nedefull God woulde haue sent it to the Eunuche to Saule and to Cornelius in the viij ix and x. of thactes but there ye reade that god sent them teachers Philip Anany and Peter and not the scripture whiche hadde been but in vayne as appeareth by the Eunuches sayinge howe shall I vnderstaÌ„de scripture by reading except I be taught Whervpon S. Hierom sayth Ego vt de me loquar nec saÌ„ctior suÌ„ hoc eunucho nec studiosior quâ—cuÌ„ librum teneret c. ignorabat tamen eum queÌ„ in libro nesciens venerabatur O howe manye this daye muche more ignoraÌ„t then Theunuche will take in hande onelye with their English boke to open mysteries bothe to theyr owne destruction and others The xxiij probation Our men wyll nothinge but theyr english booke but the holy man Ireneus which dyd see S Iohans disciple or as some affirme whiche was scholer to S. Iohans disciple named Policarpus doeth testifie that we must folowe the order of the traditions whiche the forefathers dyd leaue vnto them vnto whoÌ„ they committed the cure of Christes people vnto whiche ordinaunces the very heathens sayth he comming to Christes stocke did obey hauing their belefe written by the sprit of God in theyr hartes and not writen with ynke in velom or perchement What shal we say then to theym whiche yet bewaile their Iewish scriptures plucked besyde the postes and walles onlye desyre theyr scripture with inke and paper in the booke As for saluation only wryten in the hart by the holy spirit it should seme they passe not of The .xxiiij. probation The heathen Philosopher would not youth to be the medlers with moral philosophy bycause they were vnapte therunto eyther to be Iudges therof or to take any profyt thereby and he ment not only youthe in yeares but also in maners a childe saieth Esaie of an hundâ—eth yeares old shal dye Esay lxv What then shal we saie shal we admit vnto the haÌ„dling of our heaueÌ„ly philosophy whome the heathen thought vnmete vnworthy to handle theyr lerning whiche was but prophane woulde not the Iewes permitte all ages to the reading of all the bokes in the olde testament and shall we christen men doe it wyll we be worse then the Iewes Yea worse theÌ„ the prophane ethnickes and more out of order O Lord be mercifull vnto vs. The .xxv. probation It was neuer admitted though somtymes permitted in any place of christenedome scripture to continew in the vulgar tongue but only in tyme of scisme or heresy shall it nowe then be suffred to continew any longer in this realme so many mischefes yssewyng therout as haue done daily increasing these many yeares and would do styl more and more The .xxvi. probation When it is in the vulgar tonge the comen sorte play with Gods worde as the deuyll did disputing with Christ brought Gods worde but to a wronge purpose Christ said man lyueth not only by breade but by euery worde that procedeth fourth of Gods mouth The deuill spake Gods worde but it was not fourth of Gods mouth so did the olde Prophete of Bethell speake Gods word iii. Reg. xiii but not out of Gods mouthe Likewise did the CCCC iii. Re. xxii Prophetes whiche deceyued Achab. All sorcerers witches and coÌ„iurers vse gods worde but not oute of Gods mouthe so haue all heretikes in tymes past and doe at this day But when is it Gods worde furthe of Gods mouthe Howe shall we know or proue that Euer when it is spoken according to the consent faythe of the catholike churche For very scripture doeth shewe that the trew vnderstandynge of Goddes worde and that is furth of gods mouth spoken is euer to be soughte in the catholike churche for the catholike church alone hath euer the true sense of scripture whiche is for that cause called of S. Paule the pyller and foundation of all trueth i. Timo. iii. wherein also for this cause God ordeyned some apostles some Euangelistes Ephes iiii some Prophetes and teachers styl to coÌ„tinue lest we shoulde be ouerthroweÌ„ with blastes of errour And therfore Ireneus wttnesseth Iren. li. 3. cap. 3. and longe after him S. Augustine that the trewe meaning of scripture is to be hadde by the triall of the succession of the holye bishoppes and fathers since Peters time in the see of Rome which thinge caused S. Augustine to say I would not beleue the ghospell if thautoritie of the churche caused me not so to doe Aug. in epist fund So that we must beleue that hath been receyued of all men at all times and in all places of christendome and we muste leane to thantiquitie to the generalitie and consent of the fathers and the true sense and meanyng of scripture must euer be proued and tried oute herby How be it to none of this our new men wil agre because it whollye maketh agaynst theÌ„ but thei euer do studie to bring al into question to deny al general councels all ordinaunces decrees canons and expositours vpoÌ„ scripture And much of this disorder thenglish Bible doeth cause wherfore me thinke it maye not well be permitted to continue The xxvij probation Can it be chosen but so long as all people haue the Byble in English at their pleasure there shal euer be some amonge them readie ministers of the deuyl to dispute reason and teache the residue to the vtter destruction of all deuotion and good order And yet amonge them selues they shall saye the cause is they can not be taught truelye of the preachers abrode And hereby heresye shal be sowed plentifullye and Gods worde pitifullye abused vnder a colourable defense therof Thei shal say o the Ghospell ought not to be kept from christen men and that is verye trueth it oughte to bee taught them and preached vnto them but not to teache them selues for wrastynge it amisse The xxviij probation It is the occasion of manye heresies to haue the scripture in the vulgar tongue Howe be it heresie dyd neuer spring furth of scripture but only of the peruerse vnderstandynge of scripture sayeth Hilarius Hilar. lib. ij de triuitate And yet then seing the rude ignoraÌ„t sort be euer prone peruersly to wrast the scriptures we muste thinke that to haue scripture in english is to minister occasioÌ„ to the coÌ„mon sorte to fall into errours· that it so shall doe appeareth by that they be not hable to weye nor beare the mysteries nor to vnderstand the tropes and allegories whiche the greate learned men ofte are scant hable well to digeste howe much lesse the cobler carter or coryer The xxix probation Hilarius vpon In corde meo abscondi eloquia tua Sheweth that the high mysteries oughte not to be publyshed abrode amonge all people It is good saieth he to hyde the kynges priuetie and secret And s Paul saith he was aferd to fede the people with any other but with mylke Math. xiii Christ in the gospell telleth of
were then writen in the hertes of the faythfull but sone after when through synne it begāne to wax colde then was writing for the simples sake to preserue theyr faith and yet that not withstanding the authorite of the church the fundacion of all treuth of as greate strenght as it was before the new testament was all writen For were there not heretikes I pray you which denyed diuerse bokes of scripture as Martion and other wherewith were they subdued euyn with verities not written Marke wel that Moyses saith Origene greatly passed not for the letter writen when he dyd breake the tables nor Christe when he sayd to the Iewes the scripture shal be takē from you spake of the letter whiche they kepe styl but of the sense Wherfore awaye with the englishe damnable translation and lette them lerne the mysteries of god reuerently by hert and lerne to geue as muche credit to that whiche is not expressed as to that which is expressed in scripture Knowing that in .iij. pointes thautoritie of the churche is aboue the aucthoritie of scripture One is in fortifieng verities not writen to be necessary to saluation as plainly appeareth by manye verities in this probation another is for that the church receyued the gospels of Luke and Marke whiche Marke neuer saw Christ and did reiecte the Gospels made by his high Apostels Thomas and Bartilmew as for the gospell of Nicodeme which yet was familiar with Christe I speake not of The thyrde is bycause the church in all doubtfull causes and matters of controuersie must euer be iudge of the trew sense of scripture For she alone hath euer the true sēse of scripture So that by her authoritie onely Ireneus did conuince Valētin Tertulian Mertion Origen Celsum Ciprian Nouatum Nicen councell the Arians Hierom Iouinian and Augustine the Donatistes with many other And no meruell for so muche Christ him selfe made his Churche the Iudge ouer scripture when he sent the Apostels disciples to preache sayeng He that heareth you heareth me And also when he sayd Who so would not heare the Churche should be reputed and taken as an Ethnycke or Publican Seyng then that God thus appointed who wyll refuse to seke the trew vnderstandynge of scripture at that iudge whome Christ appointed hymselfe Surely none but selfe willie heretykes And here nowe to speake a worde or two of the Saboth and of mixtinge water wyth wine in the chalice whereof I should haue spoken before when I recited manye verities not written and firste concernynge the Saboth Albeit the matter of the precept be morall and the daye legal so that it myght be chaunged yet the church would neuer haue done that without speciall ordinaunce of God beinge made iudge in the cause And likewise it is to be sayde of mixtinge water wyth wyne in the chalice The Ghospel speaketh of wine onely tourned into Christes precious bloude who durste then mixte water therewith But the church is so assured of Goddes pleasure therein without any scripture that they dare not only put in water but also dare not leaue it oute And wherby knewe the church these thinges but by Christe and hys holy Apostles whiche taught in their time And so in these thinges and manye other moe went it furth from age to age continuinge in the churche tyll thys daye begonne by Christ in the beginninge withoute mention made in scripture written The .iiij. probation Some desire to haue it in the englyshe tongue only for knowledge and this is but curiositie some only for vain praise this is but vain glory to be sene learned Some only to taunt poore priestes and other therewith and this is but deuelishnes so that for none of these it ought to be in english Nowe where some would desyre it in english only to be edified thereby for this desyre only is to be embrased treuth is they may be sufficiently edified by sermons and holsom doctrine of the scriptures expounded vnto theym by such as haue the key of knoweledge as ofte as they shall well requyre and herewith a godly minde wyl be content knowing that the contrary is against the catholyke church So that euin the good and catholyke people which would doe good and noo hurt with the Bible in english yet may not be permitted to kepe it in the english tōge partly lest the infirme and weake thereby should be offended eyther in misiudging or in taking example yf occasion serue to get the same libertie to theyr destruction and partly that no occasion be geuen therby to obstinate heretikes to murmur that they haue it not in english them selues as wel as thother And this answer I geue vnto theym which seme of a godlye zeale to say scripture ought to be in english for the vse and commoditie of such people as with an earnest zeale and deuoute study doo hunger and thurste the simple and plaine knowlege of Gods worde not for contentious bablyng but for innocent lyuyng not to be curious searchers of the high mysteries but to be faithfull doers of Gods byddyngs not to be troublous talkers of the Bible but sincere folowers of Gods preceptes therin conteyned not to be vnreuerent reasoners in holy scripture for vain settīg out of their painted sheathe but to be hūble and louly workers of Gods glory not to be curious disputers in the Gospell for the mayntenaūce of theyr inordinate lustes and carnall libertye but to be vpryghte walkers in holye conuersation of lyfe in the rule of the gospell prescribed The fyfte probation Hauyng the scripture in englysh they presume to know all the scriptures perfitly and that to theyr condemnation contrary to s Hieroms rule which is this Si non succedat idoneus interpres potius nescire oportet quam cum periculo discere c. Yf there be not one present that is mete to expounde the scriptures it is better not to know the mysteries then with ieoperdie and peryll to searche theim c. The syxte probacion The most parte of the people be euyll but Christe wolde none such should haue the handlyng of his secrettes as appereth by that he willeth precious stones not to be caste amongest swine nor holye breade to dogges Therfore scripture ought not so to be lefte that all without anye discretion or difference may hādle it at their pleasures whiche muste nedes be if it be sette at libertie in the vulgar tongue in euerye churche The seuenth probation The moste part of the people be ignoraunt not hable to discerne betwene the letter and the mystery but none suche be mete iudges in suche high matters yet none wylbe more bolde then blynde bayarde therefore the scripture must be kepte furth of the handling of all suche which cānot be if it cōtinue in English as it doth for all men to dispute of it that wyll The eight probation Is not the scripture ful of figures and tropes Shal it then be so lefte that euery one shal be iudge therof The
this one thing were sufficient to consider the great difficulty the great obscurity and hardnes that all the aunciente writers with one consente affirme to be in Scripture yea Scripture it self graunteth the same Scrutamini Scripturas searche the scriptures sayth Christ but if they haue nede of a scruteney Ioan. viii theÌ„ they be not easy christ wold not so haue bid if thei had bene light Nor Peter wolde haue sayde manye thinges be harde to be vnderstand in Paules epistles which then the people did peruerte saythe he as they did other Scriptures to their condemnacion And what dyd Paule meane of the mysteries of Scripture wheÌ„ he cried O Altitudo diuitiarum c. O the depnes Rom. xi O the heigth of the secretes of God Herken now the testimonies of of auncient writers concerninge this matter GReg. Nazian sayeth Non cuiusuis christiani est de dei mysterijs disserere Greg. Naz. li. primo theol suae non adeo res hec est vilis c. It is not for erye Christian to dispute of the misteries of god the matter is not so vile c. Agayne he sayth Greg. Naz. in appollogia et Hier. in proaemio in Ezech. Non oim librorum sacrae scripturae tractatio omnibus aetatibus permittitur apud hebraeos the Iewes did not admitte all men to the readinge of Scripture coÌ„sideringe the great difficultye and highe mysteryes therin The testimony of S. Ambrose Scriptura diuina magnum mare est habens in se abissuÌ„ sensuuÌ„ profundorum c Ambr. lib. vii Epist xliiii The holi Scripture sayeth he is a great Sea hauing depnes without botom of many profound senses Two testimonies of Chrisost Nihil est in scriptura quod non multas sensuuÌ„ habet diuitias Chrisost hom xxi in Gen. neque enim vel syllaba vel apiculus est in sacris litteris in cuius profuÌ„do non sit nobis quispiam magnus thesaurus There is nothing in Scripture sayeth he but it coÌ„teyneth great spirituall tresure through the manifolde senses there is neither syllable nor letter wherin some great riches is not hid O what difficultie is then in it Can it then be turmoyled of al as it must nedes be being stil in thenglishe translation More ouer he sayth In Sacris literis nihil est quod non ingenteÌ„ thesaurum contineat modo scrutatorem habeat Hom xxi et xxiiii in Gen. At noÌ„ cuiuis contingit adire Corynthum There is nothinge in scripture but it coÌ„teineth greate treasure so that there be a diligeÌ„t searcher Howbeit it is not for euery one to searche furthe the secretes or difficulties Diuers testimonies of S. Hiero. Scriptura taÌ„tis obscuritatibê° et futuroruÌ„ typis obuolutaeÌ„ Hier. ad Algas tom iii. vt ols interpretatione egeat Est porta orieÌ„talis de qua verum lumeÌ„ exoritur quae clausa est communi populo et soli illi patet qui habet clauem Dauid et ce Scripture is wrapped saieth he in so great darknes and figures of thinges to come that it hath all nede of interpretation It is the east gate that Ezechiell speaketh of whereout the true light dothe spring which is euer shut to the comen people and is onely open to him that hathe the keye of Dauid c. An other testimonie of S. Hiero. Hie. de canonicis epistolis Iacobus Ioannes Petrus Iudas vii Epistolas scripserunt succinctas breues in uerbis sed longas in seÌ„tentijs ut rarus sit qui in earum lectione non caecutiat Apoca. Ioannis tot habet sacramenta quot uerba â–ª Iames Iohan Peter Iude saieth he wrote .vii. Epistels quicke breffe in wordes but long in sense that fewe there be whiche doe not erre in readinge of them Thapocalyps of saint Iohn is as full of mysteries as of wordes An other testimonie of S. Hiero. Fateor me nunque in diuinis uoluminibus proprijs uiribus credidisse et ce Hie. in prologo in Parali I confesse saieth he that I durst neuer credit myne owne wytte in triyng the sense of scripture but euer searched of other c. But what place of scripture durst not our men in these daies take in hande And all throughe thenglishe translations awaye with theÌ„ therfore Yet an other testimonie of S. Hierom. Totum quod legimus in scriptura â—â—et quidem fulget in corrice sed dulcius in medulla est Hier. ad paulinum qui edere vuâ—t nucleum frangat nuceÌ„ Reuela inquit Dauid oculos meos et considerabo mirabilia de lege tua Al that we rede in scripture saieth he dothe florish shine in the letter but it is much sweter in the spirituall sense He theÌ„ that will eate the curnel let him breake the shelle And Dauid saied Open thou mine eyes O lorde geue thou me knowledge I shall vnderstande the wonderfull mysteries of thy lawe Marke then hereby the hardnes of it The testimonie of Cyrill Cyrill lib. v. in leuit Ex hostiis quae offeruntur et conceduntur sacerdotibus pars igni traditur et sic deo offertur vt sciamus ê™ nobis aliqua ex scriptura apprehendere et cognoscere conceditur aliqua tameÌ„ suÌ„t quae deo reseruantur ce Of the sacrifices of tholde lawe sayeth he parte was geuen to the priestes but part was committed to the fire and so reserued to God Wherby we maye vnderstande that parte of scripture is geuen to vs to apprehende and vnderstande part is reserued onely to the knowledge of God as appeareth more playnlye in the laste sentence but one of this chapter The testimonie of Damascene Quaedam in sacris literis quae de deo traduntur sunt effabilia Damas lib. i. Capi. ii quaedam ineffabilia quaedam cognoscibilia et quaedam incognoscibilia Some thinges in scripture saieth he concernynge God maye be spoken as that God did create the worlde some maye not be spoken as thunitie of substaunce with trinitie of persons and the eternall generation of the sonne whiche none can expresse sayeth Esay some maye be knowen as that God is eternall God is incorporeal but some can not be knowen as of the iudgementes of God O what great depenesse without botome The testimonie of Erasmus Eras in ecclesiast lib. iii. Sunt qui fortiter negant in canonicis libris vllam inesse obscuritateÌ„ modo assit peritia sermonis et sanuÌ„ iudiciuÌ„ QuoruÌ„ opinioni hactenus certe fauco vt optarim esse verissimam sed vna voce reclamant omnes ecclesiae doctores et in his ij quoque qui nec linguarum peritia nec sano iudicio carueruÌ„t There be whiche denye anye hardnesse to be in scripture so that right iudgement and learninge in the tongues be not lackinge And surelye hitherto I haue so euer fauoured this opinion that I haue wished it to be moste true but all the doctours of the church crie
attribute to God doe boldelye saye that the Godhead is corporall Readynge also that he sayde Gene. v. Paenitet me fecisse hominem It repenteth me that I made man ascribed to hym mans affections and readyng that he sayde Descendam et videbo Gene. viii c. I wyll go downe and see c. Did impute ignoraunce vnto him Likewise it kylleth the secte of Euchitas which continuallye vse to praye wyth mouthe i. Thei v. Luke xiiii because Christe and Paule bad praye styll And it killeth thus another sorte that cutte and mangle them selues readinge in the ghospell Mat. xviii Coll. iii. Math. xix plucke out thine eye cut of thine hand mortifie your membres vpon the earth c. Blessed is he that geldeth him selfe c. Luc. xiiii Rom. xii Math. iii. And another sort the letter here doeth kyl he that hateth not father mother c. Caste hote coles on your enemies head c. He shall baptise you with the holy ghost and fyre Yea and thus it kylleth the Pharisees which supersticiously doe wryte the commaundementes in the heÌ„mes of their garmentes Deut. vi in scrolles on postes c. bycause God bad kepe them in theyr heartes and talke of theym euenynge and mornyng c they dyd not marke that God ment nothyng els by that phrase of speaking but only a vehement studie and desire to obserue the law Haue not our Englyshe men namely in the citie of London had now of late lyke Iewish affection in settynge vp wrytynges on the Churche walles and pyllers euer falsely wrasting theÌ„ awrie and applyeng theym to an euyll purpose And thus they painted vp the textes of the new testament vpon theyr walles which onely doo serue agaynste the Iewyshe fastes to blynde and deceiue the symple sorte therewith as though they had ben spoken against our holy Vigils and fastinges These textes I meane such like Mat. xv That which entreth in to the mouthe doeth not defile c Bie al that coÌ„meth i. Corin. x. into the shaÌ„bles c. Tit. i. All thinges be cleane vnto theym that be cleane c. Ye that doe not eate misiudge not them which eate Rom. xiiii with many moe And likewise they sette vp theyr textes wickedlie applied both against the blessed SacrameÌ„t of the Altar and other holye sacramentes and also against oure holy father the Pope Of suche damnable applications of scriptures many churches were full But I would haue wished that in stede of these they wold haue set vp that of s Peter my derely beloued brother Paul ii Pet. iii. wrote many thinges heard which c. The letter doeth kyll beyng red and not trewly vnderstand xj or trewelye vnderstande and not obserued The letter is counted to kyl for that it forbyddeth synne xij and by occasion therof augmenteth the desyre or els for that it is a witnes against vs. The letter doeth kylle xiii for that it discloseth oure synne Concupiscentiam nescirem esse peccatum c Rom. vii I had not knoweÌ„ that concupiscence or lust had ben synne if the lawe had not saide thou shalt not couet or luste c. xiiii The letter doeth kyll as ofte as ye take or applie any texte contrary to the trew meaning of the holy ghost xv Finally the letter doth kyll all theym that searche aboue theyr reache in Gods mysteries as I feare many haue done in these yeares past Luc. ix one desyred to folowe Christe and was not permitted Math. viii Another commaunded to folowe and yet not desyryng Actes ix Yea and Paule greatlye resisting was drawen in maner by compulsion Consilia dei occulta gods counsels are vnsearchable But in these miserable yeares now past what mystery is so harde that the ignoraunte with the Bible in englysh durst not set vppon yea and say they vnderstod it all was but lyght They desyred no declaratioÌ„ but theyr owne euyn in the hyghest mysteries wher as the prophet teacheth that the declaryng or expoundynge of Gods worde doeth gyue lyghte and vnderstanding to the yonglynges and ignoraunt Declaratio sermonuÌ„ tuorum illuminat et intellectuÌ„ dat paruulis And God thretneth that Pâ—ou xxv Scrutator maiesta tis opprimetur a gloria these archer to hyghe in his mysteries shal be thrust frome his glorie whiche thinge causeth the Prophet to say Psal cxxx Neque ambulaui in magnis neque in mirabilibus super me I haue not walked to hygh in great mysteries nor woÌ„ders aboue my reache But alas experience doeth showe that oure men through hauyng the Bible in englisshe haue walked farre aboue theyr reache beyng sondry wayes kyld vtterly poisoned with the letter of thenglysh Bible Therfor for Iesus sake away with it let it kyll no moo The. v â–ª Chaptre The best meanes to vnderstand the Scriptures by BYcause there is such great difficulty and hardnes in Scripture and bycause the letter doeth kill many wayes I thinke nothing can be told more nedefull then to shewe playnlye howe we maye best come to the trew knowledge of the Scripture And therfore here note wel that sundry and diuerse thinges be required to obteyne the trew vnderstanding and meaninge of Scripture by One is by discrete and godly conferrynge place to place j. and Scripture to Scripture And this affirmeth S. Aug. sayinge Aug. lib. iii. de doct cap. xxvi the beste interpretation is to expounde one place of Scripture by an other more manifest An other is by consideringe the time the men ij with other circumstances as how where and when they were written An other is by searchinge diligently the processe both before and after iij. iiij An other is by dayly exercise searching and askinge the counsell and iudgement of other learned men v. An other is by feruent prayour and pure deuotion with an humble heart and simple spirite knowinge that GOD withstaÌ„deth the proude Iohn iiii and also that conninge makethe to swell in arrogancy i. Cor. viii yf grace be wanting Wherefore Origen sayeth that bothe great studye and feruente Praiour be requyred to obteyne the trew intellection of Scripture by Homil. xii in xxxiiii Exod. Qu. lxxxxv â—oui et Vet. â—esta And S. Aug. witnesseth that the holy spyrite openeth the meaninge of Scripture onlye to the studious diligent deuoute prius amemus sacras literas quaÌ„discamus Iaque certo per suâ—sum habeamus in illis nil esse neque falsum nâ—que leue aut humana mente scriptum sed omnia plena caelestis Philosophiae dignaque sancto spirituquacuÌ„que specie sese offerant si vt oportet tutelligantur haec Aug. de vtili cred capi vi deuoute and to suche as haue a firme belefe in the articles of the Catholike faythe receyued vj. And an other is by ouerseing the olde and aunciente wryters Iudgementes vpon Scripture and by conferring theyr
expositions together Hereby plainly appereth that with the Englishe Bible alone though it were trewly translated man coulde not be brought fully into the trew meaninge of Gods word But we se and wel perceyue that thousandes haue ben brought from the trew meaning of goddes worde throughe the Englishe Byble therefore awaye with it It hathe kilde to many soules alredy GOD best knoweth whom I beseche sende a spedy redresse The .vi. Chapitre Scripture ought not to be in the vulgare tonge that al men without restraynt may rede it Fyfty probations of this assertion The first Probation I Neuer heard nor red that GOD would hys people to haue the booke amonge themselues to towse or type at their pleasure God gaue the booke to Hieremye and bad him rede to the people that whyche he had written Hier. xxxvi Esay viii GOD bad Esai take the Booke to him for the same purpose Yea and it was not without great mysterie that God bad Ezechiell fyrst eate the Booke Ezech. iii. and then rede it in thaudience of all the people Dan. xiii Agayne Moyses gaue the booke to the Leuites to kepe and rede to the people iiii Re. xvii and in kinge Iosaphattes time the Priestes and Leuites did read the booke and teche the people like as did also afterwarde Elchias the Priest Sapha the Scribe Esdras did sundry times take the booke read it to the people iiii Re. xxii ii pa. xxxliii ii Esd viii and .xiii. iii. Esd ix Bar. i. Hier. xxxvi they diligentlye hearinge him And Baruch the Prophet redde the booke to the kinge and to the people they geuing eare vnto him Luc. iiii Yea Christ our maister toke the booke of the Prophet for this cause and red and expounded to the people his doing herein was for our example Wherby we may easely lerne that all people should not haue the Scryptures in their owne handlinges at their pleasure as they haue had these dosen yeres past to their vtter spirituall destruction The seconde Probation God sente Ionas to preache to Niniue Ion. i. iii. he sente not a booke writtē to euery one of the Niniuites to reade them selues God sayde by Hieremy speakynge of the time of the Gospell that the time should come he wold write his law in thartes of his people Hier. xxxi So that the writtinge of tholde law in tables of stone signifieng the stony hartes of the Iewes is not to be reioysed at but rather to be lamēted to be ashamed of knowinge that Scrypture was only wryttē for sinne els neuer had ben written but only in the heart of mā It was three thousande yeres after the creation of the world before the olde lawe was written and yet then only writtē for wickednes and synne It was also a longe space after the ascension before the new Testament was written some parte at one tyme and some at an other and yet euery parte only writen for synne and scisme so that the simple ignoraunt people this wel considered ought not to be so desyrous of the scripture written as they ought to be desyrous to heare the trew meanyng of scripture for that onlye is the scripture and the gospell of Christe For sayth S. Hierom. Euangelium non est in scriptura sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis The gospell is not in the wryting but in the sense it is not in the outwarde apperaunce but in the inward meanyng it is not in the leaues of the bokes but in the ghostly vnderstandynge Christ neuer bad goe write his gospell or holye worde but badde preache it Then yf thou hast an humble heart and canst but reade the englysh Bible thinke thou must haue it taught thee and not to take it thy selfe Saye as the Eunuche dyd to Philip Actes viii howe can I vnderstand it except I be taught Christe did preache ofte to the people Math. iiii v but he wrote not to them at all and he sent his disciples and bad them preache to the people his ghospel Mark .i. Luc. viii Math. x. and .xxviii. Mar. vi iii.xvi Luc. ix xxiiii Luc. xii and then they went and preached but he bad them not write at all That whiche ye haue hearde sayeth he in secrete places shal be preached on the toppes of the houses he said not it shal be written in youre churches as it hathe been Iewishly vsed on late here in Englande nor written in Bybles to be read of euerye one in hys mother tongue and set vp for that purpose in euerye churche Peter sayeth the holye fathers did speake Gods worde by the holye ghost ii Pet. i. he telleth nothinge of writyng it Math. xxvi Christe where he spake of the memorial of Mary Magdalene saide whersoeuer this ghospell shal be preached c. He sayde not whersoeuer this Ghospell shal be written Mark .i. Luc. iii. Iohn Baptist preached muche but where did he either write or commaund to be written Mat. xxiiii Christe ofte promised that hys Ghospell shoulde bee preached in all the worlde Mar. vi Luc. x. And therfore sent fourth bothe the apostles and the lxxij disciples and all godly preachers euer since so that none canne preache except he be sent Rom. x. But in no place we rede that he bad go write his ghospel I can not then but meruayl that men to their owne confusion are so desierous to haue the scripture in their mother tongue O howe oft speaketh Paule and S. Peter also of preachinge the ghospell Rom. x.xv. In the Epistle to the Romaynes in either Epistle to the Corinthians i. cor ix xv ii Cor. i. xi Gal. i. iiii.v Ephes ii Phillip i. Col. i. i. Thes ii i. Tim. ii iii ii Tim. iiii Act. ix xv.xx i. Pet. iii iiii Act. vix xv Luc. x. Math. vii Luc. xi Actes x. Actes xix to the Galathians to the Ephesians to the Philippians to the Colossiās to the Thessalonians to Tymothe and in Thartes And S. Peter also bothe in his first Epistle also thrise in thactes Besides this Martha is praysed in the Ghospell for hearyng Christes worde taughte and Christ in his sermō in the moūt saieth he that heareth my word and doeth it not he that readeth it or writeth it shal be like ned to the wise man buildynge vpon the rocke c. And agayne blessed be they that heare gods worde and kepe it and as it is in the Actes when Peter preached the holy ghost fell vpon al that heard him yea and they of Asia were praised for hearynge Gods word But wher I pray you haue you of writynge it for all men to read Howe be it the onelye drifte as I thynke of all suche as obstinatly sticke to haue the scripture in writing in the vulgar tongue is therby to be Iudges of the sense of scripture them selues contrarye to
the vniuersall churche of Christ But therfore it may not be suffered The thirde probation THrough the damnable libertie of hauinge it in the vulgar tongue haue not all holye mysteries been despised Haue they not therby vtterly condemned all that hathe not been expressed in the letter of their Englishe Byble Haue they not made vs worse hereby then the Iewes To take all mysteries from vs excepte they be expressed in their Englishe â–ª The Iewes durst not expresse the highe name of God Iehoua But what mysterie durste not our men medle withal Yea reason turne tosse at their pleasure The Iewes had Cabala their tradition left among them by Moyses without writynge receyued as it were by hande from generation to generation concernynge the mysticall sense included in the wordes of scripture But through this damnable heresye our men haue whollye condemned all that is not expressed in the letter of theyr Englishe And yet S. Iohn sayde I had manye thinges to write vnto you neuerthelesse I woulde not write with paper and ynke but I truste to come and speake with you mouthe to mouth Aug. ad Ianu. yea and S. Augustine sayeth quae non sunt scripta sed tradita custodimus quae toto terrarum orbe obseruantur we kepe and obserue not only such thinges as be written but also traditions not written whiche be obserued in all places of christendome Agayne yf ye wil nothinge to be Gods word but that whiche is expressed in the letter written what say ye then to Moyses Were not the wordes of God spoken to him gods worde tyll they were written Wer not the wordes of God spoken to the Apostles gods word tyl they were written Christ in sayinge to Peter blessed arte thou c Mat. xvi declareth that that high mystery came into S. Peters heart as to the prince of Chap postles onelye by secret inspiration and not by the worde written And so doeth lykewise this that neyther Euangelist nor Apostle did euer by writing sende the faith to anye nation but where they were firste informed by preaching For faith commeth by hearynge sayeth Paule and not by writynge Rom. x. Furthermore Paule bad the Thessalonians as I sayde kepe the traditions whiche he had geuen them by mouth ii Thes ii because the wordes that he spake to the people by mouth our lord and vsed aboute the sacrament of the Altar or about the sacrament of baptisme who can shew the reason fully of all the wordes gestures orders questions and aunsweres there vsed And yet all these wee haue receiued of Christ and his Apostles Thus muche sayth Origene And here marke I beseche you of Origenes woordes whiche was liuiÌ„g wtin lxxxx yeres after saint Iohn the Euangelist that many suche traditions were left by Christ his Apostles which bee not in the Byble expressed and yet to be obserued of all faythful Catholike people Beside this what they wyl saye to manye thinges moe not expressed in Scripture and yet vnder the payne of damnation to be beleued I cannot tel as to the Baptim of infantes the .iii. persons in Trinitie to be of equall power and of one essence that God the Father is ingenitê° not begot the procedinge of the holye gost from the father the Sonne the deity equalitye of the Holy Goste with the father and the Sonne the obseruynge of the Sonday the order of our Crede the continuance of the virginite of our Lady that she is Theorocos mater dei the mother of God the receyuinge the Sacrament of thalter fasting the mixtinge water with wyne in the Chalice the Sonne to be consubstantial with the father that Christes soule descended in to hel the making of the signe of the Crosse the numbre of the Sacramentes that there be .ii. natures in Christe knit together in vnitate diuine supposite that Soules departinge hens streyght wayes haue the fruitioÌ„ of the deitye And that men and women haue power to ministre the Sacrament of Baptym It is not expressed in scripture neyther by commaundement couÌ„sell licence or example what they will say to this gere I wot not but this one thynge I am wel assured of that hauiÌ„g the Scripture in Englishe hath brought tholy mysteries of God into contempte and hatred Where as the wisedome of God as S. Basil despiritu sâ—Ì„cto cap. xxvij Basill testifieth neuer wolde all the misteries of our faith to be put in writing thereby to be a laughinge stocke both to the Iewes and Gentils For if Christe himselfe were counted a sclaunder to the Iewes and folishnes to the Heathens how muche rather shal the high mysteries of our fayth so be counted being most harde to be perceyued †Mysterium noÌ„ est quod ad populares aures effertur patrâ—s ergo in occuâ—to ac silentio misterijs suam seruauere dignitateÌ„ Basi xxvii de spuÌ„ sancto Agayne it is not a mystery sayeth he that is open to euery man or that is blowen in to euery mans eare Tholy Fathers euer kept tholy misteryes in most secrecy reuerencyng the dignitie therof S. Dionise Dioni cap. i. in celes hierarch Iren. lib. 3. ca 4 Epiphan coÌ„tra AeriuÌ„ Tertul de cor mili Orig homil v in num Cypri de Lot peduÌ„ Hila in psal ij Ireneus Epiphanius TertuliaÌ„ Origen Ciprian and Hylari with one consent do firmelye establisshe this agaynste the approuers of thenglisshe translacions Yea and S. Basill dothe affirme that there be so manye mysteries without Scripture whiche must be credited that he can in no small time recite them al Deficier me dies inquit si ecclesiae mystria citra scriptuÌ„ tradita pergam recensere Howe can it then be that the Englisshe Bible can continue many such meÌ„ taking occasion thereby to condemne al holy mysteries receiued by the Catholyke Churche euen from the begynninge S. Iohn testienge that so many moe thinges wer done that the whole world were not hable to conteme all if they were wrytteÌ„ And s Paule bidding the Thessalonians as ye haue hearde obserue all his tradicions receyued by mouthe not by writyng sayeth Theophilact and yet aswel to be beleued as thother Yea and in the time of s Peter Linus Cletus Anacletus Clement Euaristus c. S. Iohns Gospell was not written but these men wyll nothing to be beleued but onlye that whiche is in their Englishe Byble so that all that time the Christians by this their iudgement should not haue ben bouÌ„d to beleue that whiche is now in S. Iohns Gospel bycause then it was not written Howe be it al faythfull people beleue that the Churche of Christe taught aboue .lx. yeres after Christes ascension all that is now in S. Iohns Gospell beinge yet not then written In the time our mother the Churche was a virgin I meane not corrupt nor adulterate with sundry heresies there were almost no scriptures of the new Testament in Paper and Inke All the monitions wordes and workes of Christe
ninth probation The vniuersal church of Chrst did neuer allowe nor approue Scripture to bee in the vulgare tongue weying the manifolde inconueniences that haue issued thereof but euer from tyme to tyme amonge other errours did tread that doune suppresse it If we therfore according to the article of oure Crede beleue the vniuersal Churche we must not admit the scripture to be in our Englishe tongue knowing that as S. Ciprian sayeth that whiche hathe been done and ordeyned by the church the holye ghost being the guyde is of as great weyght as that whiche was done by Christ him selfe The tenth probation Scripture is couÌ„ted to be somtimes meate somtimes drinke Greg. lib. i. moral drinke in light places meate in obscure places which in expouÌ„dinge is as it were eaten being broken It was not therefore withoute great mysterie that Christ caused the Apostles to breake the breade to the multitude of the people whom he fed with v. loaues signifiynge the spirituall breakynge of the bread of the soule amonge the people euer to bee done by the ministers diligentlye and that it should not be complayned vpon by the Prophet Hierem. Thren iiii sayinge my children haue desired bread and there was none to breake it to them and likewise by Amos there is a great hunger sayeth he not of lacke of bodily foode but of hearinge the worde of God And also by Esay the nobles did perish for lacke of mete and the multitude for lacke of drinke Esay v. By these it maye well appeare that the common people shoulde not presume to expounde the scriptures theÌ„ selues nor to be iudges therof whiche yet they wyll doe as experience sheweth yf they haue it in the vulgar tongue Therfore away with it The eleuenth probation There be diuers and sundrie senses in the scripture as bothe Origen and Augustine doe declare whiche be not for euerye simple brayne to finde out Orig. homil 2. â— 11. in Ge. Aug. de vtilitate cre ad honor cap. 3. The mysterie oft is hidde the well of scripture is depe puteus altus est euery ones strength is not hable to drawe vp the water of lyfe furth of the botome of it Therfore the welle muste be couered lest the yonglinges fall into it and so be drowned The xii probation Paule thought not the Corinthians hable to haue the mysteries opened vnto them i. Cor. iii. saying I feede you with milke yet our most ignorant people wyll murmur if they may not fede theÌ„ selues with the highest mysteries of all euen in theyr owne natiue language Paule sâ—â—th he fedde the Corinthians as younge children whiche yf they fede theÌ„ selues wyl defile slober their clothes And do not these nowe in oure dayes defile theyr weddinge garmente with presuming to feede them selues with spiritual fode of the soule And marke here I prai you that it was not without cause that Paul vsed here this similitude seinge children not suffered to fede them selues ofte strike the meate throughe frowardnes furth of the nources hande ofte forsake it and tourne awaye euen as doe styl the wicked whiche woulde feede them selues spirituallye with the englishe translation of scripture to theyr vtter poysoning after the maner of children which being permitted to fede them selues may gather vp poyson or venâ—m and fede thereon not that I meane that in scripture shoulde be any poyson but that a medicine ministred by the Phisitian oft healeth which takeÌ„ by your selfe not knowinge how where nor when to take it poysoneth and kylleth The Bee and the Spider gather on one floure the one honye the other poyson the floure ministring no occasion thervnto but onely their owne natures Where vpon S. Augustine sayeth Aug. in psal xlviij omnia diuina eloquia salubria suÌ„t bene intelligentibus periculosa ijs qui eam voluÌ„t ad sui cordis peruersitatem detorquere all holye scriptures be holsome and moste profitable to them that vnderstande them aright but they be perilous to al suche whiche wyll wrast them after the frowardnesse of theyr owne heartes O lorde howe manye haue wrasted the scripture amisse throughe the wicked libertie of hauinge it in Englishe these many yeares The xiii probation Christ sayd to the Saduces ye do erre not vnderstaÌ„ding the scriptures Math. xxii Ioseph lib. 2. de bel Iud. et li. 18. de antiquit the cause was that thei receyued no interpreters vppon scripture not muche vnlike vnto our men which only with the Englishe translation though it be neuer so false so corrupt and dampnable woulde take vpon them the full vnderstandynge of scriptures The .xiiii. probation Saincte Peter testified as it is in my fyrste chapter that many thynges in S. ii Pet. iii. Paules epistles were hard to be vnderstand which the vnlearned did then peruert to theyr destruction as they dyd other places of scriptures And yet for all this dare our vnlearned men be styll desyrous to haue the same scriptures in theyr owne speache to peruerte to they re owne condemnation The xv probation Dyd Christ ofte testifie that it was not for euery one too knowe the high mysteries and yet dare the blynde so presume styll onely with theyr English translation It was not wtout great cause that Christ woulde not his mysteries to be published to al people For the comen sort neuer vsed them well And therfore many hyghe mysteries there be sayth S. Basyl which neuer were wrtten but in the heart of the elect And. S. Hierom vpon Labia sacerdotis custodiunt scientiam Malach. ii sayeth that the ministers of Christes Churche whose duty is to teach the scripture must not styll vtter but kepe Tertull. in lib. de praescript haeret in medio libri tribuit omnibus apostolis arcana cognoscere quae ignobili vulgo noÌ„ licuit â–ª that in tyme and place it may be published Theyr office is this to do not for euery maÌ„ to searche the secretes Christe wold not euery one to be a medler when he sayde to his disciples it shall be youre office to know the mysteries and to Nicodeme Art thou a Master in Israell and knowest not this gere as who should saye it belongeth to teachers to be rype in scriptures and for other to be hearers iiii Esd xii God said to Esdras speakyng and declaring hygh misteries put these secretes surely vp and teache theym to the wise meÌ„ that be hable to vnderstande theym iiii Esd iiii as for the lewde he rebuketh theym as vnmete to knowe suche highe secretes and mysteries Euery Idiote can beare stones to the building of a house and lay a hepe together but none can couche theym as they ought to be in theyr places but the mason euery foole can reade and bable of the scripture but only the godly learned teachers can play the spirituall masons parte in couchyng the lyuely stones in the spirituall buylding of Christes house The .xvi. probation God sayth by Malache
Luc. xix bringyng for him the testimony of Esaie and seing also we haue in scripture so manye notable examples concernynge the same purpose Luc. ii Anna the prophetisse coÌ„tinued day and night in the temple in fastynge and prayer Luc. xxiiii the Apostles after Christes ascension remayned styll in the temple in laudyng and blessyng God Peter and Iohn went vp in to the temple at the ninth houre of prayer Actes iii. Salomon besought GOD to graunt the petition of all that prayed in the temple iii. Re. viii and Daniel beinge a prisoner in Babilon Dan. vi euer loked toward the temple when he prayed vppon his knees thryse in the daye This suerly doth proue that the chief intent of coÌ„ming to the churche ought to be to praye But all this tyme which now thankes be to God is past hauynge the diuine seruice in Englishe was an extreme enemie to all godly prayer and deuotion For then men phansied so to heare what was redde striuing ofte thervppon in simple iudgemente that feruente prayer whiche ought to be was smally regarded And here now for this time I make an end besechig al godlye people as for Momus his iudgement I passe not of well to accepte this my labour seing that herein is nothinge spoken but that whiche hath bene taught for treuthe and beleued of al men in all places and at al times since the primatiue church seing also that herein we leane onely to the generalytie of all christendome to the antiquitie of the elders whiche haue receiued it as it were by hande euyn tyll this day and to the consent and agrement of all the holy fathers Whose wittes were as muche as our new mens theyr diligeÌ„ce as great theyr lerning greater theyr studye more feruent they re deuotion hotter theyr nombre more theyr continuaunce longer they alway taken for catholikes but thother euer for heretikes alwaye laboring and studiyng that might be whollye to the profyt of the churche of Iesus Christe To whome with the father and the holye ghost be all honoure and glorye for euer and euer AMEN Memorâ—â—e nouissima Eccl. vii in aeternum non peccabis I. S. A PRAYER IESV God and man we beseche thy Maiestie Of mesureles mercie tender our miserie Hast to helpe that helpe hast in thy hande Ne cesse with thy 〈…〉 repaire this Ilande Suffer not Satan and his cursed progenie To bewitche thy people with scisme and heresie And strengtheÌ„ vs O God of power puisaunce Neuer to quaile throughe thy gracious gouernauÌ„ce Dede and worde in vs so proportion Infinitly that we acknowledge thy heaueÌ„ly wisdoÌ„ Snared we were and nigh snatched to confusion Scisme and heresie preuailing in this region Haue thankes and praise for our restitution As we may and can we must and wyll willingly Vvaking and sleping exalte thy Maiestie Thy mercie for our selues as we aske and haue Haue like mercie we humblie crie and craue On Philip and Mary graunt theÌ„ of thy mercie Reigne peace and power in longe life felicitie Autoris nomen libri noÌ„ scribitur huius Vt placido vultu quisque probaret opus Plus circa nomeÌ„quam veruÌ„ plebs stomochatur I is adhibens solum qui placuere fidem ¶ Fautes escaped the printer in many of the bokes Leafe Syde Lyne A.v. ij .iiii. reade ofte hurteth C.viii. i. in the margeÌ„t math .ix D.v. i. xvii rede Actes E. iii i. xv put oute E. iiii ii in the margeÌ„t Iac. iiii H. vii i. in the margent writte Iren. lib. tertio capit iiii I.i. i. i. rede and it is I.i. ii v. rede that which hath I. ii ii xviii reade doe apereth I. vi i. xx rede Altercations I. vi ii xxii rede sending Howe I. vii ii xxii rede none now
the prophet I recited the text euin now that the people must requyre the law and the meaning therof at the mouth of the prist Mala. ii but then is it not for euery one to take it himselfe to controlle descaunt at his own pleasure The .xvii probation Can the vnlearned only with the english bible and with reading only the english translatiō discerne or know how Christes wordes be trewe that he came to fulfylle the lawe Math. v. and not to breake it and how many maner of wayes that is trewe and yet how he is the ende of the lawe Agayn can he perceyue therby how the old testament and the new are both one in substaunce Vetus lex occultatio nouae nona reuelatio veteris Aug. and yet diuerse in perfectiō and in imperfection what nedeth the olde styll to remayne yea or what neded the newe to be geuen seyng Christe answered to the lawyer askinge howe to come to heauen Luc. ◠In the lawe what readest thou Loue thy lord God c. Moreouer can he see in his english booke how the gospel is easy and lyght for so Christ calleth it and that thold was ouer hard and importable as it is in thactes the .xv. seyng that in thold only manslaughter was forbyd here to be angry is is condemned there loue thy frende here loue thyne enemy there eye for eye here yf thou hast a boffet on th one side turne thother there commytte no adultery here yt thou beholdest a woman vnchastly thou art an adulterer there thou shalt not be forsworne here thou shalte not sweare at al there for stealyng other mens goodes thou must restore fourefold here for not geuyng thyne owne thou mayst be dampned Can ye with thenglish bible tell these and many moo as hard thynges as these be I am sure ye can not And therfore if ye might be suffered whiche God forbyde styll to wade in thenglish translation ye muste nedes styl walke from blindnes to blindnes The .xviii. probation In the Law and the Prophetes o how many hard thynges be cōteined yea what part of scripture is so lyghte that a godly learned man dare take in hand fully to discusse expound and declare by his owne witte yf he doe not see nor neuer haue sene anye doctor or expositoure theron And yet shall scripture be suffered to continew in thenglish tongue for all men to expounde at theyr pleasure The .xix. probation What thinges haue we gotten by the scriptures beyng in englysh these yeares past seruauntes stubbourne frowarde and disobediēt to theyr masters and mastres fleshly liberty contempt of all godly order losse of deuotion and godlynes prayer and fastyng set at nought and vnbrydled boldnesse to all mischefe See then whether it be high tyme to take it awaye agayne Suffer the sword of the spirit to continew no longer in the mad mans hande Hebre. iiii The .xx. probation Who is hable to tell at the fyrst sight how many hūdreth fautes be euyn in they re best transiation yf there were any good and yet shall they be suffered styll to continewe shall they styll poyson moo lyke as doo a thousande damnable englysh bokes sette furth within these .xxij. yeares Lord delyuer vs from theim al and that with all spede I take God to record yf I may speake only of one faute in the translation and touche no moo my herte dyd euer abhorre to here this word dominus whiche most comonly doth include noster to be translated the Lorde where as it ought to be trāslated our Lord the very latyn phrase so declaryng as appeareth sufficiently by that one exāple of the comike where one sayth to Pamphilus Pater est what man that hath a iudgement in the latyn tonge can denie this word Pater here in this place to include tuus so to be translated in to Englyshe thy father is not the same iudgement to be geuen of S. Iohans sayeng to Peter Iohan the .xxj. Dominus est It is oure Lorde our Maister where as they haue falsely translated it as in many other places calling him the Lord And lykewise in the salutatiō of our Lady Haile Mary full of grace dominus tecum doth not here this worde dominus include noster wouldest thou make tharchaungell lyke a deuyll to calle hym the lorde he is the lord to the deuyl but to vs he is our most mercifull Lorde and so to be called Our father which art in heauē halowed be thy name c. And S. Thomas cryed my Lorde my God Agayn seing God is Lorde of Abraham Lorde of Isaac and Lorde of Iacob would then Abraham Isaac or Iacob call hym the Lord no trulye but my Lorde or oure Lord. This I speake not now so much for the translatiō seing it swarmeth as full of faultes as leaues I wil not say lines as I doe for that I would wish that the comen speache amonge people sprōg of custom through the fond translation I thanke the Lord the Lorde be praysed the Lorde knoweth with all suche phrases might be left and that the people might be taughte to call hym our Lord I thanke our Lord our Lord be praysed our Lorde knoweth c. The xxi probation The holy martyr and chiefe byshoppe S. Clement writynge to S. Iames Thapostle wylleth the worde of God not to be read after euerye mans toye in his brayne seinge manye places of scripture sayeth he without the leadinge of the holye ghost maye be wrasted and taken after euerye mans leude mynde and fonde iudgement whiche thinge hath been put in practise of late and not as the spirite of God dyd meane Oportet ab eo intelligētiā discere scripturarū qui eā á maioribus secūdū veritatem sibi traditā seruat Haec diuus Clemens lib. x. recog Idem quoque docēt Iren. Tertull Athan. et Epiphan But sayeth he we must euer learne the true meaninge of scripture of hym whiche doeth obserue it as he hath accordinge to trueth receyued it of the elders Hereby we maye perceyue that we muste euer take the meanynge of scripture at his hande that went before in the trueth of Christes vniuersal church But how can it then be in the Englysh tonge for al mē to read take as they haue done at their pleasure thei haue made scripture no scripture by false recitynge by false wrastyng and tournyng For as Martiall◠sayeth Quem recitas meus est o Philentine libellus At male cum recitas incipit esse tuus O my frende the boke that thou recitest is myne but when thou makest false recitall then thou makest it thine owne booke and none of myne O lorde in howe many places maye scriptuce by the wicked be tourned into sundrie facions as God knoweth it hath been euen after the oracle of Apollo Aio te aeacida Romanos vincere posse Is it thē to be continued in thenglish tonge The xxij probation If scripture in the vulgar tongue had been