Archbishop Thomas Cranmer of Canterbury convinced King Henry VIII. to direct an English translation Bible to be placed in all Churches. The translation came from Coverdale's Bible which was a revision of the earlier "Matthew's Bible." It was published first in 1539, and revised in 1540 and included a preface by Cranmer; hence the name Cranmer's Bible. It had royal approval and said on the title page, "This is the Bible appointed to the use of the churches." It was very large and so it was called the "Great Bible". Cranmer very much believed that the laity should understand the scriptures and have them read in the native tongue during worship, and available at home as well.

Archbishop Thomas Cranmer’s Preface to the Bible [1540]

For twoe sondrye sortes of people. It semeth much necessary that some thing be sayd in the entry of this booke, by the waye of a preface or prologue, whereby hereafter it may be both the better accepted of them which hytherto could not well bear it: and also the better used of them which hereto fore have mysused it. For truly some there are that be to slowe, and nede the spurre: some other seme to quycke and nede more of the brydell. Some lose theyr game by shorte shoting, some by overshoting. Some walke to much on the left hand, some to much on the right. In the former sorte be all they that refuse to reade, or to heare read ye scripture in theyr vulgare tonges, much worse they that also let or discourage the other from the reading or hearing therof. In the later sort be they, which by theyr inordynate reading, undiscrete speaking, contencious disputing, or otherwise, by theyr licencious lyving, slaunder, and hynder the worde of God, most of all other, whereof they would seme to be greatest furtherers.

These two sortes albeit they be most far unlyke the one to ye other, yet they both deserve in effect lyke reproche. Neyther can I well tell whether of them I may judge the more offender, him that doeth obstinately refuse so godly and goodly knowledge: or him that so ungodly, and so ungoodly doeth abuse the same. And as touching the former, I would marvaile muche that any man should be so mad, as to refuse in darkenes, lyght: in honger foode: in cold fyre: for the worde of God is lyght, foode, fyre. I would marvaile (I say at this) save that I consyder, howe muche custome and usage may doe. So that yf there were a people as some wryte which never sawe the sunne, by reason that they be sytuated far towarde the north pole, and be enclosed and overshadowed with hye mount taynes: it is credyble and lyke ynough, that yf by the power and will of God, the mountaines should synke downe and geve place, that the lyght of the sunne might have entraunce to them: at the fyrst, some of them would be offended therwith. And the olde proverbe affirmeth, that after tyllage of corne was fyrst founde: many demore to fede of maste and acornes, wherwith they had been accustomed, then to eate bread made of good corne. Suche is the nature of custome, that it causeth us to beare all thinges well and easely, wherwith we have been accustomed, and to be offended with al thinges there unto contrary, and therfore, I can wel thinke them worthy pardon, which at the comming abrode of scripture doubted and drew backe. But such as will persyst styll theyr wylfulnesse, I must nedes judges not only folishe, froward, and obstynate: but also pevishe, preverse and indurate, and yet, if the matter should be tryed by custome, we myght also allege custome for the reading of the scripture in the vulgare tonge, and prescribe the more aunciente custome.

For it is not muche above one hundreth yeare ago, sence scripture hath not been accustomed to be read in the the vulgare tonge within this realme, and many hundred yeares before that, it was translated and read in the saxones tonge, which at ye time was our mother tonge: wherof there remaine yet dyverse copyes founde lately in olde abbeys, of suche antique maners of wryting and speakyng, that fewe men nowe been able to reade and understand them. And when this language waxed olde and oute of common usage, bycause folke should not lacke the frute of reading, it was again translated into the newer language. Wherof yet also many copyes remaine and be daily founde. But nowe to let passe custome, and to wey (weigh), as wise men ever should, the thing in his owne nature: Let us here discusse, what it avayleth scripture to be had and read of the lay and vulgate people. And to the question I entend heare to say nothing: But that was spoken and wrytten by the noble doctoure and moste morall divine sayncte John Chrisostome in his: Albeit, I wyll be somethying shorter, and gather the matter into fewer wordes and lesse roume then he doth there, because I would not be tedious.

He exhorteth there his audyence, that every man should reade by himself at home in the meane dayes and time betwene sermon and sermon: To the entent they myght both more profoundly fyre in theyr myndes and memoryes that he had sayde before upon suche textes, whereupon he had alreadye preached, and also that they might have theyr myndes the more readye and better prepared to receyve and perceyve that, whiche he should say from thence forth in his sermons, upon suche textes, as he had not yet declared and preached upon: Therefore sayeth he there: My commen usage is to geve you warning before, what matter I intend to entreat upon that you yourselves in the meane dayes may take the booke in hande, reade, wey, and perceyve the summe and effecte of the matter: and marke what hath been declared, and what remayneth yet to be declared: so that therby your mynde may be the more furnyshed, to heare the rest, that shall bee sayde. And that I exhorte you (sayeth he) and everhave, and will exhorte you. That you (not onely here in the churche) geve eare to that, that is sayd by the preacher: But that also, when ye be at home in your houses, ye apply yourselves from tyme to time to the reading of holy scriptures: whiche thyng also I never lynne to beate into the eares of them that be my famylyers, and with whom I have pryvate acquaintaunce and conversacion. Let no man make excuse and saye (sayeth he:) I am busyed about matters of the commonwealth, I bear this office or that, I am a craftes man, I must applye myne occupacion, I have a wyfe, my children must be fed, my householde must I prowde for briefly, I am a man of the worlde, it is not for me to reade the scriptures, that belongeth to them that have bydden the world farewel: which lyve in solytartynesse and contemplacion, and have been brought up continually nosilled in learning and religion. To this answering: what sayest thou man (sayeth he,) is it not for thee to study and reade the scripture, because thou art encombred and dystract with cures and business. So muche the more it is behoveful for thee to have defence of scriptures: howe much thou art the more dystressed in worldly daungers. They that been free and farre from trouble and entremed lying of worldlye thinges. Lyve in savecarde and tranquilitie, and in the calme, or within a sure haven. Thou art in the myddest of the sea of worldly wyckednesses, and therefore thou nedest the more of gostly succoure and comforte: they syt farre from the strokes of battayle, and farre out of gunne shote, and therefore they be but seldome wounded: Thou that standest in the fore frount of the hoste, and nyest to thine enemies most nedes take nowe and then many strokes, and be greviously wounded. And therefore thou haste more nede to have they remedies and medecynes at hande. Thy wyfe provoketh thee to anger, they chylde geveth thee occasion to take sorowe and pensyvenesses, thine enemyes lye in wayt for thee, thy friend (as thou takest hym) sometime envyeth thee thy neighbour mysreporteth thee, or pycketh quarles against thee, they mate or partener undermyneth the, thy lord, judge, or justice thretneth thee, povertie is painfull unto thee, the losse of thy deare and welbeloved causeth thee to mourne. Prosperitie exhalteth thee, adversitie brungeth thee love.

Brieflye, so dyverse and so manyfolde occasions of eares, trybulacious and temptacious beset thee and besege thee rounde aboute. Where canst thou have armour or fortresse against thine assautes bedes be prone, and subject to fleshly lustes, which dayly walkest and art conversaunt amoung wemen seest they: Bewties set forth to the eye, hearest they and nife and wanton woordes, smellest theyr balme, stuet and muske with many other lyke provoavoide them, whiche cannot els where be had, but onely out of the holye scriptures. Let us reade and seke all remedyes that we can, and al shall be little ynough. Howe shall we then doe, yf we suffre and make daylye woundes, and when we have done, wyll syt styll and serche for no medicynes. Dost thou not marke, and consyder howe the smyth, mason, or carpenter, or my other handye craftsman, what nedesoever he be in, what other shyfte soever he make, he will not sell, or laye to pledge the toles of his occupacion, for then howe should he worke his feate or get his lyving thereby. Of lyke mynde and affection ought we to be towards holy scripture: for as mallettes, hammers, sawes, chesylles, ares, and hatchettes be the tooles of theyr occupacion: so be the bookes of the prophets, and apostles and al holy wrytte-inspired by the holy gost, the instruments of our salvacion.

Wherefore let us not stycke to bye and provyde us the Byble, that is to say the bookes of the holye scripture. And let us thynke that to bee a better juell in our house, then eyther gold or silver. For like as theves been lothe to assaute an house, where they know to be good armoure and artillary: so where so ever these holy and gostly bookes been occupyed, there neyther the devyll, nor, none of his angels dare come neare. And they that occupye them been in muche savegarde, and have greate consolacyon, and been the readyer unto all goodnesse, the slower to all evyll: and if they have done anything amysse, anone even by the sight of the bookes, theyr conscvences been admonished, and they waxen sory and ashamed of the facte. Peradventure they wyll say unto me: howe and if we understande not that we reade, that is conteyned in the bookes. What then? Suppose thou understand no the depe and profounde mysteries of scriptures, yet can it not be but that much frute and holynese must come and growe unto thee by the readying: for it cannot be that thou shouldest be ignoraunte in all thynges alyke. For the holy gost hath so ordered and attempered the scriptures, that in them publycanes, fyshers, and shepeheardes may fynde theyr edification, as greate doctours theyr erudicion: for those bookes were not made to vayne glory, lyke as were the wrytings of the gentile phylosophers and rethoricians, to the intente the makers should be had in admiracion for theyr bye styles and obscure maner of wrytying, whereof nothing can be understande without a master or an exposvtoure.

But the apostles and prophets wrote theyr books so that theyr specyall intent and purpose might be understande and perceyved of every reader which was nothying but the edificacion and amendement of the lyfe of them, that readeth or heareth it. Who is it, that redying or hearing read in the gospell: blessed are they that been meke, blessed are they that been mercyfull, blessed are that been of cleane hert: and suche other lyke places, can perceive nothing except he have a master to teache hym what it meaneth. Likewyse, the sygnes and myracles with all other histories the doyings of Christe or his apostles, who is there, of so symple wyt and capacitie, but he may be able to preceyve and understand them? These be but excuses and clokes for the rayne and keveringes of theyr owne ydel slouthfulness: I cannot understand it. What marvayler. Howe shouldest thou understande, if thou wylt not reade, nor looke upon it? Take the bookes into thyne hands, reade the whole story, and that thou understandest, kepe it well in memory: that then understandest not, reade it agayne, and agayne: yf thou can neyther so come by it, counsarle with some other that is better learned. Goe to they curate and preacher, shewe thy selfe to be desyrous to knowe and learne. And I doubte not but God seeying thy dilygence and readynesses (yf no manne els teache thee) wyll hymselfe vouchsafe with his holy spryte to illumynate thee, and to open unto thee that whiche was locked from thee. Remember the Eunuches of Candace Quene of Ethiopea, which albeit he was a manne of a wylde and barbarous countrye, and one occupyed with worldly cures and busynesses, yet ryding in his charete, he was readying the scripture. Nowe consyder, yf this manne passing in his jorney, was so dylygent as to reade the scripture, what thynkest thou of lyke was he wont to doe sytting at home? Agayne, he that letted not to reade, albeit he dyd not understande, what dyd he then, trowest thou, after that when he had learned and had gotten understanding? For that thou mayst well knowe that he understode not what he read: Herken what Philyp there sayth unto hym. Understandest thou what thou readest? And he nothing ashamed to confesse his ignorance, answereth: howe should I understande having no bodye to shewe me the waye? Loe, when he lacked one to shewe hym the waye, and to expound to hym the scriptures, yet dyd he reade: and therefore God the rather prouvded for hym a guyde of the waye, that taught hym to understande it. God perceyved his wylling and towarde mynde: and therefore he sente hym a teacher by and by.

Therefore lette no manne be neglygente about his owne health and salvacion: though thou have not Phylyppe alwayes when thou wouldest, the holy gost, which then moved and styred by Philyppe, will be ready and not fayle thee, yf thou do they dilygence accordynglye. All these thynges been wrytten unto us for oure edifycacion and amendement, which be borne towards the latter ende of the worlde. The reading of scriptures is a greate and strong bulwarke or fortresse agaynest synne: the ignoraunce of the same is the greater tuyne and destruccion of them that wyll not knowe it. That is the thyng that bryngeth in heresye, that is it, that causeth all corrupte and perverse lyvyng: that is it, that bryngeth all thynges out of good order. Hytherto all that I have sayde, I have taken and gathered out of fore sayd sermon of this holy doctoure sayncte John Chrisostome. Now yf I should in like maner bring furth, what the self same doctoure speaketh in other places, and what other doctoures and wryters saye concerning the same purpose; I myght seme to you to wryte another Byble, rather then to make a preface to the Byble. Wherefore in few woordes to comprehend the largenesse and vtilyte of the scripture, howe it conteyneth fruteful instruccion and erudicion for every manne yf anything be necessarye to be learned, of the holy scripture we may learne it. Yf falshed shall be reproved, thereof we may gather wherewithall, yf anythyng be to be corrected and amended, yf there nede any exhortacion or consolacion, of the scripture we maye well learne. In the scriptures be the fatte pastures of the soule, therin is no venymouse meate, no unholsome thyng, they be the very dayntye and pure fedying. He that is ignoraunte, shall fynde his damnacion, to make hym to tremble for feare. He that laboureth to serve God, shall fynde there his glorye, and the promissions of eternal lyfe, exhorting hym more dilygentlye to labboure. Herein may prynces learne howe to governe theyr subjects. Subjectes, obedience, love and drede to theyr prynces. Housebandes, howe they should behave them unto theyr wyves.: howe to educate theyr chyldren and servauntes. And contrarye the wyves, chyldren, and servauntes, may knowe theyr dutye to theyr housebandes, parents, and masters. Here may all maner of persons, menne, wemen, younge, olde, learned, unlearned, ryche, poore, priestes, laymen, lordes, ladyes, offycers, tenauntes, and meane menne, virgynes, wydowes, lawters, marchauntes, artifycers, housebandmen, and all maner of persones of what estate or condicion so ever they be, may in this booke learne all thynges what they ought to believe, what they ought to doe, and what they shoulde not doe, as well concerning almyghtye God, as also concernyng themselves and al others. Briefely to the readying of the scripture none canne be enemyes, but that eyther be so sycke that they love not to heare of any medicyne: or els that be so ignoraunte, that they knowe not scripture to be the most healthfull medicyne. Therefore as touchyng this former parte, I wyll here conclude: and take it as a conclusyon sufficiently determyned and approved, that it is conveniente and good, the scrypture to be read of all sortes and kyndes of people, and in the vulgare tonge without further allegacions or probacions for the same: which shall not nede, synce that this one place of John Chrisostome is ynough and suffycyente to perswade all them that be not forwardly and perversly sette in theyr owne wylfull opinion specyallye nowe that the kynges hyghness supreme head nexte under Christe, of this churche of Englande, hath approved with hys royall assente the settying forth hereof, which onely to all true and obedyent subjects ought to be a suffycient reason, for the allowance of the same, wythout farther delaye, reclamacion, or resystaunce, although there were no preface nor other reason herein expressed.

Therefore nowe to come to the seconde and latter parts of my purpose: There is nothing so good in this worlde but it may be abused, and turned from frutefull and wholsome, to hurtfull and noysome. What is there above, better then the sunne, the moone, the stars: Yet was there that tooke occasyon by the greate beawtye and vertue of them to dishonoore God, and to defyle themselves with ydolatary. Gevyng the honoure of the lyvyng God and creatoure of all things, to suche thynges as he had created. What is there here beneth, better than fyre, meates, drynkes, metalles of golde, sylver, yron and stiele, yet we see daylye great harme, and much myschefe done by every one of these, aswell for lacke of wysedom and provydence of them that suffer evyll, as by the malyce of them that worketh the enyll. Thus to them that bee cvyll of themselves, every thyng setteth forwarde and increaseth theyr evyll, be it of his owne nature a thyng never so good: lyke as contracylye, to them that studyeth and endevoreth themselves to goodness, everye thyng prevayleth them, and profyteth unto good: Bee it of hys owne nature a thyng never so bad.

As Saynct Paul sayde (hirs qui disigunt deum onmla cooperant tur in bonum): even as out of most venymouse wormes is made tryacle, the most soveraygne medicyne for the preservacion of mannes health in thyme of daunger. Wherefore I woulde advyse you all, that come to the readying or hearying of this book, whiche is the woorde of God, the most preciouse juell, and most holye relyque that remayneth upon earth, that ye bryng with you the feare of God, and that ye doe it with all due reverence, and use your knowledge thereof, not to vayne glory and frivolouse dysputacion: but to the honoure of God, encrease of vertue, and edificacion bothe of youre selves and other. And to the entente that my woordes maye be the more regarded, I wyll use in this parte the authorytye of Sayncte Gregory Nazianzsue, lyke as in the other I dyd of Saynct John Chrisostome. It appeareth that in hyse tyme there were some (as I feare me been also nowe at these dayes a greate numbre) whiche were ydell bablers, and talkers of the scripture oute of ceason and all good order, and without any increase of vertue, or example of God lyvyng: to them he wryteth all his firste booke, De Theologia, whereof I shall briefely gather the whole effecte, and recyte it here unto you. There been some (sayeth he) whose not onely eares and tounges, but also theyr fystes been whetted and ready bent all to contencion and unprofytable disputaacion: whome I would wyshe as they been vehemente and earnest to reason the matter with tounge: so they were also ready and practyve to doe good dedes. But for asmuche as they subvertying the order of all godyness, have respecte onely to thys thyng, howe they maye bynde and loce subtyle questions, so that nowe every markette place, every alehouse and taverne, every feasthouse: briefely, every company of menne, every assemblie of women fylled with soche talke.

Sence the matter is so (sayeth he) and that oure fayth and holy relygyon of Christe begynneth toware nothyng els, but as it were a sophistrye or a talking craft, I can no lesse doe, but saye some thyng there unto. It is not fytte (sayeth he) for every man to dyspute the high questions of dyvinitie, neyther is it to be done at all tymes, neyther in every audience must we discusse every doubte. But we must knowe whan, to whome, and howe farre we ought to enter into suche matters. Fyrstle, it is not for every manne: but it is for suche as be of exacte and exquisite judgementes, and suche as have spente theyr tymee before in studie and comtemplacion, and such as before have clensed themselves aswell in soule, as body: or at the leste, endevored themselves to be made clene. For it is dangerous (sayeth he) for the uncleane to touche that thyng, that is moste cleane: lyke as the soore eye taketh harme by lookyng upon the sunne. Secondarelye not at all tymes, but whan we be reposed, and at rest from all outwarde dregges and trouble, and when that our heades been not encombred with other worldlye and wandering ymagynacions: as yf a manne should myngle balme and dyrte together. For he that shall judge and determyne suche matters and doubtes of scryptures, must take his tyme, when he may apply his wyttes thereunto, that he maye thereby the better see, and dyscerne what is trueth. Thyrdly, where, and in what audyence. There and amonge these that been studyous to learne: and not amonge such as have pleasure to tryfle with suche matters as wyth other thynges of pastyme: which repute for theyr chefe delycates the disputacion of hygh questions, to shewe theyr wyttes, learning and eloquence in reasoning of hygh matters. Fourthly, it is to be consydered howe farre to wade in suche matters of difficultie. No further (sayeth he) but as every mans owne capacitie wil serve hym: and againe no further then the weakness or intelligence of the other audience may beare.

For lyke as to greate noyse hurteth the ears to much meate hurteth the mannes body, to heavy burthens hurte the bearers of them, to much rayne doeth more hurt then good to the ground, breefely, in all thynges to muche is noyous: even so weake wyttes and weake consciences maye sone be oppressed with over harde questions: I saye not this to dissuade men from the knowledge of God, and readyng or studying of the scripture. For I saye, that it is as necessarye for the lyfe of mans soule, as for the body to breathe. And yf it were possyble so to lyve. I would thynke it good for a man to spende all his lyfe in that, and to doe none other thyng. I commende the law whiche byddeth to medytate and studye the scriptures alwayes both nyght and daye: and sermons and presachynges to be made both mornyng, noone, and eventyde. And God to be lauded and blessed in al tymes, to bedwarde, from bed, in our journeyes, and all other workes. I forbyd not to reade, but I forbyd to reason. Neyther forbyd I to reason so farre as is good and godlye. But I alowe not that is done out of season, and out of measure and good order. A manne may eat to muche of hony be it never so swete, and there is tyme for everye thyng, and that thyng that is good is not good, yf it be ungodly done. Even as a floure in wynter is out of season, and as a womans apparell becommeth not a manne: neyther contraryly, the mannes the woman, nether is weping convenient at a brydale, neyther laughyng at a buryall. None yf we can observe and kepe that is comely and tymely, in all ither things: shall not we then the rather do the same in the holy scriptures: Let us not runne forth as it were wylde horses, that can suffre neyther brydle in theyr mouthes, nor sytter on theyr backes. Let us kepe us in our bounds, and neyther let us go to farre on the one syde, leste we retourne into Egypte: neither to farre over the other leste we be carryed away to Babylon. Lette us not syng the songe of our Lorde in a straunge lande: that is to say, let us not dispute the woorde of God at all adventures as wel where it is not to be reasoned, as where it is: and aswell in the eares of them that be not fytte therefore, as of them that be. Yf we can in no wyse forbeare, but that we must nedes dispute, let us forbeare thus muche at the leste, to do it out of time, and place conveniente.

And lette us entreate of those thynges which be holy, holyly: And upon those thynges that be mysticall, mystically: and not to utter the devyne misteryes in the eares unworthy to hear them, but let us knowe what is comely as well in our sylence and talkying as in our garmentes wearyng, in our fedyng, in our gesture, in our goinges, and all our other behaving. This contencion and debate aboute scriptures and doubtes therof (specially when such as pretense to be the favourers and studentes therof, cannot agre within themselves) doth most hurte to ourselves, and to the fortheryng of the cause and quarles that we would have forthered, above all other thynges. And we in this (sayeth he) be not unlyke to them that beeying mad sette theyr own houses on fyre, and that slay theyr owne chyldren, or beate theyr owne parentes. I marvayle much (sayeth he) to recounte wherof commeth all this desyre of vayne glorye, wherof commeth all this tongeitche, that we have so much delyte to talke and clatter. And wherin is our communicacion? Not in the commendacions of vertuous and good dedes of hospytaltye, of love betwene chrystian brother and brother, of love betwene manne and wyfe, of dygnitite and chastitye, and of almesse toward the poore. Not in Psalmes and godlye songes, not in lamentying for our synnes not in repressyng the affections of the bodye, not in prayers to God. We talke of scripture, but in the meane tyme we subdue not our fleshe by fastyng, wakyng and wepyng: we make not this lyfe a meditacion of death, we doe not stryve to be lords over our appetytes and affecions. We go not about to pul downe oure proude and hygh myndes, to abate our fumyshe and rancorous stomakes, to restraine our lustes and bodely delectacious, our undiscrete sorowes, our lascivious myrth, our inordynate loking, our unsaciable hearing of vanities, our speaking without measure, our inconveniente thoughts, and griefelye to refourme our lyfe and maners: but all our holynesse consysteth in talking. And we pardon eche other from al good lyving, so that we may stycke fast to gyther in agrumentacion, as though there were no moe wayes to heaven but this alone, the way of speculacion and knowledge, (as they take it) but in verye dede it is rather the waye of superfluous contencion and sophisticacion. Hytherto have I recyted the mynde of Gregorye Aazianzene: in that booke which I spake before.

The same author sayeth also in an other place, that the learnyng of a Christen man ought to begyn of the feare of God, to ende in matters of hye speculacion: and not contrarylye to begyn with speculacion, and to ende in feare. For specualcion (sayeth he) either hye connying and knowledge, if it be not stayed with the brydell of feare to offende God, is daungerous, and ynough to tumble a manne headlyng downe the hyll. Therefore sayeth he: the feare of God must be the first begynnyng, and as it were an A.B.C. or an introduccion to all them that shall entre the verye true and most frutefull knowledge of holye scriptures. Where as is the feare of God, there is (sayeth he) the kepyng of the commaundementes: and where is the kepyng of the commaundmentes, there is the clensyng of the fleshe: which fleshe is a cloude before the soules eye, and suffereth it not purely to see the beame of ye heavenly light. Where as is the clensyng of the fleshe, there is the illumynacion of the holy goste, the ende of all our desyres, and the very lyght whereby the veritie of scriptures is sene and perceived. This is the mynde and almost the wordes of Gregory Naztanzene, doctoure of the Greke churche, of whome Sayncte Jerome sayeth: that unto his time, the Latin churche had no wryter hable to be compared, and to make an even match with hym. Therefore to conclude this latter parte, every man that commeth to the readyng of this holy booke, outh to bryng with hym fyrste and formoste his ownself accordyng there unto, and so to continue, procede and porspere, from tyme to tyme shewyng himselfe to bee a sobre and frutefull hearer and learner: which if he do, he shal prove at the length wel hable to teache, though not with his mouth, yet with his lyvng and good example, whiche is sure the moste lyvely, and effecteous fourme and maner of teaching. He that otherwyse intermedleth with the booke. Let hym be assured, that once he shall make accompt therefore: when he shall have sayde to him as it is wrytten in the prophete David. Unto the urgency sayth God: why doest thou preach my lawes, and takest my testament in thy mouth? Where as thou hatest to be refourmed, and haste cast my wordes behynde thee. When thou sawest a thefe, thou consentedst unto hym, and haste been partaker with advouterers. Thou haste let thy mouth speake wickednesse, and with thy tonge thou haste set forth disceyte. Thou sattest agaynste thy brother, and haste sclaundred thy owne mothers sonne. These things haste thou done and I held my tonge, and thou thoughtest (wyckedlye) that I am even such a one as thyselfe. But I wyll reprove thee, and sette before thee the thinges that thou haste done. O, consydre this ye that forget God, leste I plucke you away, and there be none to delyver you. Whose offereth me thankes and praise, he honoureth me: and to him that ordereth his conversacion ryght: wyll I shewe the salvacion of God.