A discourse wherin is debated whether it be expedient that the scripture should be in English for al men to reade that wyll Fyrst reade this booke with an indifferent eye, and then approue or condempne, as God shall moue your heart.

¶ A question to be moued to the highe courte of Parliament .

WHether it be necessary that the scripture shoulde be in the vulgare tonge for al men to reade at their pleasure withoute restraynt ? Yea , or whether it may wel be permitted so to be ? Considerynge on the one parte , the manifold inconueniences which haue sprong therby these yeres paste , as obstinacie , disobedience , fleshely libertie , losse of deuotion , swarmes of errours , and heresies , with damnation of thousande soules : and on the other parte weyenge discretlye not onelye the great difficultie that is in scripture with the causes thereof , but also diuerse and sundrie most manifest probations , whiche fully persuade that the scripture by no meanes ought to be suffred to be in euerye mans hande in the vulgare tonge for all men to descant vp on & to wraste after their fleshlye appetites : which all appeare euidentlye to be moste true , by that whiche is here set furth in this processe . That is to saye : in these sixe chapters folowing . The fyrst . The scripture is very harde to be vnderstande . The seconde . God woulde the scripture to be obscure & harde , & the mysteries not to be playne to al men . The thyrde . Sundrie causes wherof the hardnes in scripture doth come . The fourth . Howe many wayes the letter doeth kyll . The fifth . The best meanes to vnderstande scripture by . The sixte . Fiftie probations that scripture ought not to be in english .

Neuerthelesse to the entent none shoulde haue occasion to misconstrue the trew meanyng herof , it is to be thought that if all men were good and catholike , then were it lawfull , yea and verye profitable also , that the scripture shoulde be in Englishe , so that the translation were trewe and faythfull : But neyther all the people be good and catholike , nor the translations trewe and faythfull . As for the common translations , whiche haue been vsed in moste mennes handes , are so full of faultes , that to correcte and amend them wer euen as a man woulde goe aboute to sowe vp euery hole in a nette to make it a whole clothe . Yea and yet beside this , yf your enemye should geue you bread , which ye knew well he hadde poysoned before , would ye not be afrayd ( though it be after scraped neuer so cleane ) to eate of it ? At al times heretikes haue laboured to corrupte the scriptures , that they might serue for their noughtye purposes to confirme theyr errours therwith , as Dionyse bishoppe of Corinth testifieth : but speciallye nowe in our tyme , O good Lorde , howe haue the translatours of the Bible into Englishe purposelye corrupted the textes , oft maliciously puttinge in suche wordes as might in the readers eares serue to the profe of suche heresies as they went aboute to sow ? Whiche be not onely set furth in the translations , but also in certain Prologues and gloses added therevnto . And these thynges thei haue so handled ( as in dede it is no greate maistrie to doe ) with probable reasons verye apparent to the simple and vnlearned , that an infinite numbre of innocentes they haue spirituallye poysoned and corrupted within this realme , & caused them to perishe obstinatlye .

Nowe for the other parte , all the people , namelye the feruent readers of scripture in English , be not onely not good , but the moste parte of them be starke noughte , so frowarde , so peruerse , so leude , and so wicked , that they be euer readye to peruert that whiche is good , and to take a selfe wyllye opinion , contrarye to the true sense of scripture and meaninge of tholye ghost , as God knoweth experience hath shewed euer since the Bibles were set vp in churches , common for all men that woulde to reade .

But yf all men ( I saye ) were good and catholike , and the translations trewe and faythfull , the Bible in English ( though it be nowe muche hurtfull ) then might be muche profitable .

And that is the cause that the Clergie did agree ( as it is in a constitution prouincial ) that the Bibles which were translated into Englishe before Wycliffes dayes might be suffred : so that only such had them in handling as were allowed by the ordinarie and approued mete readers thereof , & that their readynge shoulde be onely to the settinge furthe of Goddes glorie . For thoughe scripture to good people be a norisher of vertue , and to them that bee noughte the meane of amendment , and for him that is whole , liuely foode , and for him that is sicke , euen as a medicine : yet often tymes we see that one stomacke taketh harme of that meat wherof another taketh profit , and that whiche helpeth one sicke man hurteth another . Some men mighte be admitted to the readynge of S. Mathewes ghospell , whiche yet be not hable well to wey the ghospell of S. Iohn . Manye hable to peruse the actes of the Apostles , whiche be farre vnmete to medle with Thapocalyps . Many might be allowed to handle the Epistle to the Colossians , whiche be to weake for the Epistle to the Romaines . The father ofte permitteth to one of his children a knife to cut his meate withal , wheras he taketh from another of hys children ( foreseyng his wantonnes ) the knife for feare of cutting his fingers . Manye in these our miserable dayes nowe past haue so miserablie abused the scriptures agaynst the meaninge of tholye ghost , that vnder the colour of great zeale and good affection they haue peruerted and wrasted all amisse . Yea and scantly two of them haue in all poyntes wel agreed together : neuerthelesse in this one poynt they all euer agreed . That is to say , to destroye vtterlye all vnitie and comely order , all holye sacramentes , all holye prayers and fastinges , with all godlye deuotion .

And yet beside this , nothing should sooner cause vs to iudge that scripture ought not to be in English for euery one to read and descant vpon that wyll , then to see that the busie readers be euer for the moste parte of the wycked sorte : suche be euer busie bodies to dispute and reason ( but al without reason ) of thinges farre passing their capacities : where as S. Gregory Nazianzen rebuketh all those , saying , that onely Moyses ascended vp into the hyll & spake with God , Exod. but the people taryed beneth & receiued the lawes & preceptes that they should kepe , and the pointes that thei shuld beleue at him , saiyng vnto him ( as would god our leude gospellers would nowe say to the true preachers ) heare you God , and let vs heare you . Saint Hierome also in his tyme greatly complayneth that the comen ignorant people did presume to medle with the misteries of scripture ▪ seing that saint Paule sheweth that t holy ghost so ordeyned his churche that he wold haue some reders and some hearers , some techers and some learners . But these quite turne vp side doune the right ordre of Christes churche , the one part medling with the others office : & the more blinde the more bolde , the more ignoraunte the more busie , the lesse witte the more inquisitiue , the more leude the more bablynge of great doubtes and high questions of Christes Sacramentes , and of his priuye and vnsearcheable mysteries , and that oft most presumptuously with out al reuerence or godly feare , bothe at drinkinge and eating , as though it were but a Canterburye tale , and that when the ale is in the witte is oute . Then flowe furthe manye errours and heresies . Then are the simple catched in the snare of the Deuyll without hope of recouerie . And all this ( alas and woe is me ) haue we ful experince of in these yeares paste . But nowe , thankes bee to Iesus Christe , that by his onelye might and power , when it was paste all mans helpe , hath deliuered vs from the Deuill and the bondage of Pharao , and brought vs furthe of darknes of scismes and heresies into the cleare light of the trueth againe by sendynge vs oure blessed queene Mary ( euen another Helena to bringe againe the holye crosse ) whiche euen from her infancie hath sticked faste and cleued surelye vnto the sounde piller of trueth ( the catholyke churche ) whiche wyll neuer faile : she hathe euer defended it to the vttermost of her power . Lorde graunt her longe life to continue the same , and graunte her ioyfull deliueraunce of her moste comfortable burden .

When God of his great mercye sente her to be our liege ladye , our quene and gouernesse , then we receyued of him as great a benefit , as euer did the Israelites of Hester or Iudith . O lord , before her comminge , the churche was troden downe and pitifully ( spitfully I might saye ) spoyled , by might , by tiranny & heresy : the great Deuyl was let lose , al was quite plucked vp by the rotes , vnder the colour and false name of vice superstition and ydolatrie , they vtterlye destroyed all deuotion , all vertue , and godlye religion . The feareful Serpent Python , that greuous dragon with manye heades mencioned of in the Apocalips , did still persecute the woman in the sun : That is to say , our mother the church , deuourynge her children here in this realme incessauntly , tyll Gods merciful pitie , gods pitiful mercy did electe & send this blessed woman Mary our Queene in stede of Michael th archangel to ouerthrow him , & to restore his temple and furnishe agayne his house , which now of late within these .xxii. yeares was here in Englande worse spoiled and defaced then euer was his temple at Hierusalem , eyther by the Chaldies , or by Antiochus . Marye therefore oure noble queene , God him selfe dyd appointe euen as he did Iosue , Esdras , or Iudas Machabeus to bringe vs into the ryghte waye agayne towarde the land of promise ( for we were farre strayed amisse throughe synne , auarice ▪ and lecherye ) and to reedifie his temple through her wisedome , she beynge the perfit mirrour and pearle of all christian queenes and princes . Yea , and if the olde prouerbe be true ( as it is most true in dede ) whiche sayeth , euery prince is to his realme & subiectes , ether a very precious Iuell , or els a deadlye poyson , because suche as the prince is , suche will the people laboure to be , whether it be in vertue or vice . What a precious Iewell then haue we receyued of God , in receyuynge her noble estate to be our ladye & queene , an example of all vertue , deuotion and prayer , a spectacle to al realmes ? And suerly the common voice is that her grace is not onelye moste noble , moste vertuous , moste wittie , and moste studious , but also moste excellent in learning , farre passinge eyther the noble Romaines , Cornelia & Hortensia , or the godly learned women of whom S. Hierome writeth Eustochium Paula and Blesilla . Therefore if queene Saba iustlye sayde it was a signe that God loued his people , ● . Barall . 9. for sendynge them Salomon to raygne ouer them , maye not we as iustly now say the same to Englande ? And yf the wisdome , pietie , and vertue , of Onias was sayde to be the cause of the prosperous estate of their citie , 2. Mach. 2. shall not we likewise saye to this our realme ? Besides this , Roma. 12. if gouernours be highlye praysed in scripture , whiche rule with great solicitude and carefulnesse , what shal we then saye to her , whiche for all our wealthes bothe bodilye and ghostly is styll moste vigilant and carefull ? And finallye nowe to conclude , if amonge the heathen , the noble Princes haue euer highlye been extolled for sundrie vertues , howe highly is she worthie them to be extolled for so plentifull and so manifolde kindes of vertue ?

Whiche doeth not onely excell in godlynesse , in deuotion , in prayer , in fastyng , in abstinence , in humilitie , in charitie , in mercie , pitie , and compassion , in discretion , in knowledge , in wisedom , in excellencie of witte , beinge of no small studie in godly literature , but beinge of exquisite learnynge , of profounde knowledge , & of exacte iudgement , beside notable diligence and great painfulnesse euen from her childhode ( as for her pollicie and affayres of the realme , in settinge furthe the wealthe and commoditie thereof , and in defendinge vs from outwarde and inwarde enemies I speake not of ) but also whiche doeth farre passe all other ( as it is euidently seen ) in her most godly innated zeale , that she beareth styll moste earnest towarde the vnitie and faythe of Christes trew religion , and towarde the cheife head therof vnder Christ whiche by the space of these xx . yeres , euen tyll she came , was banished this realme , throughe scisme and heresie , through couetousnes and letcherye , Lorde be mercifull vnto vs .

Wherfore if in the Gospel of . S Luke many holy women for godlines , deuotion and zeale toward Christes church be highly praysed by name , & likewise in th actes of the Apostles , and in the laste Chapter to the Romans : yea and if . S. Hierom wrote a whole booke of suche holye and vertuous women , what lesse prayse is her highnes worthye now to haue , being inferiour to none of the all ? being euin now amonge al princeli women in the worlde a verye Phenix . But I wyll let this passe : I wyl say no more but only this , that the doughter maye welbe knowen by the Mother , and that as we fell from all goodnes at the moste vniust fall of her Mother that most noble Lady Queene Catheryn : So doe we nowe rise agayne at the moste iuste risinge agayne of her noble estate to the Crowne of Englande : So that in her moste godlye person is shut vp all our worldly ioye , comfort , and hope , whom with her most noble & vertuous husbande , Philip our Lord & King ( not much inferiour to her highnes in grace , vertue , and godlynes , as credible menne reporte ) Iesu longe prosper in honoure , grace , and vertue daylye increasinge . But nowe to the processe intendid ,

The fyrst Chaptre . Scripture is very harde to be vnderstande .

IF nothing els shuld moue the Scripture to be taken furthe of the irreuerente and lewde handling of the multitude , this one thing were sufficient , to consider the great difficulty , the great obscurity and hardnes , that all the aunciente writers with one consente affirme to be in Scripture : yea Scripture it self graunteth the same . Scrutamini Scripturas , searche the scriptures ( sayth Christ ) but if they haue nede of a scruteney , Ioan. viii . them they be not easy : christ wold not so haue bid if thei had bene light . Nor Peter wolde haue sayde manye thinges be harde to be vnderstand in Paules epistles , which then the people did peruerte ( saythe he ) as they did other Scriptures to their condemnacion . And what dyd Paule meane of the mysteries of Scripture when he cried O Altitudo diuitiarum . &c. O the depnes , Rom. xi . O the heigth of the secretes of God .

Herken now the testimonies of of auncient writers concerninge this matter .

GReg. Nazian. sayeth : Non cuiusuis christiani est de dei mysterijs disserere , Greg. Naz. li. primo theol . suae . non adeo res hec est vilis , &c. It is not for erye Christian to dispute of the misteries of god , the matter is not so vile . &c. Agayne he sayth : Greg. Naz. in appollogia et Hier. in proaemio in Ezech. Non oim librorum sacrae scripturae tractatio omnibus aetatibus permittitur apud hebraeos , the Iewes did not admitte all men to the readinge of Scripture consideringe the great difficultye and highe mysteryes therin .

The testimony of S. Ambrose .

Scriptura diuina magnum mare est habens in se abissum sensuum profundorum . &c , Ambr. lib. vii Epist. xliiii . The holi Scripture ( sayeth he ) is a great Sea hauing depnes without botom of many profound senses .

Two testimonies of Chrisost .

Nihil est in scriptura quod non multas sensuum habet diuitias : Chrisost. hom xxi . in Gen. neque enim vel syllaba vel apiculus est in sacris litteris in cuius profundo non sit nobis quispiam magnus thesaurus . There is nothing in Scripture ( sayeth he ) but it conteyneth great spirituall tresure through the manifolde senses : there is neither syllable nor letter wherin some great riches is not hid . O what difficultie is then in it ? Can it then be turmoyled of al , as it must nedes be , being stil in th englishe translation ?

More ouer he sayth . In Sacris literis nihil est quod non ingentem thesaurum contineat modo scrutatorem habeat . Hom xxi . et xxiiii . in Gen. At non cuiuis contingit adire Corynthum . There is nothinge in scripture , but it conteineth greate treasure , so that there be a diligent searcher . Howbeit , it is not for euery one to searche furthe the secretes or difficulties .

Diuers testimonies of S. Hiero.

Scriptura tantis obscuritatibus et futurorum typis obuolutaē , Hier. ad Algas . tom. iii. vt ols interpretatione egeat . Est porta orientalis de qua verum lumen exoritur , quae clausa est communi populo et soli illi patet , qui habet clauem Dauid . et ce. Scripture is wrapped ( saieth he ) in so great darknes , and figures of thinges to come , that it hath all nede of interpretation . It is the east gate ( that Ezechiell speaketh of ) whereout the true light dothe spring , which is euer shut to the comen people , and is onely open to him that hathe the keye of Dauid . &c.

An other testimonie of S. Hiero.

Hie. de canonicis epistolis . Iacobus , Ioannes , Petrus , & Iudas . vii . Epistolas scripserunt succinctas & breues in uerbis , sed longas in sententijs , ut rarus sit qui in earum lectione non caecutiat , Apoca. Ioannis tot habet sacramenta quot uerba ▪ Iames , Iohan , Peter , & Iude ( saieth he ) wrote .vii. Epistels , quicke & breffe in wordes , but long in sense , that fewe there be whiche doe not erre in readinge of them Thapocalyps of saint Iohn , is as full of mysteries as of wordes .

An other testimonie of S. Hiero.

Fateor me nunque in diuinis uoluminibus proprijs uiribus credidisse et ce. Hie. in prologo in Parali . I confesse ( saieth he ) that I durst neuer credit myne owne wytte , in triyng the sense of scripture , but euer searched of other &c. But what place of scripture durst not our men in these daies take in hande ? And all throughe th englishe translations , awaye with them therfore .

Yet an other testimonie of S. Hierom.

Totum quod legimus in scriptura ●●et quidem & fulget in corrice , sed dulcius in medulla est : Hier. ad paulinum . qui edere vu●t nucleum frangat nucem . Reuela ( inquit Dauid ) oculos meos , et considerabo mirabilia de lege tua . Al that we rede in scripture ( saieth he ) dothe florish & shine in the letter : but it is much sweter in the spirituall sense . He then that will eate the curnel let him breake the shelle . And Dauid saied . Open thou mine eyes ( O lorde ) geue thou me knowledge & I shall vnderstande the wonderfull mysteries of thy lawe . Marke then hereby the hardnes of it .

The testimonie of Cyrill .

Cyrill lib. v. in leuit . Ex hostiis quae offeruntur et conceduntur sacerdotibus , pars igni traditur et sic deo offertur , vt sciamus ꝙ nobis aliqua ex scriptura apprehendere et cognoscere conceditur : aliqua tamen sunt quae deo reseruantur . &ce . Of the sacrifices of th olde lawe ( sayeth he ) parte was geuen to the priestes , but part was committed to the fire and so reserued to God . Wherby we maye vnderstande , that parte of scripture is geuen to vs to apprehende and vnderstande , & part is reserued onely to the knowledge of God , as appeareth more playnlye in the laste sentence , but one , of this chapter .

The testimonie of Damascene .

Quaedam in sacris literis quae de deo traduntur sunt effabilia , Damas . lib. i. Capi. ii . quaedam ineffabilia : quaedam cognoscibilia et quaedam incognoscibilia . Some thinges in scripture ( saieth he ) concernynge God maye be spoken as that God did create the worlde : some maye not be spoken , as th unitie of substaunce with trinitie of persons , and the eternall generation of the sonne , whiche none can expresse sayeth Esay : some maye be knowen as that God is eternall , God is incorporeal , but some can not be knowen , as of the iudgementes of God . O what great depenesse without botome ?

The testimonie of Erasmus .

Eras . in ecclesiast. lib. iii. Sunt qui fortiter negant in canonicis libris vllam inesse obscuritatem , modo assit peritia sermonis , et sanum iudicium . Quorum opinioni hactenus certe fauco , vt optarim esse verissimam : sed vna voce reclamant omnes ecclesiae doctores : et in his ij quoque qui nec linguarum peritia , nec sano iudicio caruerunt . There be whiche denye anye hardnesse to be in scripture , so that right iudgement and learninge in the tongues be not lackinge . And surelye hitherto I haue so euer fauoured this opinion , that I haue wished it to be moste true , but all the doctours of the church crie against it with one voyce : yea euen thei whiche neyther lacked good iudgement , nor connynge in the tongues .

Finally all th auncient holye writers affirme that nothynge is nowe commaunded in the newe testament , but the same was commaunded in th olde . Nec quicquam esse gestum quod non sit vel a Prophetis praedictum , vel typis adumbratum . And that there is nothing done now in the newe , but the same was eyther spoken before by the prophetes , or els darkelye shadowed in figures . Oh is there not then greate hardenesse in scripture ? More ouer , the auncient writers doe affirme that neuer man was able to discusse fullye al the mysteries of scripture , and that t holy ghost would them not fully to be perceyued , as the times , the consummation of the worlde &c. And the middest of the seconde chapter of the .ij. Epistle of Paule to the Thessalonians . ( Tantum quitenet teneat &c. donec de medio fiat . Whiche place S. Augustine plainly confesseth that he doeth not vnderstande ) . The beginninge of S. Iohns Ghospell , Thappocalyps , the beginning of Ezechiell about the wheles , and from the xl . chapter the discriptions & dimensions of the temple . &c. Yea and beside this howe manye places be in scripture not easie to be perceiued of the vnlearned ? As that of Paule : Phillip . i. I do fulfil that which lacked in Christes passion . &c. Worke your saluation &c. Phillip . ii . Doe not these to the simple seeme very blasphemie ? With many hundred textes as harde as these .

All this nowe well considered ( concerninge the contentes of this first chapter ) and with indifferent eares hearde , and euery thing that is here spoken weyed to the bottom , hauynge a godly zeale to Christes flock , doe you thinke it expedient , yea or tollerable for all leude and wicked without restraynte to be iudges and arbitrers vpon scripture , as they wyll nedes be if it be in the vulgare tongue ?

The seconde Chapter God woulde the Scripture to be obscure , and the mysteries not to be playne to al men .

CHrist ofte so mingled hys communication ( sayeth Erasmus in the preface of Matthew ) that I think his wil and pleasure was to bee harde , and not to be vnderstande . Yea , there be certayne places ( sayeth he ) almost not possible to be expounded : and yet God woulde his secretes to be so hidde from the wicked and ignoraunte by tropes , figures , and other obscurities ( lest lyke swyne thei shoulde treade downe pearles ) that yet sufficient light myght be opened & shewed to the studious , learned , & godly . Againe God would for our exercise , for our labour , for our studie , and diligence , August . lib. de doctrina christ . cap. the mysteries to bee sought furth not without great difficultie , that they might appeare moore precious beynge deare bought .

Moreouer God ordeyned suche obscuritie and hardenesse to be hidde in tropes and allegories , that the high mysteries might more clearly shyne furth of cloudes and darkenesse .

Beside this , as the son beame geueth more heate against glasse or plate , so doe ofte the mysteries of scripture moore delite , and geue more spirituall heate beynge searched & tryed furth of darcke cloudes and thycke shadowes .

Finallye God this ordeyned for that he would not man to be to busy in triyng aboue hys capacitie , as the two penye doctours haue euer been . Beatus homo qui semper est pauidus .

Blessed is he that euer kepeth a godly feare . Nolite altum sapere nec sapere plusquam oportet . Be not to wise in your owne eyes . The wise man saide not without cause : alti●ra te ne quaesieris . Seke not aboue thy reach . For thinke surely that they whiche goe aboute to apprehende the high mysteries , do folowe as it wer to ouertake their own shadowes : the faster they folowe , the faster it slippeth awaye .

Marke also that it was not without highe mysterie , that God reproued Esdras for searchinge to highe in his secretes : iiii . Esd. iiii . iiii . Esd. xii . and in another place , bad him open his mysteries only to the wise . And againe it was not without highe mysterye that God woulde not suffer the people to ascende into the mounte , Exod. nor the wicked to builde vp the tower of Babilon so highe as they woulde . Genes. Thinke that herby the ignoraunt multitude are taught not to climbe to hyghe into Gods secretes and priuie mysteries . Remembre ( I beseche you ) howe Thisraelites coulde not behold Moyses face for brightnesse . ii . Cor. iii. And consider likewyse howe Dionyse sainct Paules disciple , sayeth , yf thou canst not well loke vp to the shinyng of the sunne with open eyes , but they wyll dasell , and thou must hold vp thine hande betwene thine eye and the son : how many handes then haddest thou nede to holde vp , yf thou shouldest behold the vnsearcheable mysteries of the sunne of righteousnesse God hym selfe ? The shinyng beames of the heauenlye influence thou canst not beholde , but as it were vnder a cloude .

Luke . viii . Math. xi . and xiii . Iohn . xv . Rom. xi . and xvi . Ephes. i. and .vi. Col. i. & .ii. Phil. iiii . Marke well , it was not without greate cause , that bothe Christ and Paule oft do speake of mysteries . As in Luke , Mathewe , & Iohn : And in the Epistles to the Romaines , to the Ephesians , to the Colossians , and Philippians .

Consider also with howe great feare and reuerence the mysteries ought to be touched , Phil. iiii . yea and that onely of the learned men . And ponder earnestlye with youre selfe howe Christ woulde his mysteries to be opened but to fewe ( mystesterium est archanum vel secretum dei consilium paucis cognitum , seu occultum dei iudicium atque sacramentum ) neyther to the wicked , nor yet to the infirme that be not able to weye them . Yea and that manye mysteries be receyued in the churche of Christ , whiche neuer were written , as S. Basil witnesseth .

Beside this S. Dionyse sayeth : Dion . in cael . hier. cap. iii. Decentissimum est mysticis scripturarum eloquijs sacram et obstrusam caelestium spirituum veritat●m archanis velamentis et sacratissimis signis occultare . It is most decent to hide the holye & vnsearcheable veritie of the heauenvly sprites in the mystical speakinges of scripture with secret coueringes & most holy signes .

And S. Augustine affirmeth , that sacrae scripturae obscuritas cum diuersas pariat sententias vtilis est , the darkenesse of holy scripture when it bringeth furth diuerse senses then is it profitable .

This gere our newe fangled readers doe smally passe vpon . Therfore it can not be chosen , but the Englishe translations whiche haue been the occasion of most mischiefe must nedes be taken awaye .

The thirde Chapter . Sundrie causes wherof oftymes difficultie and great hardnes in scripture doeth arise .

THe causes whereof oftymes the great difficultie in scripture doeth arise , j. are very many : one is , for that there be so manye tropes , figures , and darke sayinges in scripture .

Another is , ij . hardnes in scripture ofte doeth arise of the proprietie of the tongue , that euerye tongue hath his owne proper phrase not perfitlye to bee knowen beinge translated into another tongue .

A thirde cause is , iii. lacke of knowledge of the antiquitie : which ofte causeth great hardnes , seing it is not for euery man to knowe the antiquitie : but only for them which be of great studie , wisedome , and learning in sundrie authours .

iiii . A fourth cause , that ofte one name is common to diuerse : yea , & oft one hath diuerse names .

A fifth cause , that one word oft doeth signifie diuerse thinges : v. or that one worde is ofte diuersllye taken : as this worde lex , the lawe , is taken in one place for the figures and ceremonies : Math. xi . in another for the threateninge of the lawe : in another for the wholle Byble : Rom. iiii . Hec Orig. lib iii. in Ro. iii. in medio et in eccl. Eras . lib. iiii . in another for th old testament : in another for the lawe of nature before the fal , & in another after the fall : in another for the lawe wrytten : and in another for the lawe of the ghospel .

A sixt cause , that repugnance ofte apperith in scripture : vj. as I and my father bee one , my father is gretter then I : Iohn .x. and .xiiii. Rom. iii. Iames .ii. Ephes. iiii . Psalm. iiii . Math. v. we iudge man to be iustified by faith with out the workes of the law , man is iustified by the workes of the law , and not by fayth only : be angry and offend not , euery one that is angry is worthy Iudgement : be angry and offend not , let all indignation and anger be taken from you : Iohn .xiiii. mathew .x. mat . xxviii . I leaue my peace with you , I came not to brynge peace but the sworde : goe not to the heathen , goe in to all places of the worlde : with suche lyke many hundreth places .

A seuenth cause , vij . that one thing in scripture is oft diuersly told , as Stephans rehersal , Actes the vii . is not recited streight as it is in the Genesis . And saint Luke Actes the ix . speakyng of Paules conuersion telleth it not as Paule doth him selfe , Actes the xxii . and xxvi .

viij . The eight cause , that textes in the newe testament are recited furth of the olde , and not worde by worde : Math. ii as that of Matthew quoniam Nazereus vocabitur , He shall be called a Nazarite . Yea & somtymes fourth of the new and yet not so to be founde : as that of the Actes : Christ sayde beatius est dare quam accipere . Actes . xx . It is more blessed to geue than to receyue .

ix . The .ix. cause , that ofte appereth variaunce in the yeares and tymes , yea and that the diuersytie of the tymes oft to them that be well lerned causeth great confusion .

The .x. cause , that textes many tymes which ought spiritually to be vnderstand , x. they take carnally , and lyke wyse take the contrarie .

The .xj. xj . cause , that somtymes it appereth to the sensuall man not to be possible : as Oportet vos nasci denuo , Iohn .iii. Ye muste bee borne agayne : Nisi efficiamini sicut paruuli , &c. mat . xxviii . Excepte ye be made lyke chylderne . &c.

The .xij. cause , that ofte it semeth blynd and no profyt in it : as that of the Iudges : xij . the trees went fourth to anoynt theym a kynge : yea and that of Deut. ( Yf. S. Paule had not expounded it ) thou shalte not mussell the Oxe that treadyh fourth the corne .

xiij . The .xiij. cause , that oftetimes the person that speketh is not euer well marked . As † † Paul . loquu tus est in persona imperfecti hominis : non quod volo bonum hoc ago . &c , The good that I woulde , doe I not : but the euyll whiche I would not , that doe I. † † Christus Ioquitur in Matheo sub persona vulgaris Iudaei . Non est bonum , sumere panem filiorum et mittere canibus . It is not mete to take the chylderns bread and to cast it to dogges . † † Et in psa . loquitur sub persona corporis sui mystici Roma . vii . Math. xv . Psal. xx . Psal lxviii Longe a salute mea verba delictorum meorum , The wordes of myne offenses are farre from myne healthe . Delicta mea a te non sunt abscondita : Myne offenses are not hyd from the. &c. Yea & besyde this ofte in the Psalmes , in the Prophetes , in the gospels , & other places moo also very harde ( to the knowledge wherof the vnlerned by theym selfes can neuer attayne ) the wordes be somtyme spoken as in person of the Prophet hym selfe , somtyme in person of God , somtyme of the aungell , somtyme of the Deuyl , somtyme of man , sometyme of Christe as God , sometyme of Christe as man , sometyme as head of the church militant , somtyme as head of the church triumphant , somtime as in the person of his sensual parties of his owne body , and somtyme in the person of some particular parte of his body misticall . &c.

The .xiiii. cause , that scripture ofte vseth this terme all , where as some or parte be but ment . Cum exaltatus fuero a terra omnia traham . &c. Iohn . xii . When I am lyfte vp from the earth , I wyll drawe all men vnto me . Omnes loue . &c. besyde that which lyeth hydde within ?

xix . The .xix. cause , that they marke not ( and in dede it is not for euery man to marke ) what thinges were geuen but for a tyme to continew , and what for euer : As the workynge of myracles was gyuen but for a tyme , mar . xvi . as S. Augu. in his dayes dyd witnesse sayeng : he that then wold , loke for a myracle was a miracle to the worlde hym selfe . And that of the actes , Actes . xv . to absteyne from that was offred to Idols , to absteyn from blood , and from straungled .

xx . The .xx. cause , that scripture is full of diuerse and soundry senses . It is the boke wrytten ( as it is in the Apocalyps ) both within and without , in the spirit and in the lettre : within by the spiritual meanyng , without by the sense of the letter : within , bycause it promiseth inuisible thynges , without , for that it disposeth the visible thinges : within , bycause it moueth to desire heuenly thynges , without , for that it teacheth worldly thynges to be contemned .

The .iiii , Chapter , The letter doeth kyll and that sondry wayes .

SEing the letter doth kyl ( as . S. Paule saith ) and that diuerse wayes , the ignoraunt people ought to be sore aferde to couet after that whiche causeth present death . How be it mans nature is such euer to desyre that which is forbyd . Nitimur in vetitum semper , cupimusque●egata . Neuertheles for as muche as the letter doth kyll , and that sondry waies , and that the rude simple and vnlerned ( yea oftymes the proude , arrogant , and captious ) be euer redy to take rather that whiche shall hurte then that which shall helpe , shal the scripture then be so lefte , that the leuyng of it may be occasion of spirituall death to the multitude ? ? God forbyde : It ought in no wyse to be suffered .

j. The letter euer doth kylle when a mystery is to be vnderstande ( and yet not of the rude to be piked fourth , and therfore not to be had in English ) where the reders wyl sticke styll to the bare wordes , as the Iewes dyd being prohibited to plow with oxe and asse together ( whiche was ment , that Iudaisme and Christianisme could not be ioyned in one , nor that a christian could serue both God and the world ) And as some haue done in the gospell ( saith . S. Augu. ) with these textes : Luc. xxii . Selle youre coote and bye a sworde . &c. I neither receyued nor lerned the gospell of man ( Galath . i. denyeng therby Christ to be man ) And as the Anabaptistes play with that of Mathew : mathew . v. thou shalt not sweare at all , with many textes in lyke maner wrasted .

The letter doth kylle in all places , ij . where as the holy ghost did meane a mystery after any facion , and yet the reader wyll nat take it . ( Yea ofte he can not take it , and therfore not mete to be Iudge in the matter hauyng it in englysh ) after the example of the Iewes , which styll seke at the letter in these textes : the Adder and Dragon thou shalt treade vnder thy feete . Psalm. c. &c. The wolfe and the lambe shall feede together . Esay . xi . &c. Eleuabitur mons domus domini super omnes colles . Esaye . ii . Esay . ix . Psal. xx . &c , & sedebit super solium Dauid . &c. Et ponet super caput eius coronam de lapide precioso , &c , The hylle where the house of God shal be buylded shal be exalted aboue all hilles . &c. He shall syt vpon the seate of Dauid . &c He shall set a crowne of golde and precious stones vppon his head . &c. where as these textes and many moo were only to be vnderstande of Christe and of his commyng , though they did not so appeare then , nor yet doe to the carnall .

The letter doeth kyll , iiij . as ofte as the scripture meaneth any other thynge then the wordes doe sounde as Comediie amici mei & inebriamini , &c. Cant. v. Hierm. xxv inebriamini & vomite , &c. Eate my frendes and be dronkene . &c. Dryncke and be dronken , spewe and fall . &c. And that of the gospell , when thou hast a blowe on the one cheke , turne the other : Math. v. which neither Christ nor Paule dyd fulfyll , Iohn . xvii . Actes . xxiv . as appereth in the gospell and in th aucters . Therfore it is Hyperbole disswading from reuengement .

The letter doeth kyl yf time be not obserued as appeareth in the sacrifices , figures , iiij . and prophecies . &c.

v. The letter doeth kylle the Iewe , which yet doeth affirme the obseruation of the law .

The letter doeth kyll the Iewe which doeth sticke onlye to the letter of the law , vi . and wil not know that all was writen for vs , ●om . xv . ● Cor. x. and that all chaunced to them in figure , but wyll stycke styll to theyr sacrifice , circumcision , choyse of meates , cleane and vncleane . &c , And wyll not fynde fourth Christ there .

vii . The letter ofte doeth kylle where men take examples to folow , that be not to be folowed , but rather to be merueld at : as Phinces a priuate person praysed in scripture for manslaughter : Num. xxv . Dan. xiii . Daniel a priuate person reprehended the Iudges : And Samuel dyd kyl Agag : i. Reg. xv . Iud. xvi . Moreouer the example of holy Sampson ( numbred in Cathalogo sanctorum ) for kyllynge hymselfe : and so lykewyse of theim which woulde goe kyll theymselfes willingly , bicause Christ said : he that loseth his lyfe shall saue it .

Be all our Englysh readers so discrete that none of theym play as mad partes as these , taking occasion at their english bible ? Haue not we as euyll now ( though not wholly in the same heresies ) as euer were from the begynnyng : eyther Simon magus , Martion , Valentinus , Cherinthus , Cherdō , Hermogenes , Montanus , Tatianus , Porphyrius , Nouatus , Arrius , Aetius , Eunomius , Photinus , Donatus . Manicheus , Pelagius , Wyclyffe , Husse , Swynglius , Oecolampadius , or Luther ? Yes truly . But euen as at all tymes God hath sent catholyke Fathers to ouerthrowe theym , so doeth he now in our dayes . Praysed therfore and glorified be his name for euer and euer , whiche after he had greuously scourged vs with errours and heresies a long season and many yeares , fyrst sent Marye our blessed Quene ioynyng with her oure most godly Kynge Philyp ( whose reignes together , in ioye , vertue , and honour Iesus longe preserue and prosper ) and sence then by theyr meanes beinge inspired by the holy ghost , hath sent oure hygh Prelate of noble blood my lord Cardinals grace , Legate from the Popes holynes ( as for my Lord Chaunceler , my lorde of London , with many other inferiours , which styll watche and trauell I speake not of ) to reduce vs in to the vnitie , and to brynge vs agayne in to Noes shyp , which haue lyen a greate tyme in the maine sea lyke to be drowned and almost in dispaire of recouerie into the ship again .

The letter doeth kylle all theym that flee from the letter to imaginacion of theyr owne where the letter must nedes be taken as it lyeth . viii . And thus the testimonie of the true meanyng of the letter doeth kyll all oure sacramentaries , whiche denye Christes naturall and reall body in the sacrament of the alter , he sayinge it is the same bodye that honge vpon the Crosse , but they wyll set Christe to schole , and say he wolde haue sayde , it had ben but a figure . &c. Hath not the english Bible broughte many to this heresie ? both many that haue ben burnt , and many mo yet alyue in theyr bodies but deade in theyr soules ? Was not Ione of Kent thus kylled with the letter , phantastically fleyng from it , and not takyng Verbum caro factum est : arygbt ? But denyeng therby Christes trew humanitie ? Also dyd not the letter thus kyl the late Arrian ( conuinced by a lerned yong man named maister Proctour ) which fondly fled from the trew letter : Ego & Pater vnum sumus , I and my father are both one ? So that betwene hym and Ione of Kent Christ shoulde be nothynge , neyther very God , nor very man ,

The letter doth kylle the fleshly libertines , ix . which gather that the Gospell is so free , that they may doe what they wyll : Where as in dede nowe in the new lawe lesse libertie is geuen to synne : and the more perfyte the gospell is , the more harde it is : and it is not lyght to the carnall man , but to hym whiche through charytie and a lyuely fayth , wyllyngly doth all that the law commaunded , ascribing all goodnes euer to God .

The letter doth kyll all suche as only doe stycke to the grammaticall sense ( x. which Paule calleth the letter ) wher thei ought to seke a mystery .

And thus the letter doeth kyll a secte of heretikes ●alled Anthropomorphitae , whyche readinge in the Genesis , that God sayde , Gene. . i. let vs make man to our owne image : & readyng also in sundrie places bodily membres attribute to God , doe boldelye saye that the Godhead is corporall : Readynge also that he sayde . Gene. v. Paenitet me fecisse hominem . It repenteth me that I made man , ascribed to hym mans affections : and readyng that he sayde . Descendam et videbo . Gene. viii . &c. I wyll go downe and see , &c. Did impute ignoraunce vnto him . Likewise it kylleth the secte of Euchitas , which continuallye vse to praye wyth mouthe , i. Thei . v. Luke . xiiii . because Christe and Paule bad praye styll . And it killeth thus another sorte , that cutte and mangle them selues , readinge in the ghospell , Mat. xviii . Coll. iii. Math. xix . plucke out thine eye , cut of thine hand , mortifie your membres vpon the earth . &c. Blessed is he that geldeth him selfe . &c. Luc. xiiii . Rom. xii . Math. iii. And another sort the letter here doeth kyl , he that hateth not father & mother . &c. Caste hote coles on your enemies head . &c. He shall baptise you with the holy ghost and fyre . Yea and thus it kylleth the Pharisees which supersticiously doe wryte the commaundementes in the hemmes of their garmentes , Deut. vi . in scrolles on postes . &c. bycause God bad kepe them in theyr heartes , and talke of theym euenynge and mornyng . &c , they dyd not marke that God ment nothyng els by that phrase of speaking , but only a vehement studie and desire to obserue the law . Haue not our Englyshe men ( namely in the citie of London ) had now of late lyke Iewish affection in settynge vp wrytynges on the Churche walles and pyllers , euer falsely wrasting them awrie and applyeng theym to an euyll purpose ? And thus they painted vp the textes of the new testament vpon theyr walles : which onely doo serue agaynste the Iewyshe fastes to blynde and deceiue the symple sorte therewith , as though they had ben spoken against our holy Vigils and fastinges . These textes I meane & such like : Mat. xv . That which entreth in to the mouthe doeth not defile &c Bie al that commeth i. Corin. x. into the shambles . &c. Tit. i. All thinges be cleane vnto theym that be cleane , &c. Ye that doe not eate misiudge not them which eate : Rom. xiiii . with many moe . And likewise they sette vp theyr textes wickedlie applied both against the blessed Sacrament of the Altar and other holye sacramentes , and also against oure holy father the Pope . Of suche damnable applications of scriptures many churches were full . But I would haue wished that in stede of these they wold haue set vp that of , s. Peter : my derely beloued brother Paul , ii . Pet. iii. wrote many thinges heard which . &c.

The letter doeth kyll beyng red and not trewly vnderstand , xj . or trewelye vnderstande and not obserued .

The letter is counted to kyl for that it forbyddeth synne , xij . and by occasion therof augmenteth the desyre , or els for that it is a witnes against vs .

The letter doeth kylle , xiii . for that it discloseth oure synne : Concupiscentiam nescirem esse peccatum &c , Rom. vii . I had not knowen that concupiscence or lust had ben synne , if the lawe had not saide , thou shalt not couet or luste , &c.

xiiii . The letter doeth kyll as ofte as ye take or applie any texte contrary to the trew meaning of the holy ghost .

xv . Finally the letter doth kyll all theym that searche aboue theyr reache in Gods mysteries ( as I feare many haue done in these yeares past ) Luc. ix . one desyred to folowe Christe , and was not permitted : Math. viii Another commaunded to folowe and yet not desyryng : Actes . ix . Yea and Paule greatlye resisting was drawen in maner by compulsion . Consilia dei occulta : gods counsels are vnsearchable . But in these miserable yeares now past what mystery is so harde that the ignoraunte with the Bible in englysh durst not set vppon , yea and say they vnderstod it , all was but lyght ? They desyred no declaration , but theyr owne euyn in the , hyghest mysteries : wher as the prophet teacheth that the declaryng or expoundynge of Gods worde doeth gyue lyghte and vnderstanding to the yonglynges and ignoraunt : Declaratio sermonum tuorum illuminat et intellectum dat paruulis . And God thretneth that ( P●ou . xxv ) Scrutator maiesta tis opprimetur a gloria : these archer to hyghe in his mysteries shal be thrust frome his glorie : whiche thinge causeth the Prophet to say : Psal. cxxx . Neque ambulaui in magnis , neque in mirabilibus super me : I haue not walked to hygh in great mysteries nor wonders aboue my reache . But alas experience doeth showe that oure men through hauyng the Bible in englisshe haue walked farre aboue theyr reache , beyng sondry wayes kyld & vtterly poisoned with the letter of th englysh Bible . Therfor for Iesus sake away with it , let it kyll no moo ,

The. v ▪ Chaptre , The best meanes to vnderstand the Scriptures by .

BYcause there is such great difficulty and hardnes in Scripture , and bycause the letter doeth kill many wayes , I thinke nothing can be told more nedefull then to shewe playnlye howe we maye best come to the trew knowledge of the Scripture . And therfore here note wel that sundry and diuerse thinges be required to obteyne the trew vnderstanding and meaninge of Scripture by .

One is , by discrete and godly conferrynge place to place , j. and Scripture to Scripture . And this affirmeth S. Aug. sayinge , Aug. lib. iii. de doct. cap. xxvi . the beste interpretation is to expounde one place of Scripture by an other more manifest .

An other is , by consideringe the time , the men , ij . with other circumstances , as how , where , and when they were written .

An other is , by searchinge diligently the processe both before and after . iij.

iiij . An other is , by dayly exercise searching , and askinge the counsell and iudgement of other learned men .

v. An other is , by feruent prayour and pure deuotion with an humble heart and simple spirite knowinge that GOD withstandeth the proude , Iohn . iiii . and also that conninge makethe to swell in arrogancy , i. Cor. viii . yf grace be wanting . Wherefore Origen sayeth that bothe great studye and feruente Praiour be requyred to obteyne the trew intellection of Scripture by . Homil. xii . in xxxiiii . Exod. Qu. lxxxxv . ●oui et Vet. ●esta . And S. Aug. witnesseth that the holy spyrite openeth the meaninge of Scripture onlye to the studious , diligent , & deuoute , prius amemus sacras literas quādiscamus , Iaque certo per su●sum habeamus in illis nil esse neque falsum n●que leue . aut humana mente scriptum : sed omnia plena caelestis Philosophiae dignaque sancto spirituquacūque specie sese offerant , si vt oportet tutelligantur . haec Aug. de vtili . cred. capi . vi , & deuoute , and to suche as haue a firme belefe in the articles of the Catholike faythe receyued . vj.

And an other is , by ouerseing the olde and aunciente wryters Iudgementes vpon Scripture , and by conferring theyr expositions together .

Hereby plainly appereth that with the Englishe Bible alone ( though it were trewly translated ) man coulde not be brought fully into the trew meaninge of Gods word . But we se and wel perceyue , that thousandes haue ben brought from the trew meaning of goddes worde throughe the Englishe Byble : therefore awaye with it . It hathe kilde to many soules alredy , GOD best knoweth : whom I beseche sende a spedy redresse .

The .vi. Chapitre . Scripture ought not to be in the vulgare tonge , that al men without restraynt may rede it .

Fyfty probations of this assertion , The first Probation .

I Neuer heard nor red that GOD would hys people to haue the booke amonge themselues to towse or type at their pleasure . God gaue the booke to Hieremye and bad him rede to the people that whyche he had written . Hier. xxxvi . Esay . viii . GOD bad Esai take the Booke to him for the same purpose : Yea and it was not without great mysterie that God bad Ezechiell fyrst eate the Booke , Ezech. iii. and then rede it in th audience of all the people . Dan. xiii . Agayne Moyses gaue the booke to the Leuites to kepe and rede to the people : iiii . Re. xvii and in kinge Iosaphattes time the Priestes and Leuites did read the booke and teche the people : like as did also afterwarde Elchias the Priest & Sapha the Scribe Esdras did sundry times take the booke & read it to the people , iiii . Re. xxii . ii . pa. xxxliii . ii . Esd. viii . and .xiii. iii. Esd. ix . Bar. i. Hier. xxxvi . they diligentlye hearinge him . And Baruch the Prophet redde the booke to the kinge and to the people , they geuing eare vnto him : Luc. iiii . Yea & Christ our maister toke the booke of the Prophet for this cause , and red and expounded to the people : his doing herein was for our example . Wherby we may easely lerne that all people should not haue the Scryptures in their owne handlinges at their pleasure , as they haue had these dosen yeres past to their vtter spirituall destruction .

The seconde Probation .

God sente Ionas to preache to Niniue : Ion. i. & iii. he sente not a booke written to euery one of the Niniuites to reade them selues . God sayde by Hieremy ( speakynge of the time of the Gospell ) that the time should come he wold write his law in th artes of his people : Hier. xxxi . So that the writtinge of th olde law in tables of stone ( signifieng the stony hartes of the Iewes ) is not to be reioysed at , but rather to be lamented & to be ashamed of , knowinge that Scrypture was only wrytten for sinne , els neuer had ben written , but only in the heart of man . It was three thousande yeres after the creation of the world before the olde lawe was written : and yet then only written for wickednes and synne . It was also a longe space after the ascension before the new Testament was written , some parte at one tyme and some at an other , and yet euery parte only writen for synne and scisme : so that the simple ignoraunt people , this wel considered , ought not to be so desyrous of the scripture written , as they ought to be desyrous to heare the trew meanyng of scripture : for that onlye is the scripture and the gospell of Christe . For sayth . S. Hierom. Euangelium non est in scriptura , sed in sensu : non in superficie , sed in medulla : non in sermonum folijs , sed in radice rationis . The gospell is not in the wryting , but in the sense : it is not in the outwarde apperaunce , but in the inward meanyng : it is not in the leaues of the bokes , but in the ghostly vnderstandynge . Christ neuer bad goe write his gospell or holye worde , but badde preache it . Then yf thou hast an humble heart , and canst but reade the englysh Bible , thinke thou must haue it taught thee , and not to take it thy selfe .

Saye as the Eunuche dyd to Philip : Actes . viii . howe can I vnderstand it except I be taught ? Christe did preache ofte to the people , Math. iiii . v but he wrote not to them at all : and he sent his disciples and bad them preache to the people his ghospel , Mark .i. Luc. viii . Math. x. and .xxviii. Mar. vi . iii.xvi . Luc. ix . xxiiii Luc. xii . and then they went and preached , but he bad them not write at all . That whiche ye haue hearde ( sayeth he ) in secrete places shal be preached on the toppes of the houses : he said not it shal be written in youre churches ( as it hathe been Iewishly vsed on late here in Englande ) nor written in Bybles to be read of euerye one in hys mother tongue , and set vp for that purpose in euerye churche , Peter sayeth the holye fathers did speake Gods worde by the holye ghost : ii . Pet. i. he telleth nothinge of writyng it . Math. xxvi Christe where he spake of the memorial of Mary Magdalene , saide : whersoeuer this ghospell shal be preached . &c. He sayde not whersoeuer this Ghospell shal be written . Mark .i. Luc. iii. Iohn Baptist preached muche , but where did he either write or commaund to be written ? Mat. xxiiii . Christe ofte promised that hys Ghospell shoulde bee preached in all the worlde : Mar. vi . Luc. x.

And therfore sent fourth bothe the apostles , and the lxxij . disciples , and all godly preachers euer since ( so that none canne preache except he be sent . Rom. x. ) But in no place we rede that he bad go write his ghospel . I can not then but meruayl that men to their owne confusion are so desierous to haue the scripture in their mother tongue . O howe oft speaketh Paule , and S. Peter also of preachinge the ghospell ? Rom. x.xv. In the Epistle to the Romaynes , in either Epistle to the Corinthians , i. cor. ix . xv : ii . Cor. i. xi . Gal. i. iiii.v . Ephes. ii . Phillip . i. Col. i. i. Thes. ii . i. Tim. ii . iii . ii . Tim. iiii . Act. ix . xv.xx i. Pet. iii , iiii Act. vix . xv . Luc. x. Math. vii . Luc. xi . Actes . x. Actes . xix . to the Galathians , to the Ephesians , to the Philippians , to the Colossians , to the Thessalonians , to Tymothe , and in Thartes . And S. Peter also bothe in his first Epistle & also thrise in th actes Besides this , Martha is praysed in the Ghospell for hearyng Christes worde taughte : and Christ in his sermon in the mount saieth , he that heareth my word and doeth it ( not he that readeth it or writeth it ) shal be likened to the wise man buildynge vpon the rocke . &c. And agayne blessed be they that heare gods worde and kepe it : and as it is in the Actes when Peter preached , the holy ghost fell vpon al that heard him : yea and they of Asia were praised for hearynge Gods word . But wher ( I pray you ) haue you of writynge it for all men to read ? Howe be it the onelye drifte ( as I thynke ) of all suche as obstinatly sticke to haue the scripture in writing in the vulgar tongue , is therby to be Iudges of the sense of scripture them selues , contrarye to the vniuersall churche of Christ . But therfore it may not be suffered .

The thirde probation .

THrough the damnable libertie of hauinge it in the vulgar tongue haue not all holye mysteries been despised ? Haue they not therby vtterly condemned all that hathe not been expressed in the letter of their Englishe Byble ? Haue they not made vs worse hereby then the Iewes ? To take all mysteries from vs excepte they be expressed in their Englishe ▪ The Iewes durst not expresse the highe name of God Iehoua , But what mysterie durste not our men medle withal ? Yea reason , turne & tosse at their pleasure ? The Iewes had Cabala their tradition left among them by Moyses without writynge , receyued as it were by hande from generation to generation , concernynge the mysticall sense included in the wordes of scripture : But through this damnable heresye our men haue whollye condemned all that is not expressed in the letter of theyr Englishe . And yet S. Iohn sayde , I had manye thinges to write vnto you , neuerthelesse , I woulde not write with paper and ynke , but I truste to come and speake with you mouthe to mouth : Aug. ad Ianu. yea and S. Augustine sayeth : quae non sunt scripta sed tradita custodimus , quae toto terrarum orbe obseruantur : we kepe and obserue not only such thinges as be written , but also traditions not written , whiche be obserued in all places of christendome . Agayne , yf ye wil nothinge to be Gods word but that whiche is expressed in the letter written , what say ye then to Moyses ? Were not the wordes of God spoken to him gods worde tyll they were written ? Wer not the wordes of God spoken to the Apostles gods word tyl they were written ? Christ in sayinge to Peter blessed arte thou &c , Mat. xvi . declareth that that high mystery came into S. Peters heart ) as to the prince of Chap postles ) onelye by secret inspiration , and not by the worde written . And so doeth lykewise this , that neyther Euangelist nor Apostle did euer by writing sende the faith to anye nation , but where they were firste informed by preaching . For faith commeth by hearynge ( sayeth Paule ) and not by writynge . Rom. x. Furthermore , Paule bad the Thessalonians ( as I sayde ) kepe the traditions whiche he had geuen them by mouth : ii . Thes. ii . because the wordes that he spake to the people by mouth , our lord and vsed aboute the sacrament of the Altar , or about the sacrament of baptisme , who can shew the reason fully of all the wordes , gestures , orders , questions , and aunsweres there vsed ? And yet all these wee haue receiued of Christ and his Apostles . Thus muche sayth Origene .

And here marke I beseche you of Origenes woordes ( whiche was liuing within lxxxx . yeres after saint Iohn the Euangelist ) that many suche traditions were left by Christ & his Apostles , which bee not in the Byble expressed , and yet to be obserued of all faythful Catholike people .

Beside this what they wyl saye to manye thinges moe not expressed in Scripture and yet vnder the payne of damnation to be beleued I cannot tel : as to the Baptim of infantes : the .iii. persons in Trinitie to be of equall power and of one essence , that God the Father is ingenitus not begot , the procedinge of the holye gost from the father & the Sonne : the deity & equalitye of the Holy Goste with the father and the Sonne : the obseruynge of the Sonday : the order of our Crede : the continuance of the virginite of our Lady : that she is Theorocos mater dei , the mother of God : the receyuinge the Sacrament of th alter fasting : the mixtinge water with wyne in the Chalice : the Sonne to be consubstantial with the father : that Christes soule descended in to hel : the making of the signe of the Crosse : the numbre of the Sacramentes : that there be .ii. natures in Christe knit together in vnitate diuine supposite : & that Soules departinge hens streyght wayes haue the fruition of the deitye : And that men and women haue power to ministre the Sacrament of Baptym , It is not expressed in scripture , neyther by commaundement , counsell , licence , or example .

what they will say to this gere , I wot not : but this one thynge I am wel assured of , that hauing the Scripture in Englishe hath brought t holy mysteries of God into contempte and hatred .

Where as the wisedome of God ( as S. Basil . despiritu s●̄cto . cap. xxvij . Basill testifieth ) neuer wolde all the misteries of our faith to be put in writing thereby to be a laughinge stocke both to the Iewes and Gentils . For if Christe himselfe were counted a sclaunder to the Iewes , and folishnes to the Heathens , how muche rather shal the high mysteries of our fayth so be counted being most harde to be perceyued ? † † Mysterium non est quod ad populares aures effertur . patr●s ergo in occu●to ac silentio misterijs suam seruauere dignitatem . Basi . xxvii de spum sancto . Agayne it is not a mystery ( sayeth he ) that is open to euery man , or that is blowen in to euery mans eare . T holy Fathers euer kept t holy misteryes in most secrecy reuerencyng the dignitie therof . S. Dionise , Dioni . cap. i. in celes . hierarch . Iren. lib. 3. ca 4 Epiphan. contra Aerium . Tertul de cor. mili . Orig . homil. v , in num. Cypri . de Lot , pedum . Hila in psal , ij . Ireneus , Epiphanius , Tertulian , Origen , Ciprian , and Hylari with one consent do firmelye establisshe this agaynste the approuers of th englisshe translacions : Yea and S. Basill dothe affirme that there be so manye mysteries without Scripture whiche must be credited , that he can in no small time recite them al : Deficier me dies ( inquit ) si ecclesiae mystria citra scriptum tradita pergam recensere . Howe can it then be that the Englisshe Bible can continue , many such men taking occasion thereby to condemne al holy mysteries receiued by the Catholyke Churche euen from the begynninge , S. Iohn testienge that so many moe thinges wer done , that the whole world were not hable to conteme all if they were wrytten ? And s . Paule bidding the Thessalonians ( as ye haue hearde ) obserue all his tradicions , receyued by mouthe , & not by writyng ( sayeth Theophilact ) and yet aswel to be beleued as thother ? Yea and in the time of s . Peter , Linus , Cletus , Anacletus , Clement & Euaristus . &c. S. Iohns Gospell was not written : but these men wyll nothing to be beleued but onlye that whiche is in their Englishe Byble : so that all that time the Christians by this their iudgement should not haue ben bound to beleue that whiche is now in S. Iohns Gospel , bycause then it was not written . Howe be it al faythfull people beleue that the Churche of Christe taught aboue .lx. yeres after Christes ascension all that is now in S. Iohns Gospell , beinge yet not then written . In the time our mother the Churche was a virgin . I meane not corrupt nor adulterate with sundry heresies there were almost no scriptures of the new Testament in Paper and Inke .

All the monitions , wordes , and workes of Christe were then writen in the hertes of the faythfull : but sone after when through synne it beganne to wax colde , then was writing for the simples sake to preserue theyr faith : and yet that not withstanding the authorite of the church ( the fundacion of all treuth ) of as greate strenght as it was before the new testament was all writen . For were there not heretikes ( I pray you ) which denyed diuerse bokes of scripture , as Martion and other ? wherewith were they subdued ? euyn with verities not written , Marke wel that Moyses ( saith Origene ) greatly passed not for the letter writen when he dyd breake the tables : nor Christe when he sayd to the Iewes , the scripture shal be taken from you , spake of the letter ( whiche they kepe styl ) but of the sense . Wherfore awaye with the englishe damnable translation and lette them lerne the mysteries of god reuerently by hert : and lerne to geue as muche credit to that whiche is not expressed , as to that which is expressed in scripture : Knowing that in .iij. pointes th autoritie of the churche is aboue the aucthoritie of scripture . One is in fortifieng verities not writen to be necessary to saluation ( as plainly appeareth by manye verities in this probation ) another is for that the church receyued the gospels of Luke and Marke ( whiche Marke neuer saw Christ ) and did reiecte the Gospels made by his high Apostels , Thomas and Bartilmew : as for the gospell of Nicodeme ( which yet was familiar with Christe ) I speake not of . The thyrde is , bycause the church in all doubtfull causes and matters of controuersie must euer be iudge of the trew sense of scripture . For she alone hath euer the true sense of scripture . So that by her authoritie onely Ireneus did conuince Valentin : Tertulian , Mertion : Origen , Celsum : Ciprian , Nouatum : Nicen councell , the Arians : Hierom , Iouinian : and Augustine , the Donatistes : with many other . And no meruell , for so muche Christ him selfe made his Churche the Iudge ouer scripture , when he sent the Apostels & disciples to preache sayeng : He that heareth you , heareth me . And also when he sayd : Who so would not heare the Churche , should be reputed and taken as an Ethnycke , or Publican . Seyng then that God thus appointed , who wyll refuse to seke the trew vnderstandynge of scripture at that iudge , whome Christ appointed hymselfe ? Surely none but selfe willie heretykes .

And here nowe to speake a worde or two of the Saboth , and of mixtinge water wyth wine in the chalice ( whereof I should haue spoken before , when I recited manye verities not written ) and firste concernynge the Saboth . Albeit the matter of the precept be morall and the daye legal , so that it myght be chaunged : yet the church would neuer haue done that , without speciall ordinaunce of God beinge made iudge in the cause .

And likewise it is to be sayde of mixtinge water wyth wyne in the chalice . The Ghospel speaketh of wine onely tourned into Christes precious bloude , who durste then mixte water therewith ? But the church is so assured of Goddes pleasure therein without any scripture , that they dare not only put in water , but also dare not leaue it oute . And wherby knewe the church these thinges , but by Christe and hys holy Apostles whiche taught in their time ? And so in these thinges and manye other moe went it furth from age to age continuinge in the churche tyll thys daye , begonne by Christ in the beginninge withoute mention made in scripture written .

The .iiij. probation .

Some desire to haue it in the englyshe tongue only for knowledge , and this is but curiositie : some only for vain praise , & this is but vain glory to be sene learned : Some only to taunt poore priestes and other therewith , and this is but deuelishnes : so that for none of these it ought to be in english . Nowe where some would desyre it in english only to be edified thereby ( for this desyre only is to be embrased ) treuth is they may be sufficiently edified by sermons and holsom doctrine of the scriptures expounded vnto theym by such as haue the key of knoweledge , as ofte as they shall well requyre : and herewith a godly minde wyl be content , knowing that the contrary is against the catholyke church . So that euin the good and catholyke people which would doe good and noo hurt with the Bible in english , yet may not be permitted to kepe it in the english tonge : partly lest the infirme and weake thereby should be offended , eyther in misiudging , or in taking example ( yf occasion serue ) to get the same libertie to theyr destruction , and partly that no occasion be geuen therby to obstinate heretikes to murmur that they haue it not in english them selues as wel as thother . And this answer I geue vnto theym which seme of a godlye zeale to say , scripture ought to be in english for the vse and commoditie of such people as with an earnest zeale and deuoute study doo hunger and thurste the simple and plaine knowlege of Gods worde , not for contentious bablyng , but for innocent lyuyng , not to be curious searchers of the high mysteries , but to be faithfull doers of Gods byddyngs : not to be troublous talkers of the Bible , but sincere folowers of Gods preceptes therin conteyned : not to be vnreuerent reasoners in holy scripture for vain setting out of their painted sheathe , but to be humble and louly workers of Gods glory : not to be curious disputers in the Gospell for the mayntenaunce of theyr inordinate lustes and carnall libertye , but to be vpryghte walkers in holye conuersation of lyfe in the rule of the gospell prescribed .

The fyfte probation .

Hauyng the scripture in englysh they presume to know all the scriptures perfitly ( and that to theyr condemnation ) contrary to . s . Hieroms rule which is this , Si non succedat idoneus interpres , potius nescire oportet quam cum periculo discere . &c. Yf there be not one present that is mete to expounde the scriptures , it is better not to know the mysteries , then with ieoperdie and peryll to searche theim . &c.

The syxte probacion .

The most parte of the people be euyll : but Christe wolde none such should haue the handlyng of his secrettes : as appereth by that he willeth precious stones not to be caste amongest swine , nor holye breade to dogges . Therfore scripture ought not so to be lefte , that all without anye discretion or difference may handle it at their pleasures : whiche muste nedes be , if it be sette at libertie in the vulgar tongue in euerye churche .

The seuenth probation .

The moste part of the people be ignoraunt & not hable to discerne betwene the letter and the mystery : but none suche be mete iudges in suche high matters ( & yet none wyl be more bolde then blynde bayarde ) therefore the scripture must be kepte furth of the handling of all suche : which cannot be , if it continue in English as it doth , for all men to dispute of it that wyll .

The eight probation .

Is not the scripture ful of figures and tropes ? Shal it then be so lefte , that euery one shal be iudge therof ?

The ninth probation .

The vniuersal church of Chrst did neuer allowe nor approue Scripture to bee in the vulgare tongue , weying the manifolde inconueniences , that haue issued thereof : but euer from tyme to tyme amonge other errours did tread that doune & suppresse it . If we therfore , according to the article of oure Crede , beleue the vniuersal Churche , we must not admit the scripture to be in our Englishe tongue , knowing that as S. Ciprian sayeth , that whiche hathe been done and ordeyned by the church ( the holye ghost being the guyde ) is of as great weyght , as that whiche was done by Christ him selfe .

The tenth probation .

Scripture is counted to be somtimes meate , somtimes drinke : Greg. lib. i. moral . drinke in light places , meate in obscure places , which in expoundinge is as it were eaten being broken . It was not therefore withoute great mysterie that Christ caused the Apostles to breake the breade to the multitude of the people , whom he fed with v. loaues , signifiynge the spirituall breakynge of the bread of the soule amonge the people euer to bee done by the ministers diligentlye : and that it should not be complayned vpon by the Prophet , Hierem. Thren. iiii . sayinge : my children haue desired bread , and there was none to breake it to them : and likewise by Amos : there is a great hunger ( sayeth he ) not of lacke of bodily foode , but of hearinge the worde of God . And also by Esay , the nobles did perish for lacke of mete and the multitude for lacke of drinke . Esay . v. By these it maye well appeare that the common people shoulde not presume to expounde the scriptures them selues , nor to be iudges therof : whiche yet they wyll doe ( as experience sheweth ) yf they haue it in the vulgar tongue . Therfore away with it .

The eleuenth probation .

There be diuers and sundrie senses in the scripture ( as bothe Origen and Augustine doe declare ) whiche be not for euerye simple brayne to finde out . Orig. homil. 2. ● 11. in Ge. Aug. de vtilitate cre . ad honor . cap. 3. The mysterie oft is hidde , the well of scripture is depe , puteus altus est : euery ones strength is not hable to drawe vp the water of lyfe furth of the botome of it . Therfore the welle muste be couered , lest the yonglinges fall into it , and so be drowned .

The xii . probation .

Paule thought not the Corinthians hable to haue the mysteries opened vnto them , i. Cor. iii. saying : I feede you with milke , & yet our most ignorant people wyll murmur , if they may not fede them selues with the highest mysteries of all , euen in theyr owne natiue language . Paule s●●th he fedde the Corinthians as younge children , whiche yf they fede them selues wyl defile & slober their clothes . And do not these nowe in oure dayes defile theyr weddinge garmente with presuming to feede them selues with spiritual fode of the soule ? And marke here I prai you that it was not without cause that Paul vsed here this similitude , seinge children not suffered to fede them selues ofte strike the meate ( throughe frowardnes ) furth of the nources hande , ofte forsake it , and tourne awaye : euen as doe styl the wicked whiche woulde feede them selues spirituallye with the englishe translation of scripture to theyr vtter poysoning after the maner of children , which being permitted to fede them selues , may gather vp poyson or ven●m , and fede thereon : not that I meane that in scripture shoulde be any poyson : but that a medicine ministred by the Phisitian oft healeth , which taken by your selfe not knowinge how , where nor when to take it , poysoneth and kylleth . The Bee and the Spider gather on one floure , the one honye , the other poyson : the floure ministring no occasion thervnto , but onely their owne natures . Where vpon S. Augustine sayeth : Aug. in psal. xlviij . omnia diuina eloquia salubria sunt bene intelligentibus : periculosa ijs qui eam volunt ad sui cordis peruersitatem detorquere : all holye scriptures be holsome and moste profitable to them that vnderstande them aright : but they be perilous to al suche whiche wyll wrast them after the frowardnesse of theyr owne heartes . O lorde howe manye haue wrasted the scripture amisse throughe the wicked libertie of hauinge it in Englishe these many yeares ?

The xiii . probation .

Christ sayd to the Saduces , ye do erre not understanding the scriptures : Math. xxii . Ioseph . lib. 2. de bel . Iud. et . li. 18. de antiquit. & the cause was , that thei receyued no interpreters vppon scripture , not muche vnlike vnto our men , which only with the Englishe translation ( though it be neuer so false , so corrupt , and dampnable ) woulde take vpon them the full vnderstandynge of scriptures .

The .xiiii. probation ,

Saincte Peter testified ( as it is in my fyrste chapter ) that many thynges in . S. ii . Pet. iii. Paules epistles were hard to be vnderstand , which the vnlearned did then peruert to theyr destruction , as they dyd other places of scriptures . And yet for all this dare our vnlearned men be styll desyrous to haue the same scriptures in theyr owne speache to peruerte to theyre owne condemnation ?

The , xv , probation

Dyd Christ ofte testifie that it was not for euery one too knowe the high mysteries , and yet dare the blynde so presume styll onely with theyr English translation ? It was not without great cause that Christ woulde not his mysteries to be published to al people . For the comen sort neuer vsed them well . And therfore many hyghe mysteries there be ( sayth . S. Basyl ) which neuer were wrtten , but in the heart of the elect . And. S. Hierom vpon , Labia sacerdotis custodiunt scientiam : Malach. ii . sayeth that the ministers of Christes Churche whose duty is to teach the scripture , must not styll vtter , but kepe , Tertull. in lib. de praescript . haeret . in medio libri tribuit omnibus apostolis arcana cognoscere , quae ignobili vulgo non licuit . that in tyme and place it may be published : Theyr office is this to do , & not for euery man to searche the secretes . Christe wold , not euery one to be a medler , when he sayde to his disciples : it shall be youre office to know the mysteries : and to Nicodeme : Art thou a Master in Israell , and knowest not this gere ? as who should saye , it belongeth to teachers to be rype in scriptures , and for other to be hearers . iiii . Esd. xii . God said to Esdras speakyng and declaring hygh misteries : put these secretes surely vp , and teache theym to the wise men that be hable to vnderstande theym : iiii . Esd. iiii . as for the lewde he rebuketh theym as vnmete to knowe suche highe secretes and mysteries . Euery Idiote can beare stones to the building of a house , and lay a hepe together , but none can couche theym as they ought to be in theyr places , but the mason : euery foole can reade and bable of the scripture , but only the godly learned teachers can play the spirituall masons parte in couchyng the lyuely stones in the spirituall buylding of Christes house .

The .xvi. probation .

God sayth by Malache the prophet ( I recited the text euin now ) that the people must requyre the law and the meaning therof at the mouth of the prist : Mala. ii . but then is it not for euery one to take it himselfe , to controlle & descaunt at his own pleasure .

The .xvii , probation .

Can the vnlearned only with the english bible and with reading only the english translation discerne or know how Christes wordes be trewe that he came to fulfylle the lawe , Math. v. and not to breake it , and how many maner of wayes that is trewe , and yet how he is the ende of the lawe ? Agayn can he perceyue therby how the old testament and the new are both one in substaunce , Vetus lex occultatio nouae , nona reuelatio veteris , Aug. and yet diuerse in perfection and in imperfection , & what nedeth the olde styll to remayne , yea or what neded the newe to be geuen , seyng Christe answered to the lawyer askinge howe to come to heauen : Luc. ● . In the lawe what readest thou ? Loue thy lord God . &c. Moreouer can he see in his english booke how the gospel is easy and lyght ? ( for so Christ calleth it ) and that th old was ouer hard and importable as it is in th actes the .xv. seyng that in th old only manslaughter was forbyd , here to be angry is is condemned : there loue thy frende , here loue thyne enemy : there , eye for eye , here , yf thou hast a boffet on th one side , turne thother : there , commytte no adultery , here , yt thou beholdest a woman vnchastly thou art an adulterer : there , thou shalt not be forsworne , here thou shalte not sweare at al : there , for stealyng other mens goodes thou must restore fourefold , here , for not geuyng thyne owne thou mayst be dampned ? Can ye with th english bible tell these and many moo as hard thynges as these be ? I am sure ye can not . And therfore if ye might be suffered ( whiche God forbyde ) styll to wade in th english translation , ye muste nedes styl walke from blindnes to blindnes .

The .xviii. probation .

In the Law and the Prophetes o how many hard thynges be conteined ? yea what part of scripture is so lyghte that a godly learned man dare take in hand fully to discusse , expound , and declare by his owne witte , yf he doe not see nor neuer haue sene anye doctor or expositoure theron ? And yet shall scripture be suffered to continew in th english tongue for all men to expounde at theyr pleasure . ?

The .xix. probation .

What thinges haue we gotten by the scriptures beyng in englysh these yeares past ? seruauntes stubbourne , frowarde and disobedient to theyr masters and mastres , fleshly liberty , contempt of all godly order , losse of deuotion and godlynes , prayer and fastyng set at nought , and vnbrydled boldnesse to all mischefe . See then whether it be high tyme to take it awaye agayne . Suffer the sword of the spirit to continew no longer in the mad mans hande . Hebre. iiii .

The .xx. probation .

Who is hable to tell at the fyrst sight how many hundreth fautes be euyn in theyre best transiation ( yf there were any good ) and yet shall they be suffered styll to continewe ? shall they styll poyson moo ? lyke as doo a thousande damnable englysh bokes sette furth within these .xxij. yeares . Lord delyuer vs from theim al , and that with all spede . I take God to record ( yf I may speake only of one faute in the translation and touche no moo ) my herte dyd euer abhorre to here this word dominus , ( whiche most comonly doth include noster ) to be translated the Lorde , where as it ought to be translated our Lord , the very latyn phrase so declaryng : as appeareth sufficiently by that one example of the comike where one sayth to Pamphilus Pater est , what man that hath a iudgement in the latyn tonge can denie this word Pater here in this place to include tuus , & so to be translated in to Englyshe thy father ? is not the same iudgement to be geuen of . S. Iohans sayeng to Peter , Iohan the .xxj. Dominus est : It is oure Lorde our Maister : where as they haue falsely translated it , as in many other places , calling him the Lord ? And lykewise in the salutation of our Lady , Haile Mary full of grace dominus tecum : doth not here this worde dominus include noster ? wouldest thou make th archaungell lyke a deuyll to calle hym the lorde ? he is the lord to the deuyl , but to vs he is our most mercifull Lorde , and so to be called . Our father which art in heauen halowed be thy name . &c. And S. Thomas cryed , my Lorde & my God . Agayn , seing God is Lorde of Abraham , Lorde of Isaac , and Lorde of Iacob , would then Abraham , Isaac , or Iacob call hym the Lord ? no trulye : but my Lorde , or oure Lord . This I speake not now so much for the translation , seing it swarmeth as full of faultes as leaues ( I wil not say lines ) as I doe for that I would wish that the comen speache amonge people ( sprong of custom through the fond translation ) I thanke the Lord , the Lorde be praysed , the Lorde knoweth , with all suche phrases might be left , and that the people might be taughte to call hym our Lord , I thanke our Lord , our Lord be praysed , our Lorde knoweth . &c.

The xxi . probation .

The holy martyr and chiefe byshoppe , S. Clement writynge to S. Iames Thapostle wylleth the worde of God not to be read after euerye mans toye in his brayne , seinge manye places of scripture ( sayeth he ) without the leadinge of the holye ghost , maye be wrasted and taken after euerye mans leude mynde and fonde iudgement ( whiche thinge hath been put in practise of late ) and not as the spirite of God dyd meane . Oportet ab eo intelligētiā discere scripturarum , qui eam á maioribus secundum veritatem sibi traditam seruat . Haec diuus Clemens lib. x. recog. Idem quoque docent Iren. Tertull. Athan. et Epiphan. But ( sayeth he ) we must euer learne the true meaninge of scripture of hym whiche doeth obserue it , as he hath accordinge to trueth receyued it of the elders . Hereby we maye perceyue that we muste euer take the meanynge of scripture at his hande that went before in the trueth of Christes vniuersal church . But how can it then be in the Englysh tonge , for al men to read & take as they haue done at their pleasure ? thei haue made scripture no scripture , by false recitynge , by false wrastyng and tournyng . For as Martiall● sayeth : Quem recitas meus est o Philentine libellus , At male cum recitas incipit esse tuus . O my frende the boke that thou recitest is myne , but when thou makest false recitall , then thou makest it thine owne booke and none of myne . O lorde in howe many places maye scriptuce by the wicked be tourned into sundrie facions ( as God knoweth it hath been ) euen after the oracle of Apollo . Aio te aeacida Romanos vincere posse ? Is it them to be continued in th english tonge ?

The xxij . probation .

If scripture in the vulgar tongue had been nedefull , God woulde haue sent it to the Eunuche , to Saule , and to Cornelius in the viij . ix . and x. of th actes : but there ye reade that god sent them teachers , Philip , Anany , and Peter : and not the scripture : whiche hadde been but in vayne as appeareth by the Eunuches sayinge : howe shall I vnderstande scripture by reading except I be taught ? Whervpon S. Hierom sayth . Ego ( vt de me loquar ) nec sanctior sum hoc eunucho , nec studiosior , qu●cum librum teneret &c. ignorabat tamen eum quem in libro nesciens venerabatur . O howe manye this daye , muche more ignorant then Theunuche , will take in hande onelye with their English boke to open mysteries bothe to theyr owne destruction and others .

The xxiij . probation .

Our men wyll nothinge but theyr english booke , but the holy man Ireneus which dyd see . S Iohans disciple ( or as some affirme , whiche was scholer to S. Iohans disciple named Policarpus ) doeth testifie that we must folowe the order of the traditions whiche the forefathers dyd leaue vnto them , vnto whom they committed the cure of Christes people : vnto whiche ordinaunces the very heathens ( sayth he ) comming to Christes stocke did obey , hauing their belefe written by the sprit of God in theyr hartes , and not writen with ynke in velom or perchement . What shal we say then to theym whiche yet bewaile their Iewish scriptures plucked besyde the postes and walles , & onlye desyre theyr scripture with inke and paper in the booke ? As for saluation only wryten in the hart by the holy spirit , it should seme , they passe not of .

The .xxiiij. probation .

The heathen Philosopher would not youth to be the medlers with moral philosophy , bycause they were vnapte therunto , eyther to be Iudges therof , or to take any profyt thereby : and he ment not only youthe in yeares , but also in maners : a childe ( saieth Esaie ) of an hund●eth yeares old shal dye . Esay . lxv . What then shal we saie shal we admit vnto the handling of our heauenvly philosophy whome the heathen thought vnmete , & vnworthy to handle theyr lerning whiche was but prophane ? woulde not the Iewes permitte all ages to the reading of all the bokes in the olde testament , and shall we christen men doe it ? wyll we be worse then the Iewes ? Yea worse than the prophane ethnickes and more out of order ? O Lord be mercifull vnto vs .

The .xxv. probation ,

It was neuer admitted ( though somtymes permitted ) in any place of christenedome scripture to continew in the vulgar tongue , but only in tyme of scisme or heresy , shall it nowe then be suffred to continew any longer in this realme , so many mischefes yssewyng therout as haue done daily increasing these many yeares , and would do styl more and more ?

The .xxvi. probation .

When it is in the vulgar tonge , the comen sorte play with Gods worde , as the deuyll did disputing with Christ , brought Gods worde , but to a wronge purpose . Christ said man lyueth not only by breade , but by euery worde that procedeth fourth of Gods mouth . The deuill spake Gods worde , but it was not fourth of Gods mouth : so did the olde Prophete of Bethell speake Gods word , iii. Reg. xiii . but not out of Gods mouthe . Likewise did the . CCCC . iii. Re. xxii . Prophetes whiche deceyued Achab. All sorcerers , witches , and coniurers vse gods worde , but not oute of Gods mouthe : so haue all heretikes in tymes past , and doe at this day . But when is it Gods worde furthe of Gods mouthe ?

Howe shall we know or proue that ? Euer when it is spoken according to the consent & faythe of the catholike churche .

For very scripture doeth shewe that the trew vnderstandynge of Goddes worde , and that is furth of gods mouth spoken , is euer to be soughte in the catholike churche , for the catholike church alone hath euer the true sense of scripture , whiche is for that cause called of S. Paule the pyller and foundation of all trueth : i. Timo. iii. wherein also for this cause God ordeyned some apostles , some Euangelistes , Ephes. iiii . some Prophetes and teachers , styl to continue , lest we shoulde be ouerthrowen with blastes of errour . And therfore Ireneus wttnesseth , Iren. li. 3. cap. 3. and longe after him S. Augustine that the trewe meaning of scripture is to be hadde by the triall of the succession of the holye bishoppes and fathers since Peters time in the see of Rome , which thinge caused S. Augustine to say , I would not beleue the ghospell if th autoritie of the churche caused me not so to doe . Aug. in epist. fund . So that we must beleue that hath been receyued of all men , at all times , and in all places of christendome , and we muste leane to th antiquitie , to the generalitie , and consent of the fathers : and the true sense and meanyng of scripture must euer be proued and tried oute herby . How be it to none of this our new men wil agre , because it whollye maketh agaynst them : but thei euer do studie to bring al into question & to deny al general councels , all ordinaunces , decrees , canons , and expositours vpon scripture . And much of this disorder th english Bible doeth cause : wherfore me thinke it maye not well be permitted to continue .

The xxvij . probation .

Can it be chosen , but so long as all people haue the Byble in English at their pleasure , there shal euer be some amonge them readie ministers of the deuyl to dispute , reason , and teache the residue , to the vtter destruction of all deuotion and good order ? And yet amonge them selues they shall saye , the cause is they can not be taught truelye of the preachers abrode . And hereby heresye shal be sowed plentifullye , and Gods worde pitifullye abused vnder a colourable defense therof . Thei shal say : o the Ghospell ought not to be kept from christen men : and that is verye trueth : it oughte to bee taught them and preached vnto them , but not to teache them selues for wrastynge it amisse .

The xxviij . probation .

It is the occasion of manye heresies to haue the scripture in the vulgar tongue . Howe be it heresie dyd neuer spring furth of scripture , but only of the peruerse vnderstandynge of scripture ( sayeth Hilarius ) . Hilar. lib. ij . de triuitate . And yet then seing the rude ignorant sort be euer prone peruersly to wrast the scriptures , we muste thinke that to haue scripture in english , is to minister occasion to the common sorte to fall into errours· & that it so shall doe appeareth by that they be not hable to weye nor beare the mysteries , nor to vnderstand the tropes and allegories whiche the greate learned men ofte are scant hable well to digeste , howe much lesse the cobler , carter , or coryer ?

The , xxix , probation ,

Hilarius vpon In corde meo abscondi eloquia tua Sheweth that the high mysteries oughte not to be publyshed abrode amonge all people . It is good ( saieth he ) to hyde the kynges priuetie and secret . And s . Paul ( saith he ) was aferd to fede the people with any other but with mylke . Math. xiii . Christ in the gospell telleth of inestimable treasur found and hid in the fylde that was bought : Math. vii . and of the precious stones not to be cast before swyne , nor the holy vnto dogges . &c. What doeth all thys but plainelye forbydeth thee Byble in Englishe or the mysteries therof to be set abrode ?

The , xxx , probation ,

Lyke as GOD appointed th olde lawe to bee written in stone , tables , or boke , so did he appoint ( as Hieremie witnesseth ) the new to be writen only in the heart of man . Hier. xxxi . Why should the writing in bookes then be so highlye regardyd ? But this carnall , this fleshly regardyng by no meanes can be so well extenuate or rather quyte taken awaye , as by taking the scripture fourth of the vulgar tonge and fourth of thandling of the lewde ignoraunt .

The , xxxi , probation ,

God appointed the Gospell onelye to be writen in the hert of man . And therfore the Apostels did fulfyll theyr office concerning this matter , in that thei only wrote theyr epistles to the people being absent , but euer taught by mouthe theym that were present , as appeareth to the Corinthians , where Paule saith : othere thinges , i. Cor. xi . when I come and am present , I wyl order : And . S. Iohn . sayde , Epistle .ii. I had mani thiges to write , which I wil not write , but tel you and teache you mouth to mouth .

The same teachinges then and many other haue bene receiued in the Church euin as it were by hande , and so continued styll and shall doo , tholye ghost teaching frome tyme to tyme , as Christe promised , if the Bible were ones taken forthe of the ignorauntes iudgementes .

The , xxxij , probation .

i. Timoth. i. Paule writeth to Timothe rebukynge many whiche then woulde presume to be doctours and teachers not mete for that office : but how many thousandes be in England English teachers now , yea rather seducers and only sowers of heresies through the englysh translacion muche worse and more ignoraunt then they of whom Paule then spake ?

The , xxxiij , probacion .

Yf it be laufull for all to haue the handeling of scripture , then made not t holy ghost a iuste diuision of giftes appointing but som doctours and teachers and thother to be taught : Yea and Christ cald in vain the Apostles and theyr successours the salt of th earth , & the light of the world , if euery one that wyll shal haue that office , as no doubte they haue had this longe tyme , and wyll haue styl , if it shoulde continue in English , which GOD forbyde -

The .xxxiiij , probacion .

Gregorius Nazianzen saieth , Oportet paulatim infirmis fidelibus ea que perfectiora sunt aperire , &c. Greg. Nazian. concione de spiritu sancto . We must by lytle and litle open the secretes of scripture to the infirme christians . How can it be suffred thenne to be in englysh for euery one too open it to him selfe ?

The , xxxv , probation .

Paule would all to be taught the scripture : and therfore he wrote his epistles to al : but not all to descant vpon them . For then he would not haue saide , i. cor. xiiii . if any be thought to be a prophet let him know what I write vnto you &c.

The .xxxvii. probacion .

Moises did committe the boke only to the pristes & not to the people . Deut. xxxi . And the priest was euer made iudge in hard causes of the scripture . Deut. xvii . But our men wil be iudges them selues : & where lerned they that ? euen of the deuil the autour of arrogancy . God said in Deut. he that will not obey in this to the preiste , Deut. xvii . shall suffer death . But what obedyence woulde the englishe readers geue to the preist ? yea to the highest Priest of all in earth vnder Christ ?

The xxxvij . probation .

S. Basil biddeth be circumspect that ye blabbe not out the holy mysteries , nor suffer them to be defiled with prophane eyes , but ye shall rather bee afrayed to handle them : yea , ye shall reuerence the hydde mysteries of God with spirituall and not corporall beholdynges , and kepe them not touched nor to be handled of the rude , ignoraunt , and common people . What can be more playne then this againste the Byble in the vulgar tongue ?

The xxxviij . probation

O howe manye scrupules and doubtes haue spronge in manye mens heades ( whiche neither they nor their fathers euer imagined before ) through the scripture in Englishe ? How many alterations , scismes , and deuisions amonge the simple haue rysen , yea betwene man and wyfe , maister and seruant ? How manye women heretikes haue taken vpon them th office of teachinge hereby in these yeres paste , Women heretikes . and all contrarye to Paules doctrine ?

The xxxix . probation :

Amonge other , one of the greatest inconueniences that hath these wretched yeres sprong by hauing the Byble in english , is this , that many , yea very manye , God best knoweth , haue presumptuouslye taken vpon them beinge yet moste vnmete thervnto , th office of doctours and teachers in corners and conuenticles , beinge not sent , but arrogantly and presumptuouslye , saying , God did send them , and they woulde seke for none other sending , howe be it they did not marke the plague of Osias kyng of Iuda for vsurping th office of the priest , whervnto he was not called . They did not marke howe Christ being very man did chose the xij . Math. x Luc. x. Apostles and lxxij . disciples , and sent them furth , where ye see bothe the outwarde chosynge and outwarde sendyng . Actes . i. Mathias was outwardlye by men chosen to succede Iudas : and so were the seuen deacons outwardlye called : Actes . vi . and th actes the xv . it hathe pleased tholye ghost and vs &c. Beholde here bothe the inward and outward sending . And the holye ghost sayde , Actes . xiii . seperate me Paule and Barnabas , & they put theyr handes on them and sente them furthe . Here ye see outwarde sendynge . Yea , and Paule sayeth : Rom x. howe shall they preache except they be sent ?

Nowe yf we shoulde take onely inwarde sendinge without the outwarde , then the Churche coulde neuer bee certayne who were sent and who were not .

Agayne Christ appoynted certayne Apostles , doctours , and teachers &c. Whiche order , saith Paule , Ephes. iiii . shall continue in the church for euer . But then it must nedes be that the churche shal stil appoynt them as they did then &c. Moreouer he that shall be called to the office of a priest or byshop must haue a good report of them whiche are without . i. Timo. iii. Marke here the outwarde sending . And S. Augustine sayth ▪ if because Thappostles were taught of god , Aug. in prolo . li. de doct. Chri. none own ought to bee outwardelye called or taughte , then ( sayeth he ) lette none reade the gospel , nor none heare sermons . Paule had tholye ghost and yet he went not to preache tyl Ananias had layde his handes vpon him . Actes . ix . He was sent ( sayth he ) to man to receiue the sacramentes and to be ioyned to the church . Neuertheles all might be done and wrought onely inwardlye by th angell or spirite of God : but then shoulde neuer be any certayntie . Therfore God hathe ordeined that like as in temporal gouernaunce none is made ruler but beynge outwardly sent and appointed by men , euen so in the spirituall functiones . Wherfore nowe to conclude , seing the only remedy to redresse this damnable errour of theym whiche teache secretly and do● much hurt in corners through the english translation is to take it awaye ( for by other meanes it wil not be stopped ) it can not be permitted that the Bible shoulde continue in english . Here in this I might haue had iust occasion to speake against preachers which hadde authoritie ( wickedly geuen ) to preache , and did comenly preach vnderstandinge not the latine tonge ( as it was saide ) but were called some from one occupation , and some from another , and some frome plaieng the vices parte in enterludes : but I wil not medle with this matter

The , xl , probation .

Hierom. in Ezech. 44. S. Hierom saith , Alta , & profunda dei mysteria non sunt monstranda vulgo , nec proferenda ad populum , ne si maiora se audierint , maiestatem scientiae ferre non possint , & quasisolido suffocentur cibo , qui adhuc lacte infantiae nutriendisunt . The depe and profounde mysteries of God are not to be shewed to the common people , nor to be vttred to them : lest they hearinge greater thinges then they can beare , be not hable to atteyne to the knowledge therof : and be as it were choked with harde meate , whiche yet oughte to haue been fed but with milke of infancie .

The .xli , probation .

It helpeth well and is a good probation against the english Bibles that Christe euer vsed paraboles to the rude vnlearned sorte : yea and that the wordes of the gospell do testifie that ofte when he spake they vnderstode hym not : Nihil ( inquit ) horum intellexerunt : but yet he saide to his disciples and theyr successours : Vobis datum est nosse mysteria : It belongeth to you to knowe the mysteries : Yea and whan he would teache theym high secretes , he ascended into the mount from the comen people , wherof Esai hadde spoken . Esay . vi . Ye shall heare with youre eares and not vnderstand . &c. In expounding which place . S. Hierom doeth vtterly dryue awaye the comen people from medling or handlyng the mysteries of scripture . Agayne doeth not Christe showe in the Gospell , Luc. xii . that he is a good stewarde , which geueth in measure to the seruauntes theyre meate in dewe season ? what a wicked stewarde were he then , whiche withoute all measure or discretion , obseruing no order , regarding no mans person or bloode , wold set on the table before all men indifferently , were he Lord or lorell , master or seruaunt , all kyndes of disshes at ones bothe grosse and fyne ?

The .xlij , probation .

Chrisosostom vpon , Chrisost. lib. iiij de sacerdotio . Intende lectioni . i. Ti. iiij , sheweth th office of Bisshops to be to studye the scripture , & th office of the laitie to know the scripture by theyre teaching and preaching sufficient for theyr saluation .

The .xliij , probation ,

S. Augustin sheweth certen places of scripture to be for pregnaunt August . epis● . Volusiam . wittes , and certen for the rude & dolardes : But how then can the scripture be in th english tongue for all indifferentlye to reade ?

The , xliiij . probation .

O how many Englyshe readers doe take hurte of the Prophetes and canticles not knowwing the mysteries , nor when it is a trope ? not knowyng when it is to be taken to the lettere , and when the letter doth kylle ?

The .xlv. probation .

Gregorius Nazianzen saieth I is conuenit de rebus diuinis disserere , lib. i. suae theol . qui contemplandi acumine coeteris antecellunt . &c. It is mete for theym too intrete of Gods mysteries , whiche doe excede and passe other in excellencie of gyfte , &c , But then it shall not be lawfull for euery one to haue it in the vulgare tonge .

The , xlvi . probation .

S. Hierom saith that the Iewes dydde not permitte any to reade the beginning of Genesis , In proaemi● E●echielis . nor the canticles , neyther the beginning nor the ende of Ezechiell before .xxx. yeares . And the Romayns suffered none to rede the bokes of Sibylla but onlye the tenne commissioners named decemviri , Fenestella . lib i. capi . xiii . and before theym the .ij. commissioners named duumviri , So muche reuerence they gaue to theyr boke , And shall we christians suffer the hyghe mysteries to be miserably tormoyled of all handes ? But ye wyl say : S. Hierom and Chrisostom also in certein places seme to allow the laitie vnto reading of scriptures : And. S. Hierom did translate scripture vnto the Dalmatians . Truth is , many thinges for a time haue ben permitted of deuotion , but after seing the successe nought , they haue been taken awaye . After the beginninge , maydes , wiues , boyes , and men kept vigils together aboute martyrs tumbes : and Vigilantius for reprouing it was sharply taunted of S. Hierom : yet afterward for inconueniences it was taken away . Euseb. lib vi . cap. xxxiij . And at the beginninge the bodie of Christ was geuen to the laytie in their handes to carye home . &c. But thorough witchecraftes and other abuses committed , that custome was taken awaye . Likewyse the laytie receyued once vnder bothe kindes , whiche custome throughe offenses and perils that chaunced , and that might chaunce still , is iustly prohibited and taken awaye vtterlye . And likewise answere is to be geuen to all them that make these forsayde obiections to haue the scriptures in englishe .

The .xlvii. probation .

If that which Eusebius doth testifie in his time to be trewe , had been nowe verified in these our daies , we neded not then to be so ferd of hauinge scripture in euery mans hand . Libro eccl. cap. xvi . His wordes be these . Imperiti obseruant ne disputare audeant de ijs quae ignorant , et de illis testimonium perhibere quae nesciunt . The vnlearned euer obserue this , that they dare not once dispute or reason of those thinges that thei be ignoraunt of , nor beare testimonie of those thinges whiche they know not . But alas nowe the more ignoraunt , the more obstinate in madde boldnesse , so that by no meanes th english translation maye be suffered .

The .xlviij. probation ▪

Scripturarum intelligentiam non ex propria praesumptione , sed ex maiorum scriptis & autoritate sequebantur quos et ipsos ex apostolica successiōe intelligendi regulam suscepisse constabat , Haec Eusebi . lib. xi . Eccl. cap. ix . The example of Grego . Nazian. and Basil be to faythfull christians a sufficient rule to folow , which if we do , we wyl say awaye with th englishe Bibles , away , they can not be abiden .

For the readers therof passe of no expositions of the fathers , but onlye stycke to theyr owne bare taking of scripture as thei phancye it , and as they please : where as these .ii. holy doctours studied scripture together , not presumptuously folowing their owne imagination , but folowing the doctrine and authoritie of the elders , whom they knew to haue receyued the understanding of scripture euyn by succession from the Apostels .

The xlix . probation .

If Spiridion iustlye reprehended Triphillius but onelye for chaunginge of one worde in scripture ( cubile for lectum ) what reprofe are our men worthye , Lib. i. Tripere . capit . x. whiche chaunge many hundred wordes , yea sentences and all ? If holy Basilius wold not suffer one syllable of scripture to be corrupted or altered , lib. vii . tripert . cap. xxxvi . but rather would haue suffered many deathes , what shall we then say to the great and damnable corruption and alteration that hath been among our men ? If holy Basilius bad the Emperors coke medle with his cokerye & let scripture alone , tuum est ( inquit ) de pulmentarijs cogitare , non dogmata diuina de coquere lib. vij ●rip . ca. xxxvi . what woulde he haue sayde to oure men these yeres past ?

The .l. probation .

Hauinge the scripture in Englishe causeth manye braynles bodies to dispute and reason they know not whervpon , and euer to lay scripture for the wickedlye , as al heretikes euer did , where as in dede in reasoninge with suche , scripture wyll not serue . Tertull. de praescrip. haerettcorū et lib. iiij . contra M●rtionem . For as Tertullian saieth , in disputing with an heretike we muste not flee to scriptures , nor pitche our battel there : for ther eyther neuer or els very hardly the victory shal be gotten . Heretikes wyl be ouercome ( sayeth Sisinius vnto Nectarius in the storie of Socrates li. 9. trip . ca. 19 ) neither with scriptures nor with disputations † † Approbata ab ●cclesia non oportet rursus rationibus fulcire etc. Nam quemadmodum par est spiritui fancto et Cbristo diuinitas , ita in suis institutis est aequa authoritas & potestas : Nec minus ratum est quod eeclesia dictante spiritu sancto tradidit quam quod ipse tradidit . Haec Cypri . de Lot . ped. but only by the authoritie of the churche , and by the traditions of the fathers & elders . So that beside the scripture written we muste receyue manye traditions not written : many generall councels in whom the holye ghost did speake : and sundrie interpretations vpon scriptures made by the holy fathers beinge replenished wyth Gods spirite .

¶ The conclusion of this simple discourse .

SEing now these probations which be euident against the scripture in Englishe : seing also the great hardnes that is in scripture with the causes therof , and how many waies the letter doth kyl : And seing againe that the vniuersall churche of Christ hath vtterly forbid the scripture to be in the vulgare tongue , consideryng the manyfolde inconueniences that ryse therof , as great numbres of heresies , disobedience , and contempt of powers , with fleshely libertie &c. And finally , seing that by no meanes so soone as by the scripture in english , heresies do both spryng daily , and be also mainteined , wherin should good men be more diligent than in thexter pation hereof ? wherfore it shal be euery faithful christians duetie , being in authoritie , to lay to his healping hande to the taking away quite ( & that with al spede ) the Englishe translations with all hereticall Englishe bookes , whiche no doubt haue been the greatest occasion of all the mischeifes we haue hadde in this realme of late dayes . Through these , our newe founde religion hath euer strongly been mainteined and vpholden . Our new found religion ( I say ) which ye must nedes confesse to haue ben starke nought and damnable , because the beginnyng was aduoutry , the continuaunce extortion , & the ende plaine treason . Yea , & euen from the beginning their procedinges ( for so they termed them , beyng rather worthy the name of retrocedinges ) were styll from synne to synne : Fyrst , Peccatum quod per paenitētiam non deletur suo pondere ad aliud peccatum grauius trabit : Et hoc supplicium domini longe omnium est grauissimum , quand● vnum peccatum per aliud p●nitur , quod peccatur quum in profundu ●enerit , contemnit . forsaking the head of the churche , falling from the vnitie therof : then despising all generall counselles , all ordinaunces from the beginning kept through out christendome : After this spoyling , pollyng , pylling , robbing and stealing all landes , ornamentes & goodes of the churche ( being more fearse then euer was Iulian th appostata ) without mercy or pitie : And finally spytefully contemninge all the holy sacramentes , with all censures and iudgementes of the churche and fathers vpon scripture , only sticking to their own , what pleased them to phansie . O lorde , was not this a tyme most miserable ? Iesu be mercyfull vnto vs , and graunt vs neuer to fall againe into the lyke palpable darkenes .

¶ Of Masse & all other diuine seruice in the churche to be in Latine and not in the vulgare tongue .

ANd here note further ( I beseche you ) that like as it is nowe spoken of scripture not to be in English , euen so is it ment that as vnlawful it is ( yea and more too , if more may be ) that the high mysteries in the sacrifice of Masse or other diuine seruice should be in English : where as the preist is a comon person and offereth vp for al the people beyng the meane betwene God and them , so that his communication , is to God , and not to the people . What cause is there then why diuine seruice should be in Englishe , except ye thynke that God vnderstandeth no Latine ? Neither the Italians nor Grecians haue diuine seruice in their vulgare tongue . Moreouer , at that tyme of diuine seruice all the comen people then present , shuld onely put their whole affiaunce in fide ma●ris ecclesiae in the fayth of oure mother the catholyke churche : like as our beleif is in the baptisme of infantes . Yea , & note further , that it was not without great mystery the writyng of Christes tytle at his passion in Hebrewe , Greke , and Latine . Also it was not without great mysterye that many wordes were neuer translated , as Alleluya , Osanna , Amen , Sabaoth , Kirieleison &c. And that Christ praied in secret & silence alone , the head for the whole bodie , to signifie vnto vs thereby , that the priestes office is likewise to doe the same , the common minister for al the people , being meane betwene God & them . As for that of Paule to the Corinthians , i. Cor. xiiii . which might appeare to the simple to make for theyr purpose to haue all in the vulgar tonge , yf ye marke it well , it is onely spoken for them whiche doe preache , expounde , or interprete scriptures in the church : that is to saye , that their sermons , their expoundinges , or interpretations of scriptures ( they beinge authorised therevnto ) must euer be made in that tonge whiche the hearers doe vnderstande and perceyue .

And this ( ye know well ) bothe is and euer hath ben vsed . And therfore here now further , A man might demaunde a question wherfore ye com to the Churche I suppose ye wyll saye ( as ye muste no doubte , yf ye tell the treuthe ) that the chiefe intente of your comming is or ought to be , to pray ( though sermons and diuine seruice , and the ministration of the holy sacramentes be causes also ) seing that Christe called the Church the house of prayer , Luc. xix . bringyng for him the testimony of Esaie : and seing also we haue in scripture so manye notable examples concernynge the same purpose . Luc. ii . Anna the prophetisse continued day and night in the temple in fastynge and prayer : Luc. xxiiii . the Apostles after Christes ascension remayned styll in the temple in laudyng and blessyng God : Peter and Iohn went vp in to the temple at the ninth houre of prayer : Actes . iii. Salomon besought GOD to graunt the petition of all that prayed in the temple : iii. Re. viii . and Daniel beinge a prisoner in Babilon , Dan. vi . euer loked toward the temple , when he prayed , vppon his knees thryse in the daye . This suerly doth proue that the chief intent of comming to the churche ought to be to praye . But all this tyme which now ( thankes be to God ) is past , hauynge the diuine seruice in Englishe was an extreme enemie to all godly prayer and deuotion . For then men phansied so to heare what was redde ( striuing ofte thervppon in simple iudgemente ) that feruente prayer whiche ought to be , was smally regarded . And here now for this time I make an end besechig al godlye people ( as for Momus his iudgement I passe not of ) well to accepte this my labour : seing that herein is nothinge spoken but that whiche hath bene taught for treuthe and beleued of al men , in all places , and at al times since the primatiue church : seing also that herein we leane onely to the generalytie of all christendome to the antiquitie of the elders whiche haue receiued it as it were by hande euyn tyll this day , and to the consent and agrement of all the holy fathers : Whose wittes were as muche as our new mens , theyr diligence as great , theyr lerning greater , theyr studye more feruent , theyre deuotion hotter , theyr nombre more , theyr continuaunce longer , they alway taken for catholikes ( but thother euer for heretikes ) alwaye laboring and studiyng that might be whollye to the profyt of the churche of Iesus Christe : To whome , with the father , and the holye ghost , be all honoure and glorye , for euer and euer .

AMEN . Memor●●e nouissima : Eccl. vii . & in aeternum non peccabis . I. S.