MY VERY GOOD LORD , sundry menne haue sundry meanings in dedycating their studyes and traueyles to such men of honor as you are . Some seeke their friendshippe and good will , some augmentation of lyuing , some authoritie to commende and sette foorth their woorkes and labours , some one thing , some an other . And I haue herein beene ledde with none of these considerations . For your honors beneuolence and friendship , I long sithence well founde and prooued , which gaue me the best part of that exhibition , wherby I lyued in Italie three or foure yeares togither , and whereby also I lyue at this daye the better : I meane the experience and knowledge which I learned in that space . And mannes allowaunce or authoritie , the maiestie of the matter that I offer vnto your honour needeth not , which ( for that it is the worde of God almightie ) is so farre from taking any authoritie of man , that rather man should haue no authority at all , if it were not , & especially men in authority such as you are , of whome God sayth , Per me Reges regnant . &c. Otherwise in respect of mine owne simple handling thereof , I must plainelye confesse , that it hath neede of the meanest and simplest mans allowance that is . As for lyuing I haue not hytherto greatly gaped after , as knowing I haue more than eyther I euer made great suite for , or can well deserue : my small sufficiencie , and the great charge of Ministerie committed vnto me , being well weighed . Mine onely intent in this simple labour of mine was , to shewe my selfe some maner of wayes not vnmindefull of your Lordshippes liberalitie so longe agone bestowed vpon me , nor of that great humanitye which the same vsed about a nine yeres past , twise in one Lent at the Court , being then at White Hall , towarde so poore a man as I , preuenting my bashfull nature and slackenesse of speach towarde my superiors , with such curteous affabilitie , that among the manifolde experiments which I had eftsoones before seene in you , of a noble and gentle nature , I iudged this not one of the least . For true Nobilitie consisteth not somuch in the goodes of fortune , gorgeous apparell , and prowde and hauty lookes and behauior , as in courteous countenance , and other vertuous qualities of the minde , the verye true implementes and furniture of a right Courtier . And in whom soeuer these qualities are to be found , he may truely be called Nobilis . But peraduenture your Honor will say , my gift is the lesse thankeworthy , the longer your good desertes towarde mee , haue bene forgotten . Verilye , my good Lorde , it was alwayes no lesse truely , than commonly sayde , of such exercises and enterprises , as this of mine is , Sat cito si sat bene . And to forget a benefite or good turne , of all other vnkindenesses is the woorst . For vnkinde he is that denyeth a good turne receyued . Vnkinde also he is that will not acknowledge it : & further , he is vnkinde that doth not requite it if he be able : But of all other , he is most vnkinde that forgetteth it . And for proofe that I neuer forgat your honors good will & friendship , I could shewe you the three bookes of Machiauelles discourses translated by me ●ut of Italian into Englishe , more than fourtene yeares past , which I thought to haue presented vnto your Honour , but was stayed therefrom , partly bicause I hearde the worke inueighed against at Paules crosse , as a treatise vnworthy to come abroade into mennes handes , and partly for that I hoped still to haue some other matter more plausible and acceptable to gyue vnto the same . Albeit to confesse a truth , I heard no such stronge reasons alleaged against the booke , but they myght ( as I thought ) with ease ynough haue beene answered , although the Inueigher was himselfe a discourser . In deede I suspected mine owne rude and vnripe translation , and therfore I was the easlier induced to suppresse it . Therfore with such men of Honor as you are , which ( as Seneca sayeth ) vse to keepe no kalender of the benefites that they bestowe , and as Christ sayth , let not their left hande knowe what their right doth , but looke for their reward in the world to come : these fewe words I hope , or rather I am sure , may suffise for answere . Albeit , I see not but as the same Seneca sayth also , beneficium reddidit , qui libenter debet . And for my parte I shall alwayes gladlye confesse , that I am more bounden vnto your Honor , than I am lyke at anye time to make satisfaction for . This booke which I haue here translated , shall for many skilles I trust , be welcome vnto your Honor. . First , bicause it is the Actes of the Apostles , which conteyne in them the infallible and vndoubted wordes of lyfe and saluation , and a true hystorie of those thinges which the Apostles did and taught after Christes ascention . Secondly , for the wryters sake which was S. Luke , whose praise is in the Gospell . Thirdlye , for his sake to whome Luke did dedicate it , which was Theophylus , a noble manne and of authoritie , but ( which commendation farre passeth all other ) a sincere louer and faithfull setter forth of Gods true religion and honour . I would make comparison betwene you , if I spake of your Honor to others and not to you , for so perhaps shoulde I not incurre so much suspition of flatterie , as to prayse you to your face . Last of all , for his sake which by his learned commentaries vpon diuers partes of the scripture , hath deserued so well of all vnfeyned Christians , but specially in these Homelyes of his , written vpon the Actes , wherein he hath both most plainly and soundely opened the greatest misteries , and controuersies of these dayes , most meete and necessarie for euerye true Christian to knowe . Of whome I will speake no further , least in pervsing the worke , your Lordship may finde , howe farre his desertes shall passe all praise that I am able to giue him : and considering that the reuerende Father in God the Bishop of Norwich nowe liuing , hath made certaine learned Verses in Latine , which are printed in the forefront of his booke , in commendation of the same . Why your Lordship should accept it , bicause it is by me translated , there is no cause . For I am , inutilis seruus , and haue done but my duetie ( if happily I haue done so much ) in respect eyther of the seruice I owe vnto our Englishe Church in generall , or to your Honor in perticular . And therfore being so many wayes bounde vnto your Honor as I am , I finde no remedie , but to desire I may yet further be bounde vnto the same . And this is as Tullie interpreteth the matter , I will speake it in his woordes , animi ingenui , cui multum debeas eidem velle plurimum debere . Hereby therefore shall your honor binde mee the more vnto you , if you accept and thinke well not of the worke for my sake , but contrary wise of me for the workes sake , and for my poore good willes sake , which finde my selfe so estreighted with the consideration of your merites towardes mee , and with the slender amends that I am able to make againe for the same , that I am driuen to Aeschines shift , sometyme Scholler vnto Socrates . He being of himselfe but a pore yong man , & not able worthily to recompence Socrates for the learning that he had gotten by him , and perceyuing diuers other of Socrates Schollers did gratifie him wyth sundrie riche and sumptuous presentes : Sir ( sayth he ) I haue no meete or worthie thing to present your worship with , and hereby most of all perceiue I , how poore I am , therfore I giue vnto you that onely thing that I haue , which is my selfe . This I beseech you ( sayth he ) take in good part . Nowe surelye ( quoth he ) what else can this be , but a verie great present and gift , vnlesse perhaps thou make little or no account of thy selfe . Thus trusting my poore present shall be none otherwise receyued , at your honors hande , than was Aeschines at Socrates . I most humbly commende mee vnto the same , beseeching almightie God for Christ his sake , to giue you a lyfe wherein you maye long defende and maintaine his honour and glory .

AMonge the manyfolde and subtile policies that the newe broched Diuines ( I meane such as haue crept out of the schoole of Thomas Aquinas , Iohn Duns , Occham , Dorbell , and such other Doctors ) haue deuised for the maintenance and vpholding of their kingdome , there was neuer any one of more efficacie and force for that purpose , than to haue the people kept from reading the holye Scriptures of God in their owne proper tongue and language . And yet bicause they shoulde haue other matter ynough , to occupye their heades and eyes vppon , they inuented a booke called the golden Legende , the authour whereof vndoubtedly had both a leaden mouth and an yron face , as Lodouicus Viues a learned Spaniarde did very well perceyue and testifie . To this they ioyned their Festiuall , and such like bookes , ( or to vse their owne terme more truely than they doe ) bible babble , stuffed with most monstrous and impudent forgeries , some of them so dishonest , that it woulde and did abhorre manye christians eares to heare them . And to this ende also they sette vp in euerye Church and Chappell such blockishe and stony schoolemaisters , as coulde and did teach nothing else but lightnesse and vanitie , lyes and errours . And to be briefe , whatsoeuer mannes ydle braine coulde deuise , whatsoeuer anye Monke or Friers grosse Minerua could forge or inuent , though it were no better than Amadis de Gaule , the foure sonnes of Amon , the tales of Robin Hoode , and such other like fables , yet were they thought very trimme and gaye geare to occupie the peoples eares withall . Yea , had they bene more fabulous than these ( if more might haue bene ) they shoulde haue bene borne and suffred , rather than the holy Scriptures in such a tongue as the people might haue vnderstoode . For this cause , whosoeuer in consideration that the people were thus led about in the blinde mases of mannes inuentions , woulde haue translated any péece of Scripture or other fruitefull treatise into the Englishe tongue , for their vtilitie and edification , he and all his wrytings were iudged to be burned as Hereticall . For ( say they ) the laye people had bookes good ynough for them set open in euerye Church , meaning their carued and painted Puppetrie , and woulde suffer them to reade vppon none other . Then also were hatched and maintained such straunge paradoxes and opinions as these : Ignorance is the mother of deuotion : The Scriptures make heretikes : The Church cannot erre : The laye folke must not medle with Scriptures : We will beleue as our forefathers haue done , meaning those that liued not past thrée or fower ages before , and such as had bene fedde with like acornes and swill , as they had bene vsed to , and had neuer tasted one morsell of the swéete breade of Gods eternall and liuely worde . And although these things be well ynough knowne vnto the learned , so that they néede no such slender remembrances as these of mine are , yet for the vnlearneds sake , for whose cause I chiefely tooke paines to put this booke in Englishe , I will shewe ( by Gods helpe ) both by Scriptures , apparaunt reasons , and auncient Doctors , that these newe Doctors in this doing wrought altogither agaynst Gods forbode . And yet woulde I haue no man to looke that I shoulde fully shewe and declare all the testimonies that might be brought for proofe of any part of my triple diuision . For so might I write not an aduertisement for the vnskilfull , but a worke and treatise , which in quantitie might match or excéede the translation it selfe . As touching Scriptures , the newe Doctors and we also agrée herein , that whatsoeuer is in eyther of the Testaments , the olde or the new , concerning good maners and holy conuersation , it all serueth indifferentlye , for all times and ages . Therfore of consequence it must also serue for vs . But in the olde Testament the fathers taught their children and families the lawes and rules of both the Tables , that is to say , their duties aswell vnto God , as vnto man . Ergo , we also must doe the like . Moses receyued the commaundementes to teache them to the people , which he faithfullye and trulye did , appoynting them to trayne and bring vp their youth and posteritie in the same , not onely making them to learne them by rote , like Dawes , Pyes , and Popingayes , but opening and declaring vnto them the sense and meaning aswell of their Feastes and holye dayes which God did institute , as of their sacramentes of Circumcision and Passeouer . These be his wordes : Harken ô Israel , the Lorde our God is Lorde onely . Thou shalt loue the Lorde thy God with all thine hart , and with all thy soule , and with all thy might . And these wordes which I commaunde thee this daye shall be in thine heart . And thou shalt shewe them vnto thy children , and shalt talke of them when thou art at home in thyne house , and as thou walkest by the way , and when thou lyest downe , and when thou risest vp , and thou shalt binde them for a signe vpon thine hande , Deut. 6. and they shall be as frontlets betweene thine eyes , and thou shalt wryte them vpon thy postes , and vpon thy gates . And in the same chapter it foloweth further : And when thy sonne asketh thee in time to come , saying : what meaneth these testimonies , ordinaunces , and lawes , which the Lorde God hath commaunded you ? Then shalt thou saye vnto thy sonne : wee were Pharaos bondmen in Egipt , and the Lorde brought vs out of Egypt with a mightye hande . And the Lorde shewed signes and woonders great and euill vpon Egipt , vpon Pharao , and vpon all his housholde , before our eyes . And brought vs out from thence to bring vs in , and to giue vs the lande which hee sware vnto our fathers . &c. The holy prophet Dauid also speaking of the same commaundement of God declared by the mouth of Moses , sayth : Heare my lawe , ô my people , enclyne your eares vnto the wordes of my mouth . I will open my mouth in a Parable , I will declare hard sentences of olde . Which we haue hearde and knowne , and such as our fathers haue tolde vs . That wee shoulde not hide them from the children of the generations to come , but to shewe the honour of the Lorde , his mightie and wonderfull workes that he hath done . He made a couenaunt with Iacob , Psal. 78. and gaue Israel a lawe , which he commaunded our forefathers to teach their children , that their posteritie might knowe it , and the children that were yet vnborne . To the intent that when they came vp , they might shewe their children the same . Here mayst thou sée , O good Reader , that the true Christians and faythfull among the Israelytes , as they were commaunded , euen so they taught and instructed their families and children in the wayes and works of the Lord. So that of them it coulde not be verified as yet , that they had shut vp the kingdome of heauen from menne , Math. 23. neyther ●ntring in themselues , neyther suffring other that woulde , Math. 15. neyther th●t they were blinde leaders o● the blinde . For those broodes of Phariseyes , Saduceyes , and Essenes , They began in the dayes of Ioannes Hircanus high Bishop of the Iewes about an hundred and thirtie yeares before Christ was borne . were not hatched till many hundred yeares after , which when Christ came , had turned godlynesse into gaine , and religion into rechelesnesse , as the like swarmes of religious ( commonly called , but in déede most superstitious ) did amongst vs , and yet doe where they are still suffered . And bicause they feare that the Lord in his zeale wil whip such wicked merchants as they are , out of his Church in all places , as it appeareth very well he doth dailye , his name be glorifyed therefore , this maketh them to storme , fret and fume , and to take counsayle against the Lorde , and against his annointed . This maketh them stirre coales , and to play Rex , this causeth them to imprison , to hang , to drawe , to drowne , to burne , to cut mens tongues out , to gagge them that they shall not speake , to banishe and proscribe , séeing they can no longer prescribe , but verily all in vaine , for as much as there is no wisedome , counsayle , Prou. 21. or deuise that can preuayle against the Lorde . But let vs returne to the holy prophet Dauid , whose sayings and testimonies ( bicause they haue alwayes bene of such worthy estimation in the Church of God ) let vs bring yet furthermore to confyrme the truth of our assertion . In the .lxxxj. psalme he bringeth in God thus speaking to the people of Israel : Heare ô my people , and I assure thee ô Israel , if thou wilt hearken vnto mee , there shall no straunge God. &c. If God speake here to all the people in generall , high and lowe , riche and poore one with another , then of congruence belongeth it to all people in generall to hearken and carie awaye what is sayde . But howe shall they heare , if they haue not his worde , marke his saying : If thou wilt harken . And it must be vnto him we must harken . For whosoeuer speaketh not as he doth , must not be hearde , though it were an Aungell from heauen , as Paule sayth : Galat. 1. yea , if Christ woulde come and preach any other Gospell , than he hath already preached , we ought not , as some of the olde writers saye , to heare him . Howe much lesse then ought we to harken what these newe Gospellers say , who speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Actes . 20. contorted wrested and peruerse things , altogither repugnant to Gods worde and saying . The prophetes also in all their sermons and writings , crie vnto the people , audite verbum domini , heare the worde of the Lorde . Loe here is no state , or degrée , no age , or sexe excluded , but all must heare . For populus and turba , as is often read , in the olde and newe Testament comprehende promiscuam multitudinem , the whole multitude one with another . Math. 15. Therfore no sort is excepted from hearing . But me thinketh I heare what one of these new Diuines replyeth : Sir ( sayth he ) when did we forbid any kinde of persons from hearing our Sermons ? No in déede , but when men came to heare you , they coulde not heare the worde of the Lorde , Math. 15. but doctrines that were the preceptes of men , wherewith Christ sayth , you worship him in vaine . It had bene somewhat tollerable , to haue forbidden men the reading of the Scriptures , so that you had taught them nothing but the scriptures , as you ought to haue done . But to preach your owne fantasies and inuentions , and to forbidde men to search the scriptures , which Christ so earnestly commaundeth them to doe , was too too presumpteous for a seruant to doe against his Lordes commaundement . Howbeit , you saye Christ and the Pope haue but one Consistorye , and therefore bicause he commaundeth it , you thinke you may safely doe it . But S. Paule aunswereth all these pretie obiections at once , saying : Bee yee not the seruants of men . 1. Cor. 7. Math. 16. Howbeit , hereto you will say the Pope is not purus homo , a pure man . And that I am sure all that knowe what he is , will easilye graunt you . Surely , S. Paule was so little offended that the Thessalonians searched the Scriptures , Actes . 17. 1. Thes. 12. to sée whether his preaching agréed therewith , yea or no , that he rather much liked and commended them for their doing . But you in no poynt resemble Paules condicions , but in persecuting Christ his Church . The same Dauid likewise in his .xix. Psalme , hath matter ynough , though there were none other any where else both to prooue howe necessarye the worde of God is for all men to knowe , and also to aunswere the obiections of all our newe Diuines . The lawe of the Lorde ( sayth he ) is an vndefiled or perfite lawe conuerting the soule . The testimonie of the Lorde is sure , and giueth wisedome vnto the simple . He calleth the lawe perfyte , to aunswere those controllers which saye the Scriptures are not sufficient , and therefore haue forged a sort of vnwritten verities , ( so they call them ) which they haue matched in authoritie with the Scriptures , and haue commaunded men payne of death to receyue and beléeue them before the Scriptures . He sayth , i● con●erteth or turneth the soule , that is to say , it maketh him that readeth them a newe man , a repentant person , a faythfull beléeuer , and a godly liuer , So farre it is from peruerting or corrupting any godly student thereof . He calleth it a sure and faithfull testimonie of the Lorde , whereas mannes policies , councels and deuises are alwayes vncertaine , chaungeable and vnsure . It giueth wisedome vnto the simple . Why then shoulde they be kept from it . Uerily this hath bene Gods practise in all ages , as appeareth by all hystories , that he hath reuealed his worde and will to no kinde of people sooner , than vnto those that are simple , as may be séene by those thankes that our Sauiour Christ gaue to God his father in the behalfe of his Disciples being but simple Clarkes , saying ; I thanke thee O God , Math. 11. Luc. 10. fath●r of heauen and earth , for that thou hast hidden these things ( verilye the vnderstanding of his kingdome ) from the wise , that is to saye , the great Doctors , in their owne conceyte , and in the worldes iudgement , and hast reuealed them vnto the simple , that is , to the vnlearned and despysed wightes of this worlde . For so doth Chrysostome expounde the wordes : Rusticall people and Ideotes ( sayth he ) ▪ were illuminated , persons of small account in the worlde , or in the knowledge of God , but not of obstinacie but ignoraunce . If our new Diuines would admit these sayings of Christ , and Chrysostome , they shoulde soone perceyue how vnchristianly they speake , and also howe vnlyke the olde Doctors , whyle they raue and fare so fowle wyth poore Artificers and Craftesmen , whome it hath pleased God in these dayes , so to enriche with his spirite , that when they haue bene called before these our newe Rabbines , they haue shewed more true Diuinitie , than all the whole Sinagoge of them were able . I report me to Eusebius Ecclesiasticall hystory , and to our owne , entituled the Actes and Monumentes of the Church . But Dauid goeth on saying : The statutes of the Lorde are right , and reioyce the heart : the commaundement of the Lorde is pure , and giueth light to the eyes . The feare of the Lorde is cleane and endureth for euer : the iudgementes of the Lorde are true and righteous altogither . More to be desired are they than golde , yea , than much fine golde : sweeter also than hony and the bony combe . Moreouer , by them is thy seruant taught . What ? I warraunt you , this olde Diuine Dauid neuer ment that they taught eyther heresie or error . In diuers other places of his Psalter , maye be séene the earnest exhortations that he maketh to all the people , to heare the worde of God , as in the .xlix. Psalme , O heare ye this all ye people , ponder it with your eares , all ye that dwell in the worlde . High and lowe , rich and poore , one with another . What shoulde they heare ? euen that that immediately followeth , howe his mouth shall speake of wisedome , and his heart muse of vnderstanding . Here are none excluded from hearing what Dauid shall say , but such as dwell in Vtopia . The Diuines therefore that will barre any dwellers in this worlde from hearing or reading of Dauid , must there go preache this doctrine . Agayne , Wherewithall shall a yong man clense his waye ? euen by ruling himselfe after thy worde . Againe , Psal. 119. Thy worde is a lanterne to my feete , and a light vnto my pathes . Againe : When thy worde goeth forth , it giueth light and vnderstanding euen vnto the simple . Againe : Kings of the earth , and all people , Princes and all Iudges of the worlde , yong men and maydens , olde men and children , prayse the name of the Lord. Psal. 148. Here by an enumeration of al states and degrées , sexes and ages , may we sée that none are secluded from praysing the Lorde , which then is done moste acceptablye , when we sing prayse vnto him , as the same Dauid sayth , with vnderstanding , Psal. 47. which vnderstanding we can not haue without his worde . Infynite more places there be in the Psalter to this effect , as the diligent Reader thereof shall finde , whereof this is one verye notable , and therefore not to be omitted : Out of the mouthes of very babes & sucklings , hast thou ordeyned strength , Psal. 8. Math. 21. that thou mightest still the enimy and the auenger . It is the more notable , for that Christ alleageth it in the .xxj. of Mathewe , agaynst the Scribes and Phariseyes , in defence of the people , which so thankefully welcommed and receyued him into Ierusalem , in the same sense that it is here brought for . But let vs nowe come to the testimonies of the newe Testament . Our Sauiour Christ hauing to doe with those Iewes which of all other in the worlde at that time , most gloried in the knowledge of God and his religion , bicause they had Bishoppes , whose succession , they coulde shewe by order euen from Aaron , and therefore had antiquitie ynough , hauing Scribes , Phariseyes , Sadduceyes , Essenes , Nobles , Communes , and all the worlde on their side : yet did he plainly tell them that they erred , and were deceyued , for that they vnderstoode not the Scriptures . For to the Sadduceyes which allowed no part of the olde Testament , but the bookes of Moses , denying the resurrection , for that they imagined ( if there were any ) men shoulde knowe their wiues , as they had before done in the worlde , as appeareth by their captious and foolishe demaunde , Christ aunswered : yee erre , not vnderstanding the Scriptures and power of God. Math. 22. Marc. 12. Luc. 20. Where we maye plainely learne that ignoraunce in the Scripture is the cause of error , contrary to these newe Diuines assertion , that saye : Ignorance is the mother of deuotion . Whereas true deuotion cannot be without the true vnderstanding of Gods will , and his will by no meanes ordinary can be vnderstanded , but by his worde . Therefore to auoyde errour , it is moste méete that people haue the Scriptures to search and vnderstande the will of God by . Another time , hauing to doe with the Phariseyes also ( as these two sectes of men were the greatest assaylantes that Christ euer had , whereby we learne it is no newe practise that they most persecute Christes Church , that challenge most authoritie and learning in the same ) he bade them for that they séemed to haue such exact knowledge in the worde of God , and yet knew not that he was that Messias and Sauiour , that God had promised them , to search better in the Scriptures , and they shoulde finde that the Scriptures in all places , Iohn . 5. did testifye and beare witnesse that he was the same . Whereby Christ plainly giueth vs to vnderstande that without the Scriptures we cannot truly knowe him . These two places declare sufficiently howe necessarye the Scriptures are for all that will knowe Christ. We will adde two other testimonies to shewe howe profitable they are . S. Paule in his Epistle to the Romaines , sayth : Whatsoeuer thinges haue bene written afore time , Rom. 15. they haue bene written for our learning , that through pacience and comfort of the Scriptures , we might haue hope . They are not written for Monkes and Friers onely to pore vpon , but for our learning , that is , for as many as professe Christ , which thing being spoken by Paule of the olde Testament ( for as yet the newe was not written ) howe much more learning may we nowe receyue , hauing the writings of the Euangelistes and Apostles ioyned all togither ? Likewise in his seconde Epistle to Timothie the thirde Chapter , he sayth : All Scripture inspired of God is profitable to teach , to reprooue , to correct and amende in righteousnesse , that the man of God may be perfite , instructed vnto all good workes . This epitheton or adiectiue , inspired of God , quite wypeth awaye all vnwritten verities , all mannes gloses , and traditions , all fayned visions and myracles , such as are to be founde in Gregorie the Popes dialogues , and throughout the workes of our newe Diuines . Since therefore the Scripture teacheth , reprooueth , correcteth and amendeth , maketh men perfite and furnished with all good workes , what thing then can there be deuised in all the worlde of more profite and vtilitie ? Had I not bounde my selfe by a particion , to prooue by apparant reason also the truth of this assertion , I shoulde néede no further to trouble eyther my selfe with more writing , or you with more reading . But such promises as these we are bounde to performe . First therefore this is one reason verye euident & playne , that séeing our Sauiour Christ ( as Paule sayth ) woulde haue all men to be saued , and to come to the knowledge of the truth : 1. Tim. 2. and for that ende did and suffered whatsoeuer he did and suffred , while he liued here on earth : the meane whereby men shoulde attaine vnto that truth and saluation , which are Gods holy Scriptures , ought by no meanes to be kept from them . The practise of our Sauiour , admitting all men to his sermons and familiar communication , Publicanes , souldiors , artificers , Phariseys , harlots , strayed shéepe , & vnrighteous persons , yea , kéeping company most with such , abundantly prooue the same . And bicause the scriptures as teaching the way to come vnto god best of all other things , are méetest for such straglers , & all men by testimonie of the same scripture , of their owne nature & disposition are such straglers , therfore ought all straglers , that is to say , all men to haue the law & the scriptures , wherby they may both sée howe they haue strayed out of the way , and how to returne into the same againe . The Maior is prooued by Christ , Math. 22. Iohn . 5. & by the olde Doctors , as we shall sée when we come to the last part of our particion . The Minor God himselfe maketh Genes. 8. where he sayth : The imagination of mans heart is euill euen from his youth . The writings of the Prophetes and Apostles , doe inculcate and repeate nothing more . The places are infinite , therefore I quote them not . The commaundement of Christ a little before his ascention bidding his Apostles to go into all the world , and teach the gospell to all Nations , doth further prooue it , as their practise also declared , teaching the same somewhile to Tentmakers , somewhile to Tanners , somewhile to women that were Dyers , otherwhiles to Souldiers , yea , at all times , to all states and degrées of persons . And whereas Christ was borne , dyed and was buryed , rose againe , and ascended into heauen for all men , and shall come agayne to receyue all states and degrées of men , for with God there is no respect of persons , Actes . 10. Rom. 2. but in euery Nation , he that feareth him , and woorketh righteousnesse , is accepted of him . What are we that we shoulde withstande god , and kéepe this knowledge from any kinde of menne ? What meaneth it moreouer that Christ will haue his light to shine throughout his house , Math. 5. Mar. 4. Luc. 8. that he will haue his worde preached on the house toppes , that the light of his gospell must not be put vnder a bushell ? why doth he many times conclude his sermons thus generally : He that hath eares to heare , let him beare ? Why doth god cry vnto the Prophets , Math. 19. Math. 11.13 . Marc. 4. Esay . 58. bidding them to speake out , and exalt their voyces like to a Trumpet , and to tell his people their wickednesse ? Christ suffred all men , Tinkers , Taylers , Carpenters , Coblers , Masons , and Bricklayers , to heare his voyce , and will these Comptrollers barre them from reading his bookes ? But I wote what a newe deuine will saye . In the primitiue Church when the scriptures were extant for all men to reade , what a swarme of heretikes bredde they which disturbed the whole church ? What heresie hath there bene at any time so absurde , but it hath had hir colour of maintenance out of the Scripture ? Sir , by the way , I will take it for graunted , that you say the Scriptures were extaunt in the primitiue Church , for all men to reade , as in déede they were . And so was it gods will they shoulde be , and for that cause did the holy ghost mooue the Euangelistes and the Apostles , to wryte the gospels and the Epistles in the Gréeke tongue , which then was vniuersallye vnderstoode of most Nations , yet notwithstanding , these heresies bredde ( as you say ) the primitiue church neuer called the scriptures in , ne yet forbade any kinde of people the reading of them . You haue done both without all example of the primitiue church , whereby may and doe appeare your newe proceedings . But nowe to aunswere question with question : what heresie I praye you euer was there , but the same hath bene confuted by the scriptures ? Bicause some men haue misvsed the scriptures , shall all menne be depriued of them ? shall the Bées be kept from gathering hony of the swéete flowers , bicause spiders make poyson of them ? shall all they that can vse wine and breade to chéere and strengthen mans heart , giuing god thanks for them , taste or assay none of them , bicause a great many abuse them to surfetting & drunkennesse ? Lay the fault where it is , in the men , not in the things that they misvse . What fault is in the money that lyeth and rusteth in the cofer of the couetous ? what in the knife or sworde that killeth a bodye ? Ptholomeus Philadelphus thought himselfe very well occupied ( as in déede he was ) when he caused the bookes of Moses and the prophets to be translated into the Gréeke tongue by thréescore and tenne learned men , called the seauentie Translators or Interpreters , two hundreth thréescore and seauentene yeares before Christ was borne . An hundreth and fower and twenty yeares after Christes ascention , Aquila a Iewe , in the dayes of Adrian the Emperor , translated them againe . After him Theodotion in Commodus dayes . Then Symachus vnder Seuerus . Then was there an other translation founde at Hierusalem without anye name , called the common translation . After this againe Origene tooke great paynes to correct the seauentie Translators , adding of his owne where he thought they were not full , and taking from them where he sawe redundance and superfluitie . All these no doubt labouring to elucidate and make playner , as much as in them lay , the former translations . Yea , S. Hierome after all this , was not afrayde to translate the whole Bible againe , into the Latine tongue , which is perished . He translated diuers other treatises also out of Gréeke into Latine , as Didimus worke touching the deitie of the holy ghost . Epiphanius bishop of Cyprus Epistle to Iohn the Patriarch of Ierusalem , and diuers other such . And bicause none shall saye , what maketh this for the translating of the Bible into other more vulgar tongues , as into the Englishe . &c. For they can well admit the Hebrewe , Gréeke , and Latine tongues , and any other that the people vnderstande not , therefore S. Hierome translated the Bible into the Sclauonian tongue , that is to say , into his owne natiue countrie tongue . We haue therefore antiquitie ynough on our side for proofe of our diuers translations . Neyther did he euer feare or make account of such inconueniences , as these new Diuines pretende , spring of such translations , or any thing regarded the sharpe censure and checks of diuers Comptrollers , that founde fault with his doings , but helde on and continued to the ende translating , wryting , and endyting , sending his bookes onewhile to virgins , one other whyle to married women , sometime to widowes , but euer to one kinde of person or other , being still exercised and occupied in such doinges . And I marueyle why these men should be so offended , that euery Nation shoulde haue the scriptures in their owne tongue , séeing in some places of their writings they make the holy ghost the author of this opinion and iudgement . Doth not Aeneas Syluius which was afterwarde Pope , and called Pius secundus , tell vs , that when about the yeare of our Lord .900 . there fell a great contention at Rome , whether the Hungarians shoulde haue their seruice in their owne tongue , yea , or no : that there was a voyce hearde from heauen , saying : Let euery thing that hath breath , Psal. 150. prayse the Lord , and euery tongue giue thankes vnto his holy name ? Whervpon ( sayth this Aeneas ) the Councell brake vp , and the contention surceased . So that by this storye , whosoeuer denyeth Gods people Gods seruice in their owne proper tongue , resist Gods ordinance and commaundement . These men count it a great absurditie , that a woman , a childe , or an artificer , shoulde talke of the Gospell , or of the Scripture . And yet many times we may heare women , children , and artificers , vnderstande more of Gods holy mysteries , than a number of some ruddy Rabbines , that notwithstanding looke very high and lofty . Moses was not of this minde and opinion . For when Iehosuah his seruant would haue had him to forbid Heldad and Medad from prophecying , he aunswered , Numer. 11. woulde God that all the Lordes people coulde prophecie , and that he woulde giue his spirite vnto them all . Christ commaundeth little children to be suffred to come vnto him , and not to be forbidden . Marc. 10. But who maye not more iustly thinke it a greater absurditie , to heare women , children , and artificers patter their Pater noster in a tongue that they so little vnderstande , that Cardinall Ascanius Parot at Rome was as wise as they . Yea , the Crowe that saluted Augustus , coulde saye his Aue Caesar , better than they coulde their Aue Maria. And surely if the newe Diuines godly intention may not in this case helpe at a pinch , they may also saye and say truly , as an other Crowe did at another time , we haue lost all our labour . So little doth God allowe such godly intention . For he biddeth we shoulde not be like Horse and Mule , Psal. 32. in whome there is none vnderstanding . Then séeing we haue the Scriptures , aswell of the olde Testament as the newe , so full and whole on our side , séeing Christ commaundeth vs to search the Scriptures , séeing S. Paule sayth , they are written for our learning and instruction , séeing we haue th example of the Primitiue Church , permitting all men to haue and reade the Scriptures in all tongues , séeing we haue so many translations of the Scriptures , I meane of olde tyme , I speake not of those in the Englishe tongue , in Ethelstanes dayes , and in the Saxons tongue , ne yet of that gift of tongues giuen to the Apostles , to the intent that all Nations might heare the great workes of God in their owne language , séeing there is nothing in the Scriptures , eyther threatened or promised , but it appertayneth to all men in all ages , nothing done by Christ of olde , but the same in one respect or other is dailye done . For Christ is newly borne among vs euen at this day . There are Herodes that goe about to murther him in his Cradle euen at this day . Math. 2. Luc. 2. Math. 14.15 . Luc. 5. He notwithstanding groweth in fauour with God and men euen at this day ? He healeth all maner of maladies , Leprouse , Demoniacks , Dumbe , Blinde , Deafe , Dropsies , Palsies , bloudy Fluxes at this day , so that we say , sonne of Dauid haue mercy vpon vs , and Lord , if thou wilt , thou canst make vs whole . Yea , he rayseth men from death to life againe by the power of his worde euen at this daye ? Math. 9.20 . Math. 8. Luc. 5. Math. 21. Mar. 12. Luc. 20. Math. 26. Marc. 14. Luc. 22. Iohn . 18. Math. 27. Iohn . 6. He teacheth , threatneth , promiseth , comforteth euen at this day . There are Iewes which will not suffer their vayled Moses to yéelde to his brightnesse in these dayes ? He hath Scribes , Phariseys , and Sadduceyes , that lye in wayte to catch and entangle him in his talke euen nowe a dayes also . He hath more than one Annas and Caiphas to buye , and more than one Iscarioth to sell him at this daye . Herode , Pylate , and their Crewes want not to mocke , whip , and crucifie him , yea , to kéepe him downe also in his graue , that he rise not againe , euen at this day . And yet all this notwithstanding , he hath still also at this day his little flocke that doth and will depende vpon him , saying : Lorde , to whome shall we go ? Thou hast the wordes of eternall life . Therefore whatsoeuer the newe Diuines say to the contrary , let vs still reade the Scriptures , and sticke to that olde Diuinitie . But bicause many men are ledde not so much eyther with reason or testimonies of Scriptures , as with authoritie of Doctors , to fulfill my promise , and somedeale to satisfye ( if happily it may be ) their preposterous zeale and peruerse iudgement , I will shewe also that the best and soundest of the olde Doctors , haue alwayes bene of this opinion , that all people at all times ought to haue the scriptures in their owne tongue . And if any man as delighting in a worke of supererrogation , that is to say , for a man to doe more than he hath bounde himselfe to , or néedeth , shall require so much . I will also by the olde Doctors aunswere the obiections of such as thinke the scriptures ought not to bee read of all men , bicause of the difficultie of them , and that varietie of translations cause and bréede errors . And first we will begin with the Doctors of the Latine Church , not for worthynesse eyther of life or learning , that hath bene at anye time in them , more than in the Gréekes . For verily the Gréekes are able to shew as many worthy writers of their Church , as the Latines can by any meanes , if I say not more : but bicause perhaps some Romanist or Latine man may hit vpon this writing , which ( if he be partially affected toward the Latine Doctors ) may first sée what the opinion of the Latine Church was in this poynt , by one of the most approouedst Doctors in the same Church . S. Hierome vpon these wordes of Paule to the Colossians , Colos. 3. Let the worde of Christ dwell plentifullye among you , sayth thus : By this place it is declared , that euen the laye people ought to haue the woorde of Christ among them , not onely sufficiently , but also abundantly , and to teach and admonishe one another . Here besides that S. Hierome permitteth the lay people to haue the Scriptures , and that plenteously , he also suffereth them to teach and instruct one another , saying moreouer that it is their dutie so to doe . Chrysostome vpon the same place and wordes , sayeth euen the same thing , though in more large and ample maner : Harken ( sayth he ) all yee secular people , that haue charge of wife and children , howe the Apostle commaundeth you chiefly to reade the scriptures , and that not lightly and slenderly , but with great diligence . And a litle after that again : Lysten ( sayth he ) I pray you , all you laye people , Buye you the Bible , which is the medicine of the soule : Or if you will haue nothing else , get you the newe Testament , the Gospels and Actes of the Apostles for your continuall and diligent teachers . And by and by after he addeth : This ( sayth he ) is the cause of all euill , that the scriptures are not vnderstanded . ix. ix. Homely vpon the Epistle to the Colossians . Note well I pray you howe Chrysostome holdeth this as an vndoubted and infallible truth , that ignoraunce in the Scriptures is the cause of all euill . Our Countrie man Beda called worshipfull ( as I suppose ) bicause of his great learning , and reuerende life and demeanor , is of the very same iudgement , as appeareth by that he hath written vpon the first Epistle of S. Peter the seconde Chapter . I might also here shewe howe the sayde Beda for more than nyne hundreth yeares past , translated the Gospell of Saint Iohn into the Englishe tongue , and howe Constantine so greatly commended for his godlynesse , caused infinite copies of the Byble to be written and sent abrode into all the partes of his Empyre , long before that . But returne we to Chrysostome , who many times chideth ( as it were ) with his hearers , for that they giue no better héede to his sermons , sometimes againe , he prayeth and desireth them , that they woulde come oftner to them , and reade and pervse the scriptures at home at their houses , more diligently than they had vsed . Otherwhiles he aunswereth the obiections they vsed to make for their excuse . But let vs heare his owne words . Tell me ( saith he ) I pray you , you that stand here present , which of you can say one Psalme without the booke , if it were required of you , or any other peece of the scripture ? And he by & by maketh their obiection & answere . But ( sayth he ) this is your defence for all such faultes : I am ( say you ) no Monke , I haue wife and children , and charge of housholde , verily this is it , wherewith as it were with the plague , you ●arre and corrupt all thinges , bicause you thinke the reading of scriptures belongeth to Monkes onely , where in deede it is much more necessary for you , than for them , for they that go abrode in the world , and daily receyue wounde vpon wound , haue more neede of Gods medicine than other men , Wherefore it is a more grieuous and heynous fault , to thinke the lawe of God to be superfluous , than to be ignorant in it , for these be wordes proceeding of a diuelishe cogitation . Hearest thou not Paule say , the scriptures are written for our correction ? Thus much hath Chrisostome in his second Homelie vpon S. Mathew , & these words also to the like effect in the same place folowing . This sect ( sayth he ) is the working of the deuils inspiration , that will not suffer vs to loke vpon the treasure , least we should attaine to the riches therof . Therfore he perswadeth men that there is no profit ryseth by reading the holy Scriptures , bicause he woulde see no practise followe of the hearing . Againe , in his .xvij. Homelie vpon the Epistle to the Hebrues , he bringeth other like obiections , whervnto he also answereth : Thou wilt saye ( sayth he ) I haue not reade it , this is no excuse , but a fault . And in his .xxviii. Homely vpon the Genesis , he earnestly erhorteth and counsayleth all men to the hearing & reading of the scriptures . These be his words : I pray you ( sayth he ) come hither oftener , and harken more diligently to the reading of the holy Scripture , and not onely when you come hither , but at home also take the holy Bible in your handes , and receyue with great studie the commoditie therein conteyned . And a little after that againe . I pray you therfore ( sayth he ) let vs not lose so great a commoditie through our negligence , but let vs apply the reading of the holy scripture , euen at home also . Nowe if these newe Diuines , which haue gone so long disguised vnder the visar of antiquitie , will yet farther replye and saye , that the Scriptures are to difficult for all men to vnderstand , and that they are not sufficient to discusse all controuersies that may arise in the church , but that we must wayte for the Oire and determiner of counselles , or that diuersitie of translations bréede obscuritie and errours among the people : we will hereto also make them an aunswere , and that out of the doctors , that it may herein also appeare , that they doe but pretende doctors , seing they will not yéelde to the doctors , when they heare them speake , and make so expressely against them . First touching hardnesse and difficultie , wherewith they charge the scripture . Saint Augustine in his second booke of christian doctrine and sixe chapter , sayth thus : The holye ghost hath so honorably and wholesomely tempered and qualified the holye Scriptures , that it hath put hunger awaye by playner places , and lothsomnesse by darker . And againe in his thirde Epistle to Volusianus , he sayth : The maner of speech , wherof the holy scripture consisteth all men may easely come vnto , although verie fewe can pearce through it , vttering the playner things therein conteyned , like a familiar friend without all coulour , to the heart aswell of the vnlearned , as learned . And those things which it hydeth in mysteries , it doth not set out with haultie elocution , fraying the slowe and vnlearned minde to come neere it , lyke as the poore man commeth vnto the riche , but allureth all men with lowlinesse of speeche , feeding them not onely with manifest truth , but exercising them with secret , hauing the verie same things in playner places , that it hath in harder . Cyrill in his seauenth booke against Iulian sayth : to the intent that the scriptures might be knowne to all men both small and great , they are so commodiously set foorth in familiar speache , that they passe nones capacitie . Saint Hierome vpon the .xix. chapter of Esay sayth . It is the maner of the scriptures , after harder things , to set playner . Saint Austen in his .83 . booke , and .69 . question , affirmeth that circumstaunce of the Scriptures , openeth the sence and meaning . Tertullian in his booke against Praxeas prooueth , that the rather and selder places , must be expounded by the mo , and o●tener . And Chrysostome among many places , hath one verie notable in his first Homely vpon Mathew , where he sayth : The Scriptures are easie to be vnder standed , of the bondman , of the Ploughman , of the wydowe , of the childe , and of him that seemeth to be verie slender witted . Howbeit , though they will after a sort let passe other scriptures as vncomptrolled , yet Paules wrytings and Epistles of all other séeme very harde vnto them , and that they woulde séeme to prooue by Peters wordes in the thirde Chapter of his seconde Epistle , whereas God knoweth all other scriptures , euen the easiest are alike harde to such as Peter speaketh of . For they be vnlearned and vnconstant and fickle persons , which peruert and turne them to their owne destruction . But will you heare what Chrysostome aunswereth to this obiection , speaking of Paules Epistle to the Romaines , in his Preface vpon the same , that you maye sée there is none so pieuishe an obiection of these newe Diuines , but the same is aunswered by some olde Doctor or other , if they be well searched . Ignorance ( sayth Chrysostome ) is not the cause hereof ( he meaneth that they vnderstoode not the Epistle to the Romaines ) but that they will not continually haue in their handes the writings of this holy man . For that which we our selues knowe ( if peraduenture we know ought at all ) we know it not by the pregnancie and goodnesse of our owne wit , but for that we be so entirely affectioned to that man , that we neuer cease reading of him . For they that loue men , knowe more of their doings than other men , as being more carefull for their lou●rs than other are . And therevpon concluding he sayth : Wherfore if you also can finde in your harts , earnestly and diligentlye to bestowe your labour in reading him , there shall bee nothing else required of you . For Christes saying is true , Seeke and you shall finde , knocke and it shall be opened vnto you . And surely Chrysostome spake not this to Priestes and religious men onely , but to all his Church of Constantinople , and vniuersally to as many as shoulde reade his workes . And he sayeth further in his .vij. homely to the Hebrewes , in reproofe of those that vsed not to looke vpon the scriptures : No man will take heede ( sayth he ) vnto the Scriptures . For if we woulde marke them , we shoulde not only keepe our selues from errour , but deliuer other also that are deceyued out of the same , and pull them out of daunger . Moreouer , vpon the seconde of Genesis the .xiij. Chapter he sayth : Let vs come to the scope and marke of the holy Scripture , which expoundeth it selfe . And againe : The holy Scripture expoundeth it selfe , and suffereth not the hearer to erre . Tertullian also one of the first wryters next the Apostles , In his Apologie toward the ende . in his Apologie for the Christians , sayth : He that will harken to the Scriptures , shall finde God , and he that will studie to vnderstand them , shall be enforced to beleue them . These places of Doctors as well of the Latine Church , as of the Gréeke , are sufficient ynough to teach and perswade any reasonable bodye , the iudgement that the whole Church vniuersall had , both as touching the Scriptures to be had and read of all men , and also to prooue the facilitie and easinesse of them to be vnderstanded , and so consequently mine assertion , and howe Catholikely our Church doth , and like vnto the Primitiue Church , in permitting all persons indifferently to haue the Scriptures to looke and reade in to their instruction and vnderstanding . And if any of these newe Diuines will not herewith be satisfyed , but will yet vrge custome , authoritie of Predecessors , and such lyke weake instances , for their new Mumpsimus , rather than they will yéelde to this olde Sumpsimus : then let vs aunswere them roundly thus with the words of S. Hierome , vpon the .ix. chap. of Ieremie , saying : Neyther must the error of our parents nor forefathers be followed , but the authoritie of the scriptures , and the commaundement of God teaching vs . And though they crie out neuer so much , they haue the Scriptures , whereby to prooue their opinions , which God wote many a time they apply to their purpose as handsomely as the deuill did when he reasoned with Christ in the wildernesse , and as the olde and new Heretikes did and doe , which ( as they say , so we likewise affirme ) doe accloy the Church in déede very much : then let vs aunswere them with Tertullian saying thus , in his booke of the fleshe or true manhoode that Christ tooke : Let all Heretikes ( sayth he ) vse his scriptures , whose worlde they also vse . This shall serue for a testimonye of their condemnation , that they decke and furnishe their blasphemies with his examples . And if they will haue Councels to decyde and controll all controuersies , whereof consist they , I pray you , not of men ? What are menne , such creatures as cannot erre ? Then shoulde they be no men . The best Doctors in the Church , haue erred in some part or other of their writings , or at least haue thought they might erre . I report me else to their owne sayinges in their bookes , to be founde in euery place , where they neuer arrogate to themselues anye such prowde priuiledge and immunitie from erring , as the late loftie Prelates of Rome hath done , but with all lowlynesse submit their writinges to the Scriptures , and to those that shall see or perceyue more in them than they haue done , yea , requiring men fréely to finde fault and correct , where they haue not attayned to the truth . This woulde they neuer haue done , if they had knowne or thought they coulde not haue erred . And what one of the Popes can we name in the Church for this sixe hundred yere or more , comparable eyther in life or learning with any one of these olde Doctors , which thus modestlye haue written of themselues ? And shall we thinke better men than these Doctors haue met in the Councels , since their dayes ? I say no more , but I woulde there had mette so good . They will yet saye , Heresies haue bene alwayes confuted in Councelles , and I saye Heresies haue bene alwayes confirmed in Councels . Did not the Councell at Ariminum in Italie holde and conclude with the Arrianes ? Did not the seconde Councell at Ephesus , holde with Entiches ? Did not the Councell at Chalcedon so fowly erre , that they woulde haue giuen to Leo then Bishop of Rome , the title of supremacie , and vniuersall Bishop , which he refused , wherein surely he erred not ? But what they since haue done , that by slaughter and murther , and other such vniust meanes haue vsurped it , both heauen and earth knoweth ? The Councell also gathered by Cyprian at Carthage , did grieuouslye erre , enacting that they that were baptised by Heretikes , shoulde be baptised againe , before they woulde receiue them into their Church . And the Councell at Constance , did moste abhominably consent in error to robbe Gods people of the one halfe of Christes sacrament . What did the late Councell at Trent , being fouretéene yeares at the least in trauell , bring forth at length ? Forsooth Horatius mountaines in Italie were great with childe , and after their harde trauell brought forth a Mouse . What one error or abuse in their Church , of so many , as all the worlde nowe séeth , and they ( although they be impudent ynough ) cannot denie , haue they refourmed ? Surely neuer might that worthy Bishoppe of Nazianzum his saying be more truly spoken than of these Councels , If I must needes write the truth ( sayth he ) I neuer sawe any good ende or conclusion of these Bishops Councels , in his Epistle to Procopius the .xlij. Epist. And yet they shame not still to say , the holye ghost is President of their Councels , and that he is shut in the closet of the Popes breast . But I trowe it is not that holy ghost that Christ sayth , breatheth where it will , for that it woulde not be so partially tyed to the Popes bosome , or that appeared vpon Christ in likenesse of a Doue . It is I beléeue , that ghastly ghost the Owle , that sate so long in the Consistorie on a time ouer the Popes heade , a méete holy ghost I assure you for such a consistorie and closet . Lette vs therefore leaue them , and this president of their Councels , and marke what séemeth good to Gods holy spirite , and to the Euangelistes and Apostles , and f●llowe the same , considering as S. Augustine sayth in his seconde Epistle to S. Ierome , that no Scriptures are to be allowed , but the vndoubted Canonicall . And in his first booke and seconde chapter against the Epistle of Parmenian , he iudgeth it a rashe and presumptuous part to beleeue anye , that prooueth not that hee sayth by scriptures . And in his thirde booke and .vj. chapter against the letters of Petilian , he hold●th any thing accursed , that is beside the lawe and the Gospell . In his first booke of christian doctrine , xxxvij . chap. he sayth : Our faith staggereth , if it be not vpholden by scriptures . In his .166 . Epistle , he sayth both Christ and his Church is knowne by the scriptures . In his seconde booke of Christian doctrine and .vj. chap. he sayth the holy ghost hath caused the darker thinges in the scriptures , to be opened by playner . And Chrysostome in his seconde exposition vppon Mathewe , the .xxiiij. and .xxix. Homelies sayth , The true Church can no waye else bee knowne , but onely by the Scriptures , bicause whatsoeuer things else in the Church , Heretikes haue aswell as Catholikes . But now to that they saye , diuersitie of translations in Scripture bréedeth error , although the same be sufficiently ynough confuted before , by the example of the seauentie Translators or Interpreters , by those fiue or sixe more that after Christes time corrected them , by Origen , by Hierome , by the Euangelistes and Apostles , writing in the Gréeke tongue : yet we will alleage one or two places out of olde Doctors for confirmation of the same . For touching all obiections that the aduersaries can make , they are so fully aunswered by the olde Doctors , as partly you maye haue perceyued , that it were but vaine further to trauell therein . S. Augustine which is one of the fower Cardinall and principall Doctors , that our aduersaries allowe , who impugne this opinion , sayth thus against them . They that haue translated the Scriptures ( sayth he ) out of the Hebrewe tongue into the Greeke , maye be numbred , but the Latine interpreters by no meanes . For in the beginning of the fayth , assoone as one had gotten a Greeke booke into his handes , and seemed to haue some knowledge in both the tongues , he tooke vppon him to interprete the same . Which thing did more further than hinder vnderstanding , so that the readers be not negligent . For the pervsing of diuers bookes hath often times opened the darker sentences . The place is in his seconde booke of Christian doctrine , and .xij. chapter . And Nicholaus de Lyra one of our aduersaries owne Doctors , sayth in his Preface vpon the Genesis : that Diuersitie of expositors stirreth vp attention : But to bring more testimonies in a matter so cléere as daye , is but impertinent , séeing that both Gods lawe and mans alloweth the truth , though testified but with two or thrée witnesses . Thus hast thou gentle Reader my promise made in the beginning , confirmed by authoritie of Scriptures , euident reasons , and testimonies of auncient Doctors , though not in such abundant wise as might be , yet in as large a sort as the lawe and rule of a Preface will permit . Let vs therefore addresse and prepare our selues diligently , not onely to reade the Scriptures , but also to vnderstande them , and not to vnderstande them onely , and there to stay , ( as I am afrayde too manye in these dayes make that their onely ende of reading ) but also to frame our selues to expresse our vnderstanding in our liues and conuersation , least hauing the Gospell still in our mouthes , and shewing nothing thereof in our maners , and yet protesting a more sounde and exact knowledge than others , we encrease at length but our owne punishment and damnation , knowing that euery one that sayth Lorde , Lorde , shall not enter into the kingdome of heauen , but he that doth the will of the father which is in heauen . Matth. 7. Luc. 12. And howe the seruant that knoweth his maisters will and doth it not , shall be beaten with many stripes . Let vs remember that the temple of Salomon , and the writings of the lawes and Prophetes among the Iewes , little profited them , bicause they abused them , and woulde not leade a life aunswereable to such blessings of God. God spared not that stocke of the Iewes of so many hundreth yeares groweth , Rom. 11. verily no more will he vs , that are but Impes graft and set in the same stocke , if we doe not better than we doe , and they did . But againe , if we liue a repentant life as we ought to doe , and a thankfull vnto God for his innumerable benefites , and specially for the light of his worde nowe shining in our Church of Englande , so ordering our works that they may shine before men , and glorifie our father which is in heauen : Math. 5. then rage the worlde neuer so much by Gods permission against his little flocke , for their proofe and triall , yet shall it neuer be able to take one of them out of his hand , Iohn . 10. but that he will ayde and assist vs with the presence of his spirite , and rule ( as Dauid sayth ) in the middle among his enimies , Psal. 110. Psal. 2. and bruse them with his yron rod , and breake all them in peeces like a potters vessell , that any maner of way without repentance molest and afflict his dearely beloued spouse and Church . Let vs not therefore feare any threates or enterprises of this worlde , knowing that we shall ouercome in him that hath alreadye ouercome the Deuill and the worlde , 1. Iohn . 4. Greater ( sayth S. Iohn ) ( is the spirite ) that is in you , than hee that is in the world . For there was neuer yet tyrant that rose against Gods Church , but some shamefull & horrible ende folowed him most commonly in this world . The ecclesiasticall story is full of examples , & of late God hath shewed some notable in this case , both here in our countries , and abrode , who list to marke and consider them . True it is that christians haue bene made away and murthered , vpon verye light and tryfling occasions , and are also at this daye , where tyrants doe reigne . For in Tertullians dayes , which liued about two hundreth and nine yeares after Christ : If the riuer Tybris at Rome had flowed vp to the walles , if Nilus the riuer in Aegypt had not watered their fieldes , if there had bene no raine , if there had bene anye earthquake , Apolog. dearth or plague , by and by the people would crye to haue the Christians throwne to the Lions . And all this was to ridde the countrie of them , and to deface their beliefe and doctrine . But what followed hereof ? Uerily nothing lesse than they wéened . For Tertullian tolde them plainely : Torment , racke , condemne , and make vs awaye , and your vniust dealing with vs , is but a tryall of our innocencie . Therefore God suffreth vs to suffer this at your handes . The more exquisite your crueltie is towarde vs , the more it allureth to take our partes . And whereas they call vs Sectaries , as then they did the Christians , lette vs reioyce in that we see our quarrell and theirs , our slaunders and theirs so like , and tell them as Tertullian telleth Scapula the Romanes President : that this sect shall not fayle or decay , but the more it seemeth to be cut downe , the more let them be assured , it is builded vp . And considering what they be that are our condemners . Let vs also saye : Such and such consecrators of our condemnation we reioyce in . For as Tertullian sayde , whosoeuer knoweth him ( meaning Nero ) must needes vnderstande that of force it must be some singuler good thing that he woulde condemne : so may we as truely say , of Boner , Storye , and such like , that haue condemned our faythfull brethren and sisterne , that whosoeuer knewe what they were , how they liued and howe they dyed , must néedes know also that it coulde be none other than good that they woulde condemne . And therefore lette vs saye to them with Tertullian for a short aunswere : when you condemne vs , God pardoneth vs . Wherfore let vs not feare them that can kill the body , but then can doe no more , ne yet that , but when God permitteth : but rather let vs feare him , that can cast both body and soule into the fire of hell , which is Iesus Christ our Sauiour , 2. Tim. 2. Math. 24. Marc. 13. knowing that he will crowne all those that striue lawfully , and continue vnto the ende : to him therefore with the father and the holy ghost , thrée persons and one eternall maiestie of godheade , all honor , power , and glory , be now and euer , worlde without ende . Amen .