such as deny the real presence VVith philosophical reasons they so make voyd the testament of God that the body and blood of Christ concerning the presence and communication therof according to Christs owne most clere most euidēt most povverful words they wholie remoue with maruelous perplexity of words doe coulorably deceiue 11. But to come to Bels reason How proueth he it to be cōtradiction for a greater S. Aug. l. 14. cont Faust c. 9. S. Ambros l. de initiatis c. 9. tom 4. Ioan. 6. v. 52. Omnes haereticorum Gentiliū quaestiones eaedem sunt quia non Scripturarum auctoritatem sed humanae rationis sensum sequūtur Hieron in Oseae 7. S. Chrisost hom 60. ad populum 83. in Matth. S. Ephren lib. de natura Dei minime scrutanda Chrisosto sup body to be conteyned in ales Surely not at al but as Pithagoras autos epha or as Faustus the Manichist who as S. Austin writeth sayd it and avvay Should not he want al reason who for such a reason proposed without al proofe should forsake Christs expresse words and plaine testimonies of holy Fathers Breefly I might answere with S. Ambrose VVhat seekest thou the course of nature in Christs body seing he vvas against natures order borne of a virgin and admonish Bel of the faithles Capharnaits asking Hovv can he giue his flesh to be eaten For to what other end tendeth Bels reason then to aske How can God giue vs his flesh Let him harken to S. Chrisostome S. Ephrem and others aduising him not to be curious but faithful not to trust to humain sense and reason which is oftētymes deceaued but to Christs word He hath said writeth S. Chrisostome This is my body let vs haue no doubt albeit it seeme absurd to our sense and reason which he sayth let his vvord in al matters but espetially in the Sacraments ouercome our sense and reason vvhich is oftentymes deceiued as Bels is here 12. For albeit it be contradiction for a Hovv it is contradiction for a greater body to be in a les and hovv not greater body occupying a place proportionate to it greatnes to be contayned in a les for so it should be both contayned and not conteyned in the les yet no contradiction at al it is for a greater body retayning it greatnes to be so coarcted by Gods omnipotency as it fil a place far les then is naturaly due or proportionate to it greatnes For in this case it followeth not that it shold both be contayned not contayned in the lesser body as in the former case but contayned onely And thus we say hath Christ disposed of his body in the sacramēt And that God cā thus dispose of bodies we Proofs that God can put a greater body in a lesser S. Beda in Lucam S. August de haeres c 82. tom 6. Ambr. ep 81. Leo ser 1. 2. de natiu Nissen ser de occursu Domini Damasc l. 4. de fid c. 14. doe not onely barely affirme as Bel doth the contrary but can proue by many waies 13. First because Christs body in his natiuity opened not his virgin mothers womb Ergo then it occupied not a roome naturally proportionat to the greatnes The consequence is euident The Antecedent I proue because it is a point of the Catholique faith as testify S. Bede and S. Austin and appeareth by vniuersal consent of al Fathers as S. Ambrose S. Leo S. Nissen S. Damascen and others and professed in our Creed that Christ was borne of a virgin which vndoubtedly Ideo clausa quia virgo Ambr. de instit virg c. 7. August sup l. 1. cont Iul. c. 2. to 7. Iouinian sayd Christs body shold be a phantasme if our lady had remayned a virgin in her trauail Aug. cont Iul. cit Hieron in Ezechiel 44. Ambros lib. de instit virginis c. 7. Aug. serm 18. de tempore is ment of a perfect virgin as wel in body as mind And the contrary was the heresie of Iouinian who as S. Austin writeth affirmed that our Ladies virginity was lost pariendo by child bearing which he could not otherwise vnderstand then by the Childs opening her womb because virginity can not be otherwaies lost pariendo by child bearing and sure it is she lost not virginity by conceauing 14. Moreouer holy Fathers proue this truth out of that prophecy of Ezechiel 44. v. 2. of a gate shut and not opened by vvhich the Lord alone should passe vnderstanding by this shut and vnopened gate the virginal womb of our B Ladie And Albeit some Fathers vse the word of opening the womb in their speech of our Ladies child birth yet they meane not properly but vse the name of the effect for the natural cause therof For because children naturally do open their mothers wombs both Scripture and Fathers do sometymes cal child bearing opening the womb and barennes shutting the womb Of Scripture this is euident out of Gen 20 29 30. 1. reg 1. of Fathers it is manifest by S. Hierome who though he S. Hierom. dial 2. cont Pelagian say Christ opened the gate of the virgins womb yet he addeth that it continually remayned shut wherby he explicateth how before he took the opening vz. of Child bearing without any proper opening for otherwise the womb could not remayne stil shut 15. Neuertheles Protestants because it maketh for the Catholique Doctrin of the B Sacrament deny the Antecedent and Willet proueth their denyal because as S. VVillet cont 13. p. 453. S. Luc. 2. v. 23. Luke saith Christ vvas presented in the temple according to the lavv Euery male opening the matrice shal be holy to the Lord. But by the like reason he might proue that Christ was conceiued by mans seed because S. Luke in the same chapter writeth that our Lady was purifyed according to Moises law which was as we read leu 12. of a vvoman which hauing receaued seed had borne a male child The answere to both places is the same Because naturally women conceiue by receauing seed children are borne by opening their wombs therfore the law vsed these termes But as the one law affirmed not that no woman could conceiue without receauing seed so nether the other that no child could be borne without opening his mothers womb And as willets heresy made him to open our Ladies wōb so his cōscience made him to shut it againe For why should he teach that it was shut after her deliuery if he did not thinke the opening did preiudice her virginity The like proofe might be drawne out of Christs entring to his Apostles See S. Hilarie lib. cont Constant prope finē the dores being shut saith S. Luke and of his issuing out of the sepulchar before the Angel had remoued the stone 16. Secondly God can by his omnipotency bring a Camel through a needles eye as wel as a rich man into heauen but he can bring a rich man to
the Citty Tociacum K. Richard Ceur de Lion at the exhortation of the P. went in person to the holy land with an army of 30. thowsand foote and fiue thowsand horse in which voiage he conquered the kingdome of Ciprus citty of Ptolemais and ouerthrew the Souldan in a great battel and the like enterprise afterward vndertooke K. Edward the K. Henry 2. An. 1241. Stovv An. 1241. first in the yeare 1241. King Henry 3. placed the Popes Legate in the most honourable roome of the table at a publique banquet in Christ-masse betwixt him selfe and the Archebishop of yorke And afterward vvith great pompe saith Stowe and innumerable company of Nobles and trumpets sounding before brought him to the Sea How deuout K. Richard 2. and Englishmen K. Richard 2. Stovv An. 1407. in his time were to the Sea of Rome appeareth by their building an hospital there for receit of English Pilgrims insteed of the foresaid Seminary which as it seemeth was destroyed in that great burning of Rome in the yeare 1084 in the place where S. Thomas of Canturbury had before built a chappel in honor of the B. Trinity This hospital was afterward in the raigne of K. Henry 6. and Henry 7. reedified and much encreased and lastlie in the yeare 1570 was much bewtifyed and augmented both in buildings and reuenews by P. Gregory 13. and by him conuerted to the auncient vse of a Seminary retayning stil the obligation of an hospital The affection of K. Henry 4. appeareth K. Henry 4. A. 1409. Stovv Ann. 1409. by his letter to the Pope A. 1409. which he beginneth thus Most holy father our humble recommendations in filial vvise premised And afterward hauing taken vvith our said sonne and also vvith our Prelats and Nobles mature deliberation vve beseech vvith al humility require your clemency vvhose state and honor vpon diuers causes as a deuout sonne of the Church so far as vve might vvith God vve haue euer embraced and do embrace by the expresse and vvhole assent of the estates aforesaid c. And as for King Henry 5. he in the yeare 1416. sent his K. Henry 5. An. 1416. Stovv Ann. 1416. Embassadors to the general Councel at Constance at whose procurement it vvas there ordained that England saith Note this Stowe should obtaine the name of a nation be said one of the fiue Nations that ovve their deuotiō to the Church of Rome vvhich thing vntil that time men of other Nations for enuie had letted Behould what an honor K. Henry 5. the Alexander of England and Conqueror of France and England in his most florishing triumphant time accounted it to owe deuotion to the Church of Rome VVhich now Ministers would accoūt so dishonourable And as for K. Henry K. Henry 7. An. 1505. 7. your Maiesties great grandfather his affection is euident by the sword and cup of maintenance sent to him from the Pope spoken of before But none of the kings of the Norman bloud euer shewed so great signes of loue affection to the Sea Apostolike as K. Henry 8. did for a long time K. Heury 8. A. 1511. 1521. Stovv 1511. 1512. 1513. Onuphr in Iul. 2. for first in the yeare 1511. he wrate to the French K. to desist from molesting Pope Iulius 2. and in the next yeare sent an army of ten thousand men into France for the Popes defence And in the yeare 1513. wēt him selfe in person with a royal army conquered Turwin and Turnay And not content to defend the Pope with his sword in the yeare 1521. wrate an excellēt booke Stovv An. 1521. in his defence against Luther And againe in the yeare 1527. when Pope Clement 7. was taken prisoner by the Emperors souldiers he gaue monethlie Stovv An. 1532. 60. thowsand Angels to the maintenance of an armie for the Popes deliuery And in this singular affection towards the Sea Apostolik continewed he vntil the 22. yeare of his raigne Stovv 1530. deinceps An. 1530. when not vpon any iniury offered by the P. or dislike of his religion which except the matter of supremacy he defended to his death and persecuted the Protestants but only vpon occasion of delaie saith Stowe made by the Pope in his controuersie of deuorcement and through displeasure of such reports as he he ard had bene made of him to the court of Rome and thirdlie pricked forvvards by such counsellers to follovv the example of the Germanes he first forbad the procurement of any thing from Rome and soone after prohibited al payments and appeales to Rome and lastlie tooke vpon him that supremacy which al his Christian predecessors had acknowledged to be in the Pope Thus your Maiestie seeth how long how honourablie and how profitablie also vnto both parties hath the mutual amity and league of friendship betwixt the Sea Apost and the Princes of al the foure Nations that haue swaied the Scepter of England continewed and flourished how of late it was broken by one Prince vpon meere passion contrary to the example of al his Predecessors and Successors also except one childe and a woeman VVhat dangers and troubles he and his kingdome incurred thereby and how his progeny according as Frier Poeto did then foretel him is now consumed and his Crowne translated to an other Royal lyne against which in his time he made sharpe war I need not here declare Only I wil say that him selfe being after more free from passion laboured to be reconciled to the Sea Apostolike and employed therein B. Gardener as he professed in a sermon at Paules Crosse and had easelie obtained it if he would haue acknowledged his fault and done penance VVhat remaineth for me to conclude this long epistle but prostrate at your Maiesties feet humblie to beseech you for your owne good and in the name of the foresaid Christian Princes that as you are the head of the fieft Nation which according to Gods prouidence foretolde by a holy man Hunting l. 6. p. 359. many hundred years agoe hath attained to the rule of this land so you would continew that most auncient honourable and proffitable league of friendship which was betwixt them al and the Sea Apostolicke who I beseech your grace wil giue you more faithful councel then your owne Progenitors and forefathers who can giue you more safe and secure directiō in gouernement of your kingdome then your owne Predecessors who soe happily and so long time gouerned it who are so worthie to giue you example or whom can you with so much honor imitate as so many so valiant so prudent Princes and yet they al with one voice counsel and request you to follow in this so importāt a matter not so much them selues as the councel of the wisest King that euer was yea of God himselfe in these words Thine ovvne Prouerb 27. friend and thy fathers friend see thou forsake not especiallie such a one as hath euer
mantein wiues and children And yet Bel wil haue Bel p. 110. him to speake to both sexes as if both sexes had wiues As for woemen and children Hom. 9. ad Coloss hom 37. 1. Cor. he affirmeth That they ought to be instructed of men 6. Secondly he exhorteth not as Protestants do al kind of secular men to wit vnstable as S. Peter calleth them and inconstant S. Peter 2. c. 8. v. 16. in their faith For such are like rather to depraue Scripturs to their perdition as S. Peter testifyeth then to reape good by reading them Thirdly the secular men whom he exhorteth he exhorteth not as Protestants do to the reading equally of al parts of Scripture but especially such as are plaine and easy namely histories as appeareth by these his words 2. Thess hom 3. S. Chrysost But thou vvilt say they are obscure what obscurity is this I pray thee are there not Histories Thou knowest which are cleare what askest thou of the obscure places There are a thousand Histories in Scripture tel me one of them 7. Fourthly he exhorteth them not absolutly as Protestants do in al tymes without regard of any occasion or circumstance but seeing the people of Constantinople to whom he preached giuen as he saith to dissolute life to idlenes to haunting Proaem ep ad Rom. after dishonest shewes and riot for to withdraw them from such vice and to imploy their tyme better he exhorted them to buy Bybles and to read the Scripture and vpon this occasion he said That the Apostle Homil. 9. Coloss cit commanded to read the Scriptures diligently And in like sort seeing their children to haue learnt diuelish songs and dances as Ibid. he tearmeth them for to take such from them he biddeth men to teach them to sing psalmes But how things ought absolutly to proceed he vttereth in these words vnto men vos oportebat duntaxat à nobis institui Ibid. vxores vero à vobis à vobis liberos you ought only to be instructed of vs but your wiues children of you And 1. Corinth hom 37. he saith That S. Paul appointed S Paul men to reach their wiues as indeed he did in these words If they woemen list learne any thing let them aske their ovvne husbands at home 1. Corinth 14. v. 35. And the like he hath 1. Tit. 2. Behould S. Paul bids woemen learne of their husbands Bel bids them read and learne of Scripture let woemen chuse whether they wil follow 8. Fiftly he exhorteth not secular men to read Scriptures with that mynd and A mayne difference betvvixt S. Chrysost and Protestants purpose which Protestants doe to wit vpon curiosity and to become their owne interpreters following their owne priuate spirits and thereby to iudge of the doctrine of the Church and their Pastors whome Christ hath giuen to expound Scripturs lest they shold be carryed away with al wind of doctrine Ephes 4. v. 14. But S. Chrysostoms meaning was that reading Scriptures for their confort as he writeth hom 9. cit in aduersity for auoyding of vice and such like holy purposes they sâ—ould expound them according to their Pastors instruction you saith See S. Chrysost homil 10. in Ioan. 3. de Lazaro Origen 4. in Leuit. Autor imperfecti he ought to be instructed of vs and the Author imperfect hom 43. in Math. amongst other means which he prescribeth to lay men to know the truth of Scripture one is to aske the Priests whome he calletâ— clauicularios scripturarum key keepers of Scripturs which is the right order prescribed by God him selfe Deutr. 17. v. 9. Agg. 2. v. 12. and Malach Deuter. Aggae Malach. 2. v. 7. And the contrary course obserued by Protestants maketh Christ to haue giuen vs needles Pastors and Doctors bidding Ephes 4. v. 11. 1. Cor. 12. v. 28. Luc. 10. v. 16. vs heare them as him selfe maketh euery one his owne Pastor and to haue the gift of interpretation contrary to S. Paul 1. Corinth 12. v. 10. 30. And by this which hath bene said is answered whatsoeuer Bel alleadgeth out of S. Chrysos pag. 108. 109. 111. and he sound to be quite against Protestants and nothing against Catholiques proceedings And though S. Chrysostom had giuen far more lyberty to common Note this people to read Scriptures then now the Church doth as not hauing then experience of the harme redounding thereof what maruel if the Church finding by the experience of more then a thowsand years since S. Chrysostoms tyme that more harme then good commeth therby hath abridged that lycence For as S. Austin saith S. Augustin tom 2. Epist 50 Experience of many euils maketh many medicins to be found 9. Now let vs heare what Bel replyeth Bel p. 116. against this kind of answering to S. Chrysostoms authority First he saith That the doctrine in the pulpit ought to be as true as in the Schoole This is true but not to the purpose because we reproue not S. Chrysostom of vttering vntruths in the pulpit Next he saith That the doctrin in the pulpit ought to be as exact and absolute as in the schoole and the only difference is that in the pulpit it hath the pricke of exhortation which is wanting in schools What Syr Are these speeches of S. Chrysostom S. Chrysost hom 3. in 2. Thessalon Bel p. 108. cited by your selfe VVhat need a sermon what need a preacher as exact and absolute as can be deliuered in schools Surely then your preaching is needles and consequently the fifty pound pension giuen to you for it may be wel spared Yea if the doctrin of pulpit and schools be of like exactnes certes the auditors in both places are of like capacity and so Bels deuines be no better schollers then his common people 10. But little knoweth he what belongeth Bel knovveth not vvhat belongeth to a sermon to sermons who thinketh them to differ from schoole doctrine in nothing but in exhortation Are amplifications hyperboles and like figures excluded as wel from pulpits as from schools Are the same parts prescribed to be in a lecture by school men which are by Orators to be in a sermon or oration Doth Bel exact as strong proofs and like propriety of words of an orator or preacher persuading probably and accommodating him selfe to the capacity of his hearers as he doth of a Philosopher or Deuine teaching dogmatically Sure I am that both Aristotle and common sense teach Aristotel 1. Ethic. contrary But Bel euery where sheweth him selfe to be one of them who as S. Paul saith vnderstand not what they say or of what 1. Timoth. 1. v. 7. they talke 11. Againe suppose that S. Chrysostom had spoken of this point as exactly in the pulpit as any Dyuine can in schools what followeth thereof Forsooth that Bels proposition pag. 103. vz. That al persons of what sexe state calling or condition soeuer may
and ought to read Scriptures and can not othervvise attaine to eternal life passeth exact speech and albounds of truth Because S. Chrysostom hath no such exact words yea the words which Bel wresteth to his purpose S. Chrysostom him selfe otherwise expoundeth as hath bene shewed And thus much of Bels second reply to the foresaid answer 12. Thirdly saith he Dauid and the Berheans had no regard of this popish distinction of pag. 116. more exact speech vttered in schools then in pulpit Because Dauid Psalm 119. v. 9. affirmeth That a yong man shal cleanse his waies by study meditation and keeping of Gods lavv The Berrheans Corrupt of Script searched the Scriptures and examined the Apostles doctrine by them Ansvver Dauid Psalm 118. al. 119. v. 9. saith A yong man shal correct his waies by keeping Gods lawes But study and meditation are added by Bel I wonder he added not also reading But suppose Dauid had said That a yong man amendeth his life by reading Scripture shal we infer that he thought preachers speake as exactly as Schoolmen The like reason is the other The Berheans examined the Apostles doctrine by Scripture Ergo they thought the doctrine of the pulpit as exact as the schoole O wit whither wilt thou But Chapt. 11. parag 4. of the Berheans fact we shal speake more hereafter 13. After this Bel falleth to entreat in Of vvoemens teaching and reading Scripture perticuler of woemens teaching and reading Scriptures propounding vnto him selfe this obiection of Catholiques S. Paul wil haue woemen to learne in silence and permitteth them not to teach 1. Timoth 2. v. 12. Bel p. 116. answereth That though S. Paul permit them not to teach publikly before men yet he forbiddeth them not to read Scripture nor to teach priuatly Prouerb 31. v. 1. Act. 18. v. 26. 2. Timoth. 1. v. 5. c. 3. v. 15. where due circumstances occurre because Bethsabe taught Salomon Priscilla expounded Scriptures to Apollo Eunice and Lois instructed Timothy in Scriptures Here Bel is ashamed to lycence woemen to teach publikly before men though he was not to make one of them head of the Church which is a far greater matter and necessarily includeth authority to teach the Church publikly but whether Heretical vvoemen hovv malepert vvho dare teache Tertull. l. de praescript Some preached publikly in Germany Sur. An. 1522. they may teach publikly before woemen or priuatly before men and what the due circumstances are when they may teach priuatly he setteth not downe Nether do I thinke his Protestant sisters wold regard them who publikly before men at table and in their assemblies in houses take vpon them to expound Scriptures Surely he should do wel to informe his sisters of his circumstances But as for S. Paul he giueth them no lycence at al to read or to teach Scriptures excepting the case of perticuler inspiration or of necessity when they are permitted also to baptize For he in the foresaid words not only forbiddeth them absolutly to teach but withal appointeth them to learne as if this alone were their duety and belonged to them And lest we should thinke they might learne of them selfs by reading Scriptures he explicateth 1. Corinth 14. v 35. both of S. Paul whome and where they must learne vz. of their husbands and priuatly at home If they list to learne saith he any thing let them not read Scriptures aske their husbands at home Behold woemen appointed not to teach ether publikly or priuatly but to learne and that priuatly at home and of their husbands And the same saith S. Chrisostom S. Chrysost S. Hierom. hom 9. in epist ad Coloss S. Hierom dialog 1. contr Pelag. where he reprehendeth the Pelagians for licensing their woemen to sing with them as Protestants do now and Bel passeth in silence and saying they ought to be skilful in Scripture But no maruel if Protestants being Luther de vo coiug Assert artic 16. vid. serm de matrimon edit VVitemberbergens fol. 126. S. Paul so womanish as they professe they can no more liue without them then without meat or drinke and heresies haue bene euer spred by fauour and helpe of woemen as S. Hietom saith epist ad Cresiphontem be more liberal to woemen then the Apostle who said tt was good not to touch them 1. Cor. 7. v. 1. 14. The examples alleadged by Bel for woemens teaching are partly false partly not to the purpose For Bethsabees words came ether from Gods perticuler inspiration and so her teaching maketh not to the purpose or from her owne head and so she taught not Gods word though what she said being after recorded by Salomon becâ—me Gods worde Priscilla is not said act 18. v. 16. as Bel affirmeth to haue expounded Scriptures but the way of the Lord to Apollo which she might do without expounding Scripture as S. Ihon prepared Luc. 1. v. 76. Math. 3. v. 3. the way of the Lord without preparing Scripture That of Eunice and Lois is vncertaine For albeit it be said 2. Timoth. 1. v. 5. That they vvere faithful vvoemen and c. 3. v. 15. that Timothy vvas instructed from his infancy in Scripture Yet it is not said he was instructed of them but might wel be instructed of some other at their procuremeÌ„t as it is vsual for to hyre maisters to teach children wherfore fondly doth Bel auouch it to be cleare and euident by their example that mothers must teach and yong babes learne Scripture 15. But suppose that they taught their childe or grandchild for want of sufficient men to teach as may be presumed because his father was a Gentil Act. 16. v. 13. what is this to woemen teaching without al necessity priuarly whome soeuer euen their husbands contrary to the prescript and otder sette down by S. Paul yea suppose that Bethsabe Priscilla Eunice and Lois had without perticuler inspiration or necessity which Bel can not proue taught men priuatly Scriptures who seeth not but that S. Paul knew better woemens duety then they and that we ought rather to follow his prescript and order then the example of two or three woemen not the learnedest nor greatest Clerks 16. After this Bel alleadgeth Origen for Bel p. 107. proofe of common peoples reading Scripture and affirmeth him to exhort the people to read Scriptures because he writeth Origen homil 4. in Leuit If we can not al things let vs at lest remember that we are now taught or is rehearsed in the Church But Origen here exhorteth the people only to remembring at lest saith he Bel p. 111. those things which are taught and rehearsed this day in the Church to wit by ecclesiastical persons He bringeth like wise S. Austin exhorting S. Augustin serm 55. de tempore his people not only to heare diuine lessons in the Church but also at home to read them selfs or to heare others Wherupon Bel noteth That we must read Scriptures at
desire of knowledge and by obscurer wipe away loathsomnes For here he plainly teacheth Scripture to be obscure in some places But perhaps it is because S. Austin addeth Almost nothing is in the obscure places which is not most plainly vttered otherwhere But this helpeth Bel nothing For nether saith he that al obscurities are plainly other where explicated Nor that it is plaine in what places they are explicated And so S. Austin admitting some obscure places of Scripture to be no where explicated in Scripture and supposing it not to be plaine in what places such obscure places as are explicated be explicated admitteth Scripture to be obscure An other place he citeth Bel p. 111. 112. 113. out of S. Austin as also S. Hierom and Theodoret concerning reading of Scripturs which shal be answered in the next chapter CHAP. VII Of the vulgar peoples reading Scripture FIRST conclusion it is not necessary to al sorts of people that desire to attaine to eternal life to read Scripturs The contrary auoucheth Bel pag. 103. 109. wherin he exceedeth the heretike Pelagius who required not reading but only knowledge of Scripture for to be without sinne therby condemned a great part of Christians as S. Hierom writeth dialog 1. cont Pelag. But S. Hierom. it is so manifest as it needeth no proofe For how should they doe that can not read Doth Bel thinke Scripture to be like a neck verse that who can not read it shal be hanged where doth God command euery one vpon paine of death to read Scripturs whence came this new law which Bel proclaimeth But marke Reader Protestants taught at first that no works were necessary to saluation And now Bel auoucheth one more vz. reading of Scripturs then euer Catholiques dreamed on 2. Second conclusion It is not expedient See S. Gregor Nazianzen in Apologet orat 1. de Theolog. for euery one of the vulgar sort to read Scripturs This I proue because vnlearned and vnstable persons depraue the Scripture to their owne perdition Many of the vulgar sort are vnlearned and vnstable Therfore many of them ought not to read Scripture The Minor is euident The Maior is auerred by S. Peter 2. c. 3. v. 16. and proued by Hacket More Ket Hammont See Stovv Ann. 1561. 1579. daily experience of new Christs new Iewes new heresyes daily gathered out of Scripture And in truth the Protestants counselling of common people to read Scripturs is much like to the Diuels perswading of Eue to eat the Apple He asked Eue why God forbad her to eat they aske why the Church forbiddeth vs to read And both answering alike He replyeth you shal not die but become like Gods They say you shal not fal into errors but become like Deuines And the euent is like in both Eue by eating fel out of Paradise and incurred death simple people by reading dye in soule fal out of the Church 3. But saith Bel. A good should not be Bel p. 107. taken wholy from the godly for fault of the bad Answere The godly are not debarred from reading Scripture if they be desyrous and iudged by their Pastors to be such as wil reape good therby Neuertheles they ought not without lycence lest as S. Austin S. Augustin lib. de vtilit credend c. 10. tom 6. writeth in the like case Though they hurt not them selfs by reading they may hurt others by example As he that could fly be made to go lest his example prouoke others to so perilous attempt This saith he is the prouidence of true religion and deliuered from our Auncestors and to alter this course were nothing els then to seeke a sacriledgious way to true religion Moreouer though a thing be good in it selfe yet it is not good but to such as know how to vse it But euery one of the common people knoweth not how to vse Scripture For as Gregory Nazianzen S. Nazianz. orat Quod non liceat semper publice de Deo contēdere In Apologetico S. Hierom. epistol ad Paulin. writeth The vvord of holy vvritt is not so base that it is open to the vnlearned common sort and seely men creeping as yet vpon the ground And againe To some it is better to be taught by others And S. Hierom complaineth that euery one challengeth the knowledge of Scripture and that the chatting old vvife the doating old men and the prating Sophister take it in hand See Theodoret lib. 4. c. 17. What wold he say now if he saw Protestants children reading Scripture and taught to read english by the Byble Now let vs see Bels obiections 4. Bel alleadgeth S. Chrisostom as affirming Bel p. 103. 104. S. Chrysost proaem ep ad Rom. 1. That if we read Scripture seriously vve shal need no other thing ◠That it is a great shame for men charged with wife and children only to heare sermons and not withal to study Scripturs 3. That many euils come of ignorance of Scripture as heresies and dissolute life Answer The first point is not against vs who graunt that in reading Scripture we may find al things necessary But the question now is whither it be better for euery one to find such things him selfe out of Scripture or no. As for the second point S. Chrisostom only saith that it is a shame not to exact more diligence of men in hearing sermons then in gathering mony At lest saith he be ready to heare what others haue gathered and bestovv so much diligence in hearing vvhat is said as in gathering mony For though it be a shame to exact but so much of you yet wil we be content if you performe so much The third point is easely answered because he saith Innumera mala nata sunt quod scripturae ignorantur Christ sup vntruth 84 not That much mischeef commeth of not reading as Bel falsly affirmeth pag. 105 but of not knowing the Scripture vz if men wil nether read it them selfs nor heare it readd and expounded by preachers Nether could he thinke that much mischeef can come of not reading Scripture if so be it be heard seeing he promiseth to be content if men wil heare it 5. An other place he citeth out of S. Bel p. 105. S. Chrysost hom 29. in 9. c. Genes tom 1. Chrisostom where he exhorteth men auscultare lectionem scripturae to harken to the reading of Scripture And againe At home to apply them selfes to read Scripturs Answer The first part maketh nothing for reading Differences betvvixt S. Chrysost and Protestants but only for hearing Scripture as is euident The second exhorteth to reading but 1. not euery man woman child as Protestants do but men and namely such who as he saith proem epist ad Rom. haue wiues charge of children and family And hom 9. Colos Hear you saith he who liue in the vvorld haue care of vviues and children who as he writeth conc 3. de Lazaro haue publicke offices