A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE XV. ARTICLE, OF READINGE THE SCRIPTVRES. (Book 15)

The B. of Sarisburie.

Or that the Laie People was then forbidden to reade the VVoorde of God in their owne tongue.

M. Hardinge. The .1. Diuision.

That the laie people was thea forbidden to reade the VVoorde of God in their owne tongue, I finde it not. (204)* 1.1 Neither doo I finde▪ that the laie people was then, or at any other time commaun∣ded to reade the woorde of God in their owne tongue, beinge vulgare, and barbarous. By vulgare, and barbarous tongues, I vnderstande, as before, al other, beside the three learned, and principal ton∣gues, Hebrew, Greke, and Latine. VVhiche, as they were once natiue, and vulgare to those three peo∣ples, so nowe to none be they natiue, and vulgare, but common to be obteigned by learninge, for me∣ditation of the Scriptures, and other knowledge.

The B. of Sarisburie.

M. Hardinge fully dischargeth this whole mater in one woorde. I finde it not, saith he, that the Laie People was then forbidden to reade the VVoorde of God in their owne ton∣gue. Howe be it, some others of his side thought sometimes, they had surely founde it: and were hable to allege these woordes, Nolite sanctum dare Canibus, Geue not ho∣ly thinges to Dogges: And thereof necessarily to conclude, that the Laie People, whom in respect of them selues they called Dogges, might not once touche the ho∣ly Scriptures. But M. Hardinge saith plainely, He findeth it not. This short answeare, touching the demaunde, is sufficient: Yf he knewe, what were sufficiēt. Al the rest is made vp onely in woordes, as shal appeare.

He addeth further, Neither doo I finde, that the Laie People was then, or at any other tim••, commaunded to reade the woorde of God in their owne tongue, beinge vulgare, and Barbarous.

First, this stopple, of Commaundinge, is wholy impertment vnto the question. Secondly, al other tongues, thrée onely excepted, are, without iuste cause, Condem∣ned for Barbarous. Thirdly, this exception, of the peoples readinge in their Uul∣gare tongue, is onely a bare shifte, and a quarrel without sauoure. For in what tongue can the Uulgare people reade, and vnderstande any thinge, sauinge onely in their owne Common,* 1.2 and Uulgare tongue? But as the Emperoure Tiberius vsed sometimes to sende certaine of his Nobles into his out Prouinces, and far Countries, to rule there, as Uiceroies, & Lieutenantes vnder him, and yet, that notwithstandinge, whoulde not suffer them to goe thither, or in any wise to departe from Rome: euen in like sorte M. Hardinge, notwithstandinge he woulde seeme to licence the Laie People to reade Goddes Woorde, Yet he limiteth them either to the Greeke, or to the Latine, or to the Hebrewe tongue, wherein he is wel assu∣red, they cannot reade it.

But, that the people was in Olde times willed, to reade the Scriptures, and that in suche tongues, as they were hable to vnderstande, it is euident, and ap∣pereth many waies. And of infinite testimonies, and good proufes, onely to touche a few,* 1.3 God saith thus vnto his people: Herken O Israel: Let the Woordes, that I speake to thee this daie, reast in thy ha••te: thow shalt shew them vnto thy Children: thow shalt thinke of them sittinge in thy house, and walkinge in thy iourney: and when thow goest to reast, and when thow riseste: thow shalt binde them, as a marke, vnto thy hande: thow shalt haue them as a token before thine eies: thow shalt write them on the postes of thy doo∣res, and at the entrie of thy gates.

As it is noted by a Writer of late yeeres,* 1.4 it was decréed in the First Councel of Nice, that no Christian man shoulde be without the Bilble in his house. S. Au∣gustine saith vnto the people, Nec solùm sufficiat, quòd in Ecclesia Diuinas Lectiones auditis: Sed etiam in domibus vestris,* 1.5 aut ipsi legite, aut alios legentes requirite. Thinke it not sufficient, that ye heare the Scriptures in the Churche: but also in youre houses at home, either reade youre selues▪ or geate some other to reade vnto yowe. S. Chrysostome saith vnto his people,* 1.6 Admoneo, & rogo, vt libros comparetis: I warne yowe, and beseche yowe, to geate bookes. Againe he saith, Audite Saeculares omnes: Comparate vobis Bi∣blia▪ animae Pharmaca. Si nihil aliud vultis, vel Nouum Testamentum acquirite: Apostolum, Euangelia, Acta, continuos, & sedulos Doctores. Heare me, ye menne of the Worlde: geate ye the Bible, that most holsome remedie for the soule: Yf ye wil nothinge els, yet at the least geate the Newe Testament, S. Paules Epistles, and the Actes, that maie be youre continual,* 1.7 and earnest Teachers. Origen saith, Vtinam omnes faceremus illud, quod Scriptum est, Scru••amini Scripturas: I woulde to God, we woulde al doo, as it is writ∣ten, Searche the Scriptures. S. Hierome speakinge of the Companie of wemen, that was at Bethleem with Paula,* 1.8 saith thus, Non licebat cuiquam Sororum, ignorare Psalmos, & non de Scripturis Sanctis quotidiè aliquid discere. It was not lawfull for any one of al the Sisters, to be ignorant of the Psalmes: nor to passe ouer any daie, without lear∣ninge some parte of the Scriptures. In these Examples, notwithstandinge some ••auil perhaps might be made to the contrary, yet very reason wil leade M. Hardinge to thinke, that these Fathers meante, the people shoulde reade the Scriptures in their owne knowen,* 1.9 and Uulgare tongues. S. Basile saith, Quantum ferre potest humana natura, possumus esse Similes Deo: Similitudo autem illa sine cognitione nulla est: Cognitio autem constat ex Doctrina: Initium autem Doctrinae, Sermo est: Sermonis autem partes, Syllabae, & Voces. Wee maie become like vnto God, as far foorth, as the weake nature of man can beare. But this likenes cannot be w••thout knowledge: Neither this know∣ledge without Doctrine. And the beginninge of Doctrine is speache: and the partes of speache be Woordes, and Syllables. The Resolution hereof is this: The people without vn∣derstandinge the particulare Woordes, and Syllables, cannot know the Speache: not knowinge the Speache, they cannot attaine this Doctrine: and without this Doctrine they cannot be like vnto God.

M. Hardinge. The .2. Diuision.

They that treate of this Article,* 1.10 concerninge the hauinge of the Scriptures in a Vulgare tongue [ 1] for the Laitie to reade, bee of three sundry opinions. Some Iudge it to be vtterly vnlawful, that [ 2] the Bible be translated into any tongue of the Common people. Some thinke it good it be translated, [ 3] so that respecte be had of time, and of place, and of persones. Some be of the opinion, that the Holy Scriptures ought to be had in the mother and natiue tongue of euery nation, without any regarde of time, place, or persones.* 1.11 The first opinion is holden of fewe, and Commonly mysliked.❧ 1.12 The third is mainteined by all the sectes of oure time, the Swenkfeldians excepted, who woulde the Scriptu∣res to be in no regarde. The seconde is allowed best of those that seeme to be of most wisedome, and godlines, and to haue most care for the healthe of the Churche,a 1.13 who haue not seuered them selues from the Faith whiche hath continewed from the beginninge. Here that I saie nothinge of the first opi∣nion▪ as they of the thirde reprooue the moderation of the seconde, so they of the seconde cannot allowe the generalitie of the thirde.

The B. of Sarisburie.

Here are laide owt thrée sundrie opinions: The First vtterly barreth al, and euery of the Laie people, from euery parcel of the Scriptures. The Thirde geueth al menns leaue to reade al partes thereof, without exception. Bytweene these two extremes, the Seconde opinion is a meane.

The first hereof, saith M. Hardinge, is commonly misliked. Yet neuertheles it

••ppeareth by him in the fourteenthe Diuision of this Article, it is the very Prac∣tise, and opinion of the Churche of Rome: whiche Churche, as he saith, hath already condemned al the Newe Translations, and not allowed the Olde, neither in the Gotthian tongue translated by Ulphilas, nor in the Sclauon tongue translated by S. Hierome: nor hath diuised any other Translation of her owne. Hereby it is plaine, that the Opinion, and Practise of the Churche of Rome, is commonly mys∣liked, and holden of fewe.

The Thirde Opinion, that al menne indifferently maie reade the Scriptures without restrainte, as M. Hardinge saith, is holden onely by certaine Sectes, and is too general. Notwithstandinge this generalitie seemed good to Christe, his A∣postles, and to al the Olde Doctours of the Churche, as it shal appeare. Where∣fore it foloweth, that Christe, his Apostles, and al the Olde Doctours, by M. Har∣dinges iudgement, were Sectaries, and Heretiques.

The Seconde Opinion is a meane bytweene bothe, and is holden by M. Har∣dinge, and by certaine others, that haue not at any time altred thire Faith: Not∣withstandinge menne saie, M. Hardinge hath altered more then once, and there∣fore maie hardly be allowed, to passe in this number. Yet is this opinion of al others accoumpted the best. Howe be it, where as al menne are indifferently, and equally enheritours to Goddes Woorde: to binde the same onely vnto a ••ewe, and that with suche restrainte of times, and places, it must needes be thought some greate partialitie.* 1.14 S. Paule saith, Quaecunque scripta sunt, ad nostram Doctrinam scripta sunt: vt per patientiam, & consolationem Scripturarum spem habeam••s. Al, that is written in the Scriptures, is written for our instruction: that by patience, and conforte of the Scriptures we maie haue hope.* 1.15 S. Basile saithe, The Scripture of God is like an Apo∣theca••es shoppe, ful of Medicines of sundrie sortes, that euery man maie there choose a conue∣nient remedie for his disease. S. Augustine saith, Deus in Scripturis, quasi amicus fami∣liaris, sine fuco loquitur ad Cor doctorum, & indoctorum. Almighty God in the Scriptu∣res speaketh, as a familiar frende without dissimulation, vnto the hartes, both of the learned, and also of the vnlearned. Wherefore the Woorde of God beinge so Uniuersal, méete for al diseases, for al wittes, and for al capacities: for M. Hardinge to impro∣per the same onely vnto a fewe, it is both far greatter dishonoure vnto God, and also far greater iniurie vnto Gods faithful people, then, if he would in like manner improper, and inclose the Sonne beames, to comforte the riche, and not the poore: to shine vpon some, & not vpon al. This meane way, is no way: It is weighed out, not by the Scriptures, or holy Fathers, but onely by policie, and wordly reason.

M. Hardinge. The .3. Diuision.

That the scriptures be not to be set foorth in the Vulgare tongue to be reade of al sortes of peo∣ple, euery parte of them,* 1.16 without any limitation of time, place, and persones, they seeme to be moued with these considerations. First, that it is not necessary: Nexte, that it is not conuenient: Thirdly, that it is not profitable: Fourthly, that it is dangerous, and hurtful: And lastly, although it were accorded, the common people to haue libertie, to reade the Bible in their owne tongue, yet that the translations of late yeeres made by those, that haue diuided them selues from the Catholike Churche▪ be not to be allowed, as worthely suspected, not to be sownde, and assured.

The B. of Sarisburie.

These deepe considerations were neuer diuised, neither by Moses, nor by Christe, nor by the Apostles, nor by any the Ancient Fathers: but are brought in onely nowe at laste by them, that of longue time haue deceiued the worlde by Ignorance, and yet laboure by the same to deceiue it stil. Christe saithe, Qui male agi••, odit lu∣cem: He that dooth yl,* 1.17 fleieth the tryal of the light. And M. Hardinges owne Amphi∣lochius

saith,* 1.18 Natural••s prouidentia est malè errantium, a••ferre de medio Testimonia Ve∣ritatis. Yt is the natural prouision of them, that be wilfully deceiued, to conueigh owt of sight al proufes, and Testimonies of the Trueth. So the Philistines, the better to keepe the Iewes thral, and in subiection,* 1.19 vtterly bereued them of al manner weapon, and ar∣tilarie, and leaft them naked: and, no doubtes, bare them then in hande, as M. Har∣dinge doth nowe the people of God, that it was neither necessary, nor conuenient, nor pro••••table for them,* 1.20 to haue armoure. Uerily Chrysostome saith, It is more ne∣cessarie, more conuenient, and more profitable for the Laie People to reade Goddes Woorde, then for Monkes, or Priestes, or any others. Thus he writeth, Hoc est, quod omnia quast vna quadam peste corrumpit, quòd Lectionem Diuinarum Scripturarum ad solos pu••atis Monachos pertinere: cùm multò vobis magis, quàm illis, sit necessaria. Itaque multò est grauius, atque deterius, rem superfluam esse putare Legem Dei, quàm illam omninò non legere. Haec enim verba sunt, quae de Diabolica prorsus meditatione promuntur: This is it, that, as it were with a pestilence, infecteth al thinges, that ye thinke, The readinge of the Scriptures perteineth onely vnto Monkes: where as it is muche more necessarie for yowe, then for them. It is more wickednes, to thinke, Goddes Lawe is superfluous, then if ye shoulde ne∣uer reade it. For these be the woordes, that no doubtes come from the studie of the Diuel.

Thus muche therefore we learne here by Chrysostome, that these M. Hardinges profounde considerations comme from the studie,* 1.21 and closet of the Diuel.

M. Hardinge. The .4. Diuision.

First, that the Common people of al sortes, and degrees, ought of necessitie to reade al the holy Scriptures in their owne tongue, they saie, they could neuer finde it hitherto in the same Scriptures. Ire∣neus writeth,* 1.22 that the Apostles preached to the Aliantes, and ••arbarous people the Faith of Christe, euen to those, that were aliantes, and Barbarous in language, and saith, that hauinge heard the Gospel preached, they beleeued in Christe: and kepinge the order of Tradition, whiche the Apostles deliuered vnto them, had their saluation, and Faith written in their harte without printe, penne, or inke, and vtterly without letters. And further he sheweth, that if the Apostles had lefte to vs no Scriptures at al, yet we should be saued by the tradition, whiche they lefte to them, whom they committed their Churches vnto, as many nations of aliantes be saued by the same.

Hilarius likewise declaringe,* 1.23 that the mysterie of Gods wil, and thexpectatiō of the blessed King∣dom, is most and ••hiefly preached in the three tongues, in whiche Pilate wrote on the Crosse, our Lord Iesus Christe to be kinge of the Iewes: confesseth notwithstandinge, that many Barbarous nations haue atteined, and gotten the true knowledge of God by the preachinge of the Apostles, and the Faith of the Churches remaininge amongest them to that daie. VVhereby he doeth vs to vnderstande, that the vnlear••••d Barbarous people had their Faith without letters, or writinge, whereof they had no skil, by tradition, and preachinge, as wel as the other nations, who were holpen by the benefite of the learned tongues, Hebrewe, Greeke, and Latine.

The B. of Sarisburie.

Touchinge this first consideration, M. Hardinge imagineth shadowes of him selfe, and fighteth stowtely against the same. Therefore he maie soone attaine the Uictorie. For wee saie not, that the common people of al sortes, and degrees, ought of necessitie to reade al the holy Scriptures. This is onely M. Hardinges fantasie: We saie it not. We knowe, some are blinde, and many vnlearned, & cannot reade. But thus we saie, That in the Primitiue Churche, who so euer woulde, and could reade, might lawfully reade without controlmente. Therefore S. Augustine saith, as it is before alleged,* 1.24 Aut ipsi legite, aut alios legentes requirite. Either reade your selues, or geate some other, to reade vnto yowe.

I graunt, at the first preachinge, and publishinge of the Gospel, certaine Bar∣barous Nations, that receiued the Faithe of Christe, had neither Bookes, nor Letters. Yet were they not therefore ignorant, or leafte at large, to beléeue, they

knewe not what.* 1.25 They had then certaine officers in the Churche, whiche were called Catechistae: whose dutie was, continually, and at al times, to teache the Principles of the Faithe, not by Booke,* 1.26 but by Mouthe. Of these mention is made in the Actes of the Apostles, in the Councel of Nice, and els where.* 1.27 This office bare Origen that Ancient learned Father.* 1.28 This doctrine Dionysius calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oracles, or Instructions geuen from God: And saithe,* 1.29 They paste from one, to an other, not by Writinge, but by Mouthe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from minde, to minde. Neither did these Traditions conteine any secrete, or priuie Instructions,* 1.30 or In∣uentions of Men, as it is imagined by some, but the very selfe same Doctrine,* 1.31 that was conteined written in the Scriptures of God. And in this sorte the Gospel it selfe, and the whole Religion of Christe was called a Tradition.* 1.32 So Tertullian calleth the Articles of the Faithe, An Olde Tradition. So the Faithe of the Holy Trinitie in the Councel of Constantinople is called a Tradition: And the Faithe of twoo sundrie Natures in Christe in the same Councel is called, Apostolorum vi∣ua Traditio: The Liuely Tradition of the Apostles. So it is written in Socrates,* 1.33 Credimus in vnum Deum Patrem, secundum Euangelicam, & Apostolicam Traditionē. Wee beleeue in one God the Father, accordinge to the Tradition of the Gospel,* 1.34 and of the A∣postles. So S. Basile calleth it, a Tradition, To beleeue in the Father, the Sonne,* 1.35 and the Holy Ghoste. Therefore S. Paule saithe, Tene••e Traditiones, quas accepistis, siue per Sermonem, siue per Epistolam. Keepe the Traditions, that ye haue receiued,* 1.36 either by Mouthe, or els by Letter. By these woordes the Doctrine of the Apostles is called a Tradition. And for this cause S. Cyprian saithe, Vnde est ista Traditio?* 1.37 An de Do∣minica, & Euangelica Veritate descendens: an de Apostolorum Mādatis,* 1.38 atque Literis ve∣niens? From whence is this Tradition? whether cometh it from our Lorde, and from his Gospel: or els from the Epistles, and Commaundementes of the Apostles?

Thus were the Barbarous Nations instructed by Tradition, and by Mouthe, and were made perfite in euery pointe, and parcel of the Faithe,* 1.39 and, as Irenaeus saithe, Had their Saluation by the Holy Ghost written in their Hartes: and were as muche bounden vnto the same, as vnto any writinges, and letters of the Apostles. Of suche liue∣ly, and cleare Doctrine S. Paule saithe, Christe was set out, and Crucified before the ••ies of the Galathians. And thereof he saithe to the Philippiens, My praier is, that your Charitie may yet more, and more abounde in al knowlege, and in al vnderstandinge. And thus, notwithstandinge they were Barbarous,* 1.40 yet were they hable to render an accoumpte of al the Religion, and Faithe in Christe.* 1.41 For thus Irenaeus writeth of them. Si quis illis annuntiaret ea, quae ab istis Haereticis inuenta sunt,* 1.42 statim claude∣rent aures: Yf any man woulde shewe these Barbarous Nations,* 1.43 what thinges these He∣••etiques haue inuented, they woulde stoppe their eares, and not abide it. Likewise if a man woulde shewe them of the Profanation of Christes Holy Mysteries, of Transub∣stantiation, of Real, and Fleashely Presence, and of other like horrible disorders, that nowe are holden, and defended in the Churche of Rome, as Irenaeus saithe,* 1.44 Fugerent longo longiùs, ne audire quidem sustinentes blasphemum colloquium. They woulde flee away, as farre as they were hable, and would not abide the hearinge of suche bla∣sphemous talke. Thus were these Nations sufficiently instructed, notwithstanding they were Barbarous, and wanted Bookes.

But they of M. Hardinges side, neither wil teache the people, as their dutie is, nor suffer them to reade the Holy Scriptures, and to teache them selues. Christe may iustly say to them,* 1.45 as he did sometimes vnto others the like, Woe be vnto you, ye Scribes, and Phariseis: Ye shutte vp the Kingedome of Heauen before men: and neither doo ye enter your selues, nor suffer others, that would enter. Of suche Irenaeus speaketh in the nexte Chapter folowinge:* 1.46 Hoc non est sanantium, nec viuificantium, sed magis gra∣uantium, & augentium ignorantiam. Et multò verior hic Lex inuenitur, Maledictum di∣cens

omnem, qui in errorem mittit Coecum in via. This is not the parte of them, that would heale, or g••ue life: but rather of them, that augment the burthen, and increase ignorance. And herein is the Lawe wel verified,* 1.47 Accursed is he, that leadeth the blinde out of his way.

M. Hardinge. The .5. Diuision.

That it is not conuenient nor seemely, al sortes of persons without exception to be admitted to the readinge of the Holy Scriptures, I neede to say nothinge: Euery reasonable man may easely vnder∣stande the causes by him selfe. This is certaine, diuerse Chapters and stories of the Olde Testament, conteine such matter,* 1.48 as occasion of euil thoughtes is like to be geuen, if VVomen, Maidens, and Younge men be permitted to reade them.* 1.49 Gregorie Nazianzene, whome the Greekes called the diuine, saith, mooued with great considerations, that it is not the parte of al persons to reason of God, and of god∣ly thinges,* 1.50 neither behooueful the same be done in al times and place, nor that al thinges touchinge God be medled withal. VVhiche aduertisement taketh no place, where al be admitted to the curiouse readinge of the Scriptures in their owne vulgare Tongue.

The B. of Sarisburie.

M. Hardinge saithe, It is not conuenient, nor seemely, that al the people shoulde reade the Holy Scriptures: As if he woulde say in plainer wise, It is not meete nor seemely, that God shoulde speake vnto euery of the poore simple people without exception. How be it, God him selfe saithe not so, but rather the contrary. S. Augustine saithe, as it is alleged before,* 1.51 God speaketh as a familiar frende vnto the harte bothe of the learned, and also of the vnlearned. For he hath no acceptation, or choise of personnes. If it be not seeme∣ly for the people of God to reade, and to know Goddes Holy Wil, for whome then is it séemely? The danger of Fantasies, and il thoughtes, that may thereby be mo∣ued, is but a fantasie. The Prophete Dauid saithe, Eloquia Domini eloquia casta: The Woordes of God be holy and Chaste VVoordes. Againe he saithe, VVhereby shal a yonge man amende his life?* 1.52 He answeareth not,* 1.53 by fleeinge, but, by keepinge the holy VVoordes.* 1.54

And may we thinke, that M. Hardinge meaneth any good Faithe, that to the intent, as he saith, to pul yonge men from euil thoughtes, thus withdraweth them from the readinge of Goddes Woorde, whiche euerywhere reprooueth Sinne: and neuerthelesse geueth them leaue to reade Ouide, Terence, Propertius, and suche others, whiche, for the most parte, are nothinge els but examples, and Schooles of Sinne? Uerily, if Goddes holy Woorde be a prouocation of il thoughtes, whiche blasphemous Woordes, I maruel M. Hardinge can vtter without horrour, the worlde thinketh, that many Unmaried Priestes in the Churche of Rome, are as muche inclined to the same, as any Woman, Maiden, or Yonge man. For it is not a Gowne, or a Cappe, that mortifieth the affections of the minde.

Nazianzene speaketh not of readinge the Scriptures,* 1.55 but of cōtentious dispu∣tinge, and reasoninge of God, or godly thinges: whiche, as S. Paule saithe, often∣times woorketh the subuersion of the hearers. And in this sense S. Cyprian see∣meth to say, De Deo etiam vera dicere, periculosum est: Of God it is d••ungerous to speake, yea although ye speake the trueth. Hereof M. Hardinge maketh vp a very s••lēder reason, It is not seemely for euery man to contende, and dispute of God: Ergo, it is not seemely for the Laye People to reade the Scriptures. I graunte, the Rabines did not amisse, to restraine the people from readinge certaine Chapters of the Olde Testament, vntil they were growen in yeeres, and iudgement. For the Scriptures of God are not al of one sorte. Some partes be easy: Some partes be harde: Some meete for beginners: some méete for them, that know more: But al meete, and made for the people of God. Yet were it greate folie, and wante of discretion, to beginne firste with the hardest.* 1.56 So Iustinian the Emperour appointeth an order for the readinge of the

what Bookes, and Titles he woulde haue read the First yeere, what the Seconde, & so foorth. For otherwise, who so would wade without order, shoulde lose his time.

But where as M. Harding saithe, It is not seemely, nor conuenient, the Scrip∣tures shoulde be read of al personnes without exception, it had benne good skil, and some credite vnto his cause, yf he coulde haue told vs plainely, owt of al the whole people, what personnes he thinketh meete, to be excepted. Yf he saie, Olde Menne,* 1.57 that were muche vnseemely. If he saie, Children, S. Paule saith, Timo∣thee was brought vp from his Childhoode, in the Scriptures: and neuer thought it vnconuenient. Yf he saie, The Unlearned, Chrysostome answeareth, Nihil opus est Syllogismis. Rustici, aniculae{que} intelligunt. To vnderstande Goddes Woorde, wee neede no Syllogismes, or knowledge of Logique: Husbande menne, and Olde wemen doo vn∣derstande it.* 1.58 Yf he saie, Wemen, This same was it, that Iulianus the wicked Em∣peroure charged the Christians withal, for that their wemen were so skilful in the Scriptures. But Nazianzenus answeareth for his sister Gorgonia,* 1.59 that she was skilful both in the Olde Testamente, and also in the Newe. Yf he saie, Mai∣dens, S. Hierome answeareth,* 1.60 That al the Maidens aboute Lady Paula, were forced daily to learne the Scriptures. Yf he saie, Yonge Menne, or Boies, Cyrillus answea∣reth, In Sacris Literis educati, fiunt posteà religiosissimi, quāuis nō aequè eloquētes. Be∣inge brought vp in the Scriptures, afterward they become most godly▪ men, al be it perhaps not so eloquente. Yf he saie, the Poore, S. Paule answeareth, Nō multi genere nobiles, At Corinthe emonge them,* 1.61 that first receiued the Gospel,* 1.62 There were not many of greate birth, or muche wealthe. Yf he saie, Heretiques, S. Augustine beinge inclined to the Heresie of the Maniches, by readinge the Scriptures was conuerted.* 1.63 Yf he saie, Heathens, S. Luke wil saie, that Queene Candaces Chamberlaine, beinge an Heathen, read the Scriptures without controlment.

Nowe if neither Ol••e menne,* 1.64 nor Children, nor the Learned, nor the Unlear∣ned, nor Wemen, nor Maidens, nor yonge menne, nor Boies, nor the Poore, nor the Riche, nor Heretiques, nor Heathens be excepted from the readinge of Goddes Woorde, what other sorte of menne then is there, that M. Hardinge would haue excepted? Yf it be conueniente for euery of these to reade the Scriptures, for whome then is it not conueniente?

M. Hardinge. The .6. Diuision.

And the Scripture it selfe (saie they) sheweth plainely, that of conuenience the Scriptures ought not be made common to al persons. For Christe affirmeth the same with his owne woordes, where he saithe to his Apostles.* 1.65 Vnto you it is geuen to knowe the Secretes of the kingedome of God: but to* 1.66 others in Parables, that when they see, they shoulde not see: and when they heare, they should not vnderstande. (205) They to whom it is geuen to knowe these secretes, be none other then the Apo∣stles, and their Successours, or Disciples. They to whom this is not geuen, but must learne Parables, be they, for whom it were better to be ignorant of the Mysteries, then to knowe them, least they ab∣use them,* 1.67 and be the more greeuousely condemned, if they sette little by them, whiche wee see com∣monly doone amonge the common people.

The B. of Sarisburie.

It were muche better for M. Hardinge not to knowe the Woorde of God, then thus wilfully to abuse it. They, vnto whom Christe woulde not open the Se∣cretes of the Kingdome of Heauen, were not the Common sorte of the Laie Peo∣ple, as M. Hardinge supposeth, but the Bishoppes, the Priestes, the Doctours, the Scribes, and the Phariseies, and other like reprobates, whom God had geuen ouer in the hardenesse of their hartes, as it is plaine by the Woordes, that Christe alle∣geth owt of the Prophete Esai:* 1.68 O Lorde, harden the harte of this people: stoppe their eares: blinde their eies: least happily they be conuerted, and so be saued. And thus that An∣cient

Father Irenaeus immediatly after the Apostles time expounded it:* 1.69 and ap∣plieth thereto these woordes of S. Paule, In quibus Deus huius saeculi excoecauit cor∣da infidelium, vt non fulgeat illis illuminatio Euangelij Gloriae Dei. In whome God hath blinded the hartes of them, that be vnfaithful, that the brightenesse of the Gospel of the Glo∣rie of God may not shine vnto them:* 1.70 And likewise these woordes, Tradidit illos Deus in reprobum sensum, God hath deliuered them ouer into a reprobate vnderstandinge: And in the ende he compareth them with Pharao, and Antichriste. So likewise Dio∣nysius the Carthusian, whose authoritie, I trowe, M. Hardinge wil not denie, saithe of them:* 1.71 Iusto Dei Iudicio negata est illis praedicatio Euangelij, tanquam indi∣gnis intelligentia Spirituali: The preachinge of the Gospel was denied vnto them by the iust iudgement of God, as vnto men vnwoorthy of any Spiritual vnderstandinge.

Thus M. Hardinge, the better to winne his purpose, is contented to say, that al the people of God, him selfe onely with a fewe others excepted, are blinde, re∣probate, accursed of God, forsaken, and leafte in hardenesse of their hartes, vn∣woorthy of Spiritual vnderstandinge, geuen ouer into a wicked minde, like to Pharao, like to Antichriste. So muche is the simple Laie People beholden to him. But Gerson,* 1.72 a Doctour of M. Hardinges owne Companie, saithe, Licet Iudicium, & Conclusiones Fidei authoritatiu•• spectent ad Praelatos & Doctores, tamen ad alios, quàm ad Theologos potest deliberatio pertinere, sicut & cognitio super his, quae Fidem respiciunt: ita etiam, vt ad Laicos hoc possit extendi, & plus aliquando, quàm ad multos Clericorum: Al be it the Iudgement, and the Conclusions of Faithe pertaine by authoritie vnto the Prelates and Doctours, Yet the Consideration, and weighing of the same may pertaine as wel vnto others, as also knowledge touchinge those thinges, that pertaine vnto the Faith: Whiche knowledge, and iudgement may also be extended vnto the Laie people: and that bet∣ter oftentimes,* 1.73 then to many Priestes. So Panormitane saith, Magis credēdum est Laico afferenti Scripturas, quàm Papae, & Concilio Generali: We ought more to beleeue a Lay man, if he bringe the authoritie of the Scriptures, then the Pope, and a General Councel.

By these it is euident, that God hath not excluded the Laye People, that belée∣ueth in him, from the vnderstandinge of his Holy Secretes. Hugo Cardinalis ex∣po••ndeth these woordes in this wise:* 1.74 Vobis datum est, vobis qui libenter auditis, & Fi∣dem habetis: Vnto you it is geuen: vnto you, that are glad to learne, and haue Faithe. And the very ordinarie Glose saithe thus, Vobis qui Fideles estis: Sed Pharisaeis incredulis Sancta non sunt danda: Vnto you, that are Faithful, it is geuen: But vnto the vnfaitheful Phariseis Holy thinges may not be geuen. And, where M. Hardinge saithe, The know∣ledge of these Mysteries partaineth onely vnto the Apostles of Christe, and to their Successours, plea∣seth it thée, good Reader, to vnderstande, that by M. Hardinges owne Decrée, the Successours of the Apostles be neither Priestes, nor Deacons, nor Monkes, nor Freers, nor Cardinalles, but onely Bishoppes. For so it is limited by Anacletus: Episcopi Apostolorum Domini:* 1.75 Presbyteri verò Septuagintaduorum Discipulorum lo∣cum tenent: Bishoppes are in the place of the Apostles: and Priestes are in the place of the three scoare and twelue Disciples. Thus M. Hardinge hath taken greate paines, to shutte out bothe him selfe, and the greattest parte of his Clergie, and al the whole people from the Mysterie of the Kingedome of Heauen.

M. Hardinge. The .7. Diuision.

It is reported by sundry (206)* 1.76 auncient VVriters of great Auctoritie,* 1.77 that amonge the people of Israel, the seuentie Elders onely coulde reade, and vnderstande the Mysteries of the Holy Bookes, that we cal the Bible. For, where as the letters of the Hebrewe tongue haue no Vocalles, they onely had the skil to reade the Scripture by the Consonantes: And thereby the Vulgare people were kepte from rea∣dinge of it (207)* 1.78 by special Prouidence of God, as it is thought, that Preciouse stoanes shoulde not be caste before* 1.79 Swine, that is to say, suche as be not called thereto, as beinge for their vnreuerent curiositie, and impure life, vnwoorthy.

The B. of Sarisburie.

Notwithstandinge M. Hardinges allegation were true,* 1.80 yet S. Hilaries iud∣gement, touchinge the Hebrewe tongue,* 1.81 were not greate. For writinge vpon y^e same Psalme, he muche mystaketh this Hebrewe woorde, Bereschith, as a man vnskilful in that language:* 1.82 and S. Hierome reproueth him likewise for mysta∣kinge this Hebrewe woorde, Osanna. But M. Hardinge, as otherwise his wonte is, muche misreporteth his Authoure. For S. Hilarie saith no suche thinge. Thus onely he saith, that these thrée scoare, & twelue Doctours, or Elders, were menne of greate knowledge, and therefore alloweth wel of their iudgement.

Touchinge the first inuention, and vse of the Prickes, it is thought, the Ra∣bines them selues doo not agrée. Some saie, they were deliuered to Moses in the Mounte: Some saie, they were inuented by Esdras: Some, by the Tabarites, whiche were the Canonistes of the Iewes, or Doctours of Traditions. Howe be it, what so euer it were, the case is not muche Material. But to saie, that in al the whole Countrie of Iewrie, a fewe onely excepted, noman was hable to reade the Hebrewe tongue, in M. Hardinge, beinge so wel learned in the same, it must needes be thought, either a greate ouersight, or els some other greater faulte.

For he knoweth,* 1.83 that God commaunded euery of the people to write the Woordes of the lawe in the postes of their doores, & in the Borders of their coates. Likewise God commaunded, that, who so woulde put awaie his wyfe, should first write a bille of diuorse, & so put her from him. If M. Hardinge wil saie, Some one, or other, of these learned Elders, or Doctours might write it for them, Yet it is written thus in y^e Booke of the Machabees,* 1.84 Coepit populus Israël Scribere in tabulis. The people of Israel began to Write in their tables. It is written of Mardocheus, That he wrote al that happened:* 1.85 That Hieremie wrote the plagues, that were comminge: and, that Baruch wrote the woordes of Hieremie. And in the Gospel, the wicked Steward saith vnto the debter, Take thy bille, sitte downe, and write. Nowe, let M. Hardinge cōsider, howe could al these Write, onles they coulde Reade: and yf they coulde not Reade, to what ende shoulde they Write? Uerily it appeareth not, that any of these,* 1.86 was of the thrée scoare, and twelue Elders. Likewise Kinge Iosias founde the Booke of the Lawe in a walle, and Read it. When Christe Read, and expounded the Prophete Esai in the Synagoge,* 1.87 the people marueiled not at his Readinge, for that was common, but onely at his Exposition. Philip said vnto the Chamberlaine, Intelligis ea, quae legis? Vnderstandest thou that thowe Readest? And whē Christ suffered vpon y^e Crosse,* 1.88 S. Iohn saith, Hunc titulum multi Iudaeorum le∣gerunt. Many of the Iewes Read that Title.* 1.89 And wherefore did the Rabines take order, y^t none of the Laye People, before they came to certaine yeeres of age shoulde Reade, either the first Chapter of Genesis, or the Booke of Canticles, or certaine Chapters of the prophete Ezechiel, if none of al the people vnderstoode the Prickes, or Uowelles, nor ••oulde Read any thinge at al? Yf there were nothinge els, yet this thing onely is sufficient, to discrie M. Hardinges errour. The Rabines saie, y^t in e∣uery towne within the whole coūtrie of Israel there was a Schoole:* 1.90 & that in Ieru∣salem there were foure hundred Schooles. And wil M. Hardinge haue vs beleue, y^t in so many Schooles there was not one Scholar hable to knowe his letters? How be it, he taketh it for no inconuenience, what so euer may healpe to serue his turne.

But in the olde times the Prickes,* 1.91 or Uowelles were not founde: Therfore, saith he, the people coulde not Reade. So likewise in olde times the Gréeke tongue was written without Accentes, as it is euident vntil this day by sundrie Bookes, & olde▪ Marble Stoanes, that are so written. Yet notwithstandinge men were then hable to reade the Gréeke tongue without Accentes. Certainely M. Hardinge knoweth, that euen now, not onely the learned of the Iewes, but also the very

Children of tenne yéeres of age, are hable to Reade without Prickes, or Uowelles.

Yet notwithstandinge, saithe M. Hardinge, This was donne by Goddes Secrete Pro∣uision, least the Laye people should reade Goddes VVoordes, and so Pretious S••oanes should be throwen before Swine. This doubtles was donne by Gods prouision, that it might appeare, in what regarde M. Hardinge hath the people of God: that is, by his owne confes∣sion, as vnpure, and vncleane beastes, and filthy Swine, and none otherwise.

M. Hardinge. The .8. Diuision.

Here I neede not to spende time in rehersinge the manifolde difficulties of these holy letters, through [ 3] whiche the readinge of them to the simple, and vnlearned people, hauinge their wittes exercised in no kinde of learninge, their mindes occupied in worldly cares, their hartes caried away with the loue of thinges, they lust after, is not very profitable.* 1.92 As the light shineth in vaine vpon blinde eies (saithe a holy Father) so to no purpose,* 1.93 or profite is the labour of a worldly, and natural man taken for the at∣teininge of thinges, that be of the Spirite. Verily emonges other, this incommoditie is seene by dayly experience hereof to proceede, that of the people, such as ought of right to take least vpon them, be now become censours, and iudges of al, despisers of the more parte, and, whiche is common to al Here∣tiques, * 1.94 mockers of the whole simplicitie of the Churche, and of al those thinges, which the Churche vseth as Pappe, or Milke to nourrishe her tender babes withal, that it were better for thē not to reade, then by readinge so to be pufte vp, and made insolent. VVhiche euil commeth not of the Scripture, but of their owne malice, and ••uil disposition.

The B. of Sarisburie.

The Laie people is occupied in worldly affaires: Ergo, saith M. Hardinge, they may not be suffered to reade the Scriptures: As if he would say, They are in the middest of diseases: Ther∣fore they may vse no Physitian. They are in the thronge of their enimies, Therfore they must be lea••te naked without weapon. But the godly learned Fathers haue euermore re∣prooued this reason, & thought it childishe. S. Chrysostome saith thus vnto the Laie people,* 1.95 Lectio diuinarum Scripturarum vobis magis necessaria est, quàm Monachis: The Readinge of the Scriptures is more necessary for you, then, it is for Monkes. And touchinge Worldly Cares, the worlde wel séeth, y^e the Bishop of Rome, & his Cardinalles, & others of that profession, are no lesse troubled therewith, then they, that are most déepely drowned in the worlde. S. Gregorie, beinge by the Emperour auanced to the Bishoprike of Rome,* 1.96 writeth thus of him selfe: Sub colore Episcopatus, ad saecu∣lum retractus sum: in quo tantis terrae curis inseruio, quantis me in vita Laica nequaquam deseruisse reminiscor: Vnder the colour of my Bishoprike, I am drawen backe into the world: wherein I am so muche troubled with worldly cares, as I doo not remember the like, when I li∣ued in the worlde.* 1.97 And againe he saithe, Tanta me occupationum onera deprimunt, vt ad superna animus nullatenus erigatur. So many cares, and busines doo presse me downe, th••t I can in no wise li••te my minde vp to Heauen. Yet Gregorie in comparison of his Successours might vndoubtedly séeme a Saincte. For as now, they haue one foote in the Churche, and an other in the worlde: or rather not one foote in the Churche, but bothe harte, and bodie in the worlde.

Yet notwithstandinge, by M. Hardinges Doctrine, these onely muste haue the Supreme Iudgemente,* 1.98 and Exposition of Goddes Woorde: and, what so euer they saie therein, it ought to stande in more weight, then the Iudgement of a General Councel, or the Determination of the whole worlde.

He addeth further,* 1.99 Knowledge bloweth vp the harte, and increaseth Pride: Thus saith M. Harding, beinge him selfe learned, & ful of knowledge: I wil not vse his owne Conclusion, Ergo, ful of Pride. But thus he saith, euen as Epimenides the Poete saide,* 1.100 Cretenses semper mendaces, The men of Creta be euer liers, beinge him selfe a man of Creta: and therefore, by his owne iudgement, a lier, as others were.

This slouthful quarel against the Knowlege of God, mighte be mainteined by

great Antiquitie. For S. Hierome, and S. Augustine saie,* 1.101 there were men then in their time of the same iudgement herein,* 1.102 that M. Hardinge is nowe. S. Hierome saithe, Inertiae se, & otio, & somno dantes, putant peccatū esse, si Scripturas legerint: & ••os, qui in Lege Domini meditantur die, ac nocte, quasi garrulos, inutiles{que} contemnunt. G••uinge them selues to sleape, and slouthfulnes, they thinke it Sinne to Reade the Scriptures: and such, as bothe day, and night are studious in the Lawe of God, thei despise, as prattelers, and vaine men.* 1.103 Likewise S. Augustine, Sunt quidā homines, qui, cùm audierint, quòd hu∣miles esse debent, demittunt se, & nihil volunt discere, putantes, quòd, si aliquid didicerint, Superbi futuri sint: & remanent in solo lacte: quos Scriptura reprehēdit: There be certaine men, that, when they heare, they muste be humble, abase them selues, and wil learne nothing: fearing, that if they atteine to any knowledge, they shalbe proude: and so they remaine stil one∣ly in Milke: But the Scripture of God reprooueth them.

The Olde learned Father Irenaeus expoundinge these woordes of S. Paule, Scientia Inflat,* 1.104 writeth thus: Paulus ait, Scientia inflat: Non, quòd veram Sc••entiam de Deo culparet: Aliôqui se ipsum primùm accusaret. S. Paule saithe, Knowledge puffeth vp the Minde: not, for that he founde faulte with the true knowledge of God: Otherwise he shoulde firste of al others haue reprooued him selfe: For he was learned. And S. Chryso∣stome saithe,* 1.105 Hoc omnium malorum causa est, quòd Scripturae ignorantur. This is the cause of al il, that the Scriptures are not knowen.

But they, that reade the Scriptures, despise suche Superstitious orders, and Idolatrous de∣formities, as haue beene vsed, whiche M. Hardinge calleth the Milke, and Simpli••itie of the Churche. U••rily, and they, that see the light, despise the darkenes: and they, that know the Truethe,* 1.106 ••espise Falsheade. S. Paule, after he once vnderstoode Christe, despised al, that he had beene trained in before, as Filthe, and Do••nge. And therefore he saithe,* 1.107 When I was a Childe, I spake as a Childe, and had vnderstanding, as a Childe: But, after that I once became a Man, I auoided (and despised) the thinges, that perteined to a Childe. Who so despiseth Superstition, and Idolatrie, despiseth the thinges, that should be despised: And in consideration of the dangers, he hath esca∣ped, he saithe,* 1.108 with the Prophete Dauid: Anima nostra sicut passer, erepta est de la∣queo venantium: Our soule is deliuered, as a Sparrowe, from the snares of the Hunters.

Touchinge that danger, that is here surmised, vndoubtedly, the knowledge of God inflameth not, nor bloweth vp the harte, but rather cooleth it, and maketh it humble.* 1.109 And, for that cause God said vnto Moses, Let the Kinge Reade this Lawe al the daies of his Life, that he may learne to feare the Lorde his God &c. Et ne e∣leuetur cor eius in Superbiā. And that his minde be not blovvē vp vvith Pride.* 1.110 For the nature, and force of Goddes Woorde is to turne the harte, Lex Domini Conuertens animas. Therefore Cyrillus saithe, Yonge menne, that vse to Reade Goddes Woorde, Fiunt posteà Religiosissimi, Afterwarde become (not proude, or disdaineful) but most verteous, and Godly. So Theodoretus saith vnto the Empe∣rour Io••inian: The Knowledge of Heauenly thinges is behooueful for a Godly Prince. For so shal your harte be (not pufte vp with Pride, but) truely, and in deede in the hande of God.* 1.111 Likewise S. Augustine saithe: Lectio assidua purificat omnia &c. Et qui vult cum Deo semper esse, semper debet orare, & legere: Continual Readinge clea∣reth, and purgeth al thinges. Who so wil euer be with God, must euermore Praie, and Reade. Therefore Chrysostome saithe,* 1.112 Fieri non potest, vt qui iugiter Coelestis Doctrinae verba excipit, nihil patiatur. It cannot possibly b••e, but the Man, that continually re∣ceiueth the Woordes of the Heauenly Doctrine, muste of force be mooued, and feele some∣what in his harte.

M. Hardinge. The .9. Diuision.

[ 4] The dangers, and hurtes, which the Cōmon peoples Reading of the Scriptures in their owne language

bringeth,* 1.113 after the opinion of those, that reprooue the same, be greate, sundrie, and many. I wil here, as it were, but touche a f••we of them, leauinge the whole matter it selfe to the iudgement of the Churche▪ First, seeinge the poyson of Heretiques doth most infecte the common people, and al Hereti∣ques drawe their ven••me, out of the Bible vnder pretence of Goddes woorde: it is not thought good by these menne,* 1.114 to lette euery Curiouse, and busie bodie of the vulgare sorte, to reade and examine the Bible in their common language.* 1.115 Yet they woulde not the learned, discreate, and sober laye men to be imbarred of that libertie.

Againe if Heresie springe of wronge vnderstandinge,* 1.116 not of the Scriptures, (as Hilarius saithe, Her••s••e is of vnderstandinge, not of Scripture, and the sense, not the woorde, is a crime) who shal sooner fal to Heresie, then the common people, who cannot vnderstande, that they reade? Verily, it see∣meth a thinge harde to bel••eue, that the vnlearned people should vnderstande that, whiche the beste learned men with longe studie, and greate trauaile, can scarcely at length attaine.

The B. of Sarisburie.

O, what daungerous cases here are imagined, and al, to fraye the people from Godds Woorde? If the ignorant reade the Scriptures (saith M. Hardinge) they wil prooue Heretiques: For Heretiques sucke their venime owt of the Scriptures. The Conclusion hereof is this: Euery of the people maie safely reade M. Hardinges VVo••rde: but Goddes VVoorde they maie not reade. There is no manner danger in M. Hardinges Booke: But Goddes Booke is full of dangers. The reason hereof it is harde to gheasse: onlesse it be, for that Goddes Booke is fulle of Trueth, and M. Hardinges Booke is fulle of erroure.

That he here calleth Heresie, is the Euerlastinge, and Manifest Truethe of God: whiche, when it was first preached, and published by S. Paule, was like∣wise euen then called Heresie.* 1.117 For thus S. Paule answeareth in his owne de∣fense, Secundum hanc sectam, quam vocant Heresim, colo patrium Deum. Accordinge to this secte, whiche they calle Heresie, I woorship the God of my Fathers.

But if the Laie People, whom M. Hardinge for his pleasure calleth Curious Busie Bodies of y^e Uulgare sorte, maie easily be leadde into Heresies by Readinge y^e Scriptures, for that they be vnlearned, howe then happened it, that M. Hardinge him selfe, beinge a man so deepely trained in al kinde of learninge, coulde so lightly be leadde into the same? I trowe, he was then no Curious Busy Body. Doubtles he was none of the Uulgare sorte.

In the primitiue Churche, and longe after the Apostles time, there were sun∣drie Sectes, and sortes of Heresies, as it is plain•• by S. Augustine, Epiphanius, Theodoretus, and others. Yet, that notwithstandinge, the Ancient Fathers then euermore called vpon the people, and exhorted them to Reade the Scriptures, to thintente they might the better auoide Heresies. For Ireneus, writinge against the Heretiques called Ualentiniani,* 1.118 saithe thus, Haec omnia contulit eis Scripturarum Dei igno••antia: Al this befelle vnto them, bicause they knewe not the Scriptures. As Christ also saith vnto the Sadduceis, Erratis nescientes Scripturas: Ye are deceiued (not bi∣cause ye knowe, but) bic••use ye knowe not the Scriptures. So S. Hierome saith, Omni studio leg••dae nobis sunt Scripturae,* 1.119 vt probati trapezitae sciamus, quis numus pro∣bus sit, quis adulter. We must reade the Scriptures with al diligence, that as beinge good ex∣changers, we maie knowe the lawful Coine from the Copper. So Chrysostome, Manichaei, & omnes Hereses decipiunt simplices.* 1.120 Sed si habuerimus sensus animae exercitatos ad dis∣cretionem boni, & mali, poterimus huiusmodi discernere. Quomodò autem fiunt sensus nostri exercitati? Ex vsu Scripturarum, & frequenti auditione. The Manichees, and al Heresies deceiue the simple. But if we haue the senses of oure mindes practised to discerne good, and yl, w•• maie be hable to discerne them. But howe maie our senses become practised? By the vse of the Scriptures,* 1.121 and often hearinge. Likewise saith Theophylacte, Illis, qui scrutantur Diuinas Scripturas, nihil potest illudere. Illae enim sunt Lucerna, qua fur deprelienditur, Nothinge can deceiue them, that searche the Holy Scriptures.

For that is the Candel, whereby the thiefe is espied.* 1.122 This iudgement had the Olde Ca∣tholique Fathers of Readinge the Holy Woorde of God. But, that a blinde man can better avoide dangers, then he, that seeth: or, that a naked man in the middest of his enemies, can better acquite him selfe, then he, that is armed, it seemeth a very vnsensible, and an vnlikely doctrine.

M. Hardinge. The .10. Diuision.

VVhere as Luther woulde the Scriptures to be translated into euery Vulgare tongue, for that they be light, and easie to vnderstande, he is confuted by the Scripture it selfe. For bothe S. Peter, and also S. Paule acknowlegeth in them to be greate difficulties, by occasion whereof some misconstrue them to their owne damnation,* 1.123 some vnderstande not what thinges they speake, nor of what thinges they affirme: and to some the Gospel that S. Paule Preached is hidden, euen to them, whiche peris••e. If the Scriptures were plaine, how erred Arius? how Macedonius? how Eunomius? how Nestorius? how many moe, men of greate learninge? specially seeinge they al tooke occasion of their errours of the Scripture not rightly vnderstanded?

Luther saithe, that S. Hierome was ouerseene in the vnderstandinge of the Scripture, that S. Au∣gustine erred in the same, that S. Ambrose, Cyprian, Hilary, Basile, and Chrysostome, the best learned Doctours of Christes Churche, were oftentimes deceiued. And yet in the Preface of his Booke De Captiuitate Babylonica, he speaketh of them very honourably, and graunteth, that they haue la∣boured in the Lordes Vineyarde woorth••ly, and that they haue emploied greate diligence in openinge the Scriptures. If these beinge of so excellent learninge, after longe exercise in the holy letters, after longe studie and watche, after longe and feruent praier, after mortification of them selues, and pur∣gation of carnal affections were deceiued, as he witnesseth: how can he s••ye, they are cleare, plaine, and easie to be vnderstanded? And if these woorthy Fathers were deceiued in one pointe, or twoo, is it not likely, the common people may be deceiued in many, specially their diligence, and study not beinge comparable 〈◊〉〈◊〉theirs, and their liues not beinge suche, as the cleannesse of their inwarde af∣fectes might lighten their vnderstandinge, and the annointinge of God might teache them?

The B. of Sarisburie.

Certaine places in the Scriptures haue euermore beene iudged darke, both•• for many other causes,* 1.124 and also for the mater it selfe, and for the deepe Mysteries therein conteined: whiche thinge D. Luther also hath confessed in sundrie places. But vnto them, that haue eies, and cannot see, and delite more in darkenesse, then in the light, the Sonne beames may séeme darke. The Prophet Osée saith, Rectae viae Domini: Praeuaricatores autem corruent in eis. The waies of the Lorde be streight: but the wicked shal falle in them. Therefore Cyrillus saithe, Ea, quae perspicua sunt, difficilia fiunt Haereticis. The thinges, that of them selfe are plaine, vnto Heretiques are made darke.

But in these cases, the Sprite of God is bounde, neither to sharpenesse of wit, nor to abundance of learninge. Oftentimes the Unlearned seeth that thinge, that the learned cannot see.* 1.125 Christe saithe, I thanke thee, O Father, the Lorde of Heauen and Earthe, for that thou hast hidden these thinges from the wise, and the politique, and hast reueled the same vnto the litle ones. Therefore Epiphanius saithe, Solis Spiritus Sancti Filijs facilis est omnis Scriptura, & dilucida: Onely to the Childrē of the Holy Ghost, al the Holy Scriptures are plaine, and cleare.

Hereof M. Harding seemeth to conclude thus: There be certaine darke places in the Scriptures: Ergo, The Scriptures are ful of Darkenesse. This is a guile∣ful kinde of reasoninge, knowen vnto Children, called Fallacia a secundum quid ad simpliciter.* 1.126 In like fourme of argumente he might haue saide, Albertus Pigghius graunteth, there be certaine errours in the Masse: Ergo, The Masse is ful of errours.

Or thus, The Cardinalles them selues confesse,* 1.127 There be certaine Abuses in the Churche

of Rome: Ergo, The Churche of Rome is ful of Abuses. Certainely, notwithstan∣dinge a fewe certaine places in the Holy Scriptures be obscure, yet generally, The Scriptures are a Candel to guide our feete: generally, Goddes commaundement is light, and lighteneth the eies, and therfore generally the Woorde of God is ful of comforte.* 1.128 Ther∣fore Chrysostome saithe,* 1.129 Omnia clara, & plana sunt in Scripturis Diuinis: quae cunque necessaria sunt, manifesta sunt.* 1.130 Al thinges are cleare, and plaine in the holy Scriptures. What so euer thinge there is necessary for vs, is also manifest. So saithe Clemens Alex∣an drinus, Audite, qui estis long••: Audite, qui prop••. Nullis celatum est Verbum. Lux est Communis: omnibus illucescit hominibus: nullus est in Verbo Cymmerius: Herken ye, that be farre of: herken ye, that be neare. The woorde of God is hid from noman: It is a light common vnto al men: There is no darkenesse in Goddes Woorde. So Irenaeus, Scripturae in aperto sunt, & sine ambiguitate: & similiter ab omnibus audiri possunt. The Scriptures are plaine, and without doubtfulnesse, and may be hearde indifferently of al men. So the Olde Father Origen,* 1.131 Clausum est negligentibus: inuenitur autem a quaeren∣tibus, & pulsantibus: It is shut from the negligente: but it is opened vnto them, that seeke, and knocke for it.* 1.132 So S. Hierome, Dominus per Euangelium suum Ioquutus est, non vt pauci intelligerent, sed vt omnes. The Lorde hath spoken by his Gospel: not that a few shoulde vnderstande him, but that al.* 1.133 So saith Fulgentius, In Scripturis Diuinis ab∣undat, & quod robustus comedat, & quod paruulus sugat. In the Scriptures of God there is plentie sufficient, bothe for the stronge to eate, and also for the litle one to sucke. To be shorte, so S. Gregorie saithe,* 1.134 Est flumen, in quo agnus ambulet, & elephas na••et. It is a Floudde, wherein the litle Lamme may wade, and the great Elephant may swimme.

Thus, notwithstandinge certaine clauses, and sentences in the Holy Scrip∣tures be harde, and darke, yet by these Holy Fathers iudgementes, the Scriptures generally are easy, and cleare.

But M. Hardinge vpon a false position maketh vp the like Conclusion. For thus he saithe, The Scriptures are darke: Therefore the people may not reade them. Uerily, as he woulde violently take the Scriptures from the simple, bicause, as he saithe, they vnderstande them not: So by the same force he maye take the Scriptures from al y^e Olde Doctours, and learned Fathers: bicause, as it appeareth by their dissension, and by M. Hardinges owne Confession, they vnderstoode them not.

M. Hardinge. The .11. Diuision.

And, lest al the vnlearned lay people should seeme hereby vtterly reiected from hope of vnderstan∣dinge Goddes woorde without teachinge of others, it may be graunted, that it is not impossible, a man (be he neuer so vnlearned) exercised in longe Praier, accustomed to feruent contemplation, being brought by God into his inwarde cellares, may from thence obteine the true vnderstandinge,* 1.135 and in∣terpretation of the Holy Scriptures, nolesse then any other alwayes brought vp in learninge. Of what sorte S. Antonie that Holy, and perfecte man the Eremite of Egypt,* 1.136 was. VVho, as S. Augustine wri∣teth, without any knowledge of letters, bothe canned the Scriptures by harte with hearinge, and vnderstoode them wisely with thinkinge. And that holy man, whom S Gregorie speaketh of, who lie∣inge Bedread many yeeres for sickenesse of Bodie, through earnest praier and deuoute meditation, ob∣teined health of minde, and vnderstandinge of the Scriptures, neuer hauinge learned letters, so as he was hable to expounde them to those, that came to visite him: who comminge vnto him with pre∣tence to bringe conforte, through his heauenly knowledge, receiued confort. But amonge the peo∣ple, how greate number is there of lewde Losels, Gluttons, and Dronkerdes, whose bealy is their God, who folow their vnruly lustes? Is it to be thought, this sorte of persones may without meditation, and exercise of praier, pearse the vnderstandinge of the Scriptures, and of those holy Mysteries, whiche God hath hidden (as Christe confesseth) from the Learned and wise man, and opened vnto litle ones?

The B. of Sarisburie.

M. Hardinge alloweth these, whom he calleth Curious Busy Bodies of the Uulgare sorte, to atteine to the vnderstandinge of Gods Woorde, not by readinge, but onely by Special Reuelatiō, and Miracle, and none otherwise: and that, with∣in the space of a thousande yéeres,* 1.137 one, or twoo onely, and no moe. For so S. An∣tonie atteined vnto the knowledge therof, vtterly without any booke, or Reading, or any other healpe of vnderstandinge. So that sicke man lieinge bedreade, of whom S. Gregorie maketh that woorthy mention. So that Barbarous, and vt∣terly vnlearned sclaue, that suddainely by Reuelation was taught to Reade.* 1.138 And so like wise perhaps M. Hardinge him selfe, beinge so longe a time, and so earnest a Preacher of the same Gospel, and Trueth of God, that he now so wilfully con∣demneth, without either Booke, or Readinge, or other conference, onely vpon the Change of the Prince, and none otherwise, vnderstoode that thinge, that before he coulde not vnderstande: and by Miracle, and Reuelation, vpon the suddaine was wholy altered vnto the contrary.

True it is, Fleashe, & Bloud is not hable, to vnderstande the holy wil of God,* 1.139 without special Reuelation: Therefore Christe gaue thankes vnto his Father, For that he had reueled his secretes vnto the little ones: And likewise, opened the hartes of his Disciples, that they might vnderstande the Scriptures. Without this special healpe, and promptinge of Goddes holy Sprite, the Woorde of God is vnto the Reader, be he neuer so wise, or wel learned, as the Uision of a sealed Booke. Bu•• ••••••s Reuela∣tion is not special vnto one, or twoo, but general to al them, that 〈◊〉〈◊〉members of Christe, and are endewed with the Sprite of God. Therefore 〈◊〉〈◊〉••hrysostome saithe generally vnto al the people,* 1.140 Audite, quotquot estis mundani, ••••xoribus prae∣estis ac liberis, quemadmodum vobis Apostolus Paulus Praecipiat legere ••cripturas, id{que} non simpliciter, ne{que} obiter, sed magna cum diligentia. Herken al yee men of the worlde, that haue wiues,* 1.141 and Children, how S. Paule the Apostle of Christe cōmaundeth you to Reade the Scriptures, and that not sleightly, or as by the way, but with greate diligence. Againe he saithe, Domi Biblia in manus sumite: Domi vacemus diuinarum Scripturarum lecti∣oni: Take the Bible into your handes in your houses at home. At home in our houses let vs applie the Readinge of the Holy Scriptures.* 1.142 So likewise saithe S. Hierome: Hîc osten∣ditur, verbum Christi, non sufficienter, sed abundanter etiā Laicos habere debere, & docere se inuicē, vel monere.* 1.143 Here wee are taught, that the Lay people ought to haue the Woorde of God, not onely sufficiently, but also with abundance, and to teache, and counsel others.

But emongest these Busy Bodies of the Uulgare sorte M. Hardinge findeth a greate number of Losels, Gluttons, and Dronkardes: whose belly is their God. Thus he nameth the parte: but he meaneth the whole.* 1.144 For euen so writeth Ho∣sius one of the Chiefe of that Companie. Non est Consilium in vulgo, non ratio, non discrimen: In this Vulgare sorte there is neither Counsel, nor reason, nor discretion. And farther he calleth the flocke of Christe, Beluam multorum Capitum, A Wilde beaste of many heades: As M. Hardinge also a litle before calleth them Swyne,* 1.145 and others calle them Filthy Dogges. Euen so the Phariseis iudged, and spake of the simple People that folowed Christe, Turbauista, quae non nouit Legem, maledicti sunt:* 1.146 These rabbles of rascalles, that (are Unlearned, and) know not the Lawe, are accursed. In suche regarde they haue thē, whom S. Paule calleth,* 1.147 Ciues Sanctorum, & domesticos Dei, Cittizens with the Sainctes, and of the Householde of God.

If loosenesse of life be a iust cause to bānishe the people from the Woorde of God, it is commonly thought, that the Cardinalles, and Priestes in Rome liue as loose∣ly as any others. S. Bernarde of the Priestes of his time writeth thus:* 1.148 Non est iam dicere, vt Populus, sic Sacerdos: quia nec sic Populus, vt Sacerdos. Wee may•• not

nowe saye, As is the People, so is the Prieste. For the people is not so wicked, as is the Priest. Therefore by M. Hardinges iudgemente the Priestes ought no lesse to be banished from Goddes Woorde, then the rest of the People.

M. Hardinge. The .12. Diuision.

And where as learned men of our time be diuided into contrary sectes,* 1.149 and write bitterly one againste an other, eche one imputinge to other mistakinge of the Scriptures: if emongest them, who woulde seeme to be the leadars of the people, be controuersies, and debates aboute the vnderstandinge of the Scriptures: howe maye the common people be thought to be in safe case out of al daunger of errours, if by readinge the Bible in their owne tongue, they take the mater in hande?

If any man thinke, I sclaunder them, for that I saie they be diuided into contrary sectes, let him vnderstande, their owne Countriemenne, I meane them of Germanie, and special setters foorthe of this newe doctrine, reporte it in their bookes, and complaine lamentably of it. Namely Nicolaus Amsdorffius in his booke intituled, Publica Confessio purae doctrinae Euangelij, &c. Also Ni∣colaus Gallus, in his booke of Theses and Hypotyposes: who acknowledgeth the strifes, and debates, that be emongst them, to be, not of lighte matters, but of high Articles of Christian doctrine. For e∣uen so be his woordes in Latine: Non sunt leues inter nos concertationes de rebus leuibus, sed de sublimibus doctrinae Christianae Articulis, de lege & Euāgelio, &c. The same man in the last leafe of his foresaide booke, with greate vehemencie reporteth, Haereses permultas esse prae manibus, plerasque etiamnùm haerere in calamo, That very many Heresies be already in hande, and many as yet sticke in the penne, as though he meante, they were ready to be set foorthe.

Of late there haue beene put foorthe in printe twoo greate bookes, one by the princes of Saxo∣nie, the ••ther by the Erles of Mansfeld, chiefe mainteiners of the Lutheranes: in whiche be recited eleuen sectes, and the same as detestable Heresies condemned: they are conteined in this cataloge or rol: Anabaptistae, Seruetiani, Stancariani, Antinomi, Iesuitae, Osiandriani, Melanc••thonici, Maioristae, Adiaphoristae, Suencfeldiani, Sacramentarij. Albeit the Iesuites haue wronge to be numbred amonge them. This muche is confessed of the sectes, and controuersies of our newe Gos∣pellers by their owne Princes, that stande in defence of the confession of Auspurge, and by two of the Lutherane superintendentes.

No man hathe so exactely declared to the worlde the number and diuersiti•• of the sectes of our time,* 1.150 whiche hathe spronge out of Martin Luther,* 1.151 as Fridericus Staphylus a man of excellent lear∣ninge, one of the Emperours Counsaile that nowe is, who might wel haue knowledge herein, for as muche as he was a diligent student ten yeeres at VVittenberg amonge the chiefe doctours of them, and for that time was of their opinion, and afterward by consideration of their manifolde disagree∣inges and contentions within th••m selues induced to discredite them, and through the grace of God reduced to a whole minde, and to the Catholike Fa••the, and nowe remaineth a perfecte member of the Churche. This learned man in his Apologie sheweth, that out of Luther haue sproonge three di∣uers Heresies or sectes: The (208)* 1.152 Anabaptistes, the Sacramentaries, and the Confessionistes,* 1.153 who made Confession of their Faithe in open Diete before the Emperour Charles, the Princes, and states of Germanie at Auspurge, Anno Domini. 1530. and for Protestation of the same there, are called Prote∣stantes. Nowe he prooueth farther by testimonie of their owne writinges, that the Anabaptistes be diuided into sixe sectes: (209)* 1.154 the Sacramentaries into eight sectes: (209)* 1.155 the Confessionisies, and they whiche properly are called Protestantes,* 1.156 into tw••ntie sectes, euery one hauinge his proper and parti∣cular name to be called and knowen by. This lamentable diuision of learned men into so many sectes in the Countries where the Gospel (as they cal it) hath these fourty yeeres, and is yet moste busely hand∣led, maye be a warninge to the gouernours of Christendome, that they take good aduisemente, howe they suffer the rude, and ras he people to haue the Scriptures common in their owne tongue.

The B. of Sarisburie.

Here M. Hardinge, by the healpe of one Staphylus, a shameles Renegate, hath made a longe discourse of suche differences in Doctrine, as he imagineth to be

emonge them, that professe the Gospel. And in deede, as the imperfection,* 1.157 and wante, that is in man, is naturally inclined vnto some diuision, and that oftenti∣mes in suche cases, wherein ought to be greattest vnitie: Euen so the Heretiques, and the enimies of the trueth, haue euermore vsed to take holde thereof, the more to discredite, and to depraue the whole. At the first preachinge of the Gospel by the Apostles of Christe, and other Holy Fathers, there grewe vp immediatly with the same, sundrie sortes of Sectes, to the number of foure scoare, and tenne, as they are reckened in particulare by S. Augustine,* 1.158 al flowinge out of one Springe, al pro∣fessinge one Gospel, and al knowen by the name of Christe.

Yea sometimes the very lightes of the worlde, and the pillers of the Churche, seemed to be diuided by some dissension emongst them selues:* 1.159 S. Peter, from S. Paule: S. Paule, from Barnabas: S. Cyprian, from Cornélius: S. Augustine, from S. Hierome: S. Chrysostome, from Epiphanius: the East parte of the world, from the Weast: Doctours, from Doctours: Fathers, from Fathers: Churche, from Churche: and Sainctes, from Sainctes. And hereof the Heretiques in olde time, and other sworne enimies of God tooke occasion, as M. Hardinge nowe dooth, to defa••e the whole profession of the Gospel, callinge it a puddel, and a sinke of dis∣sension. For these causes the Heathens laughed at the Christians,* 1.160 and pointed at them in the market places with their fingers. So the Renegate Iulianus the Em∣peroure, the better to cloke his owne infidelitie, saide, that Peter,* 1.161 and Paule coulde not agrée: Luke and Mathewe dissented in Christes Genealogie: and that there∣fore the whole Gospel of Christe was nothinge els but erroure.

Oftentimes, of malice against God, they fained dissension to be, where as none was.* 1.162 So Mar••ion the Renegate diuised a greate Booke of Contrarieties bytweene the Newe Testamente, and the Olde. The false Apostles saide, that S. Paule dis∣sented from al the rest of his Brethren: and oftentimes from him selfe. Euen so, and with like trueth M. Hardinge seemeth nowe to charge the Gospel of Christe with like dissension, folowinge therein both the Example, and Doctrine of Sta∣phylus the Renegate, that hath wilfully forsaken Christe, and is returned againe to his olde vomite.* 1.163 And béeing hable so sharply to behold, howe some one man hath in some case dissented from an other, yet is he not hable to sée, how muche he him selfe hath dissented from him selfe.

But hauinge this eloquēce, and skil so largely to amplifie these smal quarelles of so litle weight, what woulde he haue benne hable to doo, yf he had benne in the primitiue Churche, and had seene al those hoate, and troublesome dissensions, that then were hable to shake the world? What clowdes, and colours might he then haue cast, to scorne at Christe, and to bringe his Gospel out of credite?

Doubtles, as he saith nowe, al these diuersities springe onely from Doctour Luther, so woulde he then haue saide, Al these former diuersities, and sundrie for∣mes of Heresies sprange onely from Christe. And hereof he woulde haue conclu∣ded, as he doth now, that the Rude, and Rasshe people shoulde in no wise be suffred to reade the Scriptures.

Howe be it touchinge these 34. seueral Sectes, that Staphylus by his inquisi∣tion, and conninge hath founde owt in Germanie, it must needes be confessed, they are marueilous poore, and very simple Sectes. For in that whole Countrie, where they are supposed to dwelle, they haue neither name, to be knowen by, two, or thrée onely excepted: nor Churche, to teache in: nor house, to dwelle in. But Staphy••us maie haue leaue to speake vntrueth, for that he hath not yet learned to speake o∣therwise.

Hereof M. Hardinge maie conclude thus: The Learned sometimes mistake the Scriptures, and are deceiued: Ergo, the Learned ought to be bannished from rea∣dinge

the Scriptures. For al these fantastical imaginations of Opinions, and Sectes, perteine onely to the Learned sorte, and nothinge to the Laie People.

And, that the Learned, either through ignorance, or through affection, may be misleadde, no lesse then others, it may easily appeare bothe by al these former ex∣amples, and also by these woordes of God in the Booke of Exodus,* 1.164 Nec in iudicio plurimorum acquiesces sententiae: In iudgement thou shalt not herken to the minde of the moe. Whiche woordes Lyra expoundeth thus, Plurimorum, id est, Doctorum: Of the moe, that is to say, of the learned sorte.

Certainely the Learned Fathers haue euermore thought, that in suche peril∣lous times of dissension in iudgement, it is most behooueful for the people, to haue recourse vnto the Scriptures.* 1.165 When Paule, and Silas preached at Berrhoea, the people there dayly searched, and considered the Scriptures, to knowe, whether that they preached,* 1.166 were true, or no. Chrysostome expoundinge these woordes, When ye shal see the Abomination of desolation standinge in the Holy place, writeth thus, Ideo mā∣dat, vt Christiani volentes firmitatem accipere Fidei verae, ad nullam rem fugiant, nisi ad Scripturas. Alioqui, si ad alia respexerint, scandalizabuntur, & peribunt, non intelligen∣tes, quae sit vera Ecclesia: & per hoc incident in Abominationem desolationis, quae stat in Sanctis Ecclesiae locis. Therfore he commaundeth, that Christian men, that wil be assured of the true Faithe, resorte vnto nothinge els, but onely vnto the Scriptures. For els, if they haue regarde to any other thinge, they shal be offended, and shal perishe, not knowinge, whiche is the true Churche: and by meane thereof they shal fal into the Abomination of desolation, that stan∣deth in the Holy places of the Churche. In like sorte writeth Origen vpon the same place:* 1.167 Animae imperitae verbi Iustitiae, quia facilé Seducuntur, non possunt inseducibilite•• permanere in conspectu Abominationis desolationis stantis in loco Sancto: The soules, that be vnskilful of the Woorde of Iustice, bicause thei are easily deceiued, cannot stande with∣out erroure in the sight of the Abomination of desolation standinge in the Holy place. S. Hie∣rome saithe,* 1.168 In aduentu Messiae, populus, qui sub Magistris fuerat consopitus, ibit ad montes Sc••ipturarum: ibi{que} inuenient montes Mosen, montes Propheras, Montes Nou•• Testamenti. Et in talium montium lectione versatus, si non inuenerit, qui doceat, tamen illius studium comprobabitur, quòd confugerint ad Montes. At the comminge of Christ, the people, that was laide a sleape vnder their teache••s, shal goe to the Mountaines of the Scriptures: There shal they finde these Mountaines, Moses, the Prophetes, and the Newe Testamente. And beinge occupied in the readinge of these Mountaines, notwithstandinge they finde noman to teache them, yet shal their good wil be wel allowed, for that they haue fleadde vnto the Mountaines.* 1.169 So S. Bastle, Diuinae Scripturae faciunt ad certitudinem bono∣rum, & ad confusionem malorum: The Holy Scriptures are hable both to confirme the god∣ly, and also to confounde the vngodly.* 1.170 So Chrysostome: Nec ipsis omninò Ecclesiis cre∣dendum est, nisi ea dicant, vel faciant, quae conuenientia sint Scrip••uris: We maye in no wise beleeue the Churches them selues, onles they say, and doo suche thinges, as be agreeable to the Scriptures.

M. Hardinge. The .13. Diuision.

The peril of it is knowen by sundry examples bothe of times paste, and also of this present age. For out of this roote hath spronge the secte of the Valdenses,* 1.171 otherwise called Pauperes de Lugdu∣no. For Valdo a Marchaunt of Lions their firste Authour, of whom they were named Valdenses, being an vnlearned Laye man, procured certaine Bookes of the Scripture to be translated into his owne lan∣guage, whiche when he vsed to Reade, and vnderstoode not, he fel into many errours. Of the same welspringe issued the filthy puddles of the Sectes called Adamitae, or Picardi, Bogardi, and Turelu∣pini: and of late yeeres beside the same secte of Ad••mites newly reuiued, also the Anabaptistes, and Suenckfe••dians. VVherefore that Edicte, or Proclamation of the woorthy Princes Ferdinando, and E∣lizabe••th Kinge, and Queene of Spaine, is of many muche commended, by whiche they gaue streighte ••••mm••undement, that vnder greate penalties noman shoulde translate the Bible into the vulgar••

••p••nishe tongue, and that noman shoulde be founde to haue the same translated in any wise. These and the like be the reasons and considerations, whiche haue moued many men to thinke, the settinge foorthe of the whole Bible, and of euery parte of the Scripture in the vulgare tongue, for al sortes of persons to reade without exception or limitation, to be a thinge not necessary to Saluation, nor other wise conuenient nor profitable, but contrarywise dangerous and hurteful.

The B. of Sarisburie.

The Storie of Ualdo is here brought in vpon the reporte,* 1.172 and credite of Frier Alphonsus. Touchinge whiche Ualdo, whether be were learned, or vnlearned, it forceth not greatly. Origen saith, Vide quàm prope periculis sint hi, qui negligunt exerceri in Diuinis Literis:* 1.173 ex quibus solis huiusmodi examinationis agnoscenda discretio est: Marke, how neare vnto danger they be, that refuse to exercise them selues in the Scriptures. For thereby onely the iudgement of this trial must be knowen. If he were learned, then is this no true reporte: if he were vnlearned, then was Gods woorke so much y^e grea∣ter: who, as S. Paule saith,* 1.174 oftentimes chooseth the weake thinges of the worlde, to condemne y^e stronge: and the foolishe thinges of the worlde, to reprooue the wise.

The greatest Heresies, that he mainteined,* 1.175 stoode in reproouing the Idolatrous woorshipping of Images: of Extreme Unction: of Exorcismes, & Coniurations: of Eare Confessions: of vnséemely Singing in y^e Churche:* 1.176 of Fained Miracles: of the idl••, and sclaunderous liues of Priestes, & Bishops: of y^e liues, and manners of the Churche of Rome: of the oultrage, & Tyrannie of y^e Pope: of Monkes, Freers, Par∣••ons, Pilgrimages, & Purgatorie. And, notwithstanding y^e reproouing hereof were then iudged Heresie, yet sithence y^t time infinite numbers of godly men haue recei∣ued it, as Gods vndoubted Trueth, & M. Harding in parte hath yelded vnto y^e same.

He addeth farther, Out of this wel••p••inge of V••ldo issued foorth the Anabaptistes, and the Swenkefeldians. I maruel, M. Hardinge can, either speake so vnaduisedly, or so soone forgeate, what he hath spoken. For immediatly before he wrote thus: Out of Luther haue spronge three diuers Heresies, The Anabaptistes, the Sacramentaries, and the Confessionistes. If the Anabaptistes sprange out of Ualdo, and were so longe before Luther, how coulde they then afterwarde springe out of Luther? If they sprange first out of Lu∣ther, how were they then before Luther? By this reporte, the Father is yonger, then the Childe: and y^e Childe was borne, before the Father. These be mere Mon∣ste••s in speache, & Contradictions in Nature. If the one of these reportes be true, y^e other of necessitie must néedes be false. But M. Harding taketh it for no greate in∣conuenience, what so euer may healpe, to deface the Trueth.

The Proclamation of Ferdinandus, and Elizabeth the Kinges of Spaine, for not▪ Trans••atinge the Bible into the Spanish tongue, as it is of very smal Autho∣ritie, being made within these thréescoare, & tenne yeeres, that is to say, welneare fifteene hundred yeeres after Christe: so it is likely, it was first diuised, not against the Christian people of that Countrie, but onely against y^e Renegate Iewes there: who by dissimulation, and feare of the law beinge become Christians, afterwarde returned againe to their Olde Errours,* 1.177 and bothe by their example, and also by misunderstanding of certaine places of the Scriptures, hardened, and confirm••d others in the same. Against whom also was diuised the Spanish Inquisiti••n, and that by the same Princes, and at the same time. So Iulianus the Renegate Em∣perour thought it good policie, to suffer no Christian mannes Childe to be sette to Schoole. So the wicked princes Antiochus,* 1.178 and Maximinus for like policie, burnte the Bookes of God, to the intent the people should not reade them.

But the godly, and first Christened Emperour Constantinus caused the Bible to be written out, and to be sent abroade into al Kingedomes, Countries, and Cit∣ties of his Dominion. Kinge Adelstane, the Kinge of Englande, caused the Bible

to be Translated into the Englishe tongue.* 1.179 S. Hierome Translated the same into the Sclauon Tongue: Ulphilas likewise into the Gotthian tongue. Whereto So∣crates addeth also these woordes,* 1.180 Instituit Barbaros, vt discerent sacra eloquia: He gaue occasion to the Barbarous people of that Countrie, to learne the Scriptures.

M. Hardinge. The .14. Diuision.

Yet it is not meante by them, that the people be keapte wholy from the Scripture, so as they reade no parte of it at al. As the whole in their opiniō is to strōge a meate for their weake stomakes: so much of it they may right holesomely receiue and brooke, as that whiche perteineth to pietie,* 1.181 and necessary knowledge of a Christian man. VVherein they woulde the examples of the Olde Holy Fathers to be fo∣lowed. S. Augustine hath gathered togeather into one booke, al that maketh for good life out of the Scriptures, whiche booke he intituled Speculū: that is to say, a Myrrour or a lookinge glasse, as Possi∣donius witnesseth in his life. S. Basile hath set foorth the like argument almost in his fourescoare mo∣ral rules perteininge altogeather to good manners. S. Cyprian also hath doone the like in his three Bookes Ad Quirinū. Suche godly Bookes they thinke to be very profitable for the simple people to reade.

The B. of Sarisburie.

Here M. Hardinge alloweth the people, to reade the Scriptures: how be it, not what they list, but with restrainte, and at deliuerie: that is to saye, not cases of question, or perteining to Knowledge, but onely maters belonginge to manners, and order of life. And so he reserueth Knowledge to him selfe, and his Brethren: and leaueth Good Life vnto the People. Touching the Bookes of S. Augustine, S. Basile, and S. Cyprian, it is vntrue, that they were written namely, and pur∣posely for the Unlearned: Or if they were, why are they not Translated? Why are they not deliuered vnto the people, for whose sakes they were written?

Moreouer, it is vntrue, that in these Bookes is conteined onely mater of life, & manners, and nothing perteining to Religion. For the first woordes in this booke of S. Augustine called, Speculum, are these: Non facies tibi Sculptile. Thou shalt make to thee selfe no grauen Image: whiche is now a Special case of Religion. And the greatest parte of S. Cyprians Booke, Ad Quirinum, conteineth a ful disputation of Christes Incarnation, Natiuitie, and Passion, and other like cases of Religion against the Iewes. Touching S. Basile, as he wrote this Booke of Moralles con∣cerning Manners: so he had written an other Booke before, concerning Faith: and bothe these Bookes for y^e people. He maketh his entrie into his Moralles with these woordes, Cùm de Sana Fide in Praecedērib{us} sufficienter ad praesens dictū esse putem{us}, &c: For as much as I thinke, I haue intreated sufficiently in my former bookes cōcerning Faith &c. Therefore this Assertion was vntrue, and so no firme grounde, for M. Harding to stande vpon. Neither did any of the Olde Fathers euer withdraw y^e people from the Uniuersal, and free reading of Gods Woorde, and restraine them onely to such shorte Collections. S. Basile saithe, The Scriptures are like vnto a Shoppe ful of Medicines for the Soule,* 1.182 where as euery man may freely take, not onely one kinde of salue, but also a special, and a peculiar remedie for euery soare. And Irenaeus saith, De omni ligno Paradisi manducate, id est, ab omni Scriptura Diuina manducate: Eate yee of al the fruite of Paradise: that is to say, Eate ye (not onely of maters concerning māners, but also) of euery parte of the holy Scriptures. How be it, by M. Hardings iudgement, y^e peo∣ple may learne the .x. Commaundementes, but may not meddle with their Crede.

M. Hardinge. The .15. Diuision.

But how muche, and what parte of the Scripture the common people may reade for their confort and necessary instruction, and by whome the same may be Translated; it belongeth to the iudgement of the Churche: VVhiche Churche hath alreadie condemned al the vulgare Translations of the Bible of late yeeres, (210)* 1.183 for that they be founde in sundrie places erroneous, and partial in fauour of the Here∣sies, whiche the Translatours mainteine. And it hath not onely in our time condemned these late Tran∣slations,

but also hitherto neuer allowed those fewe of olde time. I meane S. Hieromes translation in∣to the Dalmatical tongue, if euer any suche was by him made, as to some it seemeth a thinge not suf∣ficiently prooued: And that, whiche before S. Hierome Vlphilas an Arian Bishop made, and com∣mended to the Nation of the Gothes: who first inuented letters for them, and proponed the Scrip∣tures to them translated into their owne tongue, and the better to bringe his ambassade to the Em∣perour Valens to good effecte, was perswaded by the Heretikes of Constantinople, and of the Courte there, to forsake the Catholike Faithe, and to Communicate with the Arians, makinge promise also to trauaile in bringinge the people of his Countrie to the same secte, whiche at length he perfourmed moste wickedly.

The B. of Sarisburie.

M. Hardinge alloweth the people, to reade certaine parcels of the Scriptures for their comforte: but yet he alloweth them no Translation: that is to say, he al∣loweth them to eate the kernel, but in no wise to breake the shale. By these it ap∣peareth, that of sufferance, and special fauour, the simple ignorant people maye Reade the Woorde of God in Latine, Gréeke, or Hebrew: but none otherwise.

The Churche (saith M. Hardinge) for the space welneare of sixteene hundred yeeres, neuer yet allowed any manner Translation in the Uulgare tongue. Yet notwithstanding, it is certaine, that the Churche not only in the Primitiue time, vnder the Apostles, and holy Fathers, but also longe sithence hath bothe suffered, and also vsed the Uulgare Translations in sundrie tongues. Whereof wee may wel presume, that the Churche then allowed them.

And that the Scriptures were not onely in these three tongues, Greeke, Hebrew, and Latine, it appeareth by S. Hierome, that saithe,* 1.184 The Psalmes were Translated, and songe in the Syrian Tongue: by S. Basile, that affirmeth the same, of the Palestine, Thebane, Phenike, Arabike, and Libyke tōgues: By Sul∣pitius in the life of S. Martine, that seemeth to say, The Lessons, and Chapters were Translated, and readde openly in the Churches of Fraunce in the Frenche Tongue: And by Isidorus, that auoucheth the like of al Christian tongues.

M. Hardinge misliketh the Translation of Ulphilas into the Gotthian tongue, for that the Authour was an Arian. Notwithstanding it appeareth not,* 1.185 that euer the Churche misliked it. But, by this rule, he may as wel condemne al the Greeke Translations, what so euer, of Symmachus, of Aquila, of Theodotion, and of the Septuagintes, & the whole Exaplus of Origen. For there is not one of al these, but may be chalenged in like sorte.

Touchinge S. Hieromes Translation of the Bible into the Sclauon tongue, M. Hardinge seemeth to stande in doubte. How be it, Hosius his companion saith, In Dalma••icam Linguam Sacros Libros Hieronymum vertisse, constat.* 1.186 It is certaine, and out of doubte, that S. Hierome Translated the Bible into the Sclauon tongue. The like wherof is reported by Alphonsus. Neither can M. Harding shew vs any errour, or ouersight in that whole Translation of S. Hierome:* 1.187 And therefore he seemeth to condemne that godly Father, and yet knoweth no cause why.

Allate Translations (saith he) haue beene made in fauour of Heresies, and therefore they may woorthily be mystrusted. But wil these men neuer leaue these childishe colours, & deale plainely? If there be errours, and such errours in these Late Translations, why doo they not discrie them? If there be none, why doo they thus condemne them? But the greatest Heresie, that can be holden, and that toucheth them nearest, is the re∣uelinge of the vsurped Authoritie, and Tyrannie of the Churche of Rome. For so it is determined by Pope Nicolas:* 1.188 Qui Romanae Ecclesiae Priuilegium auferre co∣natur, hic procul dubio in Haeresim labitur, & est dicendus Haereticus: Who so euer attemp∣teth to abbridge the Authoritie of the Churche of Rome, falleth doubtlesse into an Heresie, and ought to be called an Heretique.

M. Hardinge. The .16. Diuision.

As for the Churche of this lande of Britaine, the Faith hath continued in it thirteene hundred yeeres vntil nowe of late, (211)* 1.189 without hauinge the Bible translated into the Vulgare tongue, to be vsed of al in common. Our Lorde graunte, we yeelde no woorse soules to God nowe, hauinge the Scriptures in our owne tongue, and talkinge so muche of the Gospel, then our auncesters haue doone before vs.* 1.190 This Ilande saithe Beda (speakinge of the estate the Churche was in at his daies) at this present, accordinge to the number of Bookes that Goddes Lawe was written in, doothe serche and confesse one, and the selfe same knowledge of the highe truethe, and of the true highth, with the tongues of fiue Nations, of the Englishe, the Britons, the Scottes, the Pightes, and the Latines. Quae meditatione Scripturarum caeteris omnibus est facta communis. VVhiche tongue of the Latines (saithe he) is for the studi••, and meditation of the Scriptures made common to al the o∣ther. Verely as the Latine tongue was then common to al the Nations of this lande▪ beinge of distinct languages, for the studie of the Scriptures, as Beda reporteth: so the same onely hathe alwaies vntil our time, beene common to al the Countreis and Nations of the Occidental or VVeast Churche, for the same purpose, and thereof it hathe beene called the Latine Churche.

VVherefore to conclude, they that shewe them selues so earnest, and zelous for the translation of the Scriptures into al vulgare, and barbarous tongues, it behoueth them, after the opinion of wise men, to see, first, that no faultes be founde in their Translations, (212)* 1.191 as hitherto many haue beene founde. And a smal fault committed in the handling of Gods woorde, is to be taken for a great crime. Nexte, y^t for as much as such trāslations perteine to al Christen people, they be referred to the iudge∣ment of the whole Churche of euery language, and commended to the Laitie by the wisedome and au∣ctoritie of the Clergi••, hauinge charge of their soules. Furthermore that there be some choise, excepti∣on, and limitation of time, place, and persons, and also of partes of the Scriptures, after the discrete or∣dinaunces of the Iewes Amongest whom it was not lauful, that any shoulde reade certaine partes of the Bible, before he had fulfilled the time of the Priestly Ministerie, whiche was the age of thirtie yee∣res, as S. Hierome witnesseth. Las••ly,* 1.192 that the settinge foorthe of the Scriptures in the common lan∣guage be not commended to the people as a thing vtterly necessary to Saluation, least thereby they con∣demne so many Churches, that hitherto haue lack•• the same, and so many learned and Godly Fathers, that haue not procured it for their flocke: Finally, al that haue gone before vs, to whom in al vertue, innocencie, and holin••sse of life, we are not to be compared. As for me, in as muche as this mater is not yet determined by the Churche, whether the common people ought to haue the Scriptures in their owne tongue to reade, and to heare, or no, I define nothinge. As I esteeme greately al Godly, and hol∣some knowledge, and wishe the people had more of it then they haue, with charitie and meekenesse: so I woulde, that these hoate talkers of Goddes woorde had lesse of that knowledge, whiche maketh a man to swel, and to be proude in his owne conceite: and that they woulde deepely weigh with them selues, whether they be not conteined within the listes of the saiynge of S. Paule to the Corinthi∣ans, If any man thinke, that he knoweth any thinge,* 1.193 he knoweth nothinge yet, as he ought to know. God graunte al our knowledge be so ioyned with meekenesse, humilitie, and charitie, as that be not iustly saide of vs, which S. Augustine in the like case saide very dreadfully to his deere frende Alypius. Surgunt indocti, & Coelum rapiunt: & nos cum doctrinis nostris sine Corde, ecce vbi vo∣lutamur in Carne▪ & Sanguine. The vnlearned and simple arise vp,* 1.194 and catche Heauen awaye from vs: and w•• with al our greate learninge voyde of harte, lo where are we wallowinge in Fleashe, and Bloude.

The B. of Sarisburie.

M. Hardinge seemeth secretely to graunt that thinge, which without blusshing no man can denie: that is, that the Scriptures longe ••ithence, & in olde times haue beene Translated into the natural speache of this countrie. But he addeth withal a poore exception,* 1.195 that, notwithstandinge the Translation were in Englishe, yet it serued not for Englishe people. And yet, for what people els it should serue, it were not easy to coniecture. Doubtlesse, if they had meante, as these men doo, to

barre the Englishe people from Goddes Woorde,* 1.196 they woulde haue keapte it stil, as it was before in Latine, Greeke, or Hebrew, and woulde not haue suffered any suche Translation.

But Beda him selfe, that wrote the Storie of this Iland, in these very woordes, that M. Harding hath here alleged, seemeth to witnesse, that the Scriptures were then Translated into sundrie tongues, and that for the better vnderstandinge of the people. For thus he writeth, Haec Insula quinque Gentium linguis scrutatur v∣nam, eandem{que} Scientiam Veritatis. This Ilande searcheth out the knowledge of one Tru∣eth, with the tongues of fiue Nations. It is not likely, he woulde haue written thus of fiue seueral Tongues, if y^e Scriptures had béene written then onely in one tongue. In like manner, and to like purpose he writeth thus,* 1.197 Quicunque gentium linguis vnam eandem{que} veritatis Scientiam Scrutantur: Who so euer they be, that searche the knowledge of one Truethe (not onely in the Latine tongue, as M. Hardinge saith, but) gentium Linguis, that is, In the Natural, and Vulgare Tongues of this countrie. Doubt∣lesse, it were very muche to say, that the mere Englishe man, or Scotte, or Picte, or Britton, y^t vnderstoode no Latine, was hable neuerthelesse to Reade, and search the Scriptures in the Latine Tongue.

But to leaue coniectures, Beda* 1.198 saithe expressely, and in moste plaine woordes, that one Cedman an Englishe Poete,* 1.199 Translated the Creation of the worlde, and the whole storie of the Genesis, & the Exodus, and sundrie other stories of y^e Bible into Englishe Rime. Likewise, as it is saide before, kinge Adelstane* 1.200 aboute niene hundred yéeres past, caused the whole Bible to be Translated into Englishe. And Sir Iohn Treuisa* 1.201 saith, that Beda him self turned S. Iohns Gospel into English. And againe he saith,* 1.202 y^e Kinge Aluredus caused y^e Psalter to be turned into English. And vntil this day there be diuers suche Translations yet remaininge to be seene, whiche, for many causes, beare good proufe of greate Antiquitie. Therefore, that this Iland hath continued thirtéene hundred yéeres without hauinge y^e Scriptures in Englishe, it can beare no manner appearance, or shew of Trueth.

But beinge admitted, and graunted for true, If prescription of wante maye make good proufe, then maye wee saye, This Ilande stoode, and continued foure thousande whole yéeres, not onely without the Englishe Bible, but also without any knowledge of Christe, or God. Likewise wée may truely say, The Gospel, and the Truethe of God stoode, and continued in this Iland for the space of many hun∣dred yeeres, without either the Supremacie of Rome, or Transubstantiation, or Priuate Masses, or any other like fantasies.

True it is, our Fathers of late yeeres haue beene leadde in ignorance, & haue beene violently forced from the Scriptures. But the examples, and wantes of our Fathers, are not alwaies sufficient Rules of Faith. The Heretique Eutyches saide, Sic a progenitoribus meis accipiens credidi: In hac Fide genitus sum, & consecra∣tus Deo: & in ea opto mori.* 1.203 This Faithe haue I receiued from mine Ancesters: In this Faithe I was borne, and Baptized: and in the same I desire to die. And yet the same Faithe was an Errour, and no Faithe. So saide the Arian Heretique Auxentius,* 1.204 Quemadmo∣dum ab infantia edoctus sum, ita credidi, & credo: As I haue beene taught from my Childe∣hoode, so I haue beleeued, and so I beleeue stil. So likewise the Idolatrous Iewes saide vnto the Prophet Hieremie,* 1.205 Sic fecimus nos, & Patres nostri: Reges nostri, & Prin∣cipes nostri: Et saturati sumus panibus, & bene nobis erat. Thus haue wee doone, and our Fathers before vs: and our Kinges, and our Princes. And we had stoare, and plentie of al things, and a mery worlde, and did ful wel. But God saith vnto them, In statutis patrum ve∣strorum nolite ambulare &c.* 1.206 Ego Dominus Deus vester. Walke not in the statutes of your Fathers. I am the Lorde your God.

How be it, wee sitte not in Iudgement to condemne our Fathers: God onely

is their Iudge. S. Paule saithe,* 1.207 Solidum Dei fundamentum stat, habens hoc signa∣culum, Nouit Dominus, qui sint sui. This fundation standeth sounde, hauinge this seale, The Lorde knoweth, who be his owne.* 1.208 God was hable to preserue the Bushe in the middest of the Flame: and Daniel* 1.209 in the Caue in the middest of the Lions: and the three Children in the middest of the Fornace of Flaminge Fier:* 1.210 and his peo∣ple of Israel in the middest of the Red Sea:* 1.211 Euen so was he hable to preserue his owne in the middest of that deadly time of darkenesse. S. Cyprian saithe, Ignosci potuit simpliciter erranti. Post inspirationem verò, & Reuelationem factam, qui in eo, quod errauerat, perseuerat, sine venia ignorantiae peccat. Praesumptione enim, atque ob∣stinatione superatur. He that erreth of simplicitie (as our Fathers did) may be pardoned: But after that God hath once inspired the harte, and reueled his trueth, who so continueth stil in his errour, offendeth without pardon of ignorance. For he is ouer borne by presumption, and wilfulnesse.

Upon these woordes of Beda M. Hardinge Concludeth thus: The Latine tongue for the studie of the Scriptures, was common to al the Nations of this Realme: Ergo, The Scriptures were not translated into Englishe. A very Childe may soone see the simplicitie and the weakenesse of this reason. For euen now, notwithstandinge the whole Bible be Translated into the Englishe tongue, extante in euery Churche, and common to al the people, yet the Latine tongue is neuerthelesse Common to al the Nations of this Lande, for the readinge of Olde Commentaries, and the A••cient Doctours, and so for the meditation, and studie of the Scriptures.

[ 1] Now let vs weigh M. Hardinges Considerations in this behalfe. First if there had any faultes escaped in the Englishe Translation, as he vntruely saithe, there haue many, he woulde not thus haue past them vncontrolled. He lackte nei∣ther eloquence, nor good wil, to speake: but onely good mater to speake of.

[ 2] Secondly, the Scriptures Translated into English, haue béene deliuered vn∣to the people by suche Bishoppes, and other Spiritual guides, as in déede haue had a care for their soules, and haue geuen their liues, and Bloud, for their sheepe. But the Bishops of M. Hardinges side, can onely espie faultes in Translations: but they can amende none. They haue burnte a greate number of Bibles: but they haue hitherto Translated none. Christes Woordes are rightly verified of them, Neither doo yee enter your selues, nor wil you suffer others, that woulde entre. For the highest Principle of their Religion is this: Ignorance is the Mother of True Religion.

[ 3] To limite, and to diet the people, what they may reade, and what they ought to leaue, was sometime the Superstitious discretion of the Rabbines. Herein wee may saye, as S. Hilarie saithe,* 1.212 Archangeli nesciunt: Angeli non audiuerunt: Propheta non fensit: Filius ipse non edidit. The Archangels know it not: the Angels haue not hearde it: the Prophete hath not fealte it:* 1.213 the Sonne of God him selfe hath reueled to vs no suche thinge. Certainely, now, the Uele being drawen aside, and our faces being open, to beholde the Glorie of God,* 1.214 S. Paule saithe, Omnis Scriptura diuinitùs inspirata vtilis est &c. Not onely one parte of the Scriptures, but, Al, and euery parte thereof is profitable &c. And againe, Quae cunque Scripta sunt, ad Nostram Doctrinam Scripta sunt:* 1.215 Al thinges, that are written, are written for our instruction. And therefore Irenaeus saith,* 1.216 as it is before alleged, Ex omni Scriptura Diuina manducate. Eate you of euery parte of the Holy Scripture.* 1.217

Humilitie,* 1.218 and good life, whereof M. Hardinge woulde séeme to make some great accoumpte, is sooner learned of Knowledge, then of Ignorance.* 1.219 Chrysostoms saithe, Magna aduersus peccatum munitio est Scripturarum Lectio: Magnum Praecipi∣tium, & profundum barathrum Scripturarum ignoratio:* 1.220 nihil scire de Diuinis Legibus, magna Salutis perditio. Ea res & haereses peperit, & vitam corruptam inuexit: hoc sur∣sum deorsum miscuit omnia. The readinge of the Scriptures is a greate fense against sinne. And the Ignorance of the Scriptures is a dangerous downefal, and a great Dungeon. To know

nothinge of Goddes Lawes, is the losse of Saluation. Ignorance hath brought in Heresies, and vitious life: Ignorance hath turned al thinges vpsydowne.

Therefore the Apostles of Christe, and al other godly Fathers haue euermore incourraged the people to reade the Scriptures: and euermore thought y^e Churche of God to be in best case, when y^e people was best instructed. S. Paule saith, Let the Woorde of God dwelle abundantly emongest yowe.* 1.221 Polycarpus* 1.222 saithe to the people, Confido vos bene exercitatos esse in Sacris Literis: My trust is, that ye be wel instructed in the Holy Scriptures. Origen* 1.223 saith vnto his people, Geue your diligence, not onely to heare Goddes Woorde in the Churche, but also to be excercised in the same in youre houses at home, and daye and night to be studious in the lawe of the Lorde. S. Augustine* 1.224 saith, Reade ye the Holy Scriptures. For to that ende God woulde haue them written, that we might receiue comforte by them. S. Hierome* 1.225 saithe, as it is alleged before, Laici, non tantùm suffi∣cienter, sed etiam abundanter Verbum Dei habere debent, & se inuicem docere: The Laye People ought to haue the Woorde of God, not onely sufficiently, but also abundantly, and to instructe one an other. S. Chrysostome* 1.226 willeth the Father with his Childe, and the Husbande with his Wife, at home in his house to talke, and reason of the Woorde of God. Theodoretus writeth thus, Passim videas haec nostratia dogmata, &c. Ye maie commonly see, that not onely the Teachers of the People, and Rulers of the Churches, but also Tailers, Smithes, and Clothe woorkers, and other Artificers doo vnderstande the Princi∣ples of our Religion: And further, that not onely learned wemenne, yf there be any suche, but also suche Wemenne as liue by their laboure, and Sewsters, and Maide seruantes, but also Husbandmenne, and Ditchers, and Heardmenne, and Graffers canne reason of the Holy Tri∣nitie, and of the Creation of the worlde, and of the Nature of mankinde, a greate deale more skilfully, then either Plato, or Aristotle was euer hable to doo. Therefore Origen* 1.227 saithe vnto his hearers of the Laye People, Me dicente, quod sentio, vos decernite, & exami∣nate, si quid rectum est, aut minùs rectum: While I speake, that I thinke meete, examine, and iudge yow, whether it be wel, or otherwise. Thus in olde times the Uulgare People, and suche as M. Hardinge calleth Swine, & Rude, and Rasshe people, and Curious Busie Bodies, were hable not onely to vnderstande the Scriptures, but also to iudge of their preachers. And therefore the wicked Renegate Emperoure Iulianus reprooued the Christians (euen as M. Hardinge nowe dooth vs) for that they suffered their Wemen,* 1.228 and Children, to reade the Scriptures.

But the Enimies of Goddes Trueth, for feare, and conscience of their wea∣kenes haue euermore vsed violently to take awaie the Woorde of God, not onely from wemen, and Children, but also from al the whole people. Chry∣sostome saithe,* 1.229 Haeretici Sacerdotes••claudunt ianuas Veritatis. Sciunt enim, si mani∣festata fuerit Veritas, Ecclesiam suam esse relinquendam, & se de Sacerdotali dignitate ad humilitatem venturos popularem. Heretique priestes shutte vp the gates of the Trueth. For they knowe, that yf the Trueth once appeare, they must needes leaue their Churche, and from the dignitie of their Priesthoode come downe to the state of other people. For Ter∣tullian* 1.230 saithe, Scriptura Diuina Haereticorū fraudes, & furta facilè conuincit, & detegit. The Holy Scripture wil easily bewraye, and confounde the guiles, and theaftes of Heretiques. Christe saithe, He that dooth yl, hateth the Light. And therefore they saie, as it is written in the Prophete Amos, Tace, & ne recorderis nominis Domini. Holde thy peace, and neuer thinke vpon the name of the Lorde. But miserable is that Religion, that cannot stande without hidinge, and suppressinge of the Trueth of God.

FINIS.

Notes

• * 1.1

  The .204. Vn∣trueth. For M. Hardinge knovv¦ethe, The peo∣ple vvas com∣maunded, to reade the Scrip∣••••res &c.
• * 1.2

  Cornelius Tac••∣tus in Tiberi••.
• * 1.3

  Deuteron. 6.
• * 1.4

  Co••nel. Agrippa de Vani••ate Scientiarum.
• * 1.5

  Augustin. in Ca∣pite Ieiunij.
• * 1.6

  Chrysostom. in Iohan. Chrysostom. in Epist. ad Coloss. homi. 9.
• * 1.7

  Origen. in Esai. homi. 2.
• * 1.8

  Hieronym. in Epitaphio Pau∣••••.
• * 1.9

  Basilius de Spi∣ritu Sancto. c. 1.
• * 1.10

  Three sun∣dry opiniōs concerning the Scrip∣tures to be had in a vulgare ton∣gue.
• * 1.11

  This is the practise of the Churche of Rome.
• ❧ 1.12

  This vvas the iudgement of Christe, the Apo¦stles, and al the Olde Fathers.
• a 1.13

  M Hardinge is ••one of these.
• * 1.14

  Roman. 1••.
• * 1.15

  Basilius in Psalm. 1. Augustin. Epist. 3. ad Volusian••••
• * 1.16

  Fiue Con∣••iderations ••hy the scriptures are not to be set forth for al sortes of people to reade them ••ith∣out limi∣tation.
• * 1.17

  Iohan. 3.
• * 1.18

  Amphilochius in vita Vin∣centij.
• * 1.19

  1. Regum. 13.
• * 1.20

  Chrysostom. in Matthae. homi. 3.
• * 1.21

  De Diabolica prorsus medita∣tione promun∣tur.
• * 1.22

  Libro. ••••. ad ••ersus haereses. c. ••.
• * 1.23

  Prologo i•• in expla••a∣tione•• Psalm.
• * 1.24

  Augustin in ca∣pite 〈◊〉〈◊〉.
• * 1.25

  Traditiō.
• * 1.26

  Actorum ca 19.
• * 1.27

  Concil. Nicem. 1.
• * 1.28

  Can. 14.
• * 1.29

  Origen. Cate∣chi••ta.
• * 1.30

  Euseb. li. 6. ca. 20.
• * 1.31

  Dionysius in Ec∣clesi. Hierarch.
• * 1.32

  Tertullian De Praescription. aduersus Haere∣ticos.
• * 1.33

  Concil. Constan∣tinop. 6. Acti. 4.
• * 1.34

  Eadem Actione.
• * 1.35

  Socrates lib. 2. cap. 10.
• * 1.36

  Basilius de Spi∣ritu Sancto.
• * 1.37

  2. Thessalon. 2.
• * 1.38

  Cyprianus ad Pompeium.
• * 1.39

  Irenaeus li. 3. c••. 4. Scriptam ha∣bentes Salutem per Spiritum in Cordibus suis.
• * 1.40

  Galatas. 3.
• * 1.41

  Philippen. 1.
• * 1.42

  1. Petri. 3.
• * 1.43

  Irenaeus li. 3. c. 4
• * 1.44

  Irenaeus in eod•• capite.
• * 1.45

  Mathae. 2••.
• * 1.46

  Irenaeus li. 3. cap. 5.
• * 1.47

  Deuteron. 27.
• * 1.48

  The VVoorde of God offereth occasion of il thoughtes.
• * 1.49

  Lib. 1. The•• ologiae.
• * 1.50

  Nazianzene speaketh of Cō∣tention, and Rea••oninge, and not of Rea∣dinge.
• * 1.51

  Augustinus ad Volusianum E∣pis. 3. Loquitur ad cor & docto¦rū, & indocto∣rum.
• * 1.52

  Actor 10.
• * 1.53

  Psalm 11.
• * 1.54

  Psalm. 118.
• * 1.55

  Nazianzenus Theologiae li. 1. 2. T••moth 2. Cyprian.
• * 1.56

  In Prooemio pandect.
• * 1.57

  2. Timoth. ••.
• * 1.58

  Cyril. contra Iulian. lib 6.
• * 1.59

  Nazianzen. in Funebri Oratio∣ne de Gorgonia.
• * 1.60

  Hieronym. in Epitaphio Pa••••∣lae
• * 1.61

  Cyrillus contra Iulianum. lib. 7.
• * 1.62

  1. Corint. 1.
• * 1.63

  Confessionū. li. 8. cap. 12.
• * 1.64

  Actorum. 8.
• * 1.65

  〈◊〉〈◊〉8.
• * 1.66

  These others vvere the Scribes and Phariseis, and others of that generatiō.
• * 1.67

  The 305. Vn∣trueth. For Christe saith, These Mysteries be hidden from the vvise, and re∣ueled to the li∣tle ones. Mat∣thae. 11.
• * 1.68

  Esai. ••
• * 1.69

  Irenaeus lib 4. cap. 48. ••. Corin. 4.
• * 1.70

  Roman. 1.
• * 1.71

  Dionysius Car∣thusian. in Lu∣cam. ca. 8.
• * 1.72

  Gulielm Gerson. Quae veritates de necessitate sal••tis creden∣dae sint, Corol∣lar. 4.
• * 1.73

  Abbas Panor∣••itanus.
• * 1.74

  Hugo Cardina∣lis in Luc. ca. 8. Glosa Ordina∣ria.
• * 1.75

  Anacleti epis. tertia, Dist. 21. In Nono.
• * 1.76

  The .206. vn∣trueth. For S. Hilarie saith no suche thinge.
• * 1.77

  Vide Hila∣rium in Psalm. ••.
• * 1.78

  The .207. vn∣trueth, Misre∣porting Goddes Diuine Proui∣dence.
• * 1.79

  The people, Svvine.
• * 1.80

  To reade the He••∣brevve.
• * 1.81

  Hilarius in Psalm. 2.
• * 1.82

  Hieronymus ad Damasum.
• * 1.83

  Deuteron. 11. Deuteron. 24.
• * 1.84

  Machabaeor. 1••. Esther. 9.
• * 1.85

  Hieremi. 51. Baruch. 1. 〈◊〉〈◊〉16.
• * 1.86

  2. Regum. 23.
• * 1.87

  Luca••. 4. Actorum. 8.
• * 1.88

  Iohan. 19.
• * 1.89

  Origen. in Can∣tica, in prologo.
• * 1.90

  Paulus Phagiu•• In Leuiticum. cap. 23.
• * 1.91

  Geraldus Lil∣lius in Histori•• Poetar••••.
• * 1.92

  Bernard. super Ca••∣tica.
• * 1.93

  Bernarde calleth him a vvorldly, and a natural man, that is voide of the Sprite of God. Therefore this place is not vvel applied.
• * 1.94

  They despise nothinge, but that should be despised.
• * 1.95

  Chrysostom. in Matthae. hom. 3.
• * 1.96

  Gregor. lib. 1. Epist. 5.
• * 1.97

  Gregor. li. 1. epis. 7. & epis. 25.
• * 1.98

  Albertus Pig∣ghius li. 6. ca. 13.
• * 1.99

  1. Corin. 8.
• * 1.100

  Ad Titum. ca. 1.
• * 1.101

  Scientia inflat.
• * 1.102

  Hieronym. in Epist. ad Titum. ca. 1.
• * 1.103

  Augustinus in Psalmum. 131.
• * 1.104

  Irenaeus lib. 2. cap. 45.
• * 1.105

  Chrysostom. in epi••••. ad ••oloss. h••mi. 9.
• * 1.106

  Philippen. 3.
• * 1.107

  1. Corin. 13.
• * 1.108

  Psalm. 123.
• * 1.109

  Deuteron. 17.
• * 1.110

  Psalm. 18. Contra Iulia•• lib. 7.
• * 1.111

  Augustinus D•• tempore Serm. ••.
• * 1.112

  Chrysostom in. ••. ad Timoth. h••∣mi. 5.
• * 1.113

  Danger in Rea∣dinge.
• * 1.114

  Curious busy Bodie of the Vulgare sorte.
• * 1.115

  A cōtradictiō. For hovve can the Sober l••ye man Reade the Scriptures, if th••y be not translated into h•••• Barbarous Vulgare tōgue?
• * 1.116

  De Trini∣tate. lib. 2.
• * 1.117

  Actor. 24.
• * 1.118

  Irenaeus. lib. 3. cap. 12. Matthae. 22.
• * 1.119

  Hieronym. in Epist. ad Ephe. lib. 3. cap. 4.
• * 1.120

  Chrysostom. ad ••ebraeos hom. 8.
• * 1.121

  Theophylact. De ••••zaro.
• * 1.122

  Scriptu∣res harde.
• * 1.123

  ••. Pet. 3. 1. Tim. 1. ••. Cor. 4.
• * 1.124

  Iohan. ••••. Rom. 11. Iohan. 3. Osee. 14. Cyrillus in Io∣han. lib. 14.
• * 1.125

  Matthae. 11. Epiphanius, li. ••.
• * 1.126

  Albert. P••gghi∣us, in Priuata Missa.
• * 1.127

  In Concilio Se∣lectorum Car∣dinalium.
• * 1.128

  Psalm. 118.
• * 1.129

  Psalm. 18.
• * 1.130

  Chrysostom. in. 2. Thessalonic. ••o. 3. Clemens Alex∣andrin. in Ora∣tione adhorta∣toria ad ••entes. Irenaeus li. 1. ca. 31.
• * 1.131

  Origen. in Ex••∣dum. hom. 9.
• * 1.132

  Hieronym. in Psalm. 86.
• * 1.133

  Fulgentius in Sermone de Cō∣fessor••b.
• * 1.134

  Gregor. in epist. ad Leandrum.
• * 1.135

  Psalm. 7••.
• * 1.136

  Prologo i•• libros de Doctrina Christiana.
• * 1.137

  Augustinus in Prologo De Doctrina Chri∣stiana.
• * 1.138

  Augustinus in eodem Prologo.
• * 1.139

  Matthae. 16. Matthaei. 11. Luke. 24.
• * 1.140

  Chrysostom. in epist. ad Coloss. Hom 9.
• * 1.141

  The people com¦maunded by God, to Reade the Scriptures.
• * 1.142

  Chrysostom in Genesim. ho 28.
• * 1.143

  Hieronym. in epist. ad Coloss. cap. 3.
• * 1.144

  Hosius lib. 2. contra Brentiū.
• * 1.145

  In the .6. diuisiō
• * 1.146

  Iohan. 7.
• * 1.147

  Ephes. 2.
• * 1.148

  Bernardus in Conuersi. Paul▪
• * 1.149

  The Gos∣pellers di∣uided in•••• cont••ary sectes.
• * 1.150

  Fridericus Staphylus.
• * 1.151

  A Vile Renegate
• * 1.152

  The .208. Vn∣trueth. For the Anabaptistes sprange not of Luther: but vvere reproued, and condemned by Luther.
• * 1.153

  Protestan∣tes.
• * 1.154

  The .209. Vn∣truth, inflamed vvith sclaunder.
• * 1.155

  The .209. Vn∣truth, inflamed vvith sclaunder.
• * 1.156

  Protestan∣tes diuide•• into tvven∣tie secte••.
• * 1.157

  Diffensiō
• * 1.158

  Augustin. ad Quoduul•• deum.
• * 1.159

  Galat. 2. Actor. 1••▪
• * 1.160

  Socrates. lib. 1. cap. 6.
• * 1.161

  Socrat. li. 3. c. 23.
• * 1.162

  Tertull. contr•• Marcionem. li. 1. & deinceps.
• * 1.163

  2. Petri. ••▪
• * 1.164

  Exod. ••3.
• * 1.165

  Actorum. 17.
• * 1.166

  Chrysostom. in Opere imperfe∣cto, homi. 49.
• * 1.167

  Origen. in Matthae. cap. 24.
• * 1.168

  Hieronym. in Prophetam Na∣bum. cap. 3.
• * 1.169

  ••••silius Mora∣lium. 26. ca. 1.
• * 1.170

  Chrysos••om. in Matth. homi. 49.
• * 1.171

  Valdense••.
• * 1.172

  Alphonsus De Haeresib. lib. 1. ca. 13.
• * 1.173

  Ad Roman. li. 〈◊〉〈◊〉▪ Ca. 16.
• * 1.174

  1. Corin. 1.
• * 1.175

  Alphonsus de Haresib.
• * 1.176

  Bartholomaeus Abramus Cre∣ten. in Concil. Ferrarien.
• * 1.177

  Furius Bonon•••• de Transferen∣dis S••ripturis. Sozomen li. ••. ca. 18.
• * 1.178

  1. Machabaeor••••. ca. 1.
• * 1.179

  Alphonsus de Haeresib. li. 1. c. 13.
• * 1.180

  Socrates. li. 4. ca. 33.
• * 1.181

  VVhat par¦tes of the Scriptures apperteine to the peo∣ple to knovv.
• * 1.182

  Basilius in Psal∣mum Primum. Irenaeus. li. 5.
• * 1.183

  The .210. vn∣truth, raised ••••nely of despite, and sclaunder.
• * 1.184

  Hieronym. in e∣pitaphio Paulae. Basilius in epist. ad N••ocaesariē. Sulpitius in Vita Martini li. 1.
• * 1.185

  Isidorus de Ec∣clesiasticis of∣ficijs. Ca. 10.
• * 1.186

  Hosius de Sacro Vernaculè le∣gendo.
• * 1.187

  Alphonsus de Haeresibus li. 1. ca. 13.
• * 1.188

  Dist. 2. Omnes.
• * 1.189

  The .211. Vn∣trueth. For sun∣drie partes of the Bible vvere translated into the Englishe tōgue▪ by king Alured by Ced∣man, and by Be∣da, as shal ap∣peare.
• * 1.190

  Hist. Eccle. l••. 1.
• * 1.191

  The .212. Vn∣trueth, ioyned vvith a s••laūder. If there vvere▪ such faultes, M. Harding vvould open them in particular.
• * 1.192

  Prefation•• in Ezechie∣lem.
• * 1.193

  1. Corin. ••.
• * 1.194

  Confess. li. 8. Cap. ••.
• * 1.195

  The Bible in Englishe: and ye•• not for En∣glishe people.
• * 1.196

  The Scri∣ptures in Englishe.
• * 1.197

  Beda in Histor. Anglorum li. 1. Ca. 1.
• * 1.198

  Beda in Histor.
• * 1.199

  Anglorum. li. 5. ca. 22.
• * 1.200

  Adelstane.
• * 1.201

  Iohan Treuisa. li. 5. ca. 24.
• * 1.202

  Iohan. Treuisa. li. 6. ca. 1.
• * 1.203

  Concil. Chalce∣donen. Action. 1.
• * 1.204

  Hilarius in e∣pist. Auxentij.
• * 1.205

  Hieremi. 44.
• * 1.206

  Ezechiel. 20.
• * 1.207

  2. Timoth▪ 2.
• * 1.208

  Exod. 3.
• * 1.209

  Daniel. 6.
• * 1.210

  Daniel. 3.
• * 1.211

  Exod. 14.
• * 1.212

  Origen. in pro∣logo in Cantica Canti.
• * 1.213

  Nazianz. in A∣pologetico.
• * 1.214

  Hilari. de Vni∣tate patris & Filij.
• * 1.215

  2. Corin. 3.
• * 1.216

  2. Timoth. 3.
• * 1.217

  Roman. 15.
• * 1.218

  Irenaeus li. 5.
• * 1.219

  Ca. Omnes.
• * 1.220

  Chrysostom. De Lazaro Concio. 3.
• * 1.221

  Coloss. 3.
• * 1.222

  Polycarpu•• ad Philippen.
• * 1.223

  Origen. in Leui▪ homi. 9.
• * 1.224

  Augustin. in Psalm. 33.
• * 1.225

  Hieronym. in Epist. ad Coloss. cap. 3.
• * 1.226

  Chrysostom. in Iohan. homi. 1. Theodoretus De natura hominis. lib. 5.
• * 1.227

  Origen. in Iosue homi. 21.
• * 1.228

  Cyrillus contra Iulian. lib. 6. & lib. 7.
• * 1.229

  Chrysostom. in Opere imperfe∣cto. hom. 44.
• * 1.230

  Tertullian. in libro de Trini∣tate. Iohan. 3. Amos. 6.