The Answer to the Preface of the Rhemish Testament, Part 3
To the 4. next ſections, pag. 4. 5. and 6.
The moderation of Nazianzene is neceſſarie, but helpeth you nothing at all. For it maketh a diſtinction, firſt generally betweene Doctor & Scholer, and then of the Doctors office, varying his teaching according to the difference of one Scholler from another: which we confeſſe; and not betweene Scholler and Scholler, as you praetend. And therefore following your ſenſe of Nazianzene, which is that the people ſhould not meddle with the Scriptures, but the Miniſter alone: your ſelues are guiltie of the conſpiracie of Korah, which permit to ſome of the people the reading of the Scriptures, which (out of Nazianzene) you pretend to bee the ſeuerall of Biſhops and Miniſters. We grant it is often profitable for the common people not to be curious: and ſo is it alſo for the Paſtor, in matters that breed quaeſtions rather then aedifying to God which is through faith in Chriſt. Howbeit commending his ſiſter for her cunning inI…funeb. orat. de Gergoniae the Scriptures both olde and new: it is manifeſt, that by curioſitie, he meaneth not to draw them to careleſneſſe of reading & meditating of the Scriptures. Auguſtines words, as they make not for you, conſidering that the ſimplicitie of faith, reacheth it ſelfe to the beleeuing, (and conſequently vnderſtanding) of the whole Scripture, and eueryevery part thereof: ſo to fit them for your purpoſe, hauehave you ſhamefullie gelded thē. For you hauehave left out the pronoune this, which marreth al your market. Auguſtine hauing before, out of the ſcriptures confuted certain which held that there ſhould be no reſurrection of the fleſh, concludeth with this exhortation: that they ſhould be nouriſhed with this ſimplicitie of faith, which hee had proued out of th' Apoſtles & Chriſts words: with which ſimplicitie, both himſelfe and all other was, and ought to bee contēted. After he ſheweth the cauſe of their error, for that beeing little ones in knowledge, they had neglected the firſt principles and grounds of their religion, as it were the milke whereby they ſhoulde hauehave growne to the ſtrength of partaking of ſounder & harder meat…. Al which doth nothing bar them from the reading of the Scriptures; in eueryevery book chapter and almoſte verſe, whereof, there is aſwell milke for babes, as ſtrong meates for thoſe which are grown. And as in the moſt champion and plaine grounds of the bookes of Scripture, there are ſome myſteries (as hillocks) higher then the reſt of their fellowes: ſo in the greateſt and ſteepeſt hill thereof, there is ſooting whereby with labour and trauaile, with much reading and often prayer, wee may come to that height of it, wherein wee may ſee and diſcouer ſo far of the land of Canaan, & the kingdome of heauen, as our places & callings, ſexes and ages do require. And as there is no booke in the Scripture ſo myſticall and deepe, whereout a good teacher wil not deliuer doctrine fit aſwell for the vnlearned, as for the learned: ſo is there no good ſcholer in the ſchoole of Chriſt, which out of the hardeſt bookes, cannot draw ſome thing, aſwel for his cōfirmation of that which he hath learned, as for his entrance into the knowledge of that, which he is yet to learne. And as whē a man hath learned Arithmetick, the way is open and eaſie to Geometrie, both which make eaſy ſtaires to clime vp to Aſtronomie: euen ſo the people hauing laide the grounds of Religion wel, and red diligently the eaſier and plainer bookes of the Scripture; ſhall hauehave alſo a plaine and a paved way, euen in the deepeſt myſteries, and profoundeſt bookes of the Scripture. Heereof Salomon ſaith, that al the words Prov. 8. …of wiſdome are open and eaſie to eueryevery one of vnderſtāding. Where becauſe by a man of vnderſtanding, he meaneth euerie one that is godlie; as by the foole, the wicked: it is manifeſt, that he declareth that all the words of God are eaſie, & open to al Gods people. WherofGeneſ. 18 alſo commeth that it is ſaide, thatPſal. 25 God reueleth his ſecrets & hid counſels, to all that feare him. Seeing therfore the people may aſwell come to the reading of the Scriptures with the feare of God, as the Miniſters themſelues: it followeth that there can be no hardnes or difficultie of any place of Scripture, which ſhall more withhold the ſight of that which is needful for them in their place and calling, then which is neceſſarie for the Miniſters in theirs. Chriſt ſaith that whoſoeuerIohn. 7, 17 will doe the will of God, the ſame ſhall know his doctrine. Seing therefore the people and vnlearned, may hauehave as ſetled a purpoſe to doe the will of God, aſwell as the Paſtor or learned: it is euident, that their labour and trauaile in reading of the Scripture, ſhall be more fruſtrate for their eſtate, then the Miniſters for theirs. Likewiſe there being a certain promiſe, that thoſe which abyde in the word which they hauehave beleeued, ſhall knowe Ioh. 8. 31 32the truth: it cānot be, but that the people doing that aſwell as the Miniſter, ſhall for their proportion, be partakers of the promiſe aſwell as he. Hitherto belongeth the plaine and moſt vſuall words, the phraſe and manner of ſpeach moſt frequented, the compariſons and ſimilitudes moſt familiare, taken out of the ſhops, and out of the fieldes, from huſbandry and houſwiferie, from the flock, and from the heard, from the plowe, and the mowe. For notwithſtanding that it had bene eaſy for the Lord by his learned Prophetes and Apoſtles, and our Sauiour Chriſt eſpecially, to hauehave flien vp into the heauens, and to hauehave gone downe to hell, for compariſons to ſet forth his doctrine with: yet we ſee how he cree peth as it were vponupon the ground, in taking that which is before mens feet to clear his doctrine with. Wherfore? but that thereby he would notifie vntounto the ſonnes of men, that hee wrote the Scriptures for the capacitie & vnderſtanding of th'vnlearned. Laſt of al when the whole body of the Scripture, from the head to the foote therof, is tearmed a light & lantern, theyPſal. 119 Prouerb. 6 2 Pet. 1 2. Cor. … muſt needes be the children of darkneſſe, which breath and bluſter darkneſſe & obſcuritie continually againſt them. And therefore if it be hidden to any, it is hiddē to thoſe whoſe vnderſtandings the God of this worlde hath blinded, that the light of the glorious Goſpel of Chriſt ſhould not ſhine vntounto them. This iudgement of th'eaſines and facilitie of the Scripture, hauehave the auncient fathers. Origen ſaith that theyIn Exo…ū hom. 9 are ſhut againſt the negligent, and open to thoſe which knock & ſeeke. Another, thatChryſoſt. in 2. Theſſal. 2 hom, 5 all is cleare and plaine in holie Scriptures: whatſoeuer is neceſſary for vsus is manifeſt. Another, that the Lord hath ſpoken by his Hieron. in Pſal. 86Gospell, not that a few, but that all ſhoulde vnderſtand it: that Plato wrote his wrytings, but not to the people, but to a fewe, ſcarce three vnderſtanding him. Laſt of al, Cyrill ſaith, that the Scriptures are profitably Contra Iulian. lib. 7 medium circiter librecommended vntounto vsus in an eaſie ſpeach that they ſhould not goe beyond the capacity of anie. Wherefore it is no Catholick, but the Pelagian iudgement, that the Auguſt. cō tra Iul. lib. 5. cap. 1Scripture is hard and fit for a fewe learned men. Your owne Pope ſaith, that they are lyke a flood wherin the lame may wade Gr…gor. mag. Epiſt ad Leand. in expoſitione Iobiand th'elephant may ſwimme. And if all the Scripture carrie this light with it, it is cleare that euerie booke doth the ſame. Wherefore alſo the book of the Canticles of Salomon, intreating of our ſpirituall coniunction with our Sauiour Chriſt, and that in moſt chaſt, and yet familiar ſpeeches: it is meete for all ages. We aggree that there may be a profitable diſcretion, of reading one book before another, and of reading one twiſe before another once. But forſomuch as the whole ſcripture is a letter ſent frō the almightie to his creature: there is no iuſt cauſe why theGreg. epiſt 84 booke of the Canticles, &c. ſhould be plaſtered vp, that young men & children ſhould not read that part of the letter, as well as the reſt. And howſoeuer Ierom in that place ſeem to allow the Iewes deuiſe which they ſaw, what time the vaile was before their eyes: yet the ſame Ierome in another place, where he ſpeaketh of th'education of a young maide of ſeauen yeares olde, ſayeth, let her learne without booke, the Epiſt. ad Gaudent.Pſalter: and vntill ſhe come to be mariageable, let her make the treaſure of her heart, the bookes of Salomon, the Goſpels, Apoſtles, and Prophetes. Vnleſſe therefore you will denie, that the Cantîcles are amongſt the bookes of Salomon; you ſhall be conſtrained to confeſſe, that Ierome would not hauehave the tēder ages ſhut out from the reading of them.Ioſeph. 2. lib. contra Apion Heere the teſtimonie of Ioſephus is notable, who affirmeth that if any asked any of the Iewes concerning the law: they were aſwell able to tell him, as their own names. And as for your argument, that the people ſhould be no more loath to be ordered by their Paſtors, in the reading of the Scriptures, then in th' vſe of the holy Sacramēts: it is abſurd. For the Lorde commanded the father of the houſeholde, to teach his children atDeut. 6 home, and by ſome opening to ſharpen and ſet an edge of the doctrine of the lawe, that it might cut the deeper into their hearts: yet did not he ſuffer, that the houſeholder ſhoulde miniſter the Sacrament in his houſe. And your ſelues, which graunt vntounto certaine laye perſons, leaue to hauehave th' vſe of the Bible: doe you thinke it lawfull alſo, that you may credite thē with the adminiſtration of the Sacrament? Howbeit (indeede) you deale with the people much a-like, both in holding them from the reading of the Scriptures, and in excluding them from the Sacrament of the Supper: not onelie in that they receiue but once a yeare, but that euen then they receiue no Sacrament of Chriſt, but an Idole of your owne braine. When therefore you hauehave anſwered the truſt you profeſſe in the Sacraments; men may commit ſomewhat the more vntounto you, in the ſtewardſhip & dealing out of the ſcriptures. There is no ſuch place of Ambroſe in that booke: If there were, yet th' anſwere is eaſie: that the Bible is called the Prieſts book, as they are called the pillers of the1. Tim. 3 trueth: for that they were more continuallie to occupie themſelues in the reading of them. But that he meant not therby to ſhut out the people frō reading thereof: it appeareth in that he ſaieth, That he careth not much for his Ambroſe ſerm. 35 Look Ambroſe vponupon the pſal. 118. ſerm. 7. in verſ. …bellie, which is earneſt in the food of reading: That that is the refection that maketh a fat ſoule. Alſo that the reading of the Scripture, is lyfe. We doe not think, that you doe ſo much enuie the people the reading of the Scriptures, as that thereby you ſeeke your vantage: that your vile filthie marchandiſe of Maſſes, and Diriges, Pardons and Indulgences, hauing no light to ſhew them by, might be vented abroad: which would lye rotting at home vpō your hand, if men might be ſuffred to bring any light with thē into your pack-houſes. But ſeing you obiect enuie againſt your ſelues, let vsus heare how you anſwere it. You compare your accuſers heerein to the Diuell, ſurmyſing an euill and an enuious eie in God, that forbad our parents the fruit of one tree. You do wel, if you be able to ſhew that God hath forbidden the people to reade the Scriptures. Which becauſe you cannot, th' accuſation returneth vppon your ſelues: it being as Satanicall to forbid that which God hath bidden, as to bid that which he hath forbiddē. And becauſe it pleaſeth you, to compare the reſtraint of the Scriptures, with th' inhibition of eating of the forbidden tree: hearken of how contrarie a iudgement Irenaeus is vntounto you in this point: who alluding to this place of Geneſis, exhorteth all men to eate of euerie diuine Scripture. You take a ſureIrenaeus lib 5. ad medium circiter libri… way, to keep the Church frō knowledge falſly ſo named, whileſt you wil let them know, neither good nor bad: not vnlike to thoſe parents, which to be ſure that their children ſhall not ſurfet, keepe them altogether from meate. You woulde hauehave them wiſe to ſobrietie. Therefore (belike) you banniſh them from th' acquaintance of the ſcripture the miſtreſſe of all wiſedome and ſobrietie. Where reade you that the Scriptures, are compared to knyues in the hands of little children? They are indeede compared with a ſworde, in theEpheſ. 6 hand of a ſouldier: whereby it is eaſie for them to knowe, that your meaning is to betray them, into their ſpirituall enemies hands, which hauehave taken their weapons from them. And if ſome mad men or quarrellers in the campe abuſe them to their owne and others deſtruction: yet the law of not bearing ſword in fielde, will neuer be iuſt. In ſtead therefore that you ſhuld hauehave generallie commanded that all ſouldiers ſhould weare ſwordes, but ſuch as (in reſpect of franzie or quarrelling with their fellowes) are ſpeciallie reſtrained: you make your proclamation, that no ſouldier ſhal we are weapon, but with ſpecial licence therunto. Is this your skill and diſcretion in warfare? But thus at leaſt you prouyde, that dogges & hogges ſhoulde not come vntounto them: ſo doe you alſo, that neither ſheepe nor lambe ſhoulde touch them. Thus th' vſurpers are kept from them, but the true owners alſo enioy them not. Heerein you bewray a contrarie ſpirit, to that wherewith our Sauiour Chriſt was conducted. For he oftentimes preached in the hearing of known dogs and hogs, that is the Scribes and Phariſies, obſtinatlie ſet againſt him: leaſt for their ſakes the children ſhould be defrauded of their bread. And you of the cō trarie ſide, defraude the children of their appointed portiō, leaſt the dogs ſhould happely ſnatch at it. Beſides this, do you think, that the diſcretion of dogs and hogs from ſheep & lamb is ſo eaſie vntounto you, as it was vntounto our Sauiour Chriſt, and his Apoſtles? Can you tell who deuide the hoofe and chaw the cud, who are cleane, & who are vncleane, who read in the ſimplicitie of heart, and who with pretence? Heere therefore you mutter that, which Harding your companion ſpeaketh plainelie: that the common people are dogs and hogs: and indeede your argument is none at all in this place, vnleſſe by hogs and dogs, you meane all thoſe, frō whom you ſteale away the reading of the Scriptures. As for your deſcription of dogs & hogs out of Chryſoſtome, to be hereticks and carnall men: it maketh not ſo much to take the Scriptures away from the common people, as frō the learneder and richer ſorte. For hereſie maketh her neſt oftner in the breaſt of the learned, and of thoſe that reade the Scriptures in the learned tongues, then in the common peoples heades. And the riche are more often loaden with carnall luſtes, then the poorer ſort: ſo that if Chryſoſtome or Tertullian proue any reſtraint of reading of Scriptures, they prooue it directly againſt your practiſe, which lay the ſcriptures wide open to all the learned, and as it was in Queene Maries dayes (if we will remember) to thoſe that might diſpend by yeare a certaine land: that is, to thoſe from whome either you durſte not holde it▪ or of whome you hoped to hauehave gaine through ſpeciall licence accorded vntounto them. You ſay trulie, that no man can vnderſtand the Scriptures but by the Spirite of Chriſt. Whereof if you would hauehave concluded any thing for your purpoſe: you ought to hauehave ſhewed, that the Spirit of Chriſt is appropriated to the learned, or at the leaſt oftner accompanieth them, then it doth th' vnlearned. The contrarie whereof being true, that God reuealeth his ſecrets (for the moſt) vntounto the ſimple and vnlearned ones, and thatMatth. 11 1. Cor. 1. not manie wiſe men, nor many noble men are taught by this Spirit: it is euident, that if any ſhould be ſhut from the reading, and other exerciſes of the Scriptures, the ſame are eſpecially the learned, and not the ruder, the nobler and not the baſer, the richer and not the poorer ſorte.