Latria, that any man may worship God and an image both together." And Polydorus Doulia. Virgilius, a man of late years, uttering the great abuse that he saw in the church in his time, writeth thus: Nunc de simulacrorum cultu...agamus: quem non modo nostræ religionis expertes, sed, teste Hieronymo, omnes fere veteres sancti patres damnabant, ob metum idololatric1: “Now let us entreat of the worshipping of images; which not only the heathens, that were void of our religion, but also, as St Hierome saith, all the old godly fathers condemned, for fear of idolatry." Pol. Verg. de Invent. Rer. Lib. vi. cap. xiii. Ibid. Epiph ad Hieros. And of the abuse and disorder of the church herein in his time, he writeth thus: Eo insania deventum est, ut hæc pars pietatis parum differat ab impietate": "The world is come to such outrage and mere madness herein, that this part of holiness differeth now very little from open wickedness." To this pass the church of God was brought by M. Harding's distinction of latria and doulia. The best remedy in this behalf, and most agreeable with God's word, is utterly to abolish the cause of the ill. So the godly king Ezechias took down and brake in pieces the brasen serpent, notwithstanding Moses himself, by God's special commandment, had erected it; notwithstanding it were an express figure of Christ hanging upon the cross; notwithstanding it had continued so many years; notwithstanding God by it had wrought so many miracles. So the godly bishop Epiphanius rent in sunder the image of Christ painted in a Johan. Episc. cloth, and said it was against God's commandment, a thing superstitious, and unmeet for the church and people of God3; notwithstanding it were the image of Christ. So the godly emperor Theodosius made his proclamation Petr. Crinit. over all his dominions in this sort: Signum Servatoris nostri,...quocunque loco Lib. ix. cap. reperitur, tolli jubemus1: "We straitly command, that the image of our Saviour be taken down, in what place soever it shall be found;" notwithstanding it were the image of our Saviour. So it is decreed in the late council of Mens, that, when images happen to be abused by the people, they be either notably altered or utterly abolished". Neither doth God throughout all his holy scriptures any where condemn image-breakers; but expressly and every where he condemneth image-worshippers and image-makers. God saith: "They are snares to catch the ignorant." He knoweth the inclination of the heart of man. And Deut. xxvii, therefore he saith: "Accursed be he that leadeth the blind out of his way;" and: "Accursed be he that layeth a stumbling-block to overthrow the blind.” Concil. Wisd. xiv. Lev. xix. [ Pol. Verg. De Invent. Rer. Amst. 1671. Lib. [ Petr. Crinit. De Honest. Discipl. Lugd. 1585. Lib. x. cap. ix. p. 279. See before, page 659.] [5 Synod. Prov. Mogunt. cap. 42. in Crabb. Concil. Col. Agrip. 1551. Tom. III. p. 938.] OF READING THE SCRIPTURES. THE FIFTEENTH ARTICLE. THE BISHOP OF SARISBURY. OR that the lay-people was then forbidden to read the word of God in their own tongue. [OF THE PEOPLE'S READING THE BIBLE IN THEIR OWN TONGUE.ARTICLE XV. H. A. 1564.] M. HARDING. THE FIRST DIVISION. dred and M. Harding That the lay-people was then forbidden to read the word of God in their own tongue, I find it not. (204) Neither do I find that the lay-people was then, The two hunor at any other time, commanded to read the word of God in their own tongue, fourth unbeing vulgar and barbarous. By vulgar and barbarous tongues I understand, as truth. For before, all other beside the three learned and principal tongues, Hebrew, Greek, knoweth the and Latin: which, as they were once native and vulgar to those three peoples, commanded so now to none be they native and vulgar, but common to be obtained by learning, for meditation of the scriptures, and other knowledge. THE BISHOP OF SARISBURY. M. Harding fully dischargeth this whole matter in one word. "I find it not," saith he, "that the lay-people was then forbidden to read the word of God in their own tongue." Howbeit, some others of his side thought sometimes they had surely found it, and were able to allege these words: Nolite sanctum dare canibus: "Give not holy things to dogs;" and thereof necessarily to conclude that the lay-people, whom in respect of themselves they called dogs, might not once touch the holy scriptures. But M. Harding saith plainly, he findeth it not. This short answer touching the demand is sufficient, if he knew what were sufficient. All the rest is made up only in words, as shall appear. people was to read the scriptures, &c. He addeth further: "Neither do I find that the lay-people was then, or at any other time, commanded to read the word of God in their own tongue, being vulgar and barbarous." First, this stopple of commanding is whole impertinent unto the question. Secondly, all other tongues, three only excepted, are without just cause condemned for barbarous. Thirdly, this exception of the people's reading in their vulgar tongue is only a bare shift and a quarrel without savour. For in what tongue can the vulgar people read and understand any thing, saving only in their own common and vulgar tongue? But, as the emperor Tiberius used sometimes to send certain of his nobles into his corn. Tacit. out provinces and far countries, to rule there as viceroys and lieutenants under in Tiberio. him, and yet, that notwithstanding, would not suffer them to go thither, or in any wise to depart from Rome"; even in like sort M. Harding, notwithstanding he would seem to license the lay-people to read God's word, yet he limiteth them either to the Greek, or to the Latin, or to the Hebrew tongue, wherein he is well assured they cannot read it. [Attained, H. A. 1564. But H. A. 1565, Obtained.] [ Though, 1611.] [8 Wholly, 1565.] [ C. Corn. Tacit. Annal. Lib. 1. cap. lxxx.] Deut. vi. Corn. Agrip. de Vanit. Scient. August. in cap. Jejunii. Johan. Epist. ad 9. Hoin. 2. Hieron. in But, that the people was in old times willed to read the scriptures, and that in such tongues as they were able to understand, it is evident, and appeareth many ways. And of infinite testimonies and good proofs only to touch a few, God saith thus unto his people: "Hearken, O Israel:... let the words that I speak to thee this day rest in thy heart: thou shalt shew them unto thy children: thou shalt think of them sitting in thy house, and walking in thy journey, and when thou goest to rest, and when thou risest: thou shalt bind them as a mark unto thy hand: thou shalt have them as a token before thine eyes: thou shalt write them on the posts of thy doors, and at the entry of thy gates." As it is noted by a writer of late years, it was decreed in the first council of Nice, that no christian man should be without the bible in his house1. St Augustine saith unto the people: Nec solum sufficiat, quod in ecclesia divinas lectiones auditis; sed etiam in domibus vestris aut ipsi legite, aut alios legentes requirite2: "Think it not sufficient that ye hear the scriptures in the church; but also in your houses at home, either read yourselves, or get some other Chrysost. in to read unto you." St Chrysostom saith unto his people: Admoneo, et rogo, ut libros comparetis3: "I warn you and beseech you to get books." Again he Chrysost, in saith: Audite, seculares omnes: comparate vobis biblia, animæ pharmaca. Si nihil Coloss. Hom. aliud vultis, vel novum testamentum acquirite, apostolum, evangelia, Acta, continuos et sedulos doctores1: "Hear me, ye men of the world: get ye the bible, that most wholesome remedy for the soul. If ye will nothing else, yet at the least get the new testament, St Paul's epistles, and the Acts, that Orig. in Esai. may be your continual and earnest teachers." Origen saith: Utinam...omnes faceremus illud, quod scriptum est, Scrutamini scripturas5: "I would to God we would all do as it is written, 'Search the scriptures."" St Hierome, speaking of the company of women that was at Bethleem with Paula, saith thus: Non licebat cuiquam sororum ignorare psalmos, et non de scripturis sanctis quotidie aliquid discere: "It was not lawful for any one of all the sisters to be ignorant of the psalms, nor to pass over any day without learning some part of the scriptures." In these examples, notwithstanding some cavil perhaps might be made to the contrary, yet very reason will lead M. Harding to think that these fathers meant the people should read the scriptures in their own known Basil. de Spir. and vulgar tongues. St Basil saith: Quantum ferre potest humana natura, possumus esse similes Deo; similitudo autem illa sine cognitione nulla est; cognitio autem constat ex doctrina; initium autem doctrinæ sermo est; sermonis autem partes syllaba et voces: "We may become like unto God, as far forth as the weak nature of man can bear. But this likeness cannot be without knowledge; neither this knowledge without doctrine. And the beginning of doctrine is speech; and the parts of speech be words and syllables." The resolution hereof is this: The people, without understanding the particular words and syllables, cannot know the speech: not knowing the speech, they cannot attain this doctrine; and without this doctrine they cannot be like unto God. Sanct. cap. i. M. HARDING. THE SECOND DIVISION. They that treat of this article, concerning the having of the scriptures in a 1. vulgar tongue for the laity to read, be of three sundry opinions. Some Three sundry judge it to be utterly unlawful that the bible be translated into any cerning the opinions con [3 Chrysost. Op. Par. 1718-38. In Joan. Hom. liii. Tom. VIII. p. 314.] [ Id. in Epist. ad Coloss. cap. iii. Hom. ix. Tom. XI. p. 391.] [ Orig. Op. Par. 1733-59. In Isai. Hom. ii. 2. Tom. III. p. 109.] [ Hieron. Op. Par. 1693-1706. Ad Eustoch. Epist. lxxxvi. Epit. Paul. Tom. IV. Pars II. col. 682; where nec licebat.] [ Basil. Op. Par. 1721-30. Lib. de Spir. Sanet. cap. i. 2. Tom. III. p. 2.] scriptures to gar tongue, practice of Rome. be had in a vul- tongue of the common people. Some think it good it be translated, so 2. that respect be had of time, and of place, and of persons. Some be 3. of the opinion, that the holy scriptures ought to be had in the mother and native tongue of every nation, without any regard of time, place, or persons. *The first This is the opinion is holden of few, and commonly misliked. The third is maintained by the church of all the sects of our time, the Swenkfeldians excepted, who would the scriptures This was to be in no regard. The second is allowed best of those that seem to be of of Christ, the most wisdom and godliness, and to have most care for the health of the church, all the old who have not severed themselves from the faith which hath continued from the beginning. Here that I say nothing of the first opinion, as they of the third is none of reprove the moderation of the second, so they of the second cannot allow the generality of the third. the judgment apostles, and fathers. a M. Harding these. THE BISHOP OF SARISBURY, Here are laid out three sundry opinions. The first utterly barreth all and every of the lay-people from every parcel of the scriptures. The third giveth all men leave to read all parts thereof without exception. Between these two extremes the second opinion is a mean. The first hereof, saith M. Harding, is commonly misliked. Yet, nevertheless, it appeareth by him, in the fourteenth division of this article, it is the very practice and opinion of the church of Rome: which church, as he saith, hath already condemned all the new translations, and not allowed the old, neither in the Gotthian tongue translated by Ulphilas, nor in the Sclavon tongue translated by St Hierome; nor hath devised any other translation of her own. Hereby it is plain, that the opinion and practice of the church of Rome is commonly misliked, and holden of few. The third opinion, that all men indifferently may read the scriptures without restraint, as M. Harding saith, is holden only by certain sects, and is too general. Notwithstanding this generality seemed good to Christ, his apostles, and to all the old doctors of the church, as it shall appear. Wherefore it followeth that Christ, his apostles, and all the old doctors, by M. Harding's judgment, were sectaries and heretics. The second opinion is a mean between both, and is holden by M. Harding, and by certain others, that have not at any time altered their faith: notwithstanding men say M. Harding hath altered more than once, and therefore may hardly be allowed to pass in this number. Yet is this opinion of all others accounted the best. Howbeit, whereas all men are indifferently and equally inheritors to God's word; to bind the same only unto a few, and that with such restraint of times and places, it must needs be thought some great partiality. St Paul saith: Quæcunque scripta sunt, ad nostram doctrinam scripta Rom. xv. sunt; ut per patientiam et consolationem scripturarum spem habeamus: “All that is written in the scriptures is written for our instruction, that by patience and comfort of the scriptures we may have hope." St Basil saith: "The Basil, in scripture of God is like an apothecary's shop, full of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease. St Augustine saith: Deus in scripturis, quasi amicus familiaris, sine fuco loquitur August. ad cor doctorum et indoctorum": " 'Almighty God in the scriptures speaketh, Volus. as a familiar friend, without dissimulation, unto the hearts both of the learned and also of the unlearned." Wherefore, the word of God being so universal, meet for all diseases, for all wits, and for all capacities; for M. Harding to improper 10 the same only unto a few, it is both far greater dishonour unto God, and also far greater injury unto God's faithful people, than if he would in like manner improper and inclose the sun-beams, to comfort the rich, and [3 Πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος, διὰ τοῦτο συγγραφεῖσα παρὰ τοῦ Πνεύματος, ἵν ̓, ὥσπερ ἐν κοινῷ τῶν ψυχῶν ἰατρείῳ, πάντες άνθρω ποι τὸ ἴαμα τοῦ οἰκείου πάθους ἕκαστος ἐκλεγώμεθα. -Id. Hom, in Psalm. i. 1. Tom. I. p. 90.] [9 Ea quæ aperta continet [scriptura], quasi amicus familiaris, sine fuco ad cor loquitur doctorum atque indoctorum. - August. Op. Ad Volus. Epist. cxxxvii. 18. Tom. II. col. 409.] [10 Improper: appropriate.] Psal. i. Epist. 3. ad John iii. in Vita Vincent. not the poor; to shine upon some, and not upon all. This mean way is no way it is weighed out, not by the scriptures or holy fathers, but only by policy and worldly reason. scriptures are forth for all That the scriptures be not to be set forth in the vulgar tongue to be read of all sorts of people, every part of them, without any limitation of time, Five consideraplace, and persons, they seem to be moved with these considerations. tions why the First, that it is not necessary; next, that it is not convenient; thirdly, not to be set that it is not profitable; fourthly, that it is dangerous and hurtful; sorts of people and lastly, although it were accorded the common people to have without limitaliberty to read the bible in their own tongue, yet that the translations of late years made by those that have divided themselves from the catholic church be not to be allowed, as worthily suspected not to be sound and assured. THE BISHOP OF SARISBURY. to read them tion. These deep considerations were never devised neither by Moses, nor by Christ, nor by the apostles, nor by any the ancient fathers; but are brought in only now at last by them that of long time have deceived the world by ignorance, and yet labour by the same to deceive it still. Christ saith: Qui male agit odit lucem: "He that doth ill flieth the trial of the light." And M. Amphiloch. Harding's own Amphilochius saith: Naturalis providentia est male errantium, auferre de medio testimonia veritatis1: "It is the natural provision of them that be wilfully deceived, to convey out of sight all proofs and testimonies of 1 Sam. xiii. the truth." So the Philistines, the better to keep the Jews thrall and in subjection, utterly bereaved them of all manner weapon and artillery, and left them naked; and, no doubts, bare them then in hand, as M. Harding doth now the people of God, that it was neither necessary, nor convenient, nor profitable for them to have armour. Verily, Chrysostom saith: "It is more necessary, more convenient, and more profitable for the lay-people to read God's word, Chrysost. in than for monks, or priests, or any others." Thus he writeth: Hoc est, quod omMati.Hom. 2. nia quasi una quadam peste corrumpit, quod lectionem divinarum scripturarum ad solos putatis monachos pertinere; cum multo vobis magis, quam illis, sit necessaria....Itaque multo est gravius atque deterius, rem superfluam esse putare legem Dei, quam illam omnino non legere. Hæc enim verba sunt, quæ de diabolica prorsus meditatione promuntur2: “This is it that, as it were with a pestilence, infecteth all things, that ye think the reading of the scriptures pertaineth only unto monks ; whereas it is much more necessary for you than for them. It is more wickedness to think God's law is superfluous, than if ye should never read it. these be the words that no doubts come from the study of the devil.” Thus much therefore we learn here by Chrysostom, that these M. Harding's De diabolica profound considerations "come from the study and closet of the devil.” prorsus me ditatione promuntur. M. HARDING. THE FOURTH DIVISION. cap. iv. For First, that the common people of all sorts and degrees ought of necessity to read all the holy scriptures in their own tongue, they say they could never find it hitherto in the same scriptures. Irenæus writeth, that the apostles Lib. iii. adverpreached to the aliens and barbarous people the faith of Christ, even sus Hereses, to those that were aliens and barbarous in language, and saith, that, having heard the gospel preached, they believed in Christ; and, keeping the order of tradition which the apostles delivered unto them, had their salvation and faith written in their heart without print, pen, or ink, and utterly without letters. And further he sheweth that, if the apostles had left to us no scriptures at all, yet we should be saved by the tradition which they left to them whom they committed their churches unto, as many nations of aliens be saved by the same3. [The reference is probably incorrect: the editor ii. Tom. VII. p. 30.] [3 Quid autem si neque apostoli quidem scripturas reliquissent nobis, nonne oportebat ordinem sequi |