A discourse wherein is debated whether it be expedient that the scripture should be in English for all men to read that will.  
¶ first read this book with an indifferent eye, and then approve or condemn, as God shall move your heart.  
Non quis dicat, sed quid dicat animaduertas velim.  
¶ EXCUSUM LONDINI IN aedibus Roberti Caly, Typographi: Mense Decembris Anno. 1554. Cum privilegio.   

¶ A question to be moved to the high court of Parliament.  
WHether it be necessary that the scripture should be in the vulgar tongue for all men to read at their pleasure without restraint? Yea, or whether it may well be permitted so to be? Considering on the one part, the manifold inconveniences which have sprung thereby these years paste, as obstinacy, disobedience, fleshly liberty, loss of devotion, swarms of errors, and heresies, with damnation of thousand souls: and on the other part weyenge discreetly not only the great difficulty that is in scripture with the causes thereof, but also diverse and sundry most manifest probations, which fully persuade that the scripture by no means ought to be suffered to be in every man's hand in the vulgar tongue for all men to descant up on & to wrest after their fleshly appetites: which all appear evidently to be most true, by that which is here set forth in this process. That is to say: in these six chapters following. 
The first. 
The scripture is very hard to be understand.  The second. 
God would the scripture to be obscure & hard, & the mysteries not to be plain to all men.  The third. 
Sundry causes whereof the hardness in scripture doth come.  The fourth. 
How many ways the letter doth kill.  The fifth. 
The best means to understand scripture by.  The sixth. 
Fifty probations that scripture ought not to be in english.    
Nevertheless to the intent none should have occasion to misconstrue the true meaning hereof, it is to be thought that if all men were good and catholic, than were it lawful, yea and very profitable also, that the scripture should be in English, so that the translation were true and faithful: But neither all the people be good and catholic, nor the translations true and faithful. As for the common translations, which have been used in most men's hands, are so full of faults, that to correct and amend them were even as a man would go about to sow up every hole in a net to make it a whole cloth. Yea and yet beside this, if your enemy should give you bread, which ye knew well he had poisoned before, would ye not be afraid (though it be after scraped never so clean) to eat of it? At all times heretics have laboured to corrupt the scriptures, that they might serve for their naughty purposes to confirm their errors therewith, as Dionyse bishop of Corinth testifieth: but specially now in our time, O good Lord, how have the translators of the Bible into English purposely corrupted the texts, oft maliciously putting in such words as might in the reader's ears serve to the proof of such heresies as they went about to sow? Which be not only set forth in the translations, but also in certain Prologues and gloss added thereunto. And these things they have so handled (as in deed it is no great mastery to do) with probable reasons very apparent to the simple and unlearned, that an infinite numbered of innocentes they have spiritually poisoned and corrupted within this realm, & caused them to perish obstinately.  
Now for the other part, all the people, namely the fervent readers of scripture in English, be not only not good, but the most part of them be stark nought, so froward, so perverse, so lewd, and so wicked, that they be ever ready to pervert that which is good, and to take a self wyllye opinion, contrary to the true sense of scripture and meaning of tholye ghost, as God knoweth experience hath showed ever since the Bibles were set up in churches, common for all men that would to read.  
But if all men (I say) were good and catholic, and the translations true and faithful, the Bible in English (though it be now much hurtful) then might be much profitable.  
And that is the cause that the Clergy did agree (as it is in a constitution provincial) that the Bibles which were translated into English before Wycliffes days might be suffered: so that only such had them in handling as were allowed by the ordinary and approved meet readers thereof, & that their reading should be only to the setting forth of God's glory. For though scripture to good people be a nourisher of virtue, and to them that be nought the mean of amendment, and for him that is whole, lively food, and for him that is sick, even as a medicine: yet often times we see that one stomach taketh harm of that meat whereof another taketh profit, and that which helpeth one sick man hurteth another. Some men might be admitted to the reading of S. Mathewes gospel, which yet be not able well to weigh the gospel of S. john. Many able to peruse the acts of the Apostles, which be far unmeet to meddle with Thapocalyps. Many might be allowed to handle the Epistle to the Colossians, which be to weak for the Epistle to the Romans. The father oft permitteth to one of his children a knife to cut his meat withal, whereas he taketh from another of his children (foreseeing his wantonness) the knife for fear of cutting his fingers. Many in these our miserable days now past have so miserably abused the scriptures against the meaning of tholye ghost, that under the colour of great zeal and good affection they have perverted and wrested all amiss. Yea and scantly two of them have in all points well agreed together: nevertheless in this one point they all ever agreed. That is to say, to destroy utterly all unity and comely order, all holy sacraments, all holy prayers and fastings, with all godly devotion.  
And yet beside this, nothing should sooner cause us to judge that scripture ought not to be in English for every one to read and descant upon that will, then to see that the busy readers be ever for the most part of the wicked sort: such be ever busy bodies to dispute and reason (but all without reason) of things far passing their capacities: where as S. Gregory Nazianzen rebuketh all those, saying, that only Moses ascended up into the hill & spoke with God, 
Exod.  but the people tarried beneath & received the laws & precepts that they should keep, and the points that they should believe at him, saying unto him (as would god our lewd gospelers would now say to the true preachers) hear you God, and let us hear you. Saint Jerome also in his time greatly complaineth that the comen ignorant people did presume to meddle with the mysteries of scripture▪ seeing that saint Paul showeth that t'holy ghost so ordained his church that he would have some readers and some hearers, some teachers and some learners. But these quite turn up side down the right order of Christ's church, the one part meddling with the others office: & the more blind the more bold, the more ignorant the more busy, the less wit the more inquisitive, the more lewd the more babbling of great doubts and high questions of Christ's Sacraments, and of his privy and unsearchable mysteries, and that oft most presumptuously with out all reverence or godly fear, both at drinking and eating, as though it were but a Canterbury tale, and that when the ale is in the wit is out. Then flow forth many errors and heresies. Then are the simple catched in the snare of the devil without hope of recovery. And all this (alas and woe is me) have we full experience of in these years paste. But now, thanks be to jesus Christ, that by his only might and power, when it was passed all man's help, hath delivered us from the Devil and the bondage of Pharaoh, and brought us forth of darkness of schisms and heresies into the clear light of the truth again by sending us our blessed queen Mary (even another Helena to bring again the holy cross) which even from her infancy hath sticked fast and cleaved surely unto the sound pillar of truth (the catholic church) which will never fail: she hath ever defended it to the uttermost of her power. Lord grant her long life to continue the same, and grant her joyful deliverance of her most comfortable burden.  
When God of his great mercy sent her to be our liege lady, our queen and governess, than we received of him as great a benefit, as ever did the Israelites of Hester or judith. O lord, before her coming, the church was trodden down and pitifully (spitefully I might say) spoiled, by might, by tyranny & heresy: the great devil was let lose, all was quite plucked up by the roots, under the colour and false name of vice superstition and idolatry, they utterly destroyed all devotion, all virtue, and godly religion. The fearful Serpent Python, that grievous dragon with many heads mentioned of in the apocalypse, did still persecute the woman in the sun: That is to say, our mother the church, devouring her children here in this realm incessantly, till God's merciful pity, gods pitiful mercy did elect & send this blessed woman Mary our Queen in stead of Michael tharchangelarchangel to overthrow him, & to restore his temple and furnish again his house, which now of late within these xxii years was here in England worse spoiled and defaced then ever was his temple at Jerusalem, either by the Chaldees, or by Antiochus. Marry therefore our noble queen, God himself did appoint even as he did joshua, Esdras, or judas Machabeus to bring us into the right way again toward the land of promise (for we were far strayed amiss through sin, avarice▪ and lechery) and to re-edify his temple through her wisdom, she being the perfect mirror and pearl of all christian queens and princes. Yea, and if the old proverb be true (as it is most true in deed) which sayeth, every prince is to his realm & subjects, either a very precious jewel, or else a deadly poison, because such as the prince is, such will the people labour to be, whether it be in virtue or vice. What a precious jewel then have we received of God, in receiving her noble estate to be our lady & queen, an example of all virtue, devotion and prayer, a spectacle to all realms? And surely the common voice is that her grace is not only most noble, most virtuous, most witty, and most studious, but also most excellent in learning, far passing either the noble Romans, Cornelia & Hortensia, or the godly learned women of whom S. Jerome writeth Eustochium Paula and Blesilla. Therefore if queen Saba justly said it was a sign that God loved his people, 
●. Barall. 9  for sending them Solomon to reign over them, may not we as justly now say the same to England? And if the wisdom, piety, and virtue, of Onias was said to be the cause of the prosperous estate of their city, 
2. Mach. 2.  shall not we likewise say to this our realm? Besides this, 
Roma. 12.  if governors be highly praised in scripture, which rule with great solicitude and carefulness, what shall we then say to her, which for all our wealths both bodily and ghostly is still most vigilant and careful? And finally now to conclude, if among the heathen, the noble Princes have ever highly been extolled for sundry virtues, how highly is she worthy them to be extolled for so plentiful and so manifold kinds of virtue?  
Which doth not only excel in godliness, in devotion, in prayer, in fasting, in abstinence, in humility, in charity, in mercy, pity, and compassion, in discretion, in knowledge, in wisdom, in excellency of wit, being of no small study in godly literature, but being of exquisite learning, of profound knowledge, & of exact judgement, beside notable diligence and great painfulness even from her childhood (as for her policy and affairs of the realm, in setting forth the wealth and commodity thereof, and in defending us from outward and inward enemies I speak not of) but also which doth far pass all other (as it is evidently seen) in her most godly innated zeal, that she beareth still most earnest toward the unity and faith of Christ's true religion, and toward the chief head thereof under Christ which by the space of these xx. years, even till she came, was banished this realm, through schism and heresy, through covetousness and letcherye, Lord be merciful unto us.  
Wherefore if in the Gospel of. S Luke many holy women for godliness, devotion and zeal toward Christ's church be highly praised by name, & likewise in th'acts of the Apostles, and in the last Chapter to the Romans: yea and if. S. Hierom wrote a whole book of such holy and virtuous women, what less praise is her highness worthy now to have, being inferior to none of the all? being even now among all princeli women in the world a very Phoenix. But I will let this pass: I will say no more but only this, that the daughter may welbe known by the Mother, and that as we fell from all goodness at the most unjust fall of her Mother that most noble Lady Queen Catheryn: So do we now rise again at the most just rising again of her noble estate to the Crown of England: So that in her most godly person is shut up all our worldly joy, comfort, and hope, whom with her most noble & virtuous husband, Philip our Lord & King (not much inferior to her highness in grace, virtue, and godliness, as credible men report) jesus long prosper in honour, grace, and virtue daily increasing. But now to the process intented,  

The first chapter. Scripture is very hard to be understand.  
IF nothing else should move the Scripture to be taken forth of the irreverente and lewd handling of the multitude, this one thing were sufficient, to consider the great difficulty, the great obscurity and hardness, that all the ancient writers with one consent affirm to be in Scripture: yea Scripture itself granteth the same. Scrutamini Scripturas, search the scriptures (saith Christ) but if they have need of a scruteney, 
joan. viii.  them they be not easy: christ would not so have bid if they had been light. Nor Peter would have said many things be hard to be understand in Paul's epistles, which then the people did pervert (saith he) as they did other Scriptures to their condemnation. And what did Paul mean of the mysteries of Scripture when he cried O Altitudo divitiarum. etc. O the deepness, 
Rom. xi.  O the height of the secrets of God.  

hearken now the testimonies of of ancient writers concerning 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, etc. It is not for erye Christian to dispute of the mysteries of god, the matter is not so vile. etc. Again he saith: 
Greg. Naz. in appollogia et Hier. in proaemio in Ezech.  Non oim librorum sacrae scripturae tractatio omnibus aetatibus permittitur apud hebraeos, the jews did not admit all men to the reading of Scripture considering the great difficulty and high mysteries therein.  

The testimony of S. Ambrose.  
Scriptura divina magnum mare est habens in se abissum sensuum profundorum. etc., 
Ambr. lib. seven Epist. xliiii.  The holy Scripture (sayeth he) is a great Sea having deepness without bottom of many profound senses.  
Two testimonies of Chrisost.  
Nihil est in scriptura quod non multas sensuum habet divitias: 
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 containeth great spiritual treasure through the manifold senses: there is neither syllable nor letter wherein some great riches is not hid. O what difficulty is then in it? Can it then be turmoiled of all, as it must needs be, being still in th'English translation?  
More over he saith. In Sacris literis nihil est quod non ingentem thesaurum contineat modo scrutatorem habeat. 
Home xxi. et xxiiii. in Gen.  At non cuivis contingit adire Corynthum. There is nothing in scripture, but it containeth great treasure, so that there be a diligent searcher. Howbeit, it is not for every one to search forth the secrets or difficulties.   

divers testimonies of S. Hiero.  
Scriptura tantis obscuritatibus et futurorum typis obuolutaen, 
Hier. ad Algas. tom. iii.  ut ols interpretatione egeat. Est porta orientalis de qua verum lumen exoritur, quae clausa est communi populo et soli illi patet, qui habet clavem David. etc. Scripture is wrapped (saith he) in so great darkness, and figures of things to come, that it hath all need of interpretation. It is the east gate (that ezechiel speaketh of) whereout the true light doth spring, which is ever shut to the comen people, and is only open to him that hath the key of David. etc.   

another testimony of S. Hiero.  

Hie. de canonicis epistolis.  jacobus, joannes, Petrus, & judas. seven. Epistolas scripserunt succinctas & breves in verbis, sed longas in sententijs, ut rarus sit qui in earum lectione non caecutiat, Apoca. joannis tot habet sacramenta quot verba▪ james, johan, Peter, & Jude (saith he) wrote vii epistles, quick & breffe in words, but long in sense, that few there be which do not err in reading of them Thapocalyps of saint john, is as full of mysteries as of words.   

another testimony of S. Hiero.  
Fateor me nunque in divinis voluminibus proprijs viribus credidisse etc. 
Hie. in prologo in Parali.  I confess (saith he) that I durst never credit mine own wit, in trying the sense of scripture, but ever searched of other etc. But what place of scripture durst not our men in these days take in hand? And all through th'English translations, away with them therefore.   

Yet an other testimony 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 nucen. Revela (inquit David) oculos meos, et considerabo mirabilia de lege tua. All that we read in scripture (saith he) doth flourish & shine in the letter: but it is much sweeter in the spiritual sense. He then that will eat the curnel let him break the shell. And David said. Open thou mine eyes (O lord) give thou me knowledge & I shall understand the wonderful mysteries of thy law. Mark then hereby the hardness of it.   

The testimony of cyril.  

cyril lib. v. in levit.  Ex hostiis quae offeruntur et conceduntur sacerdotibus, pars igni traditur et sic deo offertur, ut sciamus ꝙ nobis aliqua ex scriptura apprehendere et cognoscere conceditur: aliqua tamen sunt quae deo reseruantur. &ce. Of the sacrifices of th'old law (sayeth he) part was given to the priests, but part was committed to the fire and so reserved to God. Whereby we may understand, that part of scripture is given to us to apprehend and understand, & part is reserved only to the knowledge of God, as appeareth more plainly in the last sentence, but one, of this chapter.   

The testimony of Damascene.  
Quaedam in sacris literis quae de deo traduntur sunt effabilia, 
Damas'. lib. i Capi. two.  quaedam ineffabilia: quaedam cognoscibilia et quaedam incognoscibilia. Some things in scripture (saith he) concerning God may be spoken as that God did create the world: some may not be spoken, as thunity of substance with trinity of persons, and the eternal generation of the son, which none can express sayeth Esay: some may be known as that God is eternal, God is incorporeal, but some can not be known, as of the judgements of God. O what great deepness without bottom?   

The testimony of Erasmus.  

Eras. in ecclesiast. lib. iii.  Sunt qui fortiter negant in canonicis libris ullam inesse obscuritatem, modo assit peritia sermonis, et sanum judicium. Quorum opinioni hactenus certe fauco, ut optarim esse verissimam: sed una voce reclamant omnes ecclesiae doctores: et in his ij quoque qui nec linguarum peritia, nec sano judicio caruerunt. There be which deny any hardness to be in scripture, so that right judgement and learning in the tongues be not lacking. And surely hitherto I have so ever favoured this opinion, that I have wished it to be most true, but all the doctors of the church cry against it with one voice: yea even they which neither lacked good judgement, nor cunning in the tongues.  
Finally all thancient holy writers affirm that nothing is now commanded in the new testament, but the same was commanded in th'old. Nec quicquam esse gestum quod non sit vel a Prophetis praedictum, vel typis adumbratum. And that there is nothing done now in the new, but the same was either spoken before by the prophets, or else darkly shadowed in figures. Oh is there not then great hardness in scripture? More over, the ancient writers do affirm that never man was able to discuss fully all the mysteries of scripture, and that t'holy ghost would them not fully to be perceived, as the times, the consummation of the world etc. And the midst of the second chapter of the two Epistle of Paul to the Thessalonians. (Tantum quitenet teneat etc. donec de medio fiat. Which place S. Augustine plainly confesseth that he doth not understand). The beginning of S. john's Gospel, Thappocalyps, the beginning of ezechiel about the wheels, and from the xl. chapter the descriptions & dimensions of the temple. etc. Yea and beside this how many places be in scripture not easy to be perceived of the unlearned? As that of Paul: 
Philip. i.  I do fulfil that which lacked in Christ's passion. etc. Work your salvation etc. 
Philip. two.  Do not these to the simple seem very blasphemy? With many hundred texts as hard as these.  
All this now well considered (concerning the contents of this first chapter) and with indifferent ears heard, and every thing that is here spoken weighed to the bottom, having a godly zeal to Christ's flock, do you think it expedient, yea or tolerable for all lewd and wicked without restraint to be judges and arbitrers upon scripture, as they will needs be if it be in the vulgar tongue?     

The second Chapter God would the Scripture to be obscure, and the mysteries not to be plain to all men.  
CHrist oft so mingled his communication (sayeth Erasmus in the preface of Matthew) that I think his will and pleasure was to be hard, and not to be understand. Yea, there be certain places (sayeth he) almost not possible to be expounded: and yet God would his secrets to be so hid from the wicked and ignorant by tropes, figures, and other obscurities (lest like swine they should tread down pearls) that yet sufficient light might be opened & showed to the studious, learned, & godly. Again God would for our exercise, for our labour, for our study, and diligence, 
August. lib. de doctrina christ. cap.  the mysteries to be sought forth not without great difficulty, that they might appear more precious being dear bought.  
Moreover God ordained such obscurity and hardness to be hid in tropes and allegories, that the high mysteries might more clearly shine forth of clouds and darkness.  
Beside this, as the son beam giveth more heat against glass or plate, so do oft the mysteries of scripture moor delight, and give more spiritual heat being searched & tried forth of dark clouds and thick shadows.  
finally God this ordained for that he would not man to be to busy in trying above his capacity, as the two penny doctors have ever been. Beatus homo qui semper est pavidus.  
Blessed is he that ever keepeth a godly fear. Nolite altum sapere nec sapere plusquam oportet. Be not to wise in your own eyes. The wise man said not without cause: alti●ra te ne quaesieris. Seek not above thy reach. For think surely that they which go about to apprehend the high mysteries, do follow as it were to overtake their own shadows: the faster they follow, the faster it slippeth away.  
Mark also that it was not without high mystery, that God reproved Esdras for searching to high in his secrets: 
iiii. Esd. iiii. iiii. Esd. xii.  and in another place, bade him open his mysteries only to the wise. And again it was not without high mystery that God would not suffer the people to ascend into the mount, 
Exod.  nor the wicked to build up the tower of Babylon so high as they would. 
Genes.  Think that hereby the ignorant multitude are taught not to climb to high into God's secrets and privy mysteries. Remember (I beseech you) how Thisraelites could not behold Moses' face for brightness. 
two. Cor. iii.  And consider likewise how Dionyse saint Paul's disciple, sayeth, if thou canst not well look up to the shining of the sun with open eyes, but they will dazzle, and thou must hold up thine hand between thine eye and the son: how many hands then hadst thou need to hold up, if thou shouldest behold the unsearchable mysteries of the sun of righteousness God himself? The shining beams of the heavenly influence thou canst not behold, but as it were under a cloud.  

Luke. viii. Math. xi. and xiii. john. xv. Rom. xi. and xvi. Ephes. i. and vi Col. i. & ii Phil. iiii.  Mark well, it was not without great cause, that both Christ and Paul oft do speak of mysteries. As in Luke, matthew, & john: And in the Epistles to the Romans, to the Ephesians, to the Colossians, and Philippians.  
Consider also with how great fear and reverence the mysteries ought to be touched, 
Phil. iiii.  yea and that only of the learned men. And ponder earnestly with yourself how Christ would his mysteries to be opened but to few (mystesterium est archanum vel secretum dei consilium paucis cognitum, seu occultum dei judicium atque sacramemtum) neither to the wicked, nor yet to the infirm that be not able to weigh them. Yea and that many mysteries be received in the church of Christ, which never 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 holy & unsearchable verity of the heavenvly spirits in the mystical speakings of scripture with secret coverings & most holy signs.  
And S. Augustine affirmeth, that sacrae scripturae obscuritas cum diversas pariat sententias utilis est, the darkness of holy scripture when it bringeth forth diverse senses than is it profitable.  
This gear our new fangled readers do smally pass upon. Therefore it can not be chosen, but the English translations which have been the occasion of most mischief must needs be taken away.   

The third Chapter. Sundry causes whereof oft-times difficulty and great hardness in scripture doth arise.  
THe causes whereof oft-times the great difficulty in scripture doth arise, 
j  are very many: one is, for that there be so many tropes, figures, and dark sayings in scripture.  
Another is, 
ij.  hardness in scripture oft doth arise of the propriety of the tongue, that every tongue hath his own proper phrase not perfectly to be known being translated into another tongue.  
A third cause is, 
iii.  lack of knowledge of the antiquity: which oft causeth great hardness, seeing it is not for every man to know the antiquity: but only for them which be of great study, wisdom, and learning in sundry authors.  

iiii.  A fourth cause, that oft one name is common to diverse: yea, & oft one hath diverse names.  
A fifth cause, that one word oft doth signify diverse things: 
v.  or that one word is oft diversllye taken: as this word lex, the law, is taken in one place for the figures and ceremonies: 
Math. xi.  in another for the threatening of the law: in another for the whole Bible: 
Rom. iiii. Hec Orig. lib iii. in Ro. iii. in medio et in eccl. Eras. lib. iiii.  in another for thold testament: in another for the law of nature before the fall, & in another after the fall: in another for the law written: and in another for the law of the gospel.  
A sixth cause, that repugnance oft appeareth in scripture: 
vj.  as I and my father be one, my father is greater than I: 
john ten and xiiii Rom. iii. james ii Ephes. iiii. Psalm. iiii. Math. v.  we judge man to be justified by faith with out the works of the law, man is justified by the works of the law, and not by faith only: be angry and offend not, every one that is angry is worthy judgement: be angry and offend not, let all indignation and anger be taken from you: 
john xiiii matthew ten mat. xxviii.  I leave my peace with you, I came not to bring peace but the sword: go not to the heathen, go in to all places of the world: with such like many hundredth places.  
A seventh cause, 
seven.  that one thing in scripture is oft diversly told, as stephan's rehearsal, Acts the seven. is not recited straight as it is in the Genesis. And saint Luke Acts the ix. speaking of Paul's conversion telleth it not as Paul doth himself, Acts the xxii. and xxvi.  

viii.  The eight cause, that texts in the new testament are recited forth of the old, and not word by word: 
Math. two  as that of Matthew quoniam Nazereus vocabitur, He shall be called a Nazarite. Yea & sometimes fourth of the new and yet not so to be found: as that of the Acts: Christ said beatius est dare quam accipere. 
Acts. xx.  It is more blessed to give than to receive.  

ix.  The ix cause, that oft appeareth variance in the years and times, yea and that the diversity of the times oft to them that be well learned causeth great confusion.  
The ten cause, that texts many times which ought spiritually to be understand, 
x.  they take carnally, and like wise take the contrary.  
The xj 
xj.  cause, that sometimes it appeareth to the sensual man not to be possible: as Oportet vos nasci denuo, 
john iii  Ye must be borne again: Nisi efficiamini sicut paruuli, etc. 
mat. xxviii.  Except ye be made like children. etc.  
The twelve cause, that oft it seemeth blind and no profit in it: as that of the judges: 
xii.  the trees went fourth to anoint them a king: yea and that of Deut. (Yf. S. Paul had not expounded it) thou shalt not mussel the Ox that treadyh fourth the corn.  

xiii.  The xiij cause, that oftentimes the person that speaketh is not ever well marked. As 
† Paul. loquu tus est in persona imperfecti hoins:  non quod volo bonum hoc ago. etc., The good that I would, do I not: but the evil which I would not, that do I. 
† Christus joquitur in Matheo sub persona vulgaris judaei.  Non est bonum, sumere panem filiorum et mittere canibus. It is not meet to take the chylderns bread and to cast it to dogs. 
† Et in psa. loquitur sub persona corporis sui mystici Roma. seven. Math. xv. Psal. xx. Psal lxviii  Long a salute mea verba delictorum meorum, The words of mine offences are far from mine health. Delicta mea a te non sunt abscondita: Mine offences are not hid from the. etc. Yea & beside this oft in the Psalms, in the Prophets, in the gospels, & other places more also very hard (to the knowledge whereof the unlearned by themselves can never attain) the words be sometime spoken as in person of the Prophet himself, sometime in person of God, sometime of the angel, sometime of the devil, sometime of man, sometime of Christ as God, sometime of Christ as man, sometime as head of the church militant, sometime as head of the church triumphant, sometime as in the person of his sensual parties of his own body, and sometime in the person of some particular part of his body mystical. etc.  
The xiiii cause, that scripture oft useth this term all, where as some or part be but meant. Cum exaltatus fuero a terra omnia traham. etc. 
john. xii.  When I am lift up from the earth, I will draw all men unto me. Omnes love. etc. beside that which lieth hid within?  

nineteen.  The xix cause, that they mark not (and in deed it is not for every man to mark) what things were given but for a time to continue, and what for ever: As the working of miracles was given but for a time, 
mar. xvi.  as S. Augu. in his days did witness saying: he that then would, look for a miracle was a miracle to the world himself. And that of the acts, 
Acts. xv.  to abstain from that was offered to Idols, to abstain from blood, and from straungled.  

xx.  The twenty cause, that scripture is full of diverse and sundry senses. It is the book written (as it is in the Apocalyps) both within and without, in the spirit and in the letter: within by the spiritual meaning, without by the sense of the letter: within, because it promiseth invisible things, without, for that it disposeth the visible things: within, because it moveth to desire heavenly things, without, for that it teacheth worldly things to be contemned.   

The iiii, Chapter, The letter doth kill and that sundry ways.  
seeing the letter doth kill (as. S. Paul saith) and that diverse ways, the ignorant people ought to be sore afeard to covet after that which causeth present death. How be it man's nature is such ever to desire that which is forbid. 
Nitimur in vetitum semper, cupimusque●egata.  Nevertheless for as much as the letter doth kill, and that sundry ways, and that the rude simple and unlearned (yea oft-times the proud, arrogant, and captious) be ever ready to take rather that which shall hurt then that which shall help, shall the scripture then be so left, that the leaving of it may be occasion of spiritual death to the multitude?? God forbid: It ought in no wise to be suffered.  

j  The letter ever doth kill when a mystery is to be understand (and yet not of the rude to be picked fourth, and therefore not to be had in English) where the readers will stick still to the bare words, as the jews did being prohibited to blow with ox and ass together (which was meant, that judaisme and Christianisme could not be joined in one, nor that a christian could serve both God and the world) And as some have done in the gospel (saith. S. Augu.) with these texts: 
Luc. xxii.  Selle your coote and buy a sword. etc. I neither received nor learned the gospel of man (
Galath. i.  denying thereby Christ to be man) And as the anabaptists play with that of Matthew: 
matthew. v.  thou shalt not swear at all, with many texts in like manner wrested.  
The letter doth kill in all places, 
ij.  where as the holy ghost did mean a mystery after any fashion, and yet the reader will not take it. (Yea oft he can not take it, and therefore not meet to be judge in the matter having it in english) after the example of the jews, which still seek at the letter in these texts: the Adder and Dragon thou shalt tread under thy feet. 
Psalm. c.  etc. The wolf and the lamb shall feed together. 
Esay. xi.  etc. Elevabitur mons domus domini super omnes colles. 
Isaiah. two. Esay. ix. Psal. xx.  etc., & sedebit super solium David. etc. Et ponet super caput eius coronam de lapide precioso, etc., The hill where the house of God shallbe builded shallbe exalted above all hills. etc. He shall sit upon the seat of David. etc. He shall set a crown of gold and precious stones upon his head. etc. where as these texts and many more were only to be understand of Christ and of his coming, though they did not so appear then, nor yet do to the carnal.  
The letter doth kill, 
iiij.  as oft as the scripture meaneth any other thing than the words do sound as Comediie amici mei & inebriamini, etc. 
Cant. v. Hierm. xxv  inebriamini & vomit, etc. Eat my friends and be dronkene. etc. drink and be drunken, spew and fall. etc. And that of the gospel, when thou hast a blow on the one cheek, turn the other: 
Math. v.  which neither Christ nor Paul did fulfil, 
john. xvii. Acts. xxiv.  as appeareth in the gospel and in thauthors. Therefore it is Hyperbole dissuading from revengement.  
The letter doth kill if time be not observed as appeareth in the sacrifices, figures, 
iiij.  and prophecies. etc.  

v.  The letter doth kill the jew, which yet doth affirm the observation of the law.  
The letter doth kill the jew which doth stick only to the letter of the law, 
vi.  and will not know that all was written for us, 
●om. xv. ● Cor. x.  and that all chanced to them in figure, but will stick still to their sacrifice, circumcision, choice of meats, clean and unclean. etc., And will not find fourth Christ there.  

seven.  The letter oft doth kill where men take examples to follow, that be not to be followed, but rather to be marveled at: as Phinces a private person praised in scripture for manslaughter: 
Num. xxv.  
Dan. xiii.  Daniel a private person reprehended the judges: And Samuel did kill Agag: 
i Reg. xv. jud. xvi.  Moreover the example of holy Samson (numbered in Cathalogo sanctorum) for killing himself: and so likewise of them which would go kill themselves willingly, because Christ said: he that loseth his life shall save it.  
Be all our English readers so discrete that none of them play as mad parts as these, taking occasion at their english bible? Have not we as evil now (though not wholly in the same heresies) as ever were from the beginning: either Simon magus, Martion, Valentinus, Cherinthus, Cherdom, Hermogenes, Montanus, Tatianus, Porphyrius, Novatus, Arrius, Aetius, Eunomius, Photinus, Donatus. Manicheus, Pelagius, Wyclyffe, Husse, Swynglius, Oecolampadius, or Luther? Yes truly. But even as at all times God hath sent catholic Fathers to overthrow them, so doth he now in our days. Praised therefore and glorified be his name for ever and ever, which after he had grievously scourged us with errors and heresies a long season and many years, first sent mary our blessed Queen joining with her our most godly King Philip (whose reigns together, in joy, virtue, and honour jesus long preserve and prosper) and sense then by their means being inspired by the holy ghost, hath sent our high Prelate of noble blood my lord Cardinal's grace, Legate from the Pope's holiness (as for my Lord Chancellor, my lord of London, with many other inferiors, which still watch and travel I speak not of) to reduce us in to the unity, and to bring us again in to noah's ship, which have lain a great time in the main sea like to be drowned and almost in despair of recovery into the ship again.  
The letter doth kill all them that flee from the letter to imagination of their own where the letter must needs be taken as it lieth. 
viii.  And thus the testimony of the true meaning of the letter doth kill all our sacramentaries, which deny Christ's natural and real body in the sacrament of the altar, he saying it is the same body that hung upon the Cross, but they will set Christ to school, and say he would have said, it had been but a figure. etc. Hath not the english Bible brought many to this heresy? both many that have been burnt, and many more yet alive in their bodies but dead in their souls? Was not jone of Kent thus killed with the letter, fantastically fleeing from it, and not taking Verbum caro factum est: arygbt? But denying thereby Christ's true humanity? Also did not the letter thus kill the late Arrian (convinced by a learned young man named master Proctor) which fond fled from the true letter: Ego & Pater unum sumus, I and my father are both one? So that between him and jone of Kent Christ should be nothing, neither very God, nor very man,  
The letter doth kill the fleshly libertines, 
ix.  which gather that the Gospel is so free, that they may do what they will: Where as in deed now in the new law less liberty is given to sin: and the more perfit the gospel is, the more hard it is: and it is not light to the carnal man, but to him which through charity and a lively faith, willingly doth all that the law commanded, ascribing all goodness ever to God.  
The letter doth kill all such as only do stick to the grammatical sense (
x.  which Paul calleth the letter) where they ought to seek a mystery.  
And thus the letter doth kill a sect of heretics ●alled Anthropomorphitae, which reading in the Genesis, that God said, 
Gene.. i.  let us make man to our own image: & reading also in sundry places bodily membres attribute to God, do boldly say that the Godhead is corporal: Reading also that he said. 
Gene. v.  Paenitet me fecisse hominem. It repenteth me that I made man, ascribed to him man's affections: and reading that he said. Descendam et videbo. 
Gene. viii.  etc. I will go down and see, etc. Did impute ignorance unto him. Likewise it killeth the sect of Euchitas, which continually use to pray with mouth, 
i. They. v. Luke. xiiii.  because Christ and Paul bade pray still. And it killeth thus another sort, that cut and mangle themselves, reading in the gospel, 
Mat. xviii. Coll. iii. Math. nineteen.  pluck out thine eye, cut of thine hand, mortify your membres upon the earth. etc. Blessed is he that geldeth himself. etc. 
Luc. xiiii. Rom. xii. Math. iii.  And another sort the letter here doth kill, he that hateth not father & mother. etc. Cast hot coals on your enemy's head. etc. He shall baptize you with the holy ghost and fire. Yea and thus it killeth the Pharisees which superstitiously do write the commandments in the hems of their garments, 
Deut. vi.  in scrolls on posts. etc. because God bade keep them in their hearts, and talk of them evening and morning. etc., they did not mark that God meant nothing else by that phrase of speaking, but only a vehement study and desire to observe the law. Have not our english men (namely in the city of London) had now of late like jewish affection in setting up writings on the Church walls and pillars, ever falsely wresting them awry and applying them to an evil purpose? And thus they painted up the texts of the new testament upon their walls: which only do serve against the jewish fasts to blind and deceive the simple sort therewith, as though they had been spoken against our holy Vigils and fastings. These texts I mean & such like: 
Mat. xv.  That which entereth in to the mouth doth not defile etc. Buy all that cometh 
i Corin. x.  into the shambles. etc. 
Tit. i.  All things be clean unto them that be clean, etc. Ye that do not eat misjudge not them which eat: 
Rom. xiiii.  with many more. And likewise they set up their texts wickedly applied both against the blessed Sacrament of the Altar and other holy sacraments, and also against our holy father the Pope. Of such damnable applications of scriptures many churches were full. But I would have wished that in stead of these they would have set up that of, s. Peter: my dearly beloved brother Paul, 
two. Pet. iii.  wrote many things heard which. etc.  
The letter doth kill being red and not truly understand, 
xj.  or truly understand and not observed.  
The letter is counted to kill for that it forbiddeth sin, 
xii.  and by occasion thereof augmenteth the desire, or else for that it is a witness against us.  
The letter doth kill, 
xiii.  for that it discloseth our sin: Concupiscentiam nescirem esse peccatum etc., 
Rom. seven.  I had not known that concupiscence or lust had been sin, if the law had not said, thou shalt not covet or lust, etc.  

xiiii.  The letter doth kill as oft as ye take or apply any text contrary to the true meaning of the holy ghost.  

xv.  Finally the letter doth kill all them that search above their reach in God's mysteries (as I fear many have done in these years past) 
Luc. ix.  one desired to follow Christ, and was not permitted: 
Math. viii  Another commanded to follow and yet not desiring: 
Acts. ix.  Yea and Paul greatly resisting was drawn in manner by compulsion. Consilia dei occulta: gods counsels are unsearchable. But in these miserable years now past what mystery is so hard that the ignorant with the Bible in english durst not set upon, yea and say they understood it, all was but light? They desired no declaration, but their own even in thee, highest mysteries: where as the prophet teacheth that the declaring or expounding of God's word doth give light and understanding to the younglings and ignorant: 
Declaratio sermonum tuorum illuminat et intellectum dat paruulis.  And God threateneth that (P●ou. xxv) Scrutator maiesta tis opprimetur a gloria: these archer to high in his mysteries shallbe thrust from his glory: which thing causeth the Prophet to say: 
Psal. cxxx.  Neque ambulavi in magnis, neque in mirabilibus super me: I have not walked to high in great mysteries nor wonders above my reach. But alas experience doth show that our men through having the Bible in english have walked far above their reach, being sundry ways killed & utterly poisoned with the letter of thenglish Bible. Therefore for jesus sake away with it, let it kill no more,   

The. v▪ chapter, The best means to understand the Scriptures by.  
Because there is such great difficulty and hardness in Scripture, and because the letter doth kill many ways, I think nothing can be told more needful then to show plainly how we may best come to the true knowledge of the Scripture. And therefore here note well that sundry and diverse things be required to obtain the true understanding and meaning of Scripture by.  
One is, by discrete and godly conferring place to place, 
j  and Scripture to Scripture. And this affirmeth S. Aug. saying, 
Aug. lib. iii. de doct. cap. xxvi.  the best interpretation is to expound one place of Scripture by an other more manifest.  
An other is, by considering the time, the men, 
ij.  with other circumstances, as how, where, and when they were written.  
An other is, by searching diligently the process both before and after. 
iij.   

iiij.  An other is, by daily exercise searching, and asking the counsel and judgement of other learned men.  

v.  An other is, by fervent prayer and pure devotion with an humble heart and simple spirit knowing that GOD withstandeth the proud, 
john. iiii.  and also that cunning maketh to swell in arrogancy, 
i Cor. viii.  if grace be wanting. Wherefore Origen sayeth that both great study and fervent Praiour be required to obtain the true intellection of Scripture by. 
Homil. xii. in xxxiiii. Exod.  
Qu. lxxxxv. ●oui et Vet. ●esta.  And S. Aug. witnesseth that the holy spirit openeth the meaning of Scripture only to the studious, diligent, & devout, 
prius amemus sacras literas quamdiscamus, jaque certo per su●sum habeamus in illis nil esse neque falsum n●que leave. aut humana mente scriptum: sed omnia plena caelestis Philosophiae dignaque sancto spirituquacunque specie sese offerant, si ut oportet tutelligantur. haec Aug. de utili. cred. capi. vi,  & devout, and to such as have a firm belief in the articles of the Catholic faith received. vj.  
And an other is, by overseeing the old and ancient writers judgements upon Scripture, and by conferring their expositions together.  
Hereby plainly appeareth that with the English Bible alone (though it were truly translated) man could not be brought fully into the true meaning of God's word. But we see and well perceive, that thousands have been brought from the true meaning of god's word through the English Bible: therefore away with it. It hath killed to many souls already, GOD best knoweth: whom I beseech send a speedy redress.   

The vi Chapitre. Scripture ought not to be in the vulgar tongue, that all men without restraint may read it.  

thirty probations of this assertion, The first Probation.  
I Never heard nor red that GOD would his people to have the book among themselves to touse or type at their pleasure. God gave the book to Hieremye and bade him read to the people that which he had written. 
Hier. xxxvi.  
Esay. viii.  GOD bad isaiah take the Book to him for the same purpose: Yea and it was not without great mystery that God bad ezechiel first eat the Book, 
Ezech. iii.  and then read it in thaudience of all the people. 
Dan. xiii.  Again Moses gave the book to the Levites to keep and read to the people: 
iiii. Re. xvii  and in king josaphattes time the Priests and Levites did read the book and teach the people: like as did also afterward Elchias the Priest & Sapha the Scribe Esdras did sundry times take the book & read it to the people, 
iiii. Re. xxii. two. pa. xxxliii. two. Esd. viii. and xiii three Esd. ix. Bar. i Hier. xxxvi.  they diligently hearing him. And Baruch the Prophet red the book to the king and to the people, they giving ear unto him: 
Luc. iiii.  Yea & Christ our master took the book of the Prophet for this cause, and red and expounded to the people: his doing herein was for our example. Whereby we may easily learn that all people should not have the Scriptures in their own handlinges at their pleasure, as they have had these dozen years passed to their utter spiritual destruction.   

The second Probation.  
God sent jonas to preach to Ninive: 
jon. i. & iii.  he sent not a book written to every one of the Ninivites to read themselves. God said by Hieremy (speaking of the time of the Gospel) that the time should come he would write his law in tharts of his people: 
Hier. xxxi.  So that the writing of th'old law in tables of stone (signifying the stony hearts of the jews) is not to be rejoiced at, but rather to be lamented & to be ashamed of, knowing that scripture was only written for sin, else never had been written, but only in the heart of man. It was three thousand years after the creation of the world before the old law was written: and yet then only written for wickedness and sin. It was also a long space after the ascension before the new Testament was written, some part at one time and some at an other, and yet every part only written for sin and schism: so that the simple ignorant people, this well considered, ought not to be so desirous of the scripture written, as they ought to be desirous to hear the true meaning of scripture: for that only is the scripture and the gospel of Christ. For saith. S. Hierom. evangelium non est in scriptura, sed in sensu: non in superficie, sed in medulla: non in sermonum folijs, sed in radice rationis. The gospel is not in the writing, but in the sense: it is not in the outward appearance, but in the inward meaning: it is not in the leaves of the books, but in the ghostly understanding. Christ never bade go write his gospel or holy word, but bad preach it. Then if thou hast an humble heart, and canst but read the english Bible, think thou must have it taught thee, and not to take it thyself.  
say as the Eunuch did to Philip: 
Acts. viii.  how can I understand it except I be taught? Christ did preach oft to the people, 
Math. iiii. v  but he wrote not to them at all: and he sent his disciples and bade them preach to the people his gospel, 
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 bade them not write at all. That which ye have heard (sayeth he) in secret places shallbe preached on the tops of the houses: he said not it shallbe written in your churches (as it hath been jewishly used on late here in England) nor written in bibles to be read of every one in his mother tongue, and set up for that purpose in every church, Peter sayeth the holy fathers did speak God's word by the holy ghost: 
two. Pet. i.  he telleth nothing of writing it. 
Math. xxvi  Christ where he spoke of the memorial of Mary Magdalene, said: wheresoever this gospel shallbe preached. etc. He said not wheresoever this Gospel shallbe written. 
Mark i Luc. iii.  john Baptist preached much, but where did he either write or command to be written? 
Mat. xxiiii.  Christ oft promised that his Gospel should be preached in all the world: 
Mar. vi. Luc. x.   
And therefore sent fourth both the apostles, and the lxxij. disciples, and all godly preachers ever since (so that none can preach except he be sent. 
Rom. x. ) But in no place we read that he bade go write his gospel. I can not then but marvel that men to their own confusion are so desirous to have the scripture in their mother tongue. O how oft speaketh Paul, and S. Peter also of preaching the gospel? 
Rom. x.xu.  In the Epistle to the Romans, in either Epistle to the Corinthians, 
i. cor. ix. xv: two. Cor. i xi. Gal. i. iiii.v. Ephes. two. Philip. i Col. i. i. Thes. two. i Tim. two. iii. two. Tim. iiii. Act. ix. xu.xx i. Pet. iii, iiii Act. vix. xv. Luc. x. Math. seven. Luc. xi. Acts. x. Acts. nineteen.  to the Galathians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians, to Tymothe, and in Thartes. And S. Peter also both in his first Epistle & also thrice in th'acts Besides this, Martha is praised in the Gospel for hearing Christ's word taught: and Christ in his sermon in the mount saith, he that heareth my word and doth it (not he that readeth it or writeth it) shallbe likened to the wise man building upon the rock. etc. And again blessed be they that hear gods word and keep it: and as it is in the Acts when Peter preached, the holy ghost fell upon all that heard him: yea and they of Asia were praised for hearing God's word. But where (I pray you) have you of writing it for all men to read? How be it the only drift (as I think) of all such as obstinately stick to have the scripture in writing in the vulgar tongue, is thereby to be judges of the sense of scripture themselves, contrary to the universal church of Christ. But therefore it may not be suffered.   

The third probation.  
THrough the damnable liberty of having it in the vulgar tongue have not all holy mysteries been despised? Have they not thereby utterly condemned all that hath not been expressed in the letter of their English Bible? Have they not made us worse hereby than the jews? To take all mysteries from us except they be expressed in their English▪ The jews durst not express the high name of God jehova, But what mystery durst not our men meddle withal? Yea reason, turn & toss at their pleasure? The jews had Cabala their tradition left among them by Moses without writing, received as it were by hand from generation to generation, concerning the mystical sense included in the words of scripture: But through this damnable heresy our men have wholly condemned all that is not expressed in the letter of their English. And yet S. john said, I had many things to write unto you, nevertheless, I would not write with paper and ink, but I trust to come and speak with you mouth to mouth: 
Aug. ad janu.  yea and S. Augustine sayeth: quae non sunt scripta sed tradita custodimus, quae toto terrarum orb obseruantur: we keep and observe not only such things as be written, but also traditions not written, which be observed in all places of christendom. Again, if ye will nothing to be God's word but that which is expressed in the letter written, what say ye then to Moses? Were not the words of God spoken to him gods word till they were written? Were not the words of God spoken to the Apostles gods word till they were written? Christ in saying to Peter blessed art thou etc., 
Mat. xvi.  declareth that that high mystery came into S. Peter's heart) as to the prince of Chap postles) only by secret inspiration, and not by the word written. And so doth likewise this, that neither Evangelist nor Apostle did ever by writing send the faith to any nation, but where they were first informed by preaching. For faith cometh by hearing (sayeth Paul) and not by writing. 
Rom. x.  Furthermore, Paul bade the Thessalonians (as I said) keep the traditions which he had given them by mouth: 
two. Thes. two.  because the words that he spoke to the people by mouth, our lord and used about the sacrament of the Altar, or about the sacrament of baptism, who can show the reason fully of all the words, gestures, orders, questions, and answers there used? And yet all these we have received of Christ and his Apostles. Thus much saith Origene.  
And here mark I beseech you of Origenes words (which was living within lxxxx. years after saint john the Evangelist) that many such traditions were left by Christ & his Apostles, which be not in the Bible expressed, and yet to be observed of all faithful Catholic people.  
Beside this what they will say to many things more not expressed in Scripture and yet under the pain of damnation to be believed I cannot tell: as to the baptism of infants: the iii persons in Trinity to be of equal power and of one essence, that God the Father is ingenitus not begot, the proceeding of the holy ghost from the father & the Son: the deity & equality of the Holy Ghost with the father and the Son: the observing of the Sunday: the order of our Crede: the continuance of the virginity of our Lady: that she is Theorocos matter dei, the mother of God: the receiving the Sacrament of th'altar fasting: the mixtinge water with wine in the Chalice: the Son to be consubstantial with the father: that Christ's soul descended in to hell: the making of the sign of the Cross: the numbered of the Sacraments: that there be ii natures in Christ knit together in unitate divine supposite: & that Souls departing hens straight ways have the fruition of the deity: And that men and women have power to minister the Sacrament of Baptym, It is not expressed in scripture, neither by commandment, counsel, licence, or example.  
what they will say to this gear, I wots not: but this one thing I am well assured of, that having the Scripture in English hath brought t'holy mysteries of God into contempt and hatred.  
Where as the wisdom of God (as S. 
Basil. despiritu s●̄cto. cap. xxvij.  basil testifieth) never would all the mysteries of our faith to be put in writing thereby to be a laughing stock both to the jews and Gentiles. For if Christ himself were counted a slander to the jews, and foolishness to the Heathens, how much rather shall the high mysteries of our faith so be counted being most hard to be perceived? 
† Mysterium non est quod ad populares aures effertur. patr●s ergo in occu●to ac silentio misterijs suam seruavere dignitatem. Basi. xxvii de spum sancto.  Again it is not a mystery (sayeth he) that is open to every man, or that is blown in to every man's ear. Tholy Fathers ever kept t'holy mysteries in most secrecy reverencing the dignity thereof. 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, Cyprian, and Hylari with one consent do firmly establish this against the approvers of thenglish translations: Yea and S. basil doth affirm that there be so many mysteries without Scripture which must be credited, that he can in no small time recite them all: Deficier me dies (inquit) si ecclesiae mystria citra scriptum tradita pergam recensere. How can it then be that the english Bible can continue, many such men taking occasion thereby to condemn all holy mysteries received by the catholic Church even from the beginning, S. john testienge that so many more things were done, that the whole world were not able to conteme all if they were written? And s. Paul bidding the Thessalonians (as ye have heard) observe all his traditions, received by mouth, & not by writing (sayeth Theophilact) and yet aswell to be believed as tother? Yea and in the time of s. Peter, Linus, Cletus, Anacletus, Clement & Evaristus. etc. S. john's Gospel was not written: but these men will nothing to be believed but only that which is in their English Bible: so that all that time the Christians by this their judgement should not have been bound to believe that which is now in S. john's Gospel, because than it was not written. How be it all faithful people believe that the Church of Christ taught above lx years after Christ's ascension all that is now in S. john's Gospel, being yet not then written. In the time our mother the Church was a virgin. I mean not corrupt nor adulterate with sundry heresies there were almost no scriptures of the new Testament in Paper and Ink.  
All the monitions, words, and works of Christ were then written in the hearts of the faithful: but soon after when through sin it began to wax cold, then was writing for the simples sake to preserve their faith: and yet that not withstanding the authority of the church (the foundation of all truth) of as great strength as it was before the new testament was all written. For were there not heretics (I pray you) which denied diverse books of scripture, as Martion and other? wherewith were they subdued? even with verities not written, Mark well that Moses (saith Origene) greatly passed not for the letter written when he did break the tables: nor Christ when he said to the jews, the scripture shallbe taken from you, spoke of the letter (which they keep still) but of the sense. Wherefore away with the english damnable translation and let them learn the mysteries of god reverently by heart: and learn to give as much credit to that which is not expressed, as to that which is expressed in scripture: Knowing that in three points th'authority of the church is above the authority of scripture. One is in fortifying verities not written to be necessary to salvation (as plainly appeareth by many verities in this probation) another is for that the church received the gospels of Luke and Mark (which Mark never saw Christ) and did reject the Gospels made by his high apostles, Thomas and Bartilmew: as for the gospel of Nicodeme (which yet was familiar with Christ) I speak not of. The third is, because the church in all doubtful causes and matters of controversy must ever be judge of the true sense of scripture. For she alone hath ever the true sense of scripture. So that by her authority only Ireneus did convince Valentin: Tertulian, Mertion: Origen, Celsum: Cyprian, Novatum: Nicen council, the Arians: Hierom, jovinian: and Augustine, the Donatists: with many other. And no marvel, for so much Christ himself made his Church the judge over scripture, when he sent the apostles & disciples to preach saying: He that heareth you, heareth me. And also when he said: Who so would not hear the Church, should be reputed and taken as an Ethnycke, or Publican. Seeing then that God thus appointed, who will refuse to seek the true understanding of scripture at that judge, whom Christ appointed himself? Surely none but self willie heretics.  
And here now to speak a word or two of the Saboth, and of mixtinge water with wine in the chalice (whereof I should have spoken before, when I recited many verities not written) and first concerning the Saboth. Albeit the matter of the precept be moral and the day legal, so that it might be changed: yet the church would never have done that, without special ordinance of God being made judge in the cause.  
And likewise it is to be said of mixtinge water with wine in the chalice. The Ghospel speaketh of wine only turned into Christ's precious blood, who durst then mixed water therewith? But the church is so assured of God's pleasure therein without any scripture, that they dare not only put in water, but also dare not leave it out. And whereby knew the church these things, but by Christ and his holy Apostles which taught in their time? And so in these things and many other more went it forth from age to age continuing in the church till this day, begun by Christ in the beginning without mention made in scripture written.   

The four probation.  
Some desire to have it in the english tongue only for knowledge, and this is but curiosity: some only for vain praise, & this is but vain glory to be seen learned: Some only to taunt poor priests and other therewith, and this is but devilishness: so that for none of these it ought to be in english. Now where some would desire it in english only to be edified thereby (for this desire only is to be embraced) truth is they may be sufficiently edified by sermons and wholesome doctrine of the scriptures expounded unto them by such as have the key of knowledge, as oft as they shall well require: and herewith a godly mind will be content, knowing that the contrary is against the catholic church. So that even the good and catholic people which would do good and no hurt with the Bible in english, yet may not be permitted to keep it in the english tongue: partly lest the infirm and weak thereby should be offended, either in misjudging, or in taking example (if occasion serve) to get the same liberty to their destruction, and partly that no occasion be given thereby to obstinate heretics to murmur that they have it not in english themselves as well as tother. And this answer I give unto them which seem of a godly zeal to say, scripture ought to be in english for the use and commodity of such people as with an earnest zeal and devout study do hunger and thirst the simple and plain knowledge of God's word, not for contentious babbling, but for innocent living, not to be curious searchers of the high mysteries, but to be faithful doers of God's biddings: not to be troublous talkers of the Bible, but sincere followers of God's precepts therein contained: not to be unreverent reasoners in holy scripture for vain setting out of their painted sheath, but to be humble and lowly workers of God's glory: not to be curious disputers in the Gospel for the maintenance of their inordinate lusts and carnal liberty, but to be upright walkers in holy conversation of life in the rule of the gospel prescribed.   

The fift probation.  
Having the scripture in english they presume to know all the scriptures perfectly (and that to their condemnation) contrary to. s. Hieroms' rule which is this, Si non succedat idoneus interpres, potius nescire oportet quam cum periculo discere. etc. If there be not one present that is meet to expound the scriptures, it is better not to know the mysteries, then with jeopardy and peril to search them. etc.   

The sixth probation.  
The most part of the people be evil: but Christ would none such should have the handling of his secrets: as appeareth by that he willeth precious stones not to be cast amongst swine, nor holy bread to dogs. Therefore scripture ought not so to be left, that all without any discretion or difference may handle it at their pleasures: which must needs be, if it be set at liberty in the vulgar tongue in every church.   

The seventh probation.  
The most part of the people be ignorant & not able to discern between the letter and the mystery: but none such be meet judges in such high matters (& yet none willbe more bold than blind bayard) therefore the scripture must be kept forth of the handling of all such: which cannot be, if it continued in English as it doth, for all men to dispute of it that will.   

The eight probation.  
Is not the scripture full of figures and tropes? Shall it then be so left, that every one shallbe judge thereof?   

The ninth probation.  
The universal church of Chrst did never allow nor approve Scripture to be in the vulgar tongue, weighing the manifold inconveniences, that have issued thereof: but ever from time to time among other errors did tread that down & suppress it. If we therefore, according to the article of our Crede, believe the universal Church, we must not admit the scripture to be in our English tongue, knowing that as S. Cyprian sayeth, that which hath been done and ordained by the church (the holy ghost being the guide) is of as great weight, as that which was done by Christ himself.   

The tenth probation.  
Scripture is counted to be sometimes meat, sometimes drink: 
Greg. lib. i. moral.  drink in light places, meat in obscure places, which in expounding is as it were eaten being broken. It was not therefore without great mystery that Christ caused the Apostles to break the bread to the multitude of the people, whom he fed with v. loaves, signifying the spiritual breaking of the bread of the soul among the people ever to be done by the ministers diligently: and that it should not be complained upon by the Prophet, 
Hierem. Thren. iiii.  saying: my children have desired bread, and there was none to break it to them: and likewise by Amos: there is a great hunger (sayeth he) not of lack of bodily food, but of hearing the word of God. And also by Esay, the nobles did perish for lack of meet and the multitude for lack of drink. 
Esay. v.  By these it may well appear that the common people should not presume to expound the scriptures themselves, nor to be judges thereof: which yet they will do (as experience showeth) if they have it in the vulgar tongue. Therefore away with it.   

The eleventh probation.  
There be divers and sundry senses in the scripture (as both Origen and Augustine do declare) which be not for every simple brain to find out. 
Orig. homil. 2. ● 11. in Goe Aug. de utilitate cre. ad honour. cap. 3.  The mystery oft is hid, the well of scripture is deep, puteus altus est: every one's strength is not able to draw up the water of life forth of the bottom of it. Therefore the well must be covered, lest the younglings fall into it, and so be drowned.   

The xii. probation.  
Paul thought not the Corinthians able to have the mysteries opened unto them, 
i Cor. iii.  saying: I feed you with milk, & yet our most ignorant people will murmur, if they may not feed themselves with the highest mysteries of all, even in their own native language. Paul s●●th he fed the Corinthians as young children, which if they feed themselves will defile & slober their clothes. And do not these now in our days defile their wedding garment with presuming to feed themselves with spiritual food of the soul? And mark here I pray you that it was not without cause that Paul used here this similitude, seeing children not suffered to feed themselves oft strike the meat (through frowardness) forth of the nurses hand, oft forsake it, and turn away: even as do still the wicked which would feed themselves spiritually with the english translation of scripture to their utter poisoning after the manner of children, which being permitted to feed themselves, may gather up poison or ven●m, and feed thereon: not that I mean that in scripture should be any poison: but that a medicine ministered by the Physician oft healeth, which taken by yourself not knowing how, where nor when to take it, poisoneth and killeth. The Bee and the Spider gather on one flower, the one honey, the other poison: the flower ministering no occasion thereunto, but only their own natures. Where upon S. Augustine sayeth: 
Aug. in psal. xlviij.  omnia divina eloquia salubria sunt bene intelligentibus: periculosa ijs qui eam volunt ad sui cordis perversitatem detorquere: all holy scriptures be wholesome and most profitable to them that understand them aright: but they be perilous to all such which will wrest them after the frowardness of their own hearts. O lord how many have wrested the scripture amiss through the wicked liberty of having it in English these many years?   

The xiii. probation.  
Christ said to the Saducees, ye do err not understanding the scriptures: 
Math. xxii. joseph. lib. 2. de bell. jud. et. li. 18. de antiquit.  & the cause was, that they received no interpreters upon scripture, not much unlike unto our men, which only with the English translation (though it be never so false, so corrupt, and damnable) would take upon them the full understanding of scriptures.   

The xiiii probation,  
Saint Peter testified (as it is in my first chapter) that many things in. S. 
two. Pet. iii.  Paul's epistles were hard to be understand, which the unlearned did then pervert to their destruction, as they did other places of scriptures. And yet for all this dare our unlearned men be still desirous to have the same scriptures in their own speech to pervert to their own condemnation?   

The, xv, probation  
Did Christ oft testify that it was not for every one too know the high mysteries, and yet dare the blind so presume still only with their English translation? It was not without great cause that Christ would not his mysteries to be published to all people. For the comen sort never used them well. And therefore many high mysteries there be (saith. S. Basyl) which never were wrtten, but in the heart of the elect. And. S. Hierom upon, Labia sacerdotis custodiunt scientiam: 
Malach. two.  sayeth that the ministers of Christ's Church whose duty is to teach the scripture, must not still utter, but keep, 
Tertull. in lib. de prescript. haeret. in medio libri tribuit omnibus apostolis arcana cognoscere, quae ignobili vulgo non licuit.  that in time and place it may be published: Their office is this to do, & not for every man to search the secrets. Christ would, not every one to be a meddler, when he said to his disciples: it shall be your office to know the mysteries: and to Nicodeme: Art thou a Master in Israel, and knowest not this gear? as who should say, it belongeth to teachers to be ripe in scriptures, and for other to be hearers. 
iiii. Esd. xii.  God said to Esdras speaking and declaring high mysteries: put these secrets surely up, and teach them to the wise men that be able to understand them: 
iiii. Esd. iiii.  as for the lewd he rebuketh them as unmeet to know such high secrets and mysteries. Every Idiot can bear stones to the building of a house, and lay a heap together, but none can couch them as they ought to be in their places, but the mason: every fool can read and babble of the scripture, but only the godly learned teachers can play the spiritual masons part in couching the lively stones in the spiritual building of Christ's house.   

The xvi probation.  
God saith by Malache the prophet (I recited the text even now) that the people must require the law and the meaning thereof at the mouth of the priest: 
Mala. two.  but then is it not for every one to take it himself, to control & descaunt at his own pleasure.   

The xvii, probation.  
Can the unlearned only with the english bible and with reading only the english translation discern or know how Christ's words be true that he came to fulfil the law, 
Math. v.  and not to break it, and how many manner of ways that is true, and yet how he is the end of the law? Again can he perceive thereby how the old testament and the new are both one in substance, 
Vetus lex occultatio novae, nona revelatio veteris, Aug.  and yet diverse in perfection and in imperfection, & what needeth the old still to remain, yea or what needed the new to be given, seeing Christ answered to the lawyer asking how to come to heaven: 
Luc. ●.  In the law what readest thou? love thy lord God. etc. Moreover can he see in his english book how the gospel is easy and light? (for so Christ calleth it) and that thold was over hard and importable as it is in th'acts the xu seeing that in thold only manslaughter was forbid, here to be angry is is condemned: there love thy friend, here love thine enemy: there, eye for eye, here, if thou hast a boffet on th'one side, turn tother: there, commit no adultery, here, it thou beholdest a woman unchastely thou art an adulterer: there, thou shalt not be forsworn, here thou shalt not swear at all: there, for stealing other men's goods thou must restore fourfold, here, for not giving thine own thou mayst be dampened? Can ye with thenglish bible tell these and many more as hard things as these be? I am sure ye can not. And therefore if ye might be suffered (which God forbid) still to wade in thenglish translation, ye must needs still walk from blindness to blindness.   

The xviii probation.  
In the Law and the Prophets o how many hard things be contained? yea what part of scripture is so light that a godly learned man dare take in hand fully to discuss, expound, and declare by his own wit, if he do not see nor never have seen any doctor or expositoure thereon? And yet shall scripture be suffered to continue in thenglish tongue for all men to expound at their pleasure.?   

The xix probation.  
What things have we gotten by the scriptures being in english these years past? servants stubborn, froward and disobedient to their masters and masters, fleshly liberty, contempt of all godly order, loss of devotion and godliness, prayer and fasting set at nought, and unbridled boldness to all mischief. See then whether it be high time to take it away again. Suffer the sword of the spirit to continue no longer in the mad man's hand. 
Hebre. iiii.    

The twenty probation.  
Who is able to tell at the first sight how many hundredth faults be even in their best transiation (if there were any good) and yet shall they be suffered still to continue? shall they still poison more? like as do a thousand damnable english books set forth within these xxij years. Lord deliver us from them all, and that with all speed. I take God to record (if I may speak only of one fault in the translation and touch no more) my heart did ever abhor to here this word dominus, (which most commonly doth include noster) to be translated the Lord, where as it ought to be translated our Lord, the very latin phrase so declaring: as appeareth sufficiently by that one example of the comic where one saith to Pamphilus Pater est, what man that hath a judgement in the latin tongue can deny this word Pater here in this place to include tuus, & so to be translated in to english thy father? is not the same judgement to be given of. S. Iohans saying to Peter, johan the xxj Dominus est: It is our Lord our Master: where as they have falsely translated it, as in many other places, calling him the Lord? And likewise in the salutation of our Lady, Hail Marry full of grace dominus tecum: doth not here this word dominus include noster? wouldst thou make tharchangel like a devil to call him the lord? he is the lord to the devil, but to us he is our most merciful Lord, and so to be called. Our father which art in heaven hallowed be thy name. etc. And S. Thomas cried, my Lord & my God. Again, seeing God is Lord of Abraham, Lord of Isaac, and Lord of jacob, would then Abraham, Isaac, or jacob call him the Lord? no truly: but my Lord, or our Lord. This I speak not now so much for the translation, seeing it swarmeth as full of faults as leaves (I will not say lines) as I do for that I would wish that the comen speech among people (sprung of custom through the fond translation) I thank the Lord, the Lord be praised, the Lord knoweth, with all such phrases might be left, and that the people might be taught to call him our Lord, I thank our Lord, our Lord be praised, our Lord knoweth. etc.   

The xxi. probation.  
The holy martyr and chief bishop, S. Clement writing to S. james Thapostle willeth the word of God not to be read after every man's toy in his brain, seeing many places of scripture (sayeth he) without the leading of the holy ghost, may be wrested and taken after every man's lewd mind and fond judgement (which thing hath been put in practice of late) and not as the spirit of God did mean. 
Oportet ab eo intelligentiam discere scripturarum, qui eam á maioribus secundum veritatem sibi traditam servat. Haec divus Clemens lib. x. recog. Idem quoque docent Iren. Tertull. Athan. et Epiphan.  But (sayeth he) we must ever learn the true meaning of scripture of him which doth observe it, as he hath according to truth received it of the elders. Hereby we may perceive that we must ever take the meaning of scripture at his hand that went before in the truth of Christ's universal church. But how can it then be in the English tongue, for all men to read & take as they have done at their pleasure? they have made scripture no scripture, by false reciting, by false wresting and turning. For as Martially sayeth: Quem recitas meus est o Philentine libellus, At male cum recitas incipit esse tuus. O my friend the book that thou recitest is mine, but when thou makest false recital, than thou makest it thine own book and none of mine. O lord in how many places may scriptuce by the wicked be turned into sundry fashions (as God knoweth it hath been) even after the oracle of Apollo. Aio te aeacida Romanos vincere posse? Is it them to be continued in thenglish tongue?   

The xxij. probation.  
If scripture in the vulgar tongue had been needful, God would have sent it to the Eunuch, to Saul, and to Cornelius in the viii. ix. and x. of th'acts: but there ye read that god sent them teachers, Philip, Anany, and Peter: and not the scripture: which had been but in vain as appeareth by the eunuchs saying: how shall I understand scripture by reading except I be taught? Whereupon S. Hierom saith. Ego (ut de me loquar) nec sanctior sum hoc eunucho, nec studiosior, qu●cum librum teneret etc. ignorabat tamen eum quem in libro nesciens venerabatur. O how many this day, much more ignorant than Theunuche, will take in hand only with their English book to open mysteries both to their own destruction and others.   

The twenty-three. probation.  
Our men will nothing but their english book, but the holy man Ireneus which did see. S Johan's disciple (or as some affirm, which was scholar to S. Johan's disciple named Policarpus) doth testify that we must follow the order of the traditions which the forefathers did leave unto them, unto whom they committed the cure of Christ's people: unto which ordinances the very heathens (saith he) coming to Christ's stock did obey, having their belief written by the spirit of God in their hearts, and not written with ink in velom or perchement. What shall we say then to them which yet bewail their jewish scriptures plucked beside the posts and walls, & only desire their scripture with ink and paper in the book? As for salvation only written in the heart by the holy spirit, it should seem, they pass not of.   

The xxiiij probation.  
The heathen Philosopher would not youth to be the meddlers with moral philosophy, because they were unapt thereunto, either to be judges thereof, or to take any profit thereby: and he meant not only youth in years, but also in manners: a child (saith isaiah) of an hund●eth years old shall die. 
Esay. lxv.  What then shall we say shall we admit unto the handling of our heavenvly philosophy whom the heathen thought unmeet, & unworthy to handle their learning which was but profane? would not the jews permit all ages to the reading of all the books in the old testament, and shall we christian men do it? will we be worse than the jews? Yea worse than the profane ethnics and more out of order? O Lord be merciful unto us.   

The xxv probation,  
It was never admitted (though sometimes permitted) in any place of christenedome scripture to continue in the vulgar tongue, but only in time of schism or heresy, shall it now then be suffered to continue any longer in this realm, so many mischiefs yssewing thereout as have done daily increasing these many years, and would do still more and more?   

The xxvi probation.  
When it is in the vulgar tongue, the comen sort play with God's word, as the devil did disputing with Christ, brought God's word, but to a wrong purpose. Christ said man liveth not only by bread, but by every word that proceedeth fourth of God's mouth. The devil spoke God's word, but it was not fourth of God's mouth: so did the old Prophet of bethel speak God's word, 
three Reg. xiii.  but not out of God's mouth. Likewise did the. CCCC. 
three Re. xxii.  Prophets which deceived Achab. All sorcerers, witches, and conjurers use gods word, but not out of God's mouth: so have all heretics in times past, and do at this day. But when is it God's word forth of God's mouth?  
How shall we know or prove that? Ever when it is spoken according to the consent & faith of the catholic church.  
For very scripture doth show that the true understanding of God's word, and that is forth of god's mouth spoken, is ever to be sought in the catholic church, for the catholic church alone hath ever the true sense of scripture, which is for that cause called of S. Paul the pillar and foundation of all truth: 
i Timo. iii.  wherein also for this cause God ordained some apostles, some Evangelists, 
Ephes. iiii.  some Prophets and teachers, still to continued, lest we should be overthrown with blasts of error. And therefore Ireneus wttnesseth, 
Iren. li. 3. cap. 3.  and long after him S. Augustine that the true meaning of scripture is to be had by the trial of the succession of the holy bishops and fathers since Peter's time in the see of Rome, which thing caused S. Augustine to say, I would not believe the gospel if th'authority of the church caused me not so to do. 
Aug. in epist. fund.  So that we must believe that hath been received of all men, at all times, and in all places of christendom, and we must lean to th'antiquity, to the generality, and consent of the fathers: and the true sense and meaning of scripture must ever be proved and tried out hereby. How be it to none of this our new men will agree, because it wholly maketh against them: but they ever do study to bring all into question & to deny all general counsels, all ordinances, decrees, canons, and expositors upon scripture. And much of this disorder thenglish Bible doth cause: wherefore me think it may not well be permitted to continue.   

The xxvij. probation.  
Can it be chosen, but so long as all people have the Bible in English at their pleasure, there shall ever be some among them ready ministers of the devil to dispute, reason, and teach the residue, to the utter destruction of all devotion and good order? And yet among themselves they shall say, the cause is they can not be taught truly of the preachers abroad. And hereby heresy shallbe sowed plentifully, and God's word pitifully abused under a colourable defence thereof. They shall say: o the Gospel ought not to be kept from christian men: and that is very truth: it ought to be taught them and preached unto them, but not to teach them selves for wresting it amiss.   

The xxviij. probation.  
It is the occasion of many heresies to have the scripture in the vulgar tongue. How be it heresy did never spring forth of scripture, but only of the perverse understanding of scripture (sayeth Hilarius). 
Hilar. lib. ij. de trivitate.  And yet then seeing the rude ignorant sort be ever prone perversely to wrest the scriptures, we must think that to have scripture in english, is to minister occasion to the common sort to fall into errors & that it so shall do appeareth by that they be not able to weigh nor bear the mysteries, nor to understand the tropes and allegories which the great learned men oft are scant able well to digest, how much less the cobbler, carter, or coryer?   

The, xxix, probation,  
Hilarius upon In cord meo abscondi eloquia tua showeth that the high mysteries ought not to be published abroad among all people. It is good (saith he) to hide the kings privity and secret. And s. Paul (saith he) was afeard to feed the people with any other but with milk. 
Math. xiii.  Christ in the gospel telleth of inestimable treasure found and hid in the field that was bought: 
Math. seven.  and of the precious stones not to be cast before swine, nor the holy unto dogs. etc. What doth all this but plainly forbiddeth thee Bible in English or the mysteries thereof to be set abroad?   

The, thirty, probation,  
Like as GOD appointed th'old law to be written in stone, tables, or book, so did he appoint (as Hieremie witnesseth) the new to be written only in the heart of man. 
Hier. xxxi.  Why should the writing in books than be so highly regarded? But this carnal, this fleshly regarding by no means can be so well extenuate or rather quite taken away, as by taking the scripture fourth of the vulgar tongue and fourth of thandling of the lewd ignorant.   

The, xxxi, probation,  
God appointed the Gospel only to be written in the heart of man. And therefore the apostles did fulfil their office concerning this matter, in that they only wrote their epistles to the people being absent, but ever taught by mouth them that were present, as appeareth to the Corinthians, where Paul saith: other things, 
i Cor. xi.  when I come and am present, I will order: And. S. john. said, 
Epistle ii  I had many things to write, which I will not write, but tell you and teach you mouth to mouth.  
The same teachings then and many other have been received in the Church even as it were by hand, and so continued still and shall do, tholye ghost teaching from time to time, as Christ promised, if the Bible were once taken forth of the ignorants' judgements.   

The, xxxij, probation.  

i. Timoth. i.  Paul writeth to Timothe rebuking many which then would presume to be doctors and teachers not meet for that office: but how many thousands be in England English teachers now, yea rather seducers and only sowers of heresies through the english translation much worse and more ignorant than they of whom Paul then spoke?   

The, xxxiij, probation.  
If it be lawful for all to have the handling of scripture, than made not t'holy ghost a just division of gifts appointing but some doctors and teachers and tother to be taught: Yea and Christ called in vain the Apostles and their successors the salt of th'earth, & the light of the world, if every one that will shall have that office, as no doubt they have had this long time, and will have still, if it should continue in English, which GOD forbid-   

The xxxiiij, probation.  
Gregorius Nazianzen saith, Oportet paulatim infirmis fidelibus ea que perfectiora sunt aperire, etc. 
Greg. Nazian. concione de spiritu sancto.  We must by little and little open the secrets of scripture to the infirm christians. How can it be suffered then to be in english for every one too open it to himself?   

The, xxxv, probation.  
Paul would all to be taught the scripture: and therefore he wrote his epistles to all: but not all to descant upon them. For than he would not have said, 
i. cor. xiiii.  if any be thought to be a prophet let him know what I writ unto you etc.   

The xxxvii probation.  
Moses did commit the book only to the priests & not to the people. 
Deut. xxxi.  And the priest was ever made judge in hard causes of the scripture. 
Deut. xvii.  But our men will be judges themselves: & where learned they that? even of the devil the author of arrogancy. God said in Deut. he that will not obey in this to the priest, 
Deut. xvii.  shall suffer death. But what obedience would the english readers give to the priest? yea to the highest Priest of all in earth under Christ?   

The xxxvij. probation.  
S. Basil biddeth be circumspect that ye blab not out the holy mysteries, nor suffer them to be defiled with profane eyes, but ye shall rather be afraid to handle them: yea, ye shall reverence the hid mysteries of God with spiritual and not corporal beholdings, and keep them not touched nor to be handled of the rude, ignorant, and common people. What can be more plain than this against the Bible in the vulgar tongue?   

The xxxviij. probation  
O how many scrupules and doubts have sprung in many men's heads (which neither they nor their fathers ever imagined before) through the scripture in English? How many alterations, schisms, and divisions among the simple have risen, yea between man and wife, master and servant? How many women heretics have taken upon them th'office of teaching hereby in these years paste, 
Women heretics.  and all contrary to Paul's doctrine?   

The xxxix. probation:  
Among other, one of the greatest inconveniences that hath these wretched years sprung by having the Bible in english, is this, that many, yea very many, God best knoweth, have presumptuously taken upon them being yet most unmeet thereunto, th'office of doctors and teachers in corners and conventicles, being not sent, but arrogantly and presumptuously, saying, God did send them, and they would seek for none other sending, how be it they did not mark the plague of Osias king of juda for usurping th'office of the priest, whereunto he was not called. They did not mark how Christ being very man did chose the xii. 
Math. x Luc. x.  Apostles and lxxij. disciples, and sent them forth, where ye see both the outward choosing and outward sending. 
Acts. i.  Mathias was outwardly by men chosen to succeed judas: and so were the seven deacons outwardly called: 
Acts. vi.  and thacts the xv. it hath pleased tholye ghost and us etc. Behold here both the inward and outward sending. And the holy ghost said, 
Acts. xiii.  separate me Paul and Barnabas, & they put their hands on them and sent them forth. Here ye see outward sending. Yea, and Paul sayeth: 
Rom x.  how shall they preach except they be sent?  
Now if we should take only inward sending without the outward, than the Church could never be certain who were sent and who were not.  
Again Christ appointed certain Apostles, doctors, and teachers etc. Which order, saith Paul, 
Ephes. iiii.  shall continue in the church for ever. But then it must needs be that the church shall still appoint them as they did then etc. Moreover he that shall be called to the office of a priest or bishop must have a good report of them which are without. 
i Timo. iii.  Mark here the outward sending. And S. Augustine saith▪ if because Thappostles were taught of god, 
Aug. in prolo. li. de doct. Chri.  none own aught to be outwardly called or taught, then (sayeth he) let none read the gospel, nor none hear sermons. Paul had tholye ghost and yet he went not to preach till Ananias had laid his hands upon him. 
Acts. ix.  He was sent (saith he) to man to receive the sacraments and to be joined to the church. Nevertheless all might be done and wrought only inwardly by th'angel or spirit of God: but then should never be any certainty. Therefore God hath ordained that like as in temporal governance none is made ruler but being outwardly sent and appointed by men, even so in the spiritual functiones. Wherefore now to conclude, seeing the only remedy to redress this damnable error of them which teach secretly and do● much hurt in corners through the english translation is to take it away (for by other means it will not be stopped) it can not be permitted that the Bible should continue in english. Here in this I might have had just occasion to speak against preachers which had authority (wickedly given) to preach, and did commonly preach understanding not the latin tongue (as it was said) but were called some from one occupation, and some from another, and some from playing the vices part in interludes: but I will not meddle 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 lact infantiae nutriendisunt. The deep and profound mysteries of God are not to be showed to the common people, nor to be uttered to them: lest they hearing greater things than they can bear, be not able to attain to the knowledge thereof: and be as it were choked with hard meat, which yet ought to have been fed but with milk of infancy.   

The xli, probation.  
It helpeth well and is a good probation against the english Bibles that Christ ever used paraboles to the rude unlearned sort: yea and that the words of the gospel do testify that oft when he spoke they understood him not: Nihil (inquit) horum intellexerunt: but yet he said to his disciples and their successors: Vobis datum est nosse mysteria: It belongeth to you to know the mysteries: Yea and when he would teach them high secrets, he ascended into the mount from the comen people, whereof isaiah had spoken. 
Esay. vi.  Ye shall hear with your ears and not understand. etc. In expounding which place. S. Hierom doth utterly drive away the comen people from meddling or handling the mysteries of scripture. Again doth not Christ show in the Gospel, 
Luc. xii.  that he is a good steward, which giveth in measure to the servants their meat in dew season? what a wicked steward were he then, which without all measure or discretion, observing no order, regarding no man's person or blood, would set on the table before all men indifferently, were he Lord or lorell, master or servant, all kinds of dishes at one's both gross and fine?   

The xlij, probation.  
Chrisosostom's upon, 
Chrisost. lib. iiij de sacerdotio.  Intend lectioni. i Ti. iiij, showeth th'office of Bishops to be to study the scripture, & th'office of the laity to know the scripture by their teaching and preaching sufficient for their salvation.   

The xliij, probation,  
S. Augustin showeth certain places of scripture to be for pregnant 
August. epis●. Volusiam.  wits, and certain for the rude & dolardes: But how then can the scripture be in thenglish tongue for all indifferently to read?   

The, xliiij. probation.  
O how many english readers do take hurt of the Prophets and canticles not knowwing the mysteries, nor when it is a trope? not knowing when it is to be taken to the lettere, and when the letter doth kill?   

The xlv probation.  
Gregorius Nazianzen saith I is convenit de rebus divinis disserere, 
lib. i suae theol.  qui contemplandi acumine coeteris antecellunt. etc. It is meet for them too entreat of God's mysteries, which do exceed and pass other in excellency of gift, etc., But than it shall not be lawful for every one to have it in the vulgar tongue.   

The, xlvi. probation.  
S. Hierom saith that the jews did not permit any to read the beginning of Genesis, 
In proaemi● E●echielis.  nor the canticles, neither the beginning nor the end of ezechiel before xxx years. And the romans suffered none to read the books of Sibylla but only the ten commissioners named decemviri, 
Fenestella. lib i capi. xiii.  and before them the two commissioners named duumviri, So much reverence they gave to their book, And shall we christians suffer the high mysteries to be miserably turmoiled of all hands? But ye will say: S. Hierom and Chrisostom also in certain places seem to allow the laity unto reading of scriptures: And. S. Hierom did translate scripture unto the Dalmatians. Truth is, many things for a time have been permitted of devotion, but after seeing the success nought, they have been taken away. After the beginning, maids, wives, boys, and men kept vigils together about martyrs tombs: and Vigilantius for reproving it was sharply taunted of S. Hierom: yet afterward for inconveniences it was taken away. 
Euseb. lib vi. cap. xxxiij.  And at the beginning the body of Christ was given to the laity in their hands to carry home. etc. But through witchcrafts and other abuses committed, that custom was taken away. Likewise the laity received once under both kinds, which custom through offences and perils that chanced, and that might chance still, is justly prohibited and taken away utterly. And likewise answer is to be given to all them that make these foresaid objections to have the scriptures in english.   

The xlvii probation.  
If that which Eusebius doth testify in his time to be true, had been now verified in these our days, we needed not then to be so feared of having scripture in every man's hand. 
Libro eccl. cap. xvi.  His words be these. Imperiti observant ne disputare audeant de ijs quae ignorant, et de illis testimonium perhibere quae nesciunt. The unlearned ever observe this, that they dare not once dispute or reason of those things that they be ignorant of, nor bear testimony of those things which they know not. But alas now the more ignorant, the more obstinate in mad boldness, so that by no means thenglish translation may 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 faithful christians a sufficient rule to follow, which if we do, we will say away with th'English Bibles, away, they can not be abiden.  
For the readers thereof pass of no expositions of the fathers, but only stick to their own bare taking of scripture as they phancye it, and as they please: where as these ii holy doctors studied scripture together, not presumptuously following their own imagination, but following the doctrine and authority of the elders, whom they knew to have received the understanding of scripture even by succession from the apostles.   

The xlix. probation.  
If Spiridion justly reprehended Triphillius but only for changing of one word in scripture (cubile for lectum) what reproof are our men worthy, 
Lib. i Tripere. capit. x.  which change many hundred words, yea sentences and all? If holy Basilius would not suffer one syllable of scripture to be corrupted or altered, 
lib. seven. tripert. cap. xxxvi.  but rather would have suffered many deaths, what shall we then say to the great and damnable corruption and alteration that hath been among our men? If holy Basilius bade the Emperor's coke meddle with his cokerye & let scripture alone, 
tuum est (inquit) de pulmentarijs cogitare, non dogmata divina de coquere lib. seven ●rip. ca xxxvi.  what would he have said to our men these years past?   

The l probation.  
Having the scripture in English causeth many brainless bodies to dispute and reason they know not whereupon, and ever to lay scripture for the wickedly, as all heretics ever did, where as in deed in reasoning with such, scripture will not serve. 
Tertull. de praescrip. haerettcorun et lib. iiij. contra M●rtionem.  For as Tertullian saith, in disputing with an heretic we must not flee to scriptures, nor pitch our battle there: for there either never or else very hardly the victory shallbe gotten. Heretics willbe overcome (sayeth Sisinius unto Nectarius in the story 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 divinitas, ita in suis institutis est aequa authoritas & potestas: Nec minus ratum est quod eeclesia dictant spiritu sancto tradidit quam quod ipse tradidit. Haec Cypri. de Lot. ped.  but only by the authority of the church, and by the traditions of the fathers & elders. So that beside the scripture written we must receive many traditions not written: many general counsels in whom the holy ghost did speak: and sundry interpretations upon scriptures made by the holy fathers being replenished with God's spirit.    

¶ The conclusion of this simple discourse.  
seeing now these probations which be evident against the scripture in English: seeing also the great hardness that is in scripture with the causes thereof, and how many ways the letter doth kill: And seeing again that the universal church of Christ hath utterly forbid the scripture to be in the vulgar tongue, considering the manifold inconveniences that rise thereof, as great numbers of heresies, disobedience, and contempt of powers, with fleshly liberty etc. And finally, seeing that by no means so soon as by the scripture in english, heresies do both spring daily, and be also maintained, wherein should good men be more diligent than in thexter pation hereof? wherefore it shallbe every faithful christians duty, being in authority, to lay to his healping hand to the taking away quite (& that with all speed) the English translations with all heretical English books, which no doubt have been the greatest occasion of all the mischiefs we have had in this realm of late days. Through these, our new found religion hath ever strongly been maintained and upholden. Our new found religion (I say) which ye must needs confess to have been stark nought and damnable, because the beginning was adultery, the continuance extortion, & the end plain treason. Yea, & even from the beginning their procedings (for so they termed them, being rather worthy the name of retrocedings) were still from sin to sin: first, 
Peccatum quod per paenitentiam non deletur suo pondere ad aliud peccatum gravius trabit: Et hoc supplicium domini long omnium est gravissimum, quand● unum peccatum per aliud p●nitur, quod peccatur quum in profundu ●enerit, contemnit.  forsaking the head of the church, falling from the unity thereof: then despising all general counsels, all ordinances from the beginning kept through out christendom: After this spoiling, polling, pilling, robbing and stealing all lands, ornaments & goods of the church (being more fierce than ever was julian thappostata) without mercy or pity: And finally spitefully contemning all the holy sacraments, with all censures and judgements of the church and fathers upon scripture, only sticking to their own, what pleased them to fancy. O lord, was not this a time most miserable? jesus be merciful unto us, and grant us never to fall again into the like palpable darkness.  

¶ Of Mass & all other divine service in the church to be in Latin and not in the vulgar tongue.  
ANd here note further (I beseech you) that like as it is now spoken of scripture not to be in English, even so is it meant that as unlawful it is (yea and more too, if more may be) that the high mysteries in the sacrifice of Mass or other divine service should be in English: where as the priest is a common person and offereth up for all the people being the mean between God and them, so that his communication, is to God, and not to the people. What cause is there then why divine service should be in English, except ye think that God understandeth no Latin? Neither the Italians nor Grecians have divine service in their vulgar tongue. Moreover, at that time of divine service all the comen people then present, should only put their whole affiance in fide ma●ris ecclesiae in the faith of our mother the catholic church: like as our belief is in the baptism of infants. Yea, & note further, that it was not without great mystery the writing of Christ's title at his passion in Hebrew, Greek, and Latin. Also it was not without great mystery that many words were never translated, as hallelujah, Osanna, Amen, Sabaoth, Kirieleison etc. And that Christ prayed in secret & silence alone, the head for the whole body, to signify unto us thereby, that the priests office is likewise to do the same, the common minister for all the people, being mean between God & them. As for that of Paul to the Corinthians, 
i Cor. xiiii.  which might appear to the simple to make for their purpose to have all in the vulgar tongue, if ye mark it well, it is only spoken for them which do preach, expound, or interpret scriptures in the church: that is to say, that their sermons, their expoundings, or interpretations of scriptures (they being authorized thereunto) must ever be made in that tongue which the hearers do understand and perceive.  
And this (ye know well) both is and ever hath been used. And therefore here now further, A man might demand a question wherefore ye come to the Church I suppose ye will say (as ye must no doubt, if ye tell the truth) that the chief intent of your coming is or aught to be, to pray (though sermons and divine service, and the ministration of the holy sacraments be causes also) seeing that Christ called the Church the house of prayer, 
Luc. nineteen.  bringing for him the testimony of isaiah: and seeing also we have in scripture so many notable examples concerning the same purpose. 
Luc. two.  Anna the prophetess continued day and night in the temple in fasting and prayer: 
Luc. xxiiii.  the Apostles after Christ's ascension remained still in the temple in lauding and blessing God: Peter and john went up in to the temple at the ninth hour of prayer: 
Acts. iii.  Solomon besought GOD to grant the petition of all that prayed in the temple: 
three Re. viii.  and Daniel being a prisoner in Babylon, 
Dan. vi.  ever looked toward the temple, when he prayed, upon his knees thrice in the day. This surely doth prove that the chief intent of coming to the church ought to be to pray. But all this time which now (thanks be to God) is passed, having the divine service in English was an extreme enemy to all godly prayer and devotion. For than men fancied so to hear what was red (striving oft thereupon in simple judgement) that fervent prayer which ought to be, was smally regarded. And here now for this time I make an end besechig all godly people (as for Momus his judgement I pass not of) well to accept this my labour: seeing that herein is nothing spoken but that which hath been taught for truth and believed of all men, in all places, and at all times since the primative church: seeing also that herein we lean only to the generalytie of all christendom to the antiquity of the elders which have received it as it were by hand even till this day, and to the consent and agreement of all the holy fathers: Whose wits were as much as our new men's, their diligence as great, their learning greater, their study more fervent, their devotion hotter, their number more, their continuance longer, they always taken for catholics (but tother ever for heretics) alway labouring and studying that might be wholly to the profit of the church of jesus Christ: To whom, with the father, and the holy ghost, be all honour and glory, for ever and ever.  
AMEN. Memor●●e novissima: 
Eccl. seven.  & in aeternum non peccabis. I. S.     

A PRAYER.  

JESV God and man we beseech thy Majesty,  
Of mesureles mercy tender our misery,  
Hast to help, that help hast in thy hand,  
Ne cease with thy 〈…〉 repair this Island,  
Suffer not Satan and his cursed progeny  
To bewitch thy people with schism and heresy  
And strengthen us O God of power & puissance,  
Never to quail through thy gracious governance  
Deed and word in us so proportion  
Infinitely that we acknowledge thy heavenvly wisdom  
Snared we were and nigh snatched to confusion  
Schism and heresy prevailing in this region.  
Have thanks and praise for our restitution.  
As we may and can we must and will willingly  
Waking and sleeping exalt thy Majesty.  
Thy mercy for ourselves as we ask and have,  
Have like mercy we humbly cry and crave  
On Philip and Mary, grant them of thy mercy  
Reign, peace, and power in long life & felicity.   

Autoris nomen libri non scribitur huius,  
 placido vultu quisque probaret opus.  
Plus circa nomenquam verum plebs stomochatur,  
I is adhibens solum, qui placuere, fidem.    

¶ Faults escaped the printer in many of the books.  
leaf. side. line. A.u. ij. four read, oft hurteth. C.viii i. in the margin, math. ix D.u. i. xvii. read, Acts E. iii. i. xv. put out.,. E. iiii. two. in the margin, jac. iiii. H. seven i. in the margin writ, Iren. lib. tertio. capit. iiii. I.i. i. i. read, and it is. I.i. two. v. read, that which hath I. two. two. xviii. read, do, appeareth I. vi. i. xx. read, Altercations, I. vi two. xxii. read, sending, How I seven. two. xxii. read, none now.