I provide for, briefly I am a man of the worlde, it is not for me to reade the Scri­ptures, that belongeth to them that haue bidden the world farewell, which liue in solitarinesse, and contemplation, and haue bene brought vp and continually nouselled in learning and Religion. To this answering, What sayest thou man (saith hee?) Is it not for thee to studie and to reade the Scripture, because thou art encumbred and di­stract with cares and businesse? So much the more it is behovefull for thee to haue defence of Scriptures, howe much thou art the more distressed in worldly dangers. They that be free and farre from trouble and intermedling of worldly thinges, liue in safeguard and tranquillitie, and in the calme, or within a sure hauen. Thou art in the middest of the sea of worldly wickednesse, and therefore thou needest the more of ghostly succour and comfort. They sit farre from the strokes of battell, and farre out of gunne shotte, and therefore they be but seldome wounded. Thou that standest in the forefront of the hoste, & nighest to thine enemies, must needs take nowe and then many strookes, and bee grieuously wounded, and therefore thou hast most neede to haue thy remedies and medicines at [Page 5] hande. Thy wife prouoketh thee to anger, thy childe giveth thee occasion to take sorrowe and pensiuenesse, thine enemies lie in waite for theee, thy friend (as thou takest him) sometimes enuieth thee, thy neighbour mis­reporteth thee, or pyketh quarels against thee, thy mate or partner vndermineth thee, thy Lorde, Iudge, or Iustice threatneth thee, pouerty is painefull unto thee, the losse of thy deare and welbeloved causeth thee to mourne, pros­perity exalteth thee, aduersitie bringeth thee lowe: briefly, so diuers and so manifolde occasions of cares, tribulations, and temptations beset thee, and besiege thee round about. Where canst thou haue armour or fortresse against thine assaultes? Where canst thou haue salues for thy sores, but of holy Scripture? Thy flesh must needes be prone and subject to fleshly lusts, which dayly walkest and art conuersant among women, seest their beautie set foorth to the eye, hearest their nice and wanton wordes, smellest their balm, ciuit and muske, with many other like prouo­cations and stirrings: except thou hast in a readinesse wherewith to suppresse and auoyd them, which cannot elsewhere be had, but only out of the holy Scriptures. Let vs reade and seek all remedies that we can, and all shall be little ynough. Howe shall we then doe, if we suffer and take dayly woundes, and when we haue done, will sit still and search for no medicines? Doest thou not marke and consider howe the Smith, Mason, or Carpenter, or any other handicraftesman, what neede soeuer he be in, what other shift soeuer he make, he will not sell nor lay to pledge the tools of his occupation: for then howe should he worke his feate, or get his liuing thereby? Of like minde and affection ought we to be towardes holy Scripture. For as mallets, hammers, sawes, chesils, axes and hatchets be the tooles of their occupation: so be the bookes of the Prophets, and Apostles, and all holy writers inspired by the holy Ghost, the instruments of our saluation. Where­fore [Page 6] let vs not sticke to buy and prouide vs the Bible, that is to say, the Bookes of holy Scripture, and let vs thinke that to be a better iewell in our house, then either golde or siluer. For like as theeues be loth to assault an house where they knowe to bee good armour and artil­lerie: so wheresoeuer these holy and ghostly Bookes be occupied, there neither the deuill nor none of his angels dare come neere. And they that occupie them be in much safegarde, and have a great consolation, and be the readier vnto all goodness, the slower vnto all euill: and if they haue done any thing amisse, anon euen by the sight of the Bookes their consciences be admonished, and they waxe sorie and ashamed of the fact. Peraduenture they will say vnto me, How and if we understand not that we reade, that is conteined in the Bookes? What then? Suppose thou vnderstand not the deepe and profound my­steries of Scriptures, yet can it not be but that much fruite and holinesse must come and growe vnto thee by the reading: for it cannot be that thou shouldest be ignorant in all things alike. For the holy Ghost hath so ordered and attempered the Scriptures, that in them aswell Publicans, fishers, and shepheards may finde their edification, as great doctours their erudition. For those Bookes were not made to vaineglory, like as were the writings of the Gen­tile Philosophers & Rhethoricians, to the intent the makers shoulde be had in admiration for their hie stiles and ob­scure maner and writing, whereof nothing can be vnder­standed without a master or an expositour: But the Apo­stles and Prophetes wrote their Books so, that their speciall intent and purpose might be vnderstanded and perceiued of euery reader, which was nothing but the edification of amendement of the life of them that reade or heare it. Who is it that reading or hearing read in the Gospel, Bles­sed be they that be meeke, Blessed are they that are mercifull, Blessed are they that be of clean heart, and such other like [Page 7] places, can perceiue nothing except hee haue a master to teache him what it meaneth? Likewise the signes and miracles, with all other Histories of the doings of Christ and his Apostles, who is there of so simple witte and capa­city, but he may be able to perceiue and vnderstand them? These be but excuses and clokes for the raine, and couer­ings of their own slouthfulnesse. But still ye will say, I can­not understand it. What marvail? How shouldest thou understand, if thou wilt not read nor look upon it? Take the Bookes into thine hands, read the whole storie, and that thou vnderstandest keepe it well in memory: that thou vnderstandest not, reade it againe, and againe: if thou can neither so come by it, counsell with some other that is better learned. Go to the Curate and Preacher, shewe thy selfe to be desirous to knowe and learne; and I doubt not but God seeing thy diligence and readinesse (if no man else teache thee) will himselfe vouchsafe with his holy Spirit to illuminate thee, and to open vnto thee that which was locked from thee. Remember the Eunuch of Candace Queen of Ethiopia, which albeit hee was a man of a wilde and barbarous countrey, and one occupied with worldly cares and businesse, yet ryding in his charet, he was read­ing the Scripture. Now consider, if this man passing in his iourney, was so diligent as to reade the Scripture: what thinkest thou of like was he wont to do sitting at home? Againe, hee that letted not to reade, albeit he did not vn­derstand: what did he then trowest thou, after that when he had learned and gotten vnderstanding? For that thou mayest well knowe that hee vnderstood not what he read, hearken what Philip saith there vnto him, Vnder­standest thou what thou readest? And he nothing ashamed to confesse his ignorance, answered, Howe should I vnder­stande, hauing no body to shewe mee the way? Loe when he lacked one to shewe him the way, and to ex­pounde to him the Scriptures, yet did hee reade: and [Page 8] therefore God the rather provided for him a guide of the way, that taught him to vnderstand it. God perceiued his willing and towarde minde, and therefore he sent him a teacher by and by. Therefore let no man be negligent about his own health and saluation. Though thou haue not Philip alwayes when thou wouldest, the holy Ghost which then mooued and stirred up Philip, will be readie and not faile thee, if thou do thy diligence accordingly. All these thinges be written vnto vs for our edification and amendment, which be borne towardes the latter ende of the worlde. The reading of the Scriptures is a great and strong bulwarke or fortresse against sinne: the ignorance of the same is a greater ruine and destruction of them that will not know it. That is the thing that bringeth in heresie, that is it that causeth all corrupt and peruerse liuing, that is it that bringeth all thinges out of good order. Hitherto all that I have said, I haue taken and gathered out of the foresaide Sermon of this holy Doctour Saint Iohn Chrysostome. Nowe if I should in like maner bring forth what the self same doctour speaketh in other places, and what other doctours and writers say concerning the same purpose, I might seeme to you to write another Bible, rather then to make a Preface to the Bible. Wherefore in fewe wordes to comprehende the largenesse and vtility of the Scriptures, howe it con­teineth fruitfull instruction and erudition for euery man, if any thing be necessary to be learned, of the holy Scrip­ture we may well learn it. If falshood shall be reprooued, thereof we may gather wherewithall. If any thing be to be corrected and amended, if there need any exhortati­on or consolation, of the Scripture we may well learn. In the Scriptures be the fatte pastures of the soul, therein is no venomous meate, no vnwholesome thing, they be the very daintie and pure feeding. Hee that is ignorant shall finde there what he shoulde learne. He that is a [Page 9] peruerse sinner, shall there finde his damnation, to make him to tremble for fear. He that laboureth to serue God, shall finde there his glory, and the promissions of eternal life, exhorting him more diligently to labour. Herein may Princes learne howe to gouerne their Subiects: Sub­iects obedience, loue, and dread to their Princes: husbands howe they shoulde behaue themselues vnto their wiues, how to educate their children and seruants: And con­trary, the wiues, children, and seruants may knowe their dutie to their husbands, parents, and masters. Here all maner of persons, men, women, young, olde, learned, vnlearned, rich, poor, priests, laymen, lords, ladies, offi­cers, tenants, and meane men, virgins, wiues, widowes, lawyers, marchants, artificers, husbandmen, and all ma­ner of persons, of what estate or condition soeuer they be, may in this booke learne all thinges what they ought to beleeue, what they ought to do, and what they should not do, as well concerning Almightie God, as also con­cerning themselus and all other. Briefly, to the reading of the Scripture, none can be enemie, but that either be so sicke that they loue not to heare of any medicine, or else that be so ignorant that they knowe not Scripture to be the most healthfull medicine. Therefore as touching this former parte, The Couclusion I will here conclude, and take it for a conclusion, sufficiently deter­mined and appointed, that it is conuenient and good, the Scriptures to bee read of all sortes and kindes of people, and in the vulgare tongue, without further alle­gations or probations for the same, which shall not need, since that this one place of Iohn Chrysostome is ynough, and sufficient to perswade all them that be not frowardly and peruersly set in their owne wilfull opinion, The Kings highnesse hath allowed the Scrip­ture as necessarie for vs. specially now that the Kings highnesse being Supreme head next vnder Christ of this church of Eng­land, [Page 10] hath approued with his royall assent the setting foorth hereof, which onley to all true and obedient Subiects ought to be a sufficient reason for the allowance of the same, without further delay, reclamation or re­sistance, although there were no Preface, or other reason herein expressed. Therefore now to come to the second or latter part of my purpose: here is nothing so good in this worlde, but it may be abused, There is nothing but may be abused. Rom. 8. and turned from vnhurtfull and wholsome, to hurtfull and noysome. What is there aboue better then the Sunne, the Moone, and the Starres? Yet was there that tooke occasion by the great beautie and vertue of them, to dishonour God, and to defile themselues with idolatrie, giuing the honour of the liuing God and Creatour of all things, to such thinges as he had created. What is there here beneathe better then fire, water, meates, drinkes mettals of golde, siluer, yron, and steele? Yet we see dayly great harme and much mischiefe done by euery one of these, aswell for lacke of wisdome and prouidence of them that suffer euill, as by the malice of them that worke the euill. Thus to them that be euill of themselues, euery thing setteth for­warde and encreaseth their euill, be it of his owne nature a thing neuer so good: like as contrarily, to them that studie and endeuour themselues to goodnesse, euery thing preuaileth them, and profiteth vnto good, be it of his owne nature a thing neuer so bad, as Saint Paul saith, His qui diligunt Deum, omnia cooperantur in bonum. All thinges do bring good successe, to such as do loue God, euen as out of most venemous wormes is made triacle, the most soue­raigne medicine for the preferuation of mans health in time of danger. Wherefore I woulde aduise you all that come to the reading or hearing of this Booke, which is the Word of God, the most precious iewell, and most holy re­lique that remaineth vpon earth, that ye bring with you [Page 11] the feare of God, and that ye do it with all due reuerence, and vse your knowledge thereof, not to vaineglory of fri­uolous disputation: but to the honour of God, encrease of vertue, and edification both of your selues and others. And to the intent that my words may be the more re­garded, I will vse in this part the authoritie of S. Gregory Nazianzene, like as in the other I did of S.Iohn Chryso­stome. It appeareth that in his time there were some (as I feare me there be also now at these dayes a great nom­ber) which were idle brablers, and talkers of the Scripture out of season and all good order, and without any encrease of vertue, or example of good living: to them he writeth all his first Booke de Theologia. Wherefore I shall briefly gather the whole effect, and recite it here vnto you. There be some (saith he) whose not only eares and tongues, but also their fistes be whetted and readie bent all to conten­tion and vnprofitable disputation, whome I would wish as they be vehement and earnest to reason the matter with tongue, so they were all readie and practiue to doe good deedes. But for as much as they subuerting the order of all godlinesse, have respect only to this thing, how they may binde and loose subtill questions, so that nowe euery marketplace, euery alehouse and tauerne, euery feasthouse, briefly euery company of men, euery assemblie of wo­men, is filled with such talke: Since the matter is so (saith he) and that our faith and holy Religion of Christ begin­neth to waxe nothing else but as it were a sophistrie or a talking craft, I can no lesse doe but say something there­unto. It is not fit (saith he) for euery man to dispute the high questions of Divinitie, neither is it to be done at all times, neither in euery audience must we discusse euery doubt: but we must knowe when, to whome, and howe farre we ought to enter into such matters. First, it is not for every man, but it is for such as be of exact and exqui­site iudgments, and such as haue spent their time before in [Page 12] studie and contemplation, and such as before haue clen­sed themselues aswell in soule as bodie, or at the least endeuored themselues to be made cleane. For it is dangerous (saith he) for the vncleane to touch that thing which is most clean, like as the sore eye taketh harme by looking vpon the Sunne. Secondarily, not at all times, but when we be reposed, and at rest from all outward dregs and trouble, and when that our heades be not en­combred with other worldly and wandring imaginations: as if a man should mingle balme and dirt together. For he that shall iudge and determine such matters and doubtes of Scriptures, must take his time when he may applie his wittes therunto, that he may thereby the bet­ter see and discerne what is trueth. Thirdly, where, and in what audience. There and among those that haue bene studious to learne: and not among such as haue pleasure to trifle with such matters, as with other thinges of pa­stime, which repute for their chiefe delicates, the disputa­tion of high questions, to shewe their wittes, learning, and eloquence in reasoning of high matters. Fourthly, it is to be considered how farre to wade in such matters of diffi­culty. No further (saith he) but as euery mans owne capacity will serve him, and againe no further then the weaknesse or intelligence of the other audience may beare. For like as too great noyse hurteth the eare, too much meate hurteth the mans body, heauie burdens hurt the bearers of them, too much raine doeth more hurt then good to the ground: briefly, in all things too much is noyous: euen so weake wittes, and weake consciences, may soone be oppressed with ouer hard questions. I say not this to disswade men from the knowledge of God, and reading or studying of the Scripture: for I say that it is as necessary for the life of mans soule, as for the body to breathe. And if it were possible so to liue, I would thinke it good for a man to spend all his life in that, and to doe [Page 13] none other thing. I commend the Lawe which biddeth to meditate and studie the Scriptures alwayes both night and day, and Sermons and preachings to be made both morning, noone, and euentide, and God to be lauded and blessed in all times, to bedward, from bed, in our iour­neyes, and in all other workes. I forbid not to reade, but I forbid to reason. Neither forbid I to reason so farre as is good and godly: but I allow not that is done out of season, and out of measure and good order. A man may eate too much honie be it neuer so sweete, and there is time for euery thing, and that thing that is good is not good if it be vngodly done. Euen as a flower in winter is out of season, and as a womans apparell becometh not a man, neither contrarily, the mans the woman, neither is weeping conuenient at a bride ale, neither laughing at a buriall. Now if we can obserue and keepe that is comely & timely in all other things: shall not we then the rather do the same in the holy Scriptures? Let vs not runne foorth as it were wilde horses, that can suffer neither bridle in their mouthes, nor sitter on their backes. Let vs keepe vs in our bounds, and neither let vs go too farre on the one side, least we returne into Egypt, neither too farre ouer the other, least we be carried away to Babylon. Let vs not sing the song of our Lord in a strange land, that is to say, let vs not dispute the word of God at all aduentures, as­well where it is not to be reasoned, as where it is, and as­well in the eares of them that be not fit therefore, as of them that be. If we can in no wise forbeare, but that we must needs dispute, let vs forbeare thus much at the least, to do it out of time and place convenient: and let vs entreate of those things which be holy, holily: and vpon those things that be mystical, mystically: and not to vtter the Diuine mysteries in the eares vnworthie to hear them, but let vs knowe what is comely, aswell in our silence and talking, as in our garments wearing, in our [Page 14] feeding, in our gesture, in our goings, in all our other be­hauing. This contention and debates about Scriptures and doubtes thereof (specially when such as do pretende to be the fauourers and students thereof, cannot agree within themselues) doth most hurt to ourselues, and to the furthering of the cause and quarels that we should haue furthered aboue all other things. And we in this (saith he) be not vnlike to them that being madde, set their owne houses on fire, and that slay their owne children, or beate their own parents. I marueile much (saith he) to recount whereof commeth all this desire of vainglorie, whereof commeth all this tongue itche, that we haue so much delight to talke and clatter? And wherein is our communication? Not in the commendation of vertuous and good deedes, of hospitalitie, of loue betweene Chri­stian brother and brother, of loue betweene man and wife, of virginitie and chastitie, and of almes towarde the poore: not in Psalmes and godly songs, not in la­menting for our sinnes, not in repressing the affections of the body, not in prayers to God. We talke of Scripture, but in the meane time we subdue not our flesh by fasting, watching and weeping, we make not this life a medita­tion of death, we do not striue to be lords over our appe­tites and affections, wee goe not about to pull downe our proude and high mindes, to abate our fumish and ran­corous stomackes, to restraine our lust and bodily delecta­tions, our vndiscrete sorowes, out lasciuious mirth, our inordinate looking, our insatiable hearing of vanities, our speaking without measure, our inconuenient thoughts; and briefly, to reforme our life and maners: but all our holinesse consisteth in talking. And we pardon eche other from all good liuing, so that we may sticke fast together in argumentation, as though there were no mo wayes to heauen but this alone, the way of speculation and know­ledge (as they take it) but in very deede it is rather the [Page 15] way of superfluous contention and sophistication. Hitherto haue I recited the minde of Gregorie Nazianzene in that Book which I spake of before. The same Author saith also in another place, that the learning of a Christian man ought to beginne of the feare of God, to ende in matters of high speculation: and not contrarily to beginne with speculation, and to ende in feare. For speculation (saith hee) either high cunning or knowledge, if it be not stayed with the bridle of feare to offende God, is dan­gerous, and ynough to tumble a man headlong downe the hill. Therefore (saith he) the feare of God must be the first beginning, and as it were an A. B. C. or an in­troduction to all them that shall enter into the very true and most fruitefull knowledge of holy Scriptures. Where­as is the feare of God, there is (saith he) the keeping of the commaundements: and where as is the keeping of the commaundements, there is the cleansing of the flesh: which flesh is a cloude before the soules eye, and suf­fereth it not purely to see the beame of the heauenly light. Where as is the cleansing of the flesh, there is the illumination of the holy Ghost, the ende of all our desires, and the very light whereby the veritie of Scrip­ture is seene and perceiued. This is the minde, and al­most the wordes of Gregorie Nazianzene, doctour of the Greeke Church, of whome Saint Ierome saith, that unto his time the Latine Church had no writer able to be com­pared, and to make an euen match with him. There­fore to conclude this latter part, euery man that com­meth to the reading of this holy Booke, ought to bring with him first and formost this feare of Almightie God, and then next, a firme and stable purpose to reforme his owne selfe according thereunto, and so to continue, proceede, and prosper from time to time, shewing him­selfe to be a sober and fruitefull hearer and learner: which if he doe, he shall proue at length well able to teach, [Page 16] though not with his mouth, yet with his liuing and good example, which is sure the most liuely and effectuous forme and maner of teaching. He that otherwise inter­medleth withh this Booke, let him be assured that once hee shall make account therefore, when he shall haue said to him as it is written in the Prophet Davuid, Pec­catori dicit Deus, &c. Vnto the vngodly saide God, Why doest thou preach my Lawes, and takest my testa­ment in thy mouth? Whereas thou hatest to be reform­ed, and hast bene partaker with adulterers. Thou hast let thy mouth speake wickednesse, and with thy tongue thou hast set forth deceit. Thou satest and spakest a­gainst thy brother, and hast slaundered thin owne mo­thers sonne. These thinges hast thou done, and I helde my tongue, and thou thoughtest wickedly, that I am euen such a one as thy selfe: But I will reprooue thee, and set before thee the things that thou hast done. O con­sider this, ye that forget God, lest I plucke you away, and there be none to deliuer you. Who so offereth me thankes and praise, he honoureth me: and to him that ordereth his conuersation right, will I shew the saluation of God.

God be praised.