An Apology for Laymens Writing in Divinity, Apology

An Apology for Laymens Writing in Divinity · Apology

AN APOLOGIE for Lay-mens writing in Divinity.

I Am very tender to speak in an Argument, that may any way be drawne to trench upon the cleargie; whose calling I Reverence; and whose Person I respect… Tanquam Angelos Dei; but who can bee patient to heare the Ignorant murmuring of some men… who as though they would cloyster up God… spirit, and not suffer it… spirare vbi vult; to breath where It listeth; Exclude, lay men wholly, from handling matters of Divinity; and as if they reckoned them, in the number of those, of whom God said; What hast thou to doe, to take mine ordinances in thy mouth; seale up their lips, and take their Pennes from them, for setting forth Gods Glory, either by Observations upon places of Holy Scripture; or by Meditations in the Law of God. Not unlike to Davids brethren, who murmured at David, and upbraided him with Insolency; for that being no Profest souldier, no… One of the Armie; he… durst presume to talke of matters of warre and especially of Encountring with Goliah: whenyet we see, the King allowed him to undertake it; and God miraculously prospered his undertaking it. For, are there not some, that in …ike manner, charge lay men with Insolency; for that, being no Profest Divines, nor at all of the Cleargy; they presume to enter upon Clergy mens worke; and to entermed…ile with matters in Divinity? when yet we see, the Governours of the Church allow them to doe it; and God o… ten-times most eminently prospers them, in the doing it. And thus, whilst these men seeke to Vindicate a Priviledge, to the Body of the Clergie: they lay an aspersion, upon the Heads of the Clergie; and whilst they make lay men guilty of Intrusion, by offering to enter upon Church mens offices; they make themselves guilty of a farre worse Intrusion, by offering to censure their superiours actions. It may therefore bee a labour, not altogether vaine, (least such opinion should gather strength from mens weakenesse… and grow at last, to bee fed with Reasoning, which is yet nourished, but with murmuring) to make it appeare, that lay men are not of such uncircumcised lips, but that they may lawfully speak the language of Canaan… and therefore, that neither they are any intruders upon the borders of the Clergie, when they write in Arguments of Divinitie; Nor the Overseers of the Church commit any oversight, in allowing them to do it. It seemes, It is conceived, They have the like advantage over Lay men, as Chremes in Terence had over Menedemus; and that they may say to them, as he said to him; Tantumne est ab re tua otij tibi, aliena ut …ures, ea ue nihil quae ad te attinent? but as Menedemus justly Replyed; Homosum; Humani a me nihil alienum puto; so a lay man may as justly answer, Christianus sum; Christiani a me nihil alienum puto. It is true; there are many Functions so peculiar and proper to the Clergie; that they are not a… all faisible by a Lay man: but is Knowledge in Divinity, and Expressing such knowledge by writing, any of these Functions? None but a Clergie man, can consecrate the Bread and Wine in the Sacrament: but to Discourse of the Nature and properties of a Sacrament, what hinders but a Lay man may bee capable to doe it? To Pronounce absolution of sinnes to them that are penitent, is a worke that none can truely doe but a Cleargy man; but to write of the Nature of Repentance, and of the Conditions of such Absolution; what hinders but a Lay man may bee able to doe it? Concionari E…suggestu; To …preach publikely in the Church; is as unlawfull for a Lay man, as It is for a Private man to take upon him, to be the Kings Herald: but to make Observations upon places of Scripture; is no more unlawfull for a lay man; then It is for a private man, to make explanation of the Kings Proclamation. May wee not justly then, revive here the old Exclamation; O Tempora; O Mores; was there a time, when Saint Ambrose, scarse yet a Christian, was Elected and allowed to bee a Christian Bishop; and consequently to Preach publikely the Doctrine of the Gospell: and are the times so altred now; that a Christian borne; bred and brought up at the Feet of Christian Camaliels; shal be thought unworthy to publish writings in Divinity… and why thought unworthy? Is not this the Prime reason; least the Doctrine of the Gospell should be tainted with Errours; and receave impurity from Lay mens writings; and therefore None but Clergymen, fit to doe it. But who sees not that this Reason is thrust upon Lay men thorough Clergymens sides? For, are all Clergie mens writings, free from such taynting? Was not Origen a Clergie man? yet how many; how grosse Errours had their originall and beginning from him? Was not Tertullian a Clergie man? yet if his writings be arraigned of Haeresie; hee wil scarce be found worthy to have his Clergie. And not to insist upon the Antients; (of whom scarce One, is sine Naevo) Is it not so also with the Modernes; and not with the Ordinary Flock onelyonly, but even with the Arie…es Gregis? Was not Arminius of late, an Aries gregis… a Cleargy man? yet how doe his writings swarme with errours? By this Reason then, both Clergy & Lay, are like to fall into an equall degree of praemunire; & so either Both of them to bee Excluded; or Both of them to be Admitted. But why should It be feared, least the Doctrine of the Gospell should bee tainted with Errors, by Lay mens writing? Is it, becaus they cannot attain to a sufficiēt portion of Divine Knowledg? but what should …inder, that a lay man may not attaine to as much knowledge, that It may as iustly bee said of him, as was said of an Antient, Doctissimus Vneliquaque Varro? For what would they make Lay men to bee? would they have them bee thought onelyonly grosse-headed fellowes; so uncapable of Learning, that they never goe further, then Ruerilis and their Accidens? As though to attaine to Legit ut Clericus; were the uttermost height of a Lay mans learning? Doth not the whole staire case, by which all Learning Humane and Divine, is ascended up by, lye open before them? Have they not alike Gifts of Nature; alike helpes of Art? have they not as much conference with Learned men; as much plenty and supply of Bookes? have they not equall leisure to study; equall will and Desire to learne? and indeed, what One step, in the whole Ascent of Learning is wanting to them? To say; they want yet the steppe of taking Holy Orders; this will prove nothing to this purpose. It is indeed a high steppe, in the Ascent of Sacred Character; but in this of Knowledge, It seemes to bee no step at all. For doth conferring of Holy Orders, conferre any thing to Knowledge? If this were so: then most likely, It should have done it, when Christ, a most powerfull Agent in all hee did, conferred Holy Orders upon the Apostles, but It appeares, this gave them no knowledge. They who thinke, the Apostles were made Priests and receaved Holy Orders by vertue of those words of Christ at the Institution of the Eucharist, Hoc Facite, (as some there are that think so) let them shew… that after these words, they continued not as very Ignorants in the Mysteries of salvation as they were before. It will appeare, their Illumination came not with Hoc Fa…ite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, Compleate neither, till Ten dayes after his Ascension, when the Holy Ghost Descended, and sate upon them in Cloven Tongues. So as, the wonder which the Iewes made at Christ; how hee came to bee so learned, who had never learned; was continued in the … postles, how they came to sp…ke so many Tongues, who were never taught any. But Miracles ceased with the Apostles times: and wee have no Miraculous learned men, no Aegyptian Anthonies, now a dayes: None that attaine to Learning by miracle: All Divine Knowledge now, comes in by these words of Christ, s…rutamini Scripturas, by searching and studying the Scriptures. It cannot be Denyed, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound Interpretors, as much as this, or any other particular Church, ever wa… or is; but can wee attribute this, to their takin… orders; or to their takin… paines… Is there any … them, of whom it ma… … … Warrant from Christ for this Scrutami… …; and that where Christ giv…s a warrant, God gives a Blessing; what should hinder… that a Lay man, … them no knowledge. They who thinke, the Apostles were made Priests and receaved Holy Orders by vertue of those words of Christ at the Institution of the Eucharist, Hoc Facite, (as some there are that think so) let them shew, that after these words, they continued not as very Ignorants in the Mysteries of salvation as they were before. It will appeare, their Illumination came not with Hoc Facite; but with Insufflavit in eos: when Christ breathing upon them said; Accipite Spiritum Sanctum: & not then, Compleate neither, till Ten dayes after his Ascension, when the Holy Ghost Descended, and sate upon them in Cloven Tongues. So as, the wonder which the Iewes made at Christ; how hee came to bee so learned, who had never learned; was continued in the Apostles, how they came to speake so many Tongues, who were never taught any. But Miracles ceased with the Apostles times: and wee have no Miraculous learned men, no Aegyptian Anthonies, now a dayes: None that attaine to Learning by miracle: All Divine Knowledge now, comes in by these words of Christ, serutamini Scripturas, by searching and studying the Scriptures. It cannot be Denyed, but that our Church is now stored with Learned Divines; with admirable Preachers: with profound and sound Interpretors, as much as this, or any other particular Church, ever was or is; but can wee attribute this, to their taking orders; or to their taking paines? Is there any of them, of whom it may not be said: Multa tulit fecit que puer, sudavit & alsit? If then Scrutamini Scripturas bee the onelyonly way now left, for attaining of Divine Knowledge; and if Lay men have their Warrant from Christ for this Scrutamini Scripturas; and that where Christ gives a warrant, God gives a Blessing; what should hinder, that a Lay man, may not attaine a sufficient portion of Knowledge, after edifying himself, to Edifie others; and having such Knowledge; why not fit, or rather indeede bound to communicate it to others? Vnlesse we thinke such Knowledge to bee none of the Talents of which Christ in the Parable saith; that an account shall bee required. Are they commanded to search, and shall they not bee allowed to tell what they finde? May not men have Sacras Dotes, though they bee not Sacerdotes; and may they have them and shal they be Denyed to use them? shal a Godly man meditate in the Law of God, Day and Night; and shall Gods Blessing such meditation, bring forth nothing, that may bee worth the writing? Or if any thing of worth, by such Meditation be brought forth; shall it therefore bee cast forth, because written by a l…y man? What were this, but to appoint God, by what Messengers hee shall send his Presents, Or rather, to refuse his Presents, if he send them not by messengers, of our appoyntment? Not much lesse, then as if the Apostles should have refused to be instructed of Christs Resurrection, because they were women, and none of the seaventy Disciples that told the… of it. As therefore there is no reason to exact writing in divinity of every Clergy man; seeing such abi…ity, is not Dos Ordinis, but Hominis, Not a Dowry of the Order, but of the Person; so there is no reason to Deny writing in Divinity to every Layman; seeing such ability is Dos Hominis, non Ordinis, a Dowry of the Person, and not of the Order. It makes indeed the sweetest Harmony; when Learning and Holy Orders, meet in one Person together, but yet asunder, they are not to bee despised: foreign: It is a wrong to God himselfe; to refuse to make use of either his gifts or his blessings, in whomsoever they are found to be.

If I should here challenge Moses, Ioshua, David, Salomon, and the Prophets; all the Pen men of the old Testament, to bee of the number of Lay men; No man I thinke could iustly deny them to be so: for though there be divers kindes of Unction; as Regalis, Prophetica and Sacerdotalis: yet they are all distinct, and enter not common with One another, and therefore when David entred into the house of God, and did eate of the shewbread, hee did that, which was not lawfull for him to doe; but onelyonly for the Priests: It was not his Vnctio Regalis or Prophetica, that could Priviledge him to doe it; and if there had beene in him, any degree of Sacerdotall Vnction; It should not have beene as absolutely unlawfull for him to doe it, as for them that were with him. But to let the other stand by; may we not bee peremptory, to take Ioshua and Salomon; who were neither Priests nor Prophets; but puri puti Laici; yet Both of them, writers and Penne men of holy Scriptures? You will say; These were men Divinely Inspired; and these Gifts in them, were extraordinary, whi…h in Lay men now a daies are not to be expected; It is true, neither for our purpose is it requisite, they should: It is enough for us, that God at all times hath vouchsafed to Lay men, his Grace of Divine Knowledge; and if of extraordinary Knowledge; wee may well think, of ordinary, much more.

Next to the worke it selfe, of Penning the Scriptures: that worke of the seaventy Interpreters; is in matter of Scripture the greatest that ever was done, and what were those seventy Interpretours? were they not most of them, if not all of them, Lay men? For how …lse could they bee sixe out of every Tribe; as all Historicall Authors make relation! If then Lay men were the first Penners of Scripture; and Lay men the first Interpretours of Scripture; shall they have this for their labour, that Lay men shall be excluded; from medling with Scripture any more? but seeing they have beene thought worthy to bee Gods Instruments in the greater, how can it bee thought or who can thinke it unworthy to be his Instrument in the lesser?

There are some indeed that allow not Lay men, to read the Scriptures, & think that this S…rutamini scripturas, is no Generall precept: but that lay men must take them at second hand: and they, no doubt have reason to tye up Lay mens handes from writing; who close up their Eyes from Reading: but for men that allow Lay men to Read, and yet Deny them to write; what can be conceaved more Incongruous? much like, as if they would allow men to marry, and not allow them to have children; or if to have Children, yet not to be Legitimate; for, what is their writing, but as it were the Issue and Off-spring of their Reading! Not, that every one that Reades, must presently be a writer; no more then every One that marries, of necessity hath Children; but that where the One is lawfully permitted, the other cannot reasonably bee Denyed.

You will perhaps Infer, that if lay-men be allowed to bee writers in Diuinity; they may as well be allowed, to bee Assistants in Councels, where Points of Divinity are Determined, and who ever heard of such Assistants? but may wee not more truely say, who ever heard of such an Inference? as though because a man can discourse well, of the qualities and conditions required in the Counsellor of a King; we should there upon conclude him presently to bee of the Kings Counsell? For though wee allow of lay Divines: yet we are no Patrons of Lay Elders: though wee give them place in Theologicall mootings; yet wee give them no Seates in Ecclesiastical Tribunals; They may bee reckoned Inter Scriptores Ecclesiasticos: though not in the reckoning of Patres Ecclesiae. And yet even this Assistance of Lay men in Councels, not perhaps so strange a matter, as they would make it. Doth not Nicephorus in his History, make mention of a Lay man, who in the Praeludium, I may say, of the Great Oecumenicall Nicene Councell, spake some words that were harkned to with great attention; and gave no small furtherance to the businesse in hand? And not to stand gathering up such crummes; Did not the Councels assembled by the Apostles themselves: Did not this first Councell of Nice, & indeed all antiquity, admit alwayes Lay men to bee amongst them? did not Pope Adrian himself admit lay men in the Councell of Lateran? and did not Pope Nicholas in another Councel give a reason for it, that seeing Faith is Catholike and common to all men; It therefore belongs as well to Lay men as to Priests; to be admitted i… place, where Controversies of Faith are handled? And why may not the Opinion even of Arminius, in this point have its weight: seeing it is not reckoned amongst his Errours, who in Councels holden for Composing Controversies in Religion, would have laymen to bee admitted, and to have their voyces? which is indeed no more than for which, Gregorius Neocaes…riensis, an Ecclesiasticall writer, alleageth a Canon that makes it lawfull.

But why then is it said, the Priests lips shall preserve Knowledge? For if Priests be appoynted the Keepers of Knowledge; what have Lay men to doe, with any thing in their Keeping? But of whom was this spoken? was it not of Priests under the law; who were Priests, Borne all; not made Priests, as Ours are? and Knowledge might well be then tyed to the Priesthood; when the Priesthood it selfe, was tyed to one Tribe; but now that the Priesthood is set at liberty; and no longer tyed to One Tribe; now, Knowledge also is set at Liberty; and no longer tyed to the Priesthood. And though we bee not all Priests in office, yet wee are all Priests in capacity; as being capable of that knowledge which is required in Priests: and that which Saint Peter cals Regale Sacerdotium, the Royall Priest-hood, extends no lesse to lay men, then to them of the clergy. But chiefely perhaps, It is justly said; The lips of the Priest shall preserve Knowledge, because to their custody were committed the Bookes of the Law; and they appoynted to Read and expound them in their Synagogues. But what makes this against Lay men now; to whom the Bookes of the Law and of the Gospell, lye as open as to Clergy men themselves? … of whom It is said; They shall bee all Docti à Deo; and shall know God, à Maximo usque ad Minimum; Not that the Teaching of Cleargy men should be neglected, but that the Learning of Lay-men should not bee contemned. Or may wee not conceave; It is justly said; The lippes of the Priest shall preserve knowledge; because in them, It is a necessary Duty; where in Lay men, It is but a voluntary service: In them It is done Ex Officie; and as Incident to their calling, where In these, It is done of Devotion; and out of their Christian Liberty: yet as from Those, It may iustly be It cannot justly bee …. Or lastly perhap… it not …ignanter said: The lips of the Priest shall preserve Knowledge, because the Viva Var of publike Instructing, which i… the work of the lips, is properly belonging to the Office of the Priest; but It is not said; The Penne of the Priest shall preserve Knowledge; because to Illustrate or Demonstrate by writing, which is the worke of the Penne, hath alwayes beene allowed, as Common with the Layity. If Origen had gone no further then the penne: had onelyonly written Treatises in Divinity, whereof hee writ many; as also Tertullian did; before hee entred into Holy Orders; he had never duplicate page duplicate page for that, beene reproved by the Church: but when hee would goe as farre as the lips; goe up into the Pulpit; and Preach publikely to the People, being yet but a Lay man: This was to intrude upon the Priestly office, and for this he was justly censured a Transgressor: and yet even in this too, there were Bishops of that time, and those no meane Ones neither, that approved his doing, and brought Examples to excuse him.

But is it not said, that No Scripture is of private Interpretation; and how is it not of private Interpretation, if private men Interpret it? Indeed no more, then if Clergie men Interpret it: For it is not the person of the Interpretour; but the manner of Interpreting, that makes it to be private; and therfore a Cleargy man, may make it of private Interpretation, if he follow his private sense; and have no Guide but his owne Spirit; and a Lay man may make it, of no private Interpretation, if he be guided by the conduct of the spirit that writ it. In many cases, no doubt, the Rule upon which to ground our consideration, is Quis, and not Quid: but are there not many Cases also, in which the Rule is Quid, and not Quis? when Saint Paul saith; Omnia Probate; quod bonumest, tenete: doth hee not referre us rather Ad Res… then ad Personas? if Moses had considered Quis and not Quid: hee had never intertained the Instructions of his Father in Law Iethro, as being a Gentile. How many Bookes, are aamongst learned men, held in high account, whose Authors yet are altogether unknowne; and would you have them bee rejected; because perhaps the Authors of them, were but Lay men? shall you not in so doing, reiect many excellent Writings of the Antient Fathers, who writ many of their Bookes, before ever they entred into Holy Orders? How much better may that bee applyed to Lay men here, which Christ spake in his owne case; if I have spoken ill, reprove me in it: but if I have spoken well, why doe yee strike me? and if no man can call God, Lord; but by the Holy Ghost; may wee not bee sure, that a Treatise, orthodoxly and piously written in Divinity: is à Spiritu sancto; a worke even of God; whosoever be the Ministeriall Author? If Christ were Flos Horti, a Flower of the Garden; then indeed None but Gardiners should have Right to gather him: but seeing he is Flos campi; a Flowre of the Field: Now he lies open for all to gather; and Gardiners have no more Right, nor meanes to gather him then any other. If the Scriptures were as the Sanctum Sanctorum of the Temple; into which none might enter, but the High-Priest; then indeed we might well thinke them to be Adyta non adeunda; No matters for Lay men to bee suffered to meddle with: but seeing they are as the Atrium, the common receptacle of all; and that Not onelyonly all may come; but to which all are Invited to come; and blamed if they come not, what should hinder, why a Lay man being conversant with them, may not be Intelligent of them; & why Meditating in them, Day and Night, he may not bring forth somthing worthy of the light? It is said to be a Tenet among the Turkes, that their Alcoran which is their Scripture; is not to bee Vnderstood by study, but by Illumination; and that Illumination is proper to their Priests; and never influenced upon the Laitie; but I hope, this Tenet for understanding our Scriptures, shall take no hold, amongst us Christians. To conceave that Lay mens writing in Divinity; is an Affront to the Cleargy; is the conceit of Ioshua in his Non age; a simple conceit; It is rather a Glory, and ought to bee a Ioy unto them: For what greater Ioy to a shepheard, then to have his Flocke thrive? what greater Glory, to a Master, then to have his schollers prosper? and what are Lay men to the Cleargie, but as sheepe to Pastors; and as Schollers to Masters? who knowes not that Clergie men bee as Pilots in the ship of the Church; and worthily sit at the Helme; and Is it any preiudice to them, that Lay men bee suffered to row at the Oare? who doubts but Cleargie men, are as Captaines and Leaders of Gods Armies: and may not Lay men therefore be allowed the place of souldiers, in fighting Gods Battles? Cleargie men no doubt, are the Prime Laborers, in Gods Harvest; but may not lay men therfore be allowed to be Gleaners? Though Clergie men be distributors of Christs whole loaves; yet without any Preiudice to them; Lay men may be permitted to gather up the Fragments. Is it not enough, that Lay men strike saile to the Clergie, as they passe by, but they must be wholly excluded from following the Fleet? Would not Moses have said in this Case; Envy ye for my sake? would God that all the Lords People were Prophets: that so, whilst many bring in, to the Gazophilacium of the Church, though but every One a little, a greater treasure may sooner be gathered, then when but a few bring in, though Every One a great deale. And (not to beare too hard a hand upon Lay men) Is it not congruous that as Clergie men are permitted to doe many things, which yet more properly belong to the Layity; so Lay men, may bee allowed to do some things, which yet we may grant, more properly to belong to the Clergie. And have I not now, spoken a word, which with men that are not contentious, may justly give a period to the Question; or rather make it, without question? For, though Lay men be not allowed to write in Divinity, and to Publish their writings, of their owne heads; yet at least, It cannot be Denyed, as a thing fit to be permitted by superiors. For so, all Inconveniences Pretended will be avoyded; Neither Schism will bee occasioned; Nor Errours Creepe in; Neither Laymen will be Denyed the Use of their Talents; Nor Clergie men abridged, in the honour of their Calling; but all will bee done in that decent order, which is fit to bee Observed, in the Israell of God; and in the Flock of Christ. For indeed, though S…ntamini Scriptur…s be said to all; and all in Generall are Commanded to search; Yet all doe not Search; but the greatest number, are willing to take their …ase; and leave Searching to them that will. Againe, of those that doe Search, all doe not find; but whether by Carelesnesse, or by being Dymme Sighted, in stead of Finding, they oftentimes Loose themselves; Againe of those that doe Find; All, find not matter of worth; but matter perhaps of Difficulty, or Curiosity; perhaps Straw or Stubble, fitter to be burnt, then brought into the Barne; Againe of those that find matter of worth; All, is not presently such, that seemes such in their owne Eyes; It must not therefore be done heere as was done in Israell, when there was no King; every one to doe and write what hee list, but wee have Reges and Regentes; Men Positos quasi in Specula, set as it were in Sentinell: to whose Care it is Committed; Vt Ne Quid Ecclesia Detrimenti capiat, that the Church bee not any way endammaged: who amongst their other Honorary functions, are to overlooke such Searchers; and to Examine, what It is they finde; and if they finde their Findings to be for substance, such as Recedes not from Analogie of Scripture; and for Use, such as may Conduce to the edification of the Faithfull; Then It is their Parts, of Private to make it Publick; and to receive it, though but as the poore widdowes mite, into the Gazophylacium of the Church, that so, not so much as the Fragments of Christs Lo…ves may be lost; but all gathered up, and put into Baskets. This Restraint, of Publishing Bookes without Licence; is, no doubt, a laudable Custome in the Discipline of the Church; but yet a Custome, of which it may be said, Non suit Sic ab Initio; For in the first times, and even to these last times, both Cleargy men; and Laymen; might write what they list; and Publish what they writ; which perhaps made Salomon say, Faciendi Libros nullus est Finis; but now at last, the Doctrine of the Gospell being thoroughly sifted, and setled; It hath seemed good to the Governours of the Church, to make a Restraint; yet so, that even those, who allow not Lay men to Reade the Scriptures without Licence; yet with Licence, allow them to write of Scripture; and would it not be strange, if our Church which allowes Lay men to Reade the Scriptures without Licence; should not with Licence, allow them to write?

But because my selfe a Layman, speaking for lay men; may bee thought partiall in the Cause; or rather, because Reasons have not their strength, so much in themselves, as from the person that delivers them; heare, what Cleargymen, them selves say; and what allowance they give to Laymens writing. Take Saint Austin, One of the soundest Fathers, and of the soundest times; who though hee have written no Treatise hereof, of purpose; yet he hath a passage in him, that sufficiently expresseth, what his Opinion is: For in his Second Epistle, Ad Petrum presbyterum De Anima; mentioning a Laymans work in Divinity; which this Peter had Commended to him; he writes thus: Absit ut erubescam Presbyter a Presbytero Discere; si tu Presbyter non erubuisti à Laico, praedicanda & Imitanda humilitate, vera Didicisse. An humblenesse he accounts it in a Clergie man, to learne of a Lay man; but yet an Humblenesse, worthy to bee praysed, and fit to bee practised. About his time and soundnesse, is also Saint Hierome who upon the Epistle to the Colossians; writes thus; Hie Ostenditur, verbum Christi, non sufficienter, sed abundanter etiam Laicos debere habere; & Docere se invicem, vel Monere. But come to our owne times; which, as by mens curiosity they are fuller of Scruples; so by growth in Divine Knowledge they are fuller of Resolutions; and Heare, what Doctors of the Church at this day say. Andrew Ryvet, Professor of Divinity, in the University of Leyden; Delivers his Opinion in these words: Agnoscimus in Ecclesia sub Deo Vnico Iudice & Independenti, Duo Iudicia Dependentia & subalterna; quorum, Vnum est Publicum; Al …d, Privatum: Hoc quidem, Omnibus Fidelibus Concessum; Illud Vero solis in Ecclesia Ordinatis. We acknowledge there are in the Church, under God, the only Independent Iudge… Two Dependant & subalternate Iudgements; whereof, the one is Publique, the other, Private: This, granted to all the Faithfull, That onelyonly, to Pastours ordained in the Church. With him, concurres in Opinion; Daniel Chamyere; a learned Divine, and a famous writer of late time; who Declares himselfe in these words: Pronuntiamus cuilibet Christiano, vt legere, sic Interpretari scripturas: servatis tamen diversarum Vocationum gradibus; ut Pastores tanquam Pastores, in hac re, suo publico officio fungantur; Privati autem, privatas suas partes expleant; and then addes: Et quia Deus sui Spiritus Dena variè distribuit; Docuit Experientia, Nullius hominis Fidelis in hoc negotio aut voluntatem Damnandam; aut Conatum, Detestandum. Wee pronounce it lawful for every Christian, as to Read, so to Interpret Scripture: yet observing the degrees of severall callings; namely that Pastors exercise their publike Function as Pastours; & Private men, their Private parts: and then addes, and seeing God doth diversely distribute the Gifts of his Spirit; Experience hath taught us that in this kind, neither the will of any Faithfull man, is to bee Condemned, nor his Endeavour to be Despised. To these may bee added Infinite other; all Pedibus euntes in eandem sententiam: all agreeing as an Unisone in Musick, in this Tenet.

And now that you have heard, how it is De Iure: Looke into the Registers of Time: and see, how it is De Facto; and what the Practice in the Church hath alwayes beene. Under the Law, the Scribes and Pharises were no Priests; yet who greater Glossists: who more frequent Interpretours of Scripture then They, VnderUnder the Gospell, after the Apostles: and in the Primitive time of the Church: how many Lay men doth Saint Hierome, in his Catalogue of famous Ecclesiasticall writers Record: amongst others, Ar…stides, Hegesippus, Iustinus, Modestus: Musonus, Heraclius, Apollonius, Maximus: of whom, some writ Apologies for the Christian Religion: some Disputations for convincing of Haereticks: All, Arguments of Scripture, and Poynts of Divinity. After these men to our time; have runne out many Hundred yeeres, yet not so many dayes in these hundreds of yeeres, as lay men writers in matter of scripture: that if I should stand to reckon them up, Ante Diem Clauso Componet Vesper Olympo. But come to our last Age, and lest you should thinke it a Locall Errour, and but of some One Country; Look into all Countryes; and see how the Practise hath gone: Looke into Italie; there you shall see Picus Mirandula; an Earle and a meere Layman: looke into France; there you shall see Philip Mornay, a Baron of that Country; & a meere Laymen; looke into our own Country of England; here you shall see Sir Thomas More; a Chauncellour of the Kingdome and a meere Layman; Alk of them, writing Treatises, in Divinity… & handling Arguments of Scripture. I name but One in a Country, where but for tediousnesse, I might name a Hundred. And now looking back upon the Arguments that have been brought: upon the Reasons; the Authorities; the Examples, for the lawfullnesse of Lay mens writing in Divinity; I seeme, mee thinkes, to have offended rather in Excesse, then in Defect of shewing it; at least to have said so much, that whom it cannot satisfie, yet it may perswade; and whom it cannot perswade, yet it may satisfie: and serve sufficiently; both Impellere volentem, and Nolentem trahere.