[II.10.1-1]  THE great vtility and profit that Christi­
[II.10.1-2]  an men and women may take (if they
[II.10.1-3]  will) by hearing and reading the holy
[II.10.1-4]  Scriptures (dearely beloued) no heart
[II.10.1-5]  can sufficiently conceiue, much lesse is
[II.10.1-6]  my tongue able with wordes to expresse.
[II.10.1-7]  Wherefore Satan our enemy, seeing the
[II.10.1-8]  Scriptures to bee the very meane and
[II.10.1-9]  right way to bring the people to the true
[II.10.1-10]  knowledge of GOD, and that Christi­
[II.10.1-11]  an Religion is greatly furthered by dili­
[II.10.1-12]  gent hearing and reading of them, he al­
[II.10.1-13]  so perceiuing what an hinderance and
[II.10.1-14]  let they bee to him and his kingdome, doth what hee can to driue the rea­
[II.10.1-15]  ding of them out of GODS Church. And for that end hee hath al­
[II.10.1-16]  wayes stirred vp, in one place or other, cruell tyrants, sharpe persecutors,
[II.10.1-17]  and extreme enemies vnto GOD, and his infallible trueth, to pull
[II.10.1-18]  with violence the holy Bibles out of the peoples hands, and haue most
[II.10.1-19]  spitefully destroyed and consumed the same to ashes in the fire, pretending
[II.10.1-20]  most vntruely, that the much hearing and reading of GODS word is
[II.10.1-21]  an occasion of heresie and carnall liberty, and the ouerthrow of all good
[II.10.1-22]  order in all well ordered common weales. If to know GOD aright be
[II.10.1-23]  an occasion of euill, then we must needs grant, that the hearing and rea­
[II.10.1-24]  ding of the holy Scriptures, is the cause of heresie, carnall liberty, and
[II.10.1-25]  the subuersion of all good orders. But the knowledge of GOD and of
[II.10.1-26]  ourselues, is so farre from being an occasion of euill, that it is the readi­
[II.10.1-27]  est, yea the onely meane to bridle carnall liberty, and to kill all our fleshly
[II.10.1-28]  affections. And the ordinary way to attaine this knowledge, is with di­
[II.10.1-29]  ligence to heare and read the holy Scriptures. For the whole Scriptures
[II.10.1-30]  (sayth Saint Paul) were giuen by the inspiration of GOD. And shall

[margin]
2.Tim.3
[margin]

[II.10.1-31]  we Christian men thinke to learne the knowledge of GOD and of our
[II.10.1-32]  selues, in any earthly mans worke of writing, sooner or better then in the
[II.10.1-33]  holy Scriptures, written by the inspiration of the holy Ghost? The
[II.10.1-34]  Scriptures were not brought vnto vs by the will of man: but holy men

[margin]
2.Pet.1.
[margin]

[II.10.1-35]  of GOD (as witnesseth Saint Peter) spake as they were mooued by the
[II.10.1-36]  holy spirit of GOD. The holy ghost is the Schoolemaster of trueth,

[margin]
Iohn 16.
[margin]

[II.10.1-37]  which leadeth his Schollers (as our Sauiour Christ sayth of him) into
[II.10.1-38]  all trueth. And whoso is not ledde and taught by his Schoolemaster,
[II.10.1-39]  cannot but fall into deepe errour, how godly soeuer his pretence is, what
[II.10.1-40]  knowledge and learning soeuer he hath of all other works and writings,
[II.10.1-41]  or how fayre soeuer a shew or face of trueth he hath in the estimation and
[II.10.1-42]  iudgement of the world. If some man will say, I would haue a true pat­
[II.10.1-43]  terne and a perfect description of an vpright life, approoued in the sight
[II.10.1-44]  of GOD: can wee finde (thinke ye) any better or any such againe, as
[II.10.1-45]  Christ Iesus is, and his doctrine? whose vertuous conuersation and
[II.10.1-46]  godly life, the Scripture so liuely painteth and setteth foorth before our
[II.10.1-47]  eyes, that we beholding that patterne, might shape and frame our liues,
[II.10.1-48]  as nigh as may bee, agreeable to the perfection of the same. Follow you

[margin]
1.Cor.11.
[margin]

[II.10.1-49]  me (sayth Saint Paul) as I follow Christ. And Saint Iohn in his Epi­

[margin]
1.Ioh.2.
[margin]

[II.10.1-50]  stle sayth: Whoso abideth in Christ, must walke euen so as he hath walked
[II.10.1-51]  before him. And where shall wee learne the order of Christs life, but in
[II.10.1-52]  the Scripture? Another would haue a medicine to heale all diseases and
[II.10.1-53]  maladies of the minde. Can this be found or gotten other where then out
[II.10.1-54]  of GODS own booke, his sacred Scriptures? Christ taught so much

[margin]
Iohn.5.
[margin]

[II.10.1-55]  when he sayd to the obstinate Iewes, Search the Scriptures, for in them
[II.10.1-56]  ye thinke to haue eternall life. If the Scriptures containe in them euer­
[II.10.1-57]  lasting life, it must needes follow, that they haue also present remedy a­
[II.10.1-58]  gainst all that is an hinderance and let vnto eternall life. If wee desire
[II.10.1-59]  the knowledge of heauenly wisedome: why had wee rather learne the

[margin]
Iam.1.
[margin]

[II.10.1-60]  same of man, then of GOD himselfe, who (as Saint Iames sayth) is
[II.10.1-61]  the giuer of wisedome? Yea, why will we not learne it at Christs owne

[margin]
Matt.28
[margin]

[II.10.1-62]  mouth, who promising to be present with his Church till the worlds end
[II.10.1-63]  doeth performe his promise, in that hee is not onely with vs by his grace
[II.10.1-64]  and tender pity: but also in this, that he speaketh presently vnto vs in the
[II.10.1-65]  holy Scriptures, to the great and endlesse comfort of all them that haue
[II.10.1-66]  any feeling of GOD at all in them? Yea, he speaketh now in the Scrip­
[II.10.1-67]  tures more profitably to vs, then hee did by the word of mouth to the car­
[II.10.1-68]  nall Iewes when he liued with them heere vpon earth. For they (I mean
[II.10.1-69]  the Iewes) could neither heare nor see those things which we may now
[II.10.1-70]  both heare and see, if wee will bring with vs those eares and eyes that
[II.10.1-71]  Christ is heard and seene with, that is, diligence to heare and reade his
[II.10.1-72]  holy Scriptures, and true faith to beleeue his most comfortable promises.
[II.10.1-73]  If one could shew but the print of Christs foot, a great number I thinke
[II.10.1-74]  would fall downe and worship it: But to the holy Scriptures, where
[II.10.1-75]  we may see daily (if we will) I will not say the print of his feet only, but
[II.10.1-76]  the whole shape and liuely image of him, alas, we giue little reuerence or
[II.10.1-77]  none at all.

[II.10.1-78]  If any could let vs see Christs coate, a sort of vs would make hard shift
[II.10.1-79]  except we might come nigh to gaze vpon it, yea and kisse it too. And yet
[II.10.1-80]  all the clothes that euer hee did weare, can nothing so truely nor so
[II.10.1-81]  liuely expresse him vnto vs, as doe the Scriptures. Christes images
[II.10.1-82]  made in wood, stone, or metall, some men for the loue they beare to
[II.10.1-83]  Christ, doe garnish and beautifie the same with pearle, golde, and pre­
[II.10.1-84]  cious stone: And should wee not (good brethren) much rather em­
[II.10.1-85]  brace and reuerence GODS holy bookes, the sacred Bible, which
[II.10.1-86]  doe represent Christ vnto vs, more truely then can any image. The image
[II.10.1-87]  can but expresse the forme or shape of his body, if it can doe so much: But
[II.10.1-88]  the Scriptures doeth in such sort set foorth Christ, that wee may see both
[II.10.1-89]  GOD and man, we may see him (I say) speaking vnto vs, healing our
[II.10.1-90]  infirmities, dying for our sinnes, rising from death for our iustification.
[II.10.1-91]  And to be short, wee may in the Scriptures so perfectly see whole Christ
[II.10.1-92]  with the eye of faith, as wee, lacking faith, could not with these bo­
[II.10.1-93]  dily eyes see him, though hee stood now present here before vs. Let eue­
[II.10.1-94]  ry man, woman, and childe, therefore with all their heart thirst and desire
[II.10.1-95]  GODS holy Scriptures, loue them, embrace them, haue their delight
[II.10.1-96]  and pleasure in hearing and reading them, so as at length we may bee
[II.10.1-97]  transformed and changed into them. For the holy Scriptures are Gods
[II.10.1-98]  treasure house, wherein are found all things needefull for vs to see, to
[II.10.1-99]  heare, to learne, and to beleeue, necessary for the attaining of eternall life.
[II.10.1-100]  Thus much is spoken, onely to giue you a taste of some of the commodities
[II.10.1-101]  which ye may take by hearing and reading the holy Scriptures. For as
[II.10.1-102]  I sayd in the beginning, no tongue is able to declare and vtter all. And
[II.10.1-103]  although it is more cleare then the noone day, that to bee ignorant of the
[II.10.1-104]  Scriptures, is the cause of errour, as Christ saith to the Sadduces, Ye

[margin]
Matt.22.
[margin]

[II.10.1-105]  erre, not knowing the Scriptures, and that errour doth hold backe, and
[II.10.1-106]  plucke men away from the knowledge of GOD. And as S. Ierome
[II.10.1-107]  saith, Not to know the Scriptures, is to be ignorant of Christ. Yet this
[II.10.1-108]  notwithstanding, some there bee that thinke it not meete for all sortes of
[II.10.1-109]  men to reade the Scriptures, because they are, as they thinke, in sundry
[II.10.1-110]  places stumbling blockes to the vnlearned. First, for that the phrase
[II.10.1-111]  of the Scripture is sometime so simple, grosse, and playne, that it of­
[II.10.1-112]  fendeth the fine and delicate wittes of some courtiers. Furthermore,
[II.10.1-113]  for that the Scripture also reporteth, euen of them that haue their com­
[II.10.1-114]  mendation to be the children of GOD, that they did diuers acts, where­
[II.10.1-115]  of some are contrary to the law of nature, some repugnant to the Law
[II.10.1-116]  written, and other some seeme to fight manifestly against publique hone­
[II.10.1-117]  stie. All which things (say they) are vnto the simple an occasion of great
[II.10.1-118]  offence, and cause many to thinke euill of the Scriptures, and to discre­
[II.10.1-119]  dite their authority. Some are offended at the hearing and reading of the
[II.10.1-120]  diuersity of the rites and ceremonies of the sacrifices and oblations of the
[II.10.1-121]  Law. And some worldly witted men, thinke it a great decay to the quiet
[II.10.1-122]  and prudent gouernning gouerning of their common weales, to giue eare to the sim­
[II.10.1-123]  ple and plaine rules and precepts of our Sauiour Christ in his Gospel,
[II.10.1-124]  as being offered that a man should bee ready to turne his right eare,
[II.10.1-125]  to him that strake him on the left, and to him which would take away
[II.10.1-126]  his coate, to offer him also his cloke, with such other sayings of perfecti­
[II.10.1-127]  on in Christs meaning. For carnall reason, being alway an enemie to
[II.10.1-128]  GOD, and not perceiuing the things of GODS spirit, doth abhorre such
[II.10.1-129]  precepts, which yet rightly vnderstood, infringeth no iudiciall poli­
[II.10.1-130]  cies, nor Christian mens gouernements. And some there be, which hea­
[II.10.1-131]  ring the Scriptures to bid vs to liue without carefulnesse, without
[II.10.1-132]  studie or forecasting, doe deride the simplicities of them. Therefore to
[II.10.1-133]  remoue and put away occasions of offence so much as may bee, I will
[II.10.1-134]  answere orderly to these obiections. First I shall rehearse some of those
[II.10.1-135]  places that men are offended at, for the simplicity & grossenesse of speach,
[II.10.1-136]  and will shew the meaning of them. In the booke of Deuteronomie
[II.10.1-137]  it is written, that almighty GOD made a law, if a man died with­
[II.10.1-138]  out issue, his brother or next kinseman should marrie his widow, and
[II.10.1-139]  the childe that was first borne betweene them, should be called his childe
[II.10.1-140]  that was dead, that the dead mans name might not be put out in Israel:
[II.10.1-141]  And if the brother or next kinseman would not marrie the widow,
[II.10.1-142]  then shee before the Magistrates of the Citie should pull off his shoe and
[II.10.1-143]  spit in his face, saying, So bee it done to that man that will not build
[II.10.1-144]  his brothers house. Here (dearely beloued) the pulling off his shoe, and
[II.10.1-145]  spitting in his face, were ceremonies, to signifie vnto all the people of
[II.10.1-146]  that Citie, that the woman was not now in fault that GODS
[II.10.1-147]  law in that poynt was broken, but the whole shame and blame thereof
[II.10.1-148]  did now redound to that man, which openly before the Magistrates refu­
[II.10.1-149]  sed to marrie her. And it was not a reproch to him alone, but to all his
[II.10.1-150]  posteritie also: For they were called euer after, The house of him whose

[margin]
Psal.75.
[margin]

[II.10.1-151]  shoe is pulled off. Another place out of the Psalmes: I wil breake (saith
[II.10.1-152]  Dauid) the hornes of the vngodly, and the hornes of the righteous shall be
[II.10.1-153]  exalted. By an horne, in the Scripture, is vnderstood power, might,
[II.10.1-154]  strength, and sometime rule and gouernment. The Prophet then saying,
[II.10.1-155]  I will breake the hornes of the vngodly, meaneth, that all the power,
[II.10.1-156]  strength, and might of GODS enemy, shall not onely be weakened and
[II.10.1-157]  made feeble, but shall at length also be cleane broken & destroyed, though
[II.10.1-158]  for a time for the better triall of his people, GOD suffereth the enemies

[margin]
Psal.132.
[margin]

[II.10.1-159]  to preuaile and haue the vpper hand. In the 132.Psalme, it is sayd, I
[II.10.1-160]  will make Dauids horne to florish. Here Dauids horne signifieth his king­
[II.10.1-161]  dome. Almighty GOD therefore by this manner of speaking, promi­
[II.10.1-162]  seth to giue Dauid victory ouer all his enemies, and to stablish him in his

[margin]
Psal.60.
[margin]

[II.10.1-163]  kingdome, spite of all his enemies. And in the threescore Psalme it is writ­
[II.10.1-164]  ten: Moab is my washpot, and ouer Edom will I cast my shoe, &c. In that
[II.10.1-165]  place the Prophet sheweth how graciously GOD hath dealt with his
[II.10.1-166]  people the children of Israel, giuing them great victories vpon their ene­
[II.10.1-167]  mies on euery side. For the Moabites & Idumeans, being two great nations,
[II.10.1-168]  proud people, stout and mighty, GOD brought them vnder, and made
[II.10.1-169]  them seruants to the Israelites, seruants I say, to stoope downe, to
[II.10.1-170]  pull off their shoes, and wash their feete. Then Moab is my washpot, and
[II.10.1-171]  ouer Edom will I cast out my shoe, is, as if hee had sayd, The Moabites
[II.10.1-172]  and the Idumeans, for all their stoutnesse, against vs in the wildernesse, are
[II.10.1-173]  now made our subiects, our seruants, yea vnderlings to pull off our
[II.10.1-174]  shoes, and wash our feete. Now I pray you, what vncomely man­
[II.10.1-175]  ner of speech is this, so vsed in common phrase among the Hebrewes?
[II.10.1-176]  It is a shame that Christian men should bee so light headed, to toy as
[II.10.1-177]  ruffians doe with such manner speaches, vttered in good graue signifi­
[II.10.1-178]  cation by the holy Ghost. More reasonable it were for vaine men to learne
[II.10.1-179]  to reuerence the fourme of GODS wordes, then to sport at them to
[II.10.1-180]  their damnation. Some againe are offended to heare that the godly fa­
[II.10.1-181]  thers had many wiues and concubines, although after the phrase of the
[II.10.1-182]  Scripture, a concubine is an honest name, for euery concubine is a
[II.10.1-183]  lawfull wife, but euery wife is not a concubine. And that ye may the bet­
[II.10.1-184]  ter vnderstand this to be true, ye shall note that it was permitted to the fa­
[II.10.1-185]  thers of the old Testament, to haue at one time moe wiues then one, for
[II.10.1-186]  what purpose yee shall afterward heare. Of which wiues some were free
[II.10.1-187]  women born, some were bond-women & seruants. She that was free born,
[II.10.1-188]  had a prerogatiue aboue those that were seruants & bond-women. The
[II.10.1-189]  free-born woman was by mariage made the ruler of the house vnder her
[II.10.1-190]  husband, & is called the mother of the housholde, the masters or the dame
[II.10.1-191]  of the house, after our manner of speaking, & had by her mariage an in­
[II.10.1-192]  terest, a right, and an ownershippe of his goods vnto whom shee was
[II.10.1-193]  maried. Other seruants and bonde-women were giuen by the ow­
[II.10.1-194]  ners of them, as the manner was then, I will not say alwayes, but
[II.10.1-195]  for the most part, vnto their daughters at that day of their mariage, to
[II.10.1-196]  bee handmaydens vnto them. After such a sort did Pharao King of E­
[II.10.1-197]  gypt giue vnto Sara Abrahams wife Agar the Egyptian to bee her maide.

[margin]
Gen.29.
[margin]

[II.10.1-198]  So did Laban giue vnto his daughter Lea, at the day of her mariage, Zil­
[II.10.1-199]  pha, to bee her handmaide. And to his other daughter Rachel, he gaue
[II.10.1-200]  another bondmaid, named Bilha. And the wiues that were the owners
[II.10.1-201]  of their handmaydens, gaue them in mariage to their husbands, vpon
[II.10.1-202]  diuers occasions. Sara gaue her mayde Agar in mariage to Abraham. Lea
[II.10.1-203]  gaue in like manner her mayde Zilpha to her husband Iacob. So did

[margin]
Gen. 16.
[margin]

[II.10.1-204]  Rachel his other wife giue him Bilha her mayde, saying vnto him, Goe

[margin]
Gen.30.
[margin]

[II.10.1-205]  in vnto her, and shee shall beare vpon my knees: which is, as if she had
[II.10.1-206]  said, Take her to wife, and the children that she shall beare, will I take
[II.10.1-207]  vpon my lappe, and make of them as if they were mine owne. These
[II.10.1-208]  hand-maydens or bondwomen, although by marriage they were made
[II.10.1-209]  wiues, yet they had not this prerogatiue to rule in the house, but were
[II.10.1-210]  still vnderlings, and in such subiection to their masters, and were neuer
[II.10.1-211]  called mothers of the houshold, mistresses, or dames of the house, but are
[II.10.1-212]  called sometimes wiues, sometime concubines. The plurality of wiues,
[II.10.1-213]  was by a speciall prerogatiue suffered to the fathers of the olde Testa­
[II.10.1-214]  ment, not for satisfying their carnall and fleshly lustes, but to haue ma­
[II.10.1-215]  ny children, because euery one of them hoped, and begged oft times of
[II.10.1-216]  GOD in their prayers, that that blessed seede, which GOD promised
[II.10.1-217]  should come into the world to breake the serpents head, might come and
[II.10.1-218]  be borne of his stocke and kinred.

[II.10.1-219]  Now of those which take occasion of carnality and euill life, by hea­
[II.10.1-220]  ring and reading in GODS booke, what GOD had suffered, euen
[II.10.1-221]  in those men whose commendation is praysed in the Scripture: As that

[margin]
2 Pet.2.
[margin]

[II.10.1-222]  Noe, whom Saint Peter calleth the eight preacher of righteousnesse,
[II.10.1-223]  was so drunke with wine, that in his sleepe he vncouered his owne priui­

[margin]
Gen 9.
[margin]

[II.10.1-224]  ties. The iust man Lot was in like manner drunken, and in his drun­

[margin]
Gen.19.
[margin]

[II.10.1-225]  kennesse lay with his owne daughters, contrary to the law of nature. A­

[margin]
Gen. 17.
[margin]

[II.10.1-226]  braham, whose faith was so great, that for the same hee deserued to bee

[margin]
Rom.4
[margin]

[II.10.1-227]  called of GODS owne mouth a father of many nations, the father of
[II.10.1-228]  all beleeuers, besides with Sara his wife, had also carnall company with
[II.10.1-229]  Agar, Saraes handmaide. The Patriarch Iacob had to his wiues two

[margin]
Gen.29
[margin]

[II.10.1-230]  sisters at one time. The Prophet Dauid and king Solomon his sonne, had
[II.10.1-231]  many wiues and concubines.&c. Which things wee see plainely to bee
[II.10.1-232]  forbidden vs by the law of GOD, and are now repugnant to all pub­
[II.10.1-233]  like honestie. These and such like in GODS booke (good people)
[II.10.1-234]  are not written that we should or may doe the like following their
[II.10.1-235]  examples, or that wee ought to thinke that GOD did allow euery
[II.10.1-236]  of these things in those men: But wee ought rather to beleeue and to
[II.10.1-237]  iudge that Noe in his drunkennesse offended GOD highly. Lot lying
[II.10.1-238]  with his daughters, committed horrible incest. Wee ought then to learne
[II.10.1-239]  by them this profitable lesson, that if so godly men as they were, which
[II.10.1-240]  otherwise felt inwardly GODS holy Spirit inflaming in their hearts,
[II.10.1-241]  with the feare and loue of GOD, could not by their owne strength keepe
[II.10.1-242]  themselues from committing horrible sin, but did so grieuously fall, that
[II.10.1-243]  without GODS great mercy they had perished euerlastingly: How­
[II.10.1-244]  much more ought wee then, miserable wretches, which haue no feeling
[II.10.1-245]  of GOD within vs at all, continually to feare, not onely that we may
[II.10.1-246]  fall as they did, but also be ouercome and drowned in sinne, which they
[II.10.1-247]  were not? And so by considering their fall, take the better occasion to
[II.10.1-248]  acknowledge our owne infirmitie and weakenes, and therefore more ear­
[II.10.1-249]  nestly to call vnto Almighty GOD with hearty prayer incessantly, for
[II.10.1-250]  his grace, to strengthen vs, and to defend vs from all euill. And though
[II.10.1-251]  through infirmity wee chaunce at any time to fall, yet wee may by hear­
[II.10.1-252]  ty repentance, and true faith, speedily rise againe, and not sleepe and con­
[II.10.1-253]  tinue in sinne, as the wicked doeth.

[II.10.1-254]  Thus good people, should we vnderstand such matters expressed in
[II.10.1-255]  the diuine Scriptures, that this holy table of GODS word be not tur­
[II.10.1-256]  ned to vs to be a snare, a trappe, and a stumbling stone, to take hurt by
[II.10.1-257]  the abuse of our vnderstanding: But let vs esteeme them in a reuerent
[II.10.1-258]  humilitie, that we may find our necessary food therein, to strengthen vs,
[II.10.1-259]  to comfort vs, to instruct vs (as GOD of his great mercy hath appoyn­
[II.10.1-260]  ted them) in all necessary workes, so that wee may be perfect before
[II.10.1-261]  him in the whole course of our life: Which hee grant vs,
[II.10.1-262]  who hath redeemed vs, our Lord and Sauiour
[II.10.1-263]  Iesus Christ, to whom with the Father,
[II.10.1-264]  & the holy Ghost, bee all honour &
[II.10.1-265]  glory for euermore, Amen.