The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

¶ Of Reading of the Scriptures. Tract. 13. (Book 13)

A comparison betvvene reading of scriptures and preaching

Chap. 1. the first Diuision.

T. C. Pag. 125. Sect. vlt.

After this M. Doctor accuseth the authors of the Admonition, as though they simply con∣demned reading the scriptures in the church, and this accusation he foloweth in many wordes, and in diuers places, wherein as in a number of other places of their booke, the authours of the Admoni∣tion haue cause to renew that olde complaynt of Theodorus, which is that whensoeuer any thing is sayde that is vnpleasant, that is by and by expounded otherwyse than it is ment of hym that spea∣keth it: so that that which is giuen with the right hande, is receyued with the lefte. For the authors of the Admonition declaring their vtter mislikyng, that there shoulde be in steade of a preaching minister (a) 1.1 (if I may so call hym) and in steade of preachyng reading, are vntruely expounded of M. Doctor, as though they condemned all reading in the churche. And here he maketh himselfe worke, and picketh a quarell to blot a great deale of paper, and to proue that which no man denieth, for besydes this treatise, he speaketh afterward of it in halfe a score pages, euen from the. 159. page vntill the. 170. page, & so lighteth vs a candle at noone dayes. (*) 1.2 It is a token of at nature disposed to no great quietnesse, whiche rather than he would not striue, striueth with himselfe.

Io. Whitgifte.

Whither I accuse them iustly or no, I shall referre it to the Reader to iudge, after I haue set downe their very wordes, which indéede no Christian cares can pa∣ciently heare: pag. 157. they say thus: Reading is not feeding, but it is as euill as playing vpon a stage, and worse to. Which wordes if they be well marked and ioyned with the reason that followeth: for players yet learne their partes without booke. &c. must néedes signifie a mer〈1 line〉〈1 line〉 contempt of reading the scriptures, and a mynde that thinketh lesie edifying to come by reading, than by playing vpō a stage, which is an vntolerable blasphemy. Pages. 164. and. 165. their talke of reading the scriptures tendeth wholy to this pur∣pose, to make the same altogether vnprofitable: and surely no man can excuse them

of this crime, but he that is bent without respect to assent vnto them in all thinges, though they be moste manifestly false, and moste absurde.

But I would haue the Reader marke this one thing, that speaking of a reading minister, you saye, It I may so call hym, whereby you giue playne signification that you may not call nor esteeme them to be ministers which cannot preache. Whiche if it be true, then haue they not in your doctrine delyuered any of the sacramentes, &* 1.3 so consequently so many not baptized as haue bene baptizedby thē, to the proofe wher∣of your doctrine tendeth wholly. The like he hath after warde, pag. 128. Sect. 1.

Chap. 1. the. 2. Diuision.

T. C. Pag. 126. Lin. 4.

And although the cause beiust and good, which he defendeth, yet I wyll note in a worde or two, howe as though there were pitche or some worse thing in his handes, he defileth whatsoeuer he toucheth.

Io. Whitgifte.

A token of a modest and quiet nature to impeache a knowne truthe, for the per∣sones sake that doth defend it. Nunquid sic factitabat Paulus? Did Paule so? or did Peter dally in that manner? Paule was content to allowe the truthe preached, euen by false Prophetes. But what should I compare the mylde, modest and louing spirite of the Apostles, with the contentious and scoffing spirite of T. C?

Chap. 1. the. 3. Diuision.

Ansvvere to the Admonition. Pag. 90. Sect. 4.

But I would gladly learne why you do so greatly mislike of rea∣ding* 1.4 the scriptures, I hope you be not Zvvingfildians: is not the word of God as effectuall when it is read, as when it is preached? or is* 1.5 not reading preaching?

T. C. Pag. 126. Lin. 6.

First therfore he asketh, and so, that he doth most boldly and confidently affirme it, whither the worde of God is not as effectuall when it is read, as when it is preached? or whether reading bee not preaching? In which two questions, although the one of them confuteth the other (for so much as if reading be preaching (as he sayth) then the comparison of the profit and efficacie betweene one and the other is absurde) yet I wyll answere to both. I say therefore that the worde of God is not so effectuall read as preached. For S. Paule sayth, that faith commeth by hearing, and hearing of the worde preached, so that the ordinary and especiall meanes to worke faythe by, is preaching,* 1.6 and not reading.

Io. Whitgifte.

I haue affirmed nothing so boldely, which I haue not as strongly by good autho∣rities, and reasons cōfirmed, to the which you haue not answered, but in this manner of brawling. If you did vnderstande that there are diuers kindes of preachings (as M. Bucer declareth) vpon the. 4. to the Ephes. and that reading of the scriptures is one of them, which also the same Bucer there affirmeth, then would you haue absteyned from giuing this sentence. That if reading be preachyng, than is the comparison of the profitte and efficacy betweene one and the other absurde: for one kynde of preaching may be com∣pared to an other, without any absurditie.

I say that S. Paule in that chapter to the Romains, by preaching doth generally* 1.7 vnderstand, all kindes of publishing the Gospel by the external voyce, which compre∣hendeth reading, as well as it doth that which you call preaching, and it is greatlye

against the dignitie and maiestie of the scriptures, it also greatly confirmeth the er∣ror of the Papistes, touching the obscuritie of the scriptures and debarring the people from reading them, to saye, that fayth commeth not by reading, for that is to make them dumbe and vnprofitable.

M. Bucer vpon the. 4. to the Ephes. setteth foorth the cōmoditie of reading the scrip∣tures* 1.8 in this manner. Reading of the holy scriptures was appointed to this end, that both the phrase, and manner of speaking of the scripture, and the scripture it self, might be more knowen and more familiar to the people, when as they which did interprete the scriptures, could not finish one little part thereof in one whole yeare. In the meane time by the onely reading of the scriptures, the people were maruelously confirmed in the knowledge of all the pointes and doctrine of saluation. For they be in euery booke oftentimes repeated, and expounded with diuers wordes, that the people of that which followed might vnderstande many things, which in that that went before, they could not sometime perceiue: and by that meanes, the iudgement of the people was confirmed in all pointes of religion, so that they were able to iudge of the interpretation of the scriptures, and of all doctrine whiche was taught them by their owne Curates and teachers, or by any other. And therfore in auncient Churches, this bare reading of the scriptures was greatly esteemed. Of reading of scriptures (God be thanked) it is very well appointed in the Churche of Englande. &c. Thus farre M. Bucer. Surely I maruell what is ment by this your straunge kinde of doctrine, ex∣cept you would haue the people through ignorance of the scriptures, brought againe to this point, that they must only depende vpon the mouth of the Pastor.

Chap. 1. the. 4. Diuision.

T. C. Pag. 126. Lin. 14.

And although reading do helpe to nourish the fayth, which commeth by preaching, yet this is gyuen to the preaching, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is by excellency, and for that it is the excellentest, and most ordinary meanes to worke by in the heartes of the hearers. The beholding of the creatures, and the consideration of the makyng of the worlde, and of Gods wisdome, and wonderfull loue appearing in them, doth nourish and strengthen fayth, and yet may it not therefore in efficacie be compated to the preaching of the worde of God.

Io. Whitgifte.

Reading of the scriptures doth not only nouryshe fayth, but ingendreth faith also:* 1.9 as I haue proued in my Answere to the Admonition, both by the scriptures and other learned writers. If it were otherwyse, then were the power of persuasion to be ascri∣bed to the preacher and manner of teaching, not to the worde which is against that saying of Christe, Scrutamini scripturas. &c. searche the scriptures, for in them you thinke to haue eternall life. &c. and of the Apostle. The whole scripture is giuen by inspiration of* 1.10 God, and is profitable to teache, to improue, to correct, and to instruct in righteousnes, that the man of God may be absolute &c.

I denie not but that preaching is the most ordinary and vsuall meanes, that God vseth to worke by in the heartes of the hearers, bicause the people be for the most* 1.11 part ignorant, and dull of vnderstanding, and therfore haue néede of scholemaisters & teachers to open and declare the scriptures vnto them, and to deale with them accor∣ding to their capacitie: but this doth nothing derogate from the might and power of the woord of God being read of them, or to them that vnderstande it, & set their heart vpon it. If reading were so simple a thing and so little profitable as you would make it, why was the Gospell committed to writing? why is it thought so expedient to haue it in a toung knowen to the people? why do men printe their sermons, which they haue preached? why did God by Moses commaunde the lawe to be read? why did the Prophete Ieremy wyll Baruch to wryte out his sermons, and to reade them 〈1 line〉〈1 line〉o the people?

Do you thinke that there commeth no more knowledge or profit by reading the scriptures, than doth by beholding of Gods creatures? Then let vs haue Images againe, that they may be lay mens bookes, as the Papistes call them: no doubt attributing as much to the externall and visible creature, as they did to the reading of the eternall worde of God, wherein you ioyne with them, for any thing that I yet sée.

Chap. 1. the. 5. Diuision.

T. C. Pag. 126. Lin. 20.

And to know that the word of God preached, hath more force, and is more effecuall than when it is read, it is to be obserued, wherunto the preaching is compared. It is called a lifting or heauing* 1.12 vp of our Sauiour Christ. Like vnto the displaying of a banner, as the Serpent was lift vp in the wildernesse. As therefore that which is lifted vp on high is better and easilyer seene of a greater companie, than when it standeth or lyeth vpon the grounde, or in some valley or some low place: so the preaching of the gospell, doth offer sooner, and easilyer the truth thereof vnto the fayth, (which is the eye of the hearer) than when it is read.

Io. Whitgifte.

Where is there any such comparison in that third Chapter of Iohn? If you meane these wordes, Et nem〈1 line〉〈1 line〉 ascendit in caelum, &c. Et sicut Moses exaltauit Serpentem. &c. As Moses* 1.13 lifted vp the Serpent in the wildernesse. &c. as you can meane no other, then I think you were not well aduised or little cared for your credite, when you abused them for this purpose, to proue that the worde of God is more effectuall when it is preached, than when it is read, Surely if you fetch your similitudes so farre, and imagine that which was neuer ment, and make the scripture a nose of ware as the Papists do, you may conclude what you list. For how hangeth this togither: No man ascendeth vp into heauen, but he that discended downe from heauen, the sonne of man which is in heauen. Ergo sayth commeth by preaching of the worde of God, and not by reading of it? Or this. As Moses lifted vp the Serpent in the desert, so must the sonne of man be lifted vp, that all that beleeue in him. &c: Therefore the worde of God hath more force when it is prea∣ched, than when it is read. This geare is to profound for me, I cānot vnderstand it, except I wil imagine that which is not: and it may be that you were in some other déepe me∣ditation when you wrote it, and so applied this text to a wrong matter: for in that place, Christ foretelleth of his death and passion, whereof the lifting vp of the Serpent* 1.14 in the wildernesse was a figure. And although I am not ignorant that some do alle∣gorie vpon this place, saying that Christ is lifted vp, by the preaching of the Gospell, yet that maketh nothing agaynst me, who no where denie this effect of preaching. And it is a verie harde collection to say: Christ is lifted vp by preaching, therefore reading letteth him lye on the grounde, as though by reading the Gospell, Christ is not also lifted vp, and made manifest vnto the eyes of the faythfull.

Chap. 1. the. 6. Diuision.

T. C. Pag. 126. in the middest.

It is called also a sweete Sauour, and therefore as the spyces being brayed and 〈◊〉〈◊〉, smell* 1.15 sweeter and stronger, than when they be whole and vnbroken: so the worde by interpretation be∣ing broken and bruysed, caryeth a sweeter sauour vnto the vnderstanding, than when it is by rea∣ding giuen grosse, and whole, the same also may be sayde in that the preaching is called a cutting of the worde of God, for as when the meate is cut and shred, it nourisheth more than when it is not* 1.16 so: so likewise it is in preaching and reading.

Io. Whitgifte.

Saint Paule speaking of himselfe, and of the ministers of the worde, sayth thus. For we are vnto God the sweete sauour of Christ in them that are saued. &c. and 2. Tim.* 1.17 he admonisheth Timothie to cut the worde of truth rightly, that is prudently, and ac∣cording to the capacitie of the hearers. What conclude you of this? Or what one worde is there in eyther of those places that derogateth any thing from reading? Do you thinke that the prayse of preaching, is the disprayse of reading? As though they were one contrarie to an other, and not rather both of them most profitable. Is not the worde of God when it is read, a sweete sauour? Is there not prudencie and discretion required in reading the Scriptures? Surely I am sorie that the Papists shall haue so iust cause to iest at your so vnapt alledging of the Scriptures, and that they shall be animated in their ridiculous applications of the same, by these and such like vntowarde allegations of yours.

Chap. 1. the. 7. Diuision.

T. C. Pag. 126. somevvhat past the midst.

And that which is brought by the Authours of the Admonition, and so scornefully hurled a∣way of M. doctor, that Saint Paule compareth the preaching vnto pianting and watering, is a* 1.18 very (*) 1.19 notable place to proue that there is no saluation, without preaching. For as the husbande man receyueth no frute, vnlesse he both plant, and water that which is planted: Euen so there is no saluation to be looked for, where there is no preaching. It may be that God doth sometymes worke sayth by reading onely, especially where preaching cannot be, and so he doth sometymes without reading, by a wonderfull wor〈1 line〉〈1 line〉e of his spirite: but the ordinarie wayes, whereby God re∣gener〈1 line〉〈1 line〉teth his children, is by the worde of God, which is preached. And therefore Solomon sayth,* 1.20 that where prophecie, (which is not a bare reading, but an exposition and application of the Scrip∣tures) fayleth, there the people perish.

Io. Whitgifte.

Saint Paule sayth, I haue planted, Apollos watered, but God gaue the increase.* 1.21 Erg〈1 line〉〈1 line〉 there is no saluation without preaching: is not this good stuffe, and a strong argu∣ment to builde a matter of saluation vpp〈1 line〉〈1 line〉n? Saint Paule there declareth, that the preaching of the worde is not effectuall, except God giue the increase, and that wée ought not to attribute our saluation to the Ministers of the worde but onely to God. He maketh no comparison betwi〈1 line〉〈1 line〉t reading and preaching, neyther is there anie thing there spoken, eyther of tilling, or watering, which may not also be applyed to attentiue and diligent reading. If your distinction of quoting Scriptures, some tymes for the matter, sometymes for the phrase, serue at any tyme to excuse the vn∣skilfulnesse of the Authours of the Admonition, it must eyther serue nowe or n〈1 line〉〈1 line〉uer: else I vnderstande not to what purpose it can be alledged. It may be that God doth not onely worke fayth by reading, but it is commonly so, especially in such as reade with vnderstanding. And yet this derogateth nothing from preaching, for God wor∣keth by both.

Solomon sayeth. That where there is no vision the people decay. And most tru〈1 line〉〈1 line〉* 1.22 it is. For where there is no true doctrine, nor faythfull Ministers to preache the same, there the people must néedes decay in Godlinesse, and true knowledge: but this derogateth nothing from reading.

Both reading and preaching be necessarie in the Churche, and moste prof〈1 line〉〈1 line〉∣table, the commendation of the one doth not take anie thing from the other. But* 1.23 preaching doth profit mo than reading doth, bicause it is more apt sor the ignorant & vnlearned: & if in this respect you preferre preaching to reading, bicause it doth more cōmōly profit, & serueth more to y^e instructiō of those which are ignorāt, bicause it more

plainly expresseth the meaning of the Scripture and applyeth the same, then haue you also bestowed a great tyme in prouing that which is not denyed of any, whiche 〈1 line〉〈1 line〉ult you founde with me before (though vniustly) euen in this treatise. But we may* 1.24 not make so light of reading, whereby so many haue come to the knowledge of the truth, whereby also dayly mo are conuerted, euen such as very seldome or neuer heare the worde preached: both preaching therefore and reading be meanes where∣by God doth call to saluation those that be his, he vseth them both, ioyntly and se∣uerally as it pleaseth him, and where the one is publikely receyued, there is the other neuer refused.

Chap. 1. the. 8. Diuision.

T. C. Page. 126. tovvards the ende, and Sect. vlt.

It is true, the worde both preached and read is all one, as the fire couered with ashes, is the same when it is discouered. But (*) 1.25 as when the fyre is stirred vp and discouered, it giueth more heate, than when it is not: so the worde of God by preaching and interpreting (as it were stirred vp and blowne) maketh a greater 〈1 line〉〈1 line〉ame in the heartes of the hearers, than when it is read. The reason whereof is not in the worde, which is all one read and preached, but in that it pleaseth the Lorde to worke more effectually with the one, than with the other, thereby approuing and autho∣rising that meanes and wayes, whiche he especially ordeyned for vs to be saued by.

Of infinite examples take one of the Eunuch, which although he had beene at Ierusalem, and* 1.26 returning home, was reading of the Prophete Esay, yet he bel〈1 line〉〈1 line〉eued not vntill Philip came and preached vnto him, which I neither say to disallow reading of the scriptures (whiche is ver〈1 line〉〈1 line〉e pro∣fitable) nor yet to strengthen the handes of the Papistes, which to banish the reading of the Scrip∣tures, obiect the hardnesse and difficultie of the Scriptures, as Maister doctor doth most slaun∣derously, and vnbrotherly surmise of the Authours of the Admonition: but that it may appeare what a grosse and a palpable errour this is, that the reading of the Scripture shoulde be as ef∣fectuall as the preaching of it, which God hath appoynted to be the especiall and singular meanes, 〈1 line〉〈1 line〉o saue those whom he hath appoynted to saluation.

Io. Whitgifte.

What is this else but togither with the Papistes to condemne the Scrip∣tures* 1.27 of obscuritie: as thoughe all things necessarie to saluation were not plain∣ly and clearely expressed in them? I graunt you that euerie man vnderst andeth them not, for it is the spirite of God that openeth the heart of man, both to vnder∣stande the Scriptures read and preached: and to him that vnderstandeth them, they are as hote and as lightsome read as preached: neyther shall you euer bée a∣ble to proue the contrarie. And the places that you haue hythertoo alledged, béeing so farre from the purpose, conuince you of a maruellous great scarcitie of proofes.

One example of infinite, is as fewe as may bée. But if that one make not for your purpose, then must you be faine to séeke some other, séeing you haue such store. The Eunuche did not vnderstande the Scripture, that he read, as it appeareth in the same place of the Actes: but I speake of suche as vnderstande that which they reade, and therefore this place is soone answered. Neyther doe I speake of suche in the commendation of reading, to disproue in any respect, the necessitie and vti∣litie of preaching. But neyther you, nor the Authours of the Admonition can auoyde the strengthning the handes of the Papistes in their erroneous opinions, not one∣ly of the hardnesse and difficultie, but also of the vnprofitablenesse of the Scriptures. Howe palpaple an errour it is that I defende, may appeare by your mightie rea∣sons agaynst it, and your learned answere to those proofes that I haue brought for it.

Chap. 1. the. 9. Diuision.

T. C. Pag. 127. Lin. 3.

And although this be verie grosse, yet in the. 163. page, where he goeth about to shewe the pro∣fite of reading the Scriptures in the Church, he 〈1 line〉〈1 line〉s yet more absurde. For there he sayeth that it may be, that some men be more 〈1 line〉〈1 line〉difyed by the simple reading of the Scriptures, than by Ser∣mons. In deede if a man sleepe the Sermon time, and wake the reading time, or be otherwise deafe at the one, and attentiue and heed〈1 line〉〈1 line〉e at the other. I will not denie but he may be more edisy∣ed at the simple reading, than at the Sermon, vnlesse it be in this and such like case, I knowe not howe it may be true that M. Doctor sayth. And indeede it is as much to say that it may be, that the meanes that God hath ordeyned to be the fittest and meetest, to call men to saluation, is not the fittest and meetest meanes, which a man shoulde not once so much as thinke of, without trembling and shaking euery ioynt of him.

Io. Whitgifte.

As absurde as it is, Musculus doth affirme it in his common places. titu. de Lectio. sacrae script. And as his saying, I report it in mine answere: beléeuing it to be moste true. And therefore (if your malice had not béene wholy bent agaynst me) you should haue ascribed this absurditie to him, or at least haue deuided it betwixt vs, and so my backe should haue béene somwhat eased of the burden of absurdityas, wherewith you would so gladly ouercharge me.

God worketh by reading the Scriptures as well as he doth by preaching, and* 1.28 vseth that also as a meanes to call men to saluation. Read Augustine. lib. con. 8. cap. 12. and you shall sée that God vsed reading as a meanes to conuert him. And surely I maruell that you professing the Gospell, can without trembling and shaking speake so basely of reading the worde of God, being a thing so precious, and so singular a meanes of our saluation: but for the thing it selfe, I referre it to the iudge∣ment* 1.29 of those, that haue not drunke so déepely of the cuppe of contention as you haue, whither it may not sometymes so happen. Or whither they whiche are quietly affected may not receyue more edifying by the simple reading of the Scip∣tures which they vnderstande, than by the Sermons of diuerse contentious prea∣chers, whose hote and bitter inuectiues, (which sauour more of malice, than of loue: of contention, than of peace the frute of the Gospell) may bréede in the heartes of those that are studious of peace, and quietly minded, some suspition of the truth of their doctrine. Or lastly, whither some misdoubting the truth of the doctrine of the preachers of the Gospell, and conceyuing a preindicate opinion agaynst them (as diuerse Papistes doe) may not be more edifyed, by diligent reading of the Scrip∣tures, of whose authoritie they doe not doubt, than by hearing of the Preacher, whose wordes they doe eyther mistrust, or not regarde, by reason of theyr preiudicate opi∣nion agaynst all Preachers: and in the ende perceyuing by reading of the Scrip∣tures the truth of their doctrine, may bée thereby established, which were not by the Sermons once mooued. And for this cause Christ sayde. Iohn. 5. Searche the* 1.30 Scriptures. &c.

That Reading is Preaching.

Chap. 2. the. 1. Diuision.

T. C. Pag. 127. Lin. 13.

And nowe I thinke by this tyme M. Doctor knoweth his answere to his seconde question, which is whether reading be not preaching▪ And if this be not sufficient that I haue sayde, I woulde aske gladly of him, (*) 1.31 whether all Readers be Preachers, and whether whosoeuer rea∣deth, preacheth, for if it be true (which he sayth) that reading is preaching, then that is lykewise true, that all those which reade, preache, and so a childe of. 4. or. 5. yeares olde, is able to preach, by∣cause he is able to reade.

Io. Whitgifte.

I know an answere in déede, such as it is: but it is much more fit for a Papist or Atheist, than for a professor of the Gospell. If preaching be taken generally for e∣uerie* 1.32 kinde of instructing or teaching by the worde of God, as it is ad Rom. 10. then is reading preaching. But if it be taken in the vsuall signification, for him that inter∣preteth the Scripture, teacheth, and exhorteth in the Congregation, by discoursing vpon the scriptures, and applying them as occasion serueth, then it is not so: and yet no lesse profitable to edifying, to such as vnderstande that which is read, than prea∣ching. To reade the Scriptures is not to preach, or teache, in respect of him that rea∣deth, but in the respect of Gods spirite, whiche thereby worketh knowledge in the heart of the Reader or Hearer. For we must thinke it to be true that Cyprian sayth. VVhen we reade the Scripture God speaketh vnto vs: and in this sense a childe that can read, may preach, that is, God by his worde read of a childe, may, and doth oftentimes teach vs. And hereof we haue (God be thanked) many examples in Englande, of those which béeing not able to reade themselues, by the meanes of their children rea∣ding to them at home, receyue instruction and edifying. And if you had béene disposed to haue called to remembrance, that which you say you haue so diligently read in M. Foxe, you might haue knowne that diuerse in the beginning came to the light of the Gospell onely by reading, and hearing the newe Testament in English read: which I am sure you will confesse to haue bene to them a preaching and instruction.

Chap. 2. the. 2. Diuision.

Admonition.

By the worde of God it is an office of preaching, they make it an office of reading.

Ansvvere to the Admonition. Pag. 159. Sect. 1.

But where doth the booke make the ministerie an office of reading onely? Or what contrarietie is there betwixt reading and prea∣ching? Nay what difference is there betwixt them? If a man* 1.33 shoulde write his Sermon, and reade it in the booke to his flocke, doth he not preach? Is there no Sermons but such as be sayde without booke? I thinke to preache the Gospell is to teache and instruct the people, in fayth and good maners, be it by wryting, rea∣ding or speaking without booke: and I am sure the spirite of God, doth worke as effectually by the one of these wayes, as it doth by the other. Did not Saint Paule preache to the Romaines when he writte to them? Was not the reading of Deuteronomie to the people a preaching? 2. Reg. 23. Will you so scornefully and so con∣temptuously speake of the reading of Scripture, beeing a thing so frutefull and necessarie?

T. C. Pag. 127. Lin. 18.

And least he shoulde seeme to be thus euill aduised, without some reason in the. 159. Page, he asketh whether (if a man wryte his Sermon and after reade it in the booke) that reading be preaching. Here is hard shift, what if I graunted that it is preaching, yet I denie that there∣fore he that readeth an other mannes Sermon preacheth: and further I say, that if there be any such, as beeing able to preache for his knowledge, yet for fault eyther of vtterance or memorie, can not doe it, but by reading that whiche hee hath written: It is not conuenient that hee shoulde bee a Minister in the Churche. For Saint Paule doth not require onely, that the* 1.34 Bishoppe or Minister shoulde be learned in the mysteries of the Gospell, and such a one as is

able to set downe in wryting in his studie, the sense of the Scripture, but one whiche is apt and fitte to teache. And the Prophete Malachie sheweth, that he must haue the lawe, not in his pa∣pers,* 1.35 but in his lippes, noting thereby that it is necessarie to haue the gifte of vtterance: And Esay the Prophete saying that God had giuen him the tongue of the learned, doth thereby declare,* 1.36 that it is not sufficient that he be well instructed in the mysterie of saluation, but that he haue also the gift of vtterance.

Io. Whitgifte.

And why doth not he which readeth an other mans Sermon preache, as well as hée doth when he readeth his owne? What if he pronounce another mans Sermon in the Pulpit without booke, doth he not preache, bicause it is not his owne? I do not speake this to defende any such ignorant Pastor, that should néede so to depende vpon other mens labours: I doe but put a case. It may be that a learned Pastor hauing both memorie and vtterance, sometime vpon occasion may reade a Sermon. And I nothing doubt, but in so doing he preacheth. And surely he shall the more redily haue the lawe in his lippes, if he haue it first in his Papers. And yet if he reade, he must vse his lippes. Ieremie the Prophete as it appeareth in the. 36. Chapter, was com∣maunded to write that which the Lord had commaunded him to say to the people of* 1.37 Iuda, and of Ierusalem, and to cause it to be read vnto them, and so it was in the open congregation, and in the house of the Lorde, in the hearing of all the people. And so did Baruch in like maner write that which he had to say to Iechonia, and to* 1.38 all the people, and read the same in the open congregation Bar. 1. and surely both these bookes were Sermons.

Chap. 2. the. 3. Diuision.

T. C. Page. 127. about the middest.

Afterward M. Doctor asketh whether S. Paule did not preach to the Romaines, when he wrote vnto them. No forsooth, his writing to the Romaines, was no more preaching than S.* 1.39 Paules hande, or his pen. which were his instruments to write with, were his tongue, or his lightes, or any other partes, which were his instruments to speake with. And S. Paule himselfe writing to the Romaines, putteth a difference betwene his writing & his preaching, when although he wrote vnto them, yet he excuseth himselfe that he coulde not come to preach vnto them, saying, that he was readie, as much as lay in him to preach vnto them.

Io. Whitgifte.

Forsooth and I thinke verely, that the same Epistle did them more good, and wrought more with them, than if the selfe same matter, had béene preached vnto them, and not written. And if you will but peruse the. 15. and. 16. vers. of the. 15. Chapter of that Epistle, I thinke that you shall heare the Apostle call this writ∣ten Epistle in effect, preaching. I do not perceyue that in the first Chapter of this Epistle, he maketh any such difference betweene his wryting vnto them, and hys preaching. If you meane the. 15. verse, he therein onely signifieth, that so much as lyeth in him, he is readie personally to preach the Gospell among them, as well as he doth it nowe by his letters: and therefore to say that this his wryting is no more preaching than his hande or his pen, was his tongue or his lightes, is a proper iest, but not so apt for the purpose, nor so fitte for your person. A mans minde is commonly much better ex∣pressed by wryting than by worde, and that which is written continueth.

Chap. 2. the. 4. Diuision.

T. C. Pag. 127. somevvhat past the middest.

But sayeth he was not the reading of Deuteronomie preaching? No more than the reading

of Exod. Here be good proofes. It is generally denied, that readyng is preaching, and M. Doctor without any proofe, taketh it for graunted, that the readyng of 〈◊〉〈◊〉 is preaching, al men see how pitifull reasons these be.

Io. Whitgifte.

And why then did God by Moses Deut. 31. commaunde the Priestes and Le∣uites, that they should reade The wordes of this lawe before all Israell, that they might* 1.40 heare it and learne, and feare the Lorde God, and keepe and obserue all the wordes of the lawe? Why did Iosiah after he had founde this booke, cause it to be read, before all the people? if readyng had not bene effectuall, and of as great force to persuade as prea∣ching, that is, if readyng in effect had not bene preaching. If the eight chapter of Ne∣hemias* 1.41 be well considered, and the true meaning of the. 4. and. 7. verses, according to learned and godly interpreters weyghed and pondered, this controuersie will soone be at an ende, & it will there appeare in expresse wordes, that readyng is preaching.

These pitifull reasons so disquiet your patience, that it woulde pitie a man to see how of a diuine, you are become a scornefull iester.

Chap. 2. the. 5. Diuision.

Ansvvere to the Admonition. Pag. 162. Sect. 2.

Act. 15. it is thus written: For Moses of old tyme hath in euery citie them that preach him, seyng he is read in the Synagogues euery Sabboth day. Where he also seemeth to call reading preaching.

T. C. Pag. 127. Tovvardes the ende.

And in the. 162. page, he alleageth that in the. 15. of the Actes. S. Luke seemeth to meane by readyng preaching. But what dealing is this? vpon a (*) 1.42 seeming and coniecture, to set downe so certainely, and vndoubtedly, that reading is preaching, and then there is no one letter nor syllable that vpholdeth any suche comecture. For S. Iames sayeth that Moses (meaning the lawe) read euery Sabboth thorough out euery towne in the Sinagogue, was also preached, or had those that preached it, setting forth the order which was vsed in all the 〈1 line〉〈1 line〉hurches amongst the people of God: that alwayes, when they mette vpon the Sabboth dayes, they had the scriptures first read, and then preached of and expounded, which is that the Authours of the Admonition do desire, and therefore complayne, for that after readyng followeth no preaching, which any indifferent man may easily vnderstande, by that that they saye: In the olde tyme the worde was preached, nowe it is supposed to be sufficient if it be read.

Io. Whitgifte.

Surely the place of it selfe is euident, neyther can I reade any interpreter, that doth otherwise vnderstand it, than of reading, & the occasion of vttering these wordes importeth the same. For S. Iames doth vse this for a reason, why the ceremonies of the lawe could not by and by be abolished among the Iewes, bycause Moses was of so great authoritie with them, beyng read euery Sabboth day in their Churches. Therefore hauing the wordes of the Scripture with me, I must rest in my opinion, vntill I heare some proofe or authoritie to the contrarie. Howbeit the waight of the cause lieth not vpon this text, this is but one reason among diuerse.

Chap. 2. the. 6. Diuision.

T. C. Pag. 127. Sect. vlt.

But M. Doctor heareth with his left eare, and readeth with his lefte eye, as though his right eye were pulled out, or his right 〈1 line〉〈1 line〉are cut of. For otherwise, the other wordes which they haue tou∣ching this matter, might easily haue bene expounded, by the argument and matter whiche they handle.

Io. Whitgifte.

How doth it then happen that you haue not salued the matter, by setting downe theyr wordes, and declaring how I haue mistaken them? seyng you haue omitted that, men may well thinke that this is not vttered of you in good earnest. Now that you haue sayde all in this matter, you must giue me leaue, to let the Reader vnder∣stande, what you haue lefte vntouched in my booke concerning the same, whither it be bycause you consent vnto it, or that you cannot answere it, I referre to his dis∣cretion.

¶ The profite of Reading Scriptures in the Churche.

Chap. 3. the. 1. Diuision.

Ansvvere to the Admonition. Pag. 90. Sect. 5. 6. & Pag. 91. Sect. 2. 3.

Isidorus sayth that reading bringeth great profit to the hearers.* 1.43

Tertullian. sayth, when we come togither to the reading of the holy Scriptures, we feede our fayth with those heauenly voyces, we rayse vp our affiance we fasten our hope. And agayne he calleth the reading of the Scriptures, the feeding of our fayth. But what neede I speake any more of a matter so manifest? you 〈1 line〉〈1 line〉atly ioyne* 1.44 with the Papiste in this, for in the confutation of the Apologie of the Church of England, M. Harding calleth reading of the Scrip∣tures to the people in the Churche, a spirituall dumbnesse, and a thing* 1.45 vnprofitable, &c. That to reade the Scriptures in the Churche is no new thing, but most auncient, and grounded vpon Gods worde, it is manifest by that which is written in the. 4. of Luke, where the E∣uangelist sayeth, that Christe on the Sabboth daye, going into the Syna∣gogue* 1.46 according to his accustomed manner, rose vp to read, and there vvas deliuered vnto him the booke of the Prophete Esay, and as soone as he o∣pened the booke, he founde the place vvhere it vvas vvritten. Spiritus Domini super me. &c. The spirite of the Lorde vpon me. &c. Likewise in the thir∣tenth of the Actes, we reade that Paule and other of his company, beyng in the Synagogue on the Sabboth day, was sent vnto by the rulers of the Sinagogue, Post lectionem legis & Prophetarum. After the reading* 1.47 of the lavve and the Prophetes. To knowe if they would make any ex∣hortation to the people.

Iustinus Martyr Apolog. 2. pro Christianis, sayth, that in his time the man∣ner* 1.48 was, on the Sabboth day vvhen the people vvere gathered togither, to haue the scriptur〈1 line〉〈1 line〉s read in the publike congregation, and in the time of pu∣blike prayer, for the space of one vvhole hovver.

Origen writing vpon Iosua Homil. 15. sayeth, that the bookes of the* 1.49 olde Testament vvere deliuered by the Apostles to be read in the Churches.

Cyprian lib. 2. Epist. 5. sayeth. The Reader soundeth out the high and* 1.50 heauenly vvordes: he readeth out the Gospell of Christe. &c.

Chrysostome vpon the Actes Homil. 19. The minister and common minister standeth vp, and crieth vvith a lovvde voyce, saying: Keepe si∣lence,* 1.51 after that the Reader beginneth the prophesie of Esay. Augustine speaking to the people, sayeth: Yee heard vvhen the Gospell vvas read. Ye heard erevvhyle, vvhen it vvas read, if ye gaue eare to the reading, deare∣ly beloued vve haue heard in the lesson that hath bene read.

Admonition.

And that this is not the feeding that Christe spake of, the Scriptures are playne. (d 1.52) Rea∣ding is not feeding, but it is as euill as playing vpon a stage, and worse too: for players yet learne theyr partes without booke, and these a mayny of them can scarcely read within booke. These are emptie feeders (e 1.53) darke eyes (f 1.54) ill workemen to hasten in the Lordes haruest, (g 1.55) messangers that can not cal. (h 1.56) Prophers that can not declare the will of the Lord, (i 1.57) vnsauerie salt, (k 1.58) blind guides, (l 1.59) sleepie watchmen, (m 1.60) vntrustie dispensers of Gods secretes, (n 1.61) euill deuiders of the worde, (o 1.62) weake to withstande the aduersarie, (p 1.63 not able to confute: And to conclude, so farre from making the man of God perfect to all good workes, that rather the quite contrarie may be confirmed.

Ansvvere to the Admonition. Pag. 161. Sect. 2. 3.

For reading ministers you bid vs viewe these places. Mala. 2. vers. 7. Esay. 56. 10. Zachar. 11. 15. Matth. 15. 14. 1. Timoth. 3. 3. The Pro∣phete Malachie in the seconde chapter, and seuenth verse, sayeth on this sorte: For the Priestes lippes shoulde preserue knovvledge, and they shoulde seeke the lavve at his mouthe. For he is the messenger of the Lord of hostes. In whiche wordes the Prophete doth signifie, that the Priestes ought to be learned in the lawe and able to instruct, which no man denieth, and if there be any crepte into the ministerie, whiche a〈1 line〉〈1 line〉 not able so to do, it is to be ascribed, eyther to the negligence of t〈1 line〉〈1 line〉 Bishop, and such as haue to do therein, or to the necessitie of the* 1.64 t〈1 line〉〈1 line〉me. But here is nothing spoken agaynst reading, for any thing that I can gather: and if any man shoulde come vnto me, and de∣maunde of me, any question touching the lawe of God, I thinke I shoulde better satisfie him, if I did reade the wordes of the lawe vn∣to him, than if I should make a long tedious discourse of myne owne, to litle or no purpose. It is the worde it selfe that pearceth and mo∣u〈1 line〉〈1 line〉th the conscience.

I speake not this agaynst interpreting of the Scriptures, or prea∣ching* 1.65 (for I know they be both necessary) but agaynst such as be e∣nimies to the reading of them.

The places in the. 56. of Esay, and in the eleuenth of zacharie, tende to the same purpose, they all speake agaynst ignorant, foolish, slouthfull gouernours and pastours, there is nothing in them that condemneth or disaloweth readyng of the Scriptures, or reading of Prayers: No more is there in the fiftenth of Matthew, nor. 1. Ti∣mo. 3. reade the places and you shal soone see, with how litle iudge∣ment they be quoted agaynst such ministers, as vse to reade the scrip∣tures and prayers to the people. If you had sayde agaynst dumbe & vnlearned ministers, viewe these places, you had sayde something.* 1.66 For reading ministers that is, for reading the Scriptures publikely in the church by ministers, view you these places. 1. Tim. 4. Til I come

giue attendance to readyng, to exhortation, to doctrine. In the whiche wordes as Musculus sayeth: Exprimit ordinem Ecclesiasticum, quo primùm ex* 1.67 sacris Scripturis aliquid legebatur, deinde exhortatio & doctrina subijciebatur. He expres∣seth the Ecclesiasticall order, vvherein firste there is some thing reade out of the Scriptures, then follovveth exhortation and doctrine. Luke. 4. Where wee learne that Christe beyng at Nazareth, as his custome* 1.68 was, wente into the Sinagogue on the Saboth day, and stoode vp to reade. &c.

And yet you saye, Reading is not feedyng, but it is as euill as play∣ing* 1.69 vpon a stage, and vvorse to, for players yet learne theyr partes vvith∣out booke and these a many of them, can scarcely reade vvithin booke.

That reading is feedyng, Musculus giueth these reasons: Firste,* 1.70 bycause it maketh the people experte and cunning, in the Scrip∣tures, so that they can not be so easily deceyued with false teachers. And therefore Iosephus Lib. 2. contra Appion. speakyng of this commoditie of hauing the Scriptures read, sayeth on this sorte: In vnaquaque septi∣mana ad legem audiendam conueniunt vniuersi. Nostrorum quilibet de legibus interrogatus, fa∣cilius quam nomen suum recitat. vniuersas quippe mox à primo sensu discentes in animo velut in∣scriptas habemus. Euery vveeke all the people come togither to heare the Lavve. Euery one of vs demaunded any question of the lavve, can an∣svvere readily, as he can tell his ovvne name. For vvee learnyng the lavve euen from our youth, haue it, as it vvere vvritten in our memorie.

Secondly the publike reading of the Scripture, is good for such as can not reade themselues: to suche likewise as can reade, but yet haue not the bookes of the holy Scripture at home in their houses.

Thirdly, it maketh the people better to vnderstande the Ser∣mons preached vnto them: bycause through the continuall hearing of the Scriptures read, they be acquainted with the wordes and phrases of the same.

Last of all, it may be that some men be more edified by the sim∣ple reading of the scriptures, than by sermons.

Admonition.

By this booke bare reading is (q) 1.71 good tilling, and single seruice saying is excellent (r) 1.72 buyl∣ding, and he is shepherde good inough, that can, as popish Priestes could, out of their Portuis say fayrely their diuine seruice.

Ansvvere to the Admonition. Pag. 165. Sect. vlt. & Pag. 166.

Here is much a do about bare reading and single seruice saying: by like you lacke matter to make out your volume, when you iterate one thing so often. I tell you agayne, no honest, godly, or learned man,* 1.73 euer hither to did or will disallow readyng of the Scriptures in the Churche, or a prescript order of Common prayers. Shew any lear∣ned mans iudgement to the contrary, shewe the example of any Christian Churche of antiquitie, or of any late reformed Churche, wherein there is not both reading of the Scriptures in the publike congregation, and a prescripte order of Common prayers. Nay

shewe any one sillable in the Scriptures to the contrary. As for your places alleaged out of the 1. Corinth. 3. vers. 5. And 1. Corinth. 3. vers. 9, The one to proue that by the booke bare readyng is good tilling, the other that by the same booke, single seruice saying is excellent buyl∣dyng. &c. They shewe your intollerable audacitie (I will terme it no worse) in abusing the Scriptures. In that place to the Corin∣thes the Apostle sayeth thus. VVho is Paule then? vvho is Apollos?* 1.74 But the mynisters by vvhomeyee beleeued, and as the Lorde gaue to e∣uery man. Howe can you gather hereof that by the Communion booke bare readyng is good tilling, or how can you hereof conclude (that which I thinke you meane) that the sole and onely reading of the Scriptures is not tilling, or that the Scriptures may not be read in the open congregation by the Minister? what s〈1 line〉〈1 line〉quele call you this? Paule and Apollos be the ministers by whome you* 1.75 beleeued, as the Lord gaue to euery man: Therefore the readyng of the Scriptures edifie not, or it is not lawfull for them to be read in the Churche by the Minister. You come to soone from the vni∣uersitie to haue any great skill in Logike: but belyke bycause there is mention made of tylling in the nexte verse of that chapter, there∣fore you quote it in the margent, missing onely the lyne: for this is your vsuall manner, if you haue but one worde in a texte whiche you vse in your booke, you quote the place, as though it made for your purpose. This is neyther playne nor wise dealyng?

The examples of suche as haue bene conuerted by readyng of* 1.76 the Scriptures, and hearyng of them read, be infinite. I knowe not wherevnto this your bitternesse agaynst readyng of the Scrip∣ture tendeth, excepte it be to confirme an other opinion of the Pa∣pistes, touching the obscuritie and darkenesse of the Scripture, or diuerse senses and vnderstanding of the same. If you ioyne with them in that also, then I haue to say vnto you with S. Augustine: In his quae apertè in Scripturis posita sunt inueniuntur illa omnia quae cōtinent sidē, mores{que} viuēdi.* 1.77 In those things that be playne and manifest in the Scriptures, are all such things conteyned, vvhich perteyne to fayth and good manners. And with Hierom. in Psalme. 86. Sicut scripserunt Apostoli, sic & ipse Dominus, hoc est, per E∣uangelia* 1.78 sua locutus est, vt non pauci intelligerent, sed vt omnes. Plato scripsit in scriptura, sed non scripsit populo sed paucis, vix enim intelligunt tres homines. Isti verò, hoc est, principes E〈1 line〉〈1 line〉clesiae, & principes Christi non scripserunt paucis, sed vniuerso populo. As the Apostles vvrite so did the Lorde, that is, he spake by his Gospels, not that a fevve, but that all might vnderstand. Plato vvritte, but he vvritte to fevv, not to the people, for scarse three do vnderstand him: these, that is the Apostles vvritte not to fevv, but to the vvhole people. But I thinke you doubt not of this matter.

If the readyng of the scriptures edifie not, what needed Chry∣sostome* 1.79 writing vpon the third to the Coloss. so earnestly exhorte the people to get them Bibles, or at the least the new Testamēt, to be as it were a continuall maister vnto them to instruct them?

What needed the same Chrysostome Hom. 3. De Lazaro. with* 1.80 suche vehement wordes, haue moued the people to reade the Scrip∣tures, declaring not onely the commoditie of them, but the easinesse

also to be vnderstoode? Is not this saying, both auncient and true, That vvhen vvee reade the Scriptures God talketh vvith vs: vvhen vvee pray then vve talke vvith God? But touching this matter I referre you to that whiche I haue spoken before in the former parte of your Admonition. And also I beseech you take paynes to peruse the. 15. Article of that notable Iewell, and worthy Bishop late of Saris∣burie, wherein he of purpose intreateth of this matter agaynst M. Harding.

Io. Whitgifte.

All this you haue lefte vnanswered, saue onely that you haue touched the laste of Masculus his reasons.

Notes

• (a) 1.1

  A daunge∣rous parenthe∣sis.
• (*) 1.2

  Herein you haue aptly de∣scribed your own nature.
• * 1.3

  The marke that the Re∣plier shoteth at
• * 1.4

  Zvvingfildians mislike reading of scriptures.
• * 1.5

  Reading is preaching.
• * 1.6

  Rom. 10.
• * 1.7

  Preaching for publishing the Gospell by voyce gene∣rally.
• * 1.8

  The commo∣ditie of rea∣ding the scrip∣tures in the churche. Bucer.
• * 1.9

  Reading doth not only nou∣rish fayth, but 〈1 line〉〈1 line〉gēdreth also.
• * 1.10

  Iohn. 5. 2. Tim. 3
• * 1.11

  Preaching y^e most ordinary meanes: and why.
• * 1.12

  Iohn. 3.
• * 1.13

  Iobn. 3.
• * 1.14

  Num. 21.
• * 1.15

  2. Cor. 2
• * 1.16

  2. Tim. 2.
• * 1.17

  2. Cor. 2. 2. Tim. 2.
• * 1.18

  1. Cor. 3.
• (*) 1.19

  Surely you will make a no∣table conclusion
• * 1.20

  Prou. 29.
• * 1.21

  1. Cor. 3. ver. 6.
• * 1.22

  〈◊〉〈◊〉. 29.
• * 1.23

  Preaching profiteth m〈1 line〉〈1 line〉 than reading, and why?
• * 1.24

  Many con∣uer〈1 line〉〈1 line〉ed by 〈1 line〉〈1 line〉∣ding.
• (*) 1.25

  This 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉.
• * 1.26

  Actes. 8.
• * 1.27

  T. C. 〈◊〉〈◊〉 with the Pa∣pists.
• * 1.28

  God vseth reading as a meanes aswell as preaching.
• * 1.29

  Reading som∣tune preuay∣leth more than preaching.
• * 1.30

  Iohn. 5.
• (*) 1.31

  A mere cauil.
• * 1.32

  How reading is preaching.
• * 1.33

  A written ser∣mon is prea∣ching.
• * 1.34

  1. 〈◊〉〈◊〉. 3.
• * 1.35

  Mal. 2.
• * 1.36

  Esay. 50.
• * 1.37

  Iere. 36.
• * 1.38

  Bar. 1.
• * 1.39

  Rom. 1.
• * 1.40

  Deut. 31.
• * 1.41

  Nehem. 8.
• (*) 1.42

  If your see∣mings and con∣iectures were taken away, there would be few reasons left.
• * 1.43

  Isidorus. Tertul. in A∣pologet.
• * 1.44

  Hardinges o∣pinion of rea∣ding scripture
• * 1.45

  Parte. 5. and in the. 15. Arti. of the Replie.
• * 1.46

  Luc. 4.
• * 1.47

  Ad. 13.
• * 1.48

  Iustinus Mar∣〈1 line〉〈1 line〉yr.
• * 1.49

  Orig〈1 line〉〈1 line〉n.
• * 1.50

  Cyprian.
• * 1.51

  Chrysostome. Augustine.
• d 1.52

  For reading ministers vievv these places. Mala. 2. 7. Esay. 56. 10 Zach. 11. 15 〈1 line〉〈1 line〉at. 15. 14. 〈1 line〉〈1 line〉. Tim. 3. 3
• e 1.53

  Math. 6. 22
• f 1.54

  Math. 9. 38 〈◊〉〈◊〉. 3.
• g 1.55

  Luc. 14. 17
• h 1.56

  Mat. 23. 34
• i 1.57

  Math. 5. 13
• k 1.58

  Mat. 15. 14
• l 1.59

  Isay. 36. 10
• m 1.60

  〈1 line〉〈1 line〉. Cor. 4. 1. Luc 16. 1. &〈1 line〉〈1 line〉.
• n 1.61

  2. Tim. 2. 15
• o 1.62

  〈◊〉〈◊〉. 1. 9.
• p 1.63

  2. T〈1 line〉〈1 line〉. 3. 15. 16.
• * 1.64

  Reading is profitable.
• * 1.65

  Pag. 162. Sect. 1. 2.
• * 1.66

  For Reading ministers. 1. Tim. 4.
• * 1.67

  Musculus.
• * 1.68

  Christe read the scripture.
• * 1.69

  Pag. 163, Lin. 2. & Sect. 1. 2. 3. 4.
• * 1.70

  Reading is feeding. Musculus.
• (q) 1.71

  1. Cor. 3. 5.
• (r) 1.72

  1. Cor. 3. 9.
• * 1.73

  No godly mā 〈◊〉〈◊〉 rea∣ding in the churche.
• * 1.74

  1. Cor. 3.
• * 1.75

  Unskilfull Logicians.
• * 1.76

  Pag. 168. Sect. 1. 2. 3. Many con∣uerted by hea∣ring the scrip∣tures read.
• * 1.77

  August.
• * 1.78

  Hierome.
• * 1.79

  Chrysostome exhorteth the people to get Bibles.
• * 1.80

  Idem.