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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.* 1.1 * 1.2 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,* 1.3 and then rede it in thau∣dience of all the people.* 1.4 Agayne Moyses gaue the booke to the Leuites to kepe and rede to the people:* 1.5 and in kinge Iosaphat∣tes time the Priestes and Leui∣tes did read the booke and teche the people: like as did also after∣warde Elchias the Priest & Sa¦pha the Scribe Esdras did sun∣dry times take the booke & read it to the people,* 1.6 they diligentlye hearinge him. And Baruch the Prophet redde the booke to the kinge and to the people, they ge∣uing eare vnto him:* 1.7 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 exam∣ple.
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 de∣struction.
God sente Ionas to preache to Niniue:* 1.8 he sente not a booke writtē to euery one of the Nini∣uites 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:* 1.9 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 ra∣ther to be lamēted & to be asha∣med of, knowinge that Scryp∣ture
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 writ∣ten, some parte at one tyme and some at an other, and yet euery parte only writen for synne and scisme: so that the simple igno∣raunt people, this wel conside∣red, 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 ra∣dice rationis. The gospell is not in the wryting, but in the sense: it is not in the outwarde appe∣raunce, but in the inward mea∣nyng: it is not in the leaues of the bokes, but in the ghostly vn∣derstandynge. 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:* 1.10 howe can I vnderstand it except I be taught? Christe did preache ofte to the people,* 1.11 but he wrote not to them at all:
and he sent his disciples and bad them preache to the people his ghospel,* 1.12 and then they went and preached, but he bad them not write at all. That whiche ye haue hearde (sayeth he) in se∣crete places shalbe preached on the toppes of the houses: he said not it shalbe written in youre churches (as it hathe been Ie∣wishly vsed on late here in Eng∣lande) 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:* 1.13 he telleth nothinge of writyng it.* 1.14 Christe where he spake of the memorial of Ma∣ry Magdalene, saide: whersoe∣uer this ghospell shalbe prea∣ched.
&c. He sayde not wherso∣euer this Ghospell shalbe writ∣ten.* 1.15 Iohn Baptist preached muche, but where did he either write or commaund to be writ∣ten?* 1.16 Christe ofte promised that hys Ghospell shoulde bee preached in all the worlde:* 1.17
And therfore sent fourth bothe the apostles, and the lxxij. dis∣ciples, and all godly preachers euer since (so that none canne preache except he be sent.* 1.18) 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 de∣sierous to haue the scripture in their mother tongue. O howe oft speaketh Paule, and S. Pe¦ter also of preachinge the ghos∣pell?* 1.19 In the Epistle to the Ro∣maynes,
in either Epistle to the Corinthians,* 1.20 to the Galathi∣ans, to the Ephesians, to the Philippians, to the Colossiās, to the Thessalonians, to Ty∣mothe, and in Thartes. And S. Peter also bothe in his first Epistle & also thrise in thactes Besides this, Martha is pray∣sed 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 rea∣deth it or writeth it) shalbe 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 prea∣ched, 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, contra∣rye to the vniuersall churche of Christ. But therfore it may not be suffered.
THrough the damnable libertie of hauinge it in the vulgar tongue haue not all holye mysteries been de∣spised? Haue they not therby vt¦terly condemned all that hathe
not been expressed in the letter of their Englishe Byble? Haue they not made vs worse here∣by then the Iewes? To take all mysteries from vs excepte they be expressed in their Englishe▪ The Iewes durst not expresse the highe name of God Iehoua, But what mysterie durste not our men medle withal? Yea rea∣son, turne & tosse at their plea∣sure? 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 scrip∣ture: But through this damna∣ble heresye our men haue whol∣lye 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:* 1.21 yea and S. Augustine sayeth: quae non sunt scripta sed tradita custodimus, quae to∣to 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 wor∣des of God spoken to him gods worde tyll they were written? Wer not the wordes of God spo¦ken
to the Apostles gods word tyl they were written? Christ in sayinge to Peter blessed arte thou &c,* 1.22 declareth that that high mystery came into S. Peters heart) as to the prince of Chap postles) onelye by secret inspi∣ration, 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 in∣formed by preaching. For faith commeth by hearynge (sayeth Paule) and not by writynge.* 1.23 Furthermore, Paule bad the Thessalonians (as I sayde) kepe the traditions whiche he had geuen them by mouth:* 1.24 be∣cause the wordes that he spake to the people by mouth, our lord
and vsed aboute the sacrament of the Altar, or about the sacra∣ment of baptisme, who can shew the reason fully of all ye 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 liuīg 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 ex∣pressed 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 e∣quall power and of one essence, that God the Father is ingenit{us} 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 mo∣ther 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 toge∣ther in vnitate diuine supposite: & that Soules departinge hens streyght wayes haue the fruitiō of the deitye: And that men and women haue power to ministre the Sacrament of Baptym, It is not expressed in scripture, ney¦ther by commaundement, coū∣sell, licence, or example.
what they will say to this gere, I wot not: but this one thynge I am wel assured of, that hauīg the Scripture in Englishe hath brought tholy mysteries of God into contempte and hatred.
Where as the wisedome of God (as S.* 1.25 Basill testifieth) neuer wolde all the misteries of our faith to be put in writing there∣by
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 my∣steries of our fayth so be coun∣ted being most harde to be per∣ceyued?† 1.26 Agayne it is not a my∣stery (sayeth he) that is open to euery man, or that is blowen in to euery mans eare. Tholy Fa¦thers euer kept tholy misteryes in most secrecy reuerencyng the dignitie therof. S. Dionise,* 1.27 I∣reneus, Epiphanius, Tertuliā, Origen, Ciprian, and Hylari with one consent do firmelye e∣stablisshe this agaynste the ap∣prouers of thenglisshe transla∣cions: 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 eccle¦siae mystria citra scriptū tradita per∣gam recensere. Howe can it then be that the Englisshe Bible can continue, many such mē taking occasion thereby to condemne al holy mysteries receiued by the Catholyke Churche euen from the begynninge, S. Iohn testi∣enge that so many moe thinges wer done, that the whole world were not hable to conteme all if they were wryttē? And s. Paule bidding the Thessalonians (as ye haue hearde) obserue all his tradicions, receyued by mouthe, & not by writyng (sayeth Theo∣philact) and yet aswel to be be∣leued
as thother? Yea and in the time of s. Peter, Linus, Cletus, Anacletus, Clement & Euaris∣tus. &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 iudge∣ment should not haue ben boūd 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 vir∣gin. I meane not corrupt nor adulterate with sundry heresies
there were almost no scriptures of the new Testament in Paper and Inke.
All the monitions, wordes, and workes of Christe were then writen in the hertes of the faythfull: but sone after when through synne it begāne to wax colde, then was writing for the simples sake to preserue theyr faith: and yet that not withstan¦ding 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 scrip∣ture, 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 shalbe takē from you, spake of the letter (whiche they kepe styl) but of the sense. Wher¦fore 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 scrip∣ture: Knowing that in .iij. poin∣tes thautoritie of the churche is aboue the aucthoritie of scrip∣ture. One is in fortifieng veri∣ties not writen to be necessary to saluation (as plainly appea∣reth 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 gos∣pell of Nicodeme (which yet was familiar with Christe) I speake not of. The thyrde is, bycause the church in all doubt∣full causes and matters of con∣trouersie must euer be iudge of the trew sense of scripture. For she alone hath euer ye true sēse of scripture. So yt by her authori∣tie onely Ireneus did conuince Valētin: Tertulian, Mertion: Origen, Celsum: Ciprian, No∣uatum: Nicen councell, the A∣rians: Hierom, Iouinian: and Augustine, ye 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 vnder∣standynge 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 be∣inge made iudge in the cause.
And likewise it is to be sayde of mixtinge water wyth wyne in the chalice. The Ghospel spea¦keth of wine onely tourned into Christes precious bloude, who durste then mixte water there∣with? But the church is so assu∣red 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 thin∣ges
and manye other moe went it furth from age to age conti∣nuinge in the churche tyll thys daye, begonne by Christ in the beginninge withoute mention made in scripture written.
Some desire to haue it in the englyshe tongue only for know∣ledge, and this is but curiositie: some only for vain praise, & this is but vain glory to be sene lear¦ned: 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 embra∣sed) treuth is they may be suffi∣ciently edified by sermons and
holsom doctrine of the scriptu∣res expounded vnto theym by such as haue the key of knowe∣ledge, 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: part∣ly lest the infirme and weake thereby should be offended, ey∣ther 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 ob∣stinate 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 com¦moditie 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 conten∣tious bablyng, but for innocent lyuyng, not to be curious sear∣chers 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 vn∣reuerent reasoners in holy scrip¦ture for vain settīg out of their painted sheathe, but to be hūble and louly workers of Gods glo¦ry:
not to be curious disputers in the Gospell for the maynte∣naūce of theyr inordinate lustes and carnall libertye, but to be vpryghte walkers in holye conuersation of lyfe in the rule of the gospell prescribed.
Hauyng the scripture in en∣glysh they presume to know all the scriptures perfitly (and that to theyr condemnation) con∣trary 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 scriptu∣res, it is better not to know the mysteries, then with ieoperdie
and peryll to searche theim. &c.
The most parte of the peo∣ple be euyll: but Christe wolde none such should haue the hand∣lyng of his secrettes: as appe∣reth by that he willeth precious stones not to be caste amongest swine, nor holye breade to dog∣ges. Therfore scripture ought not so to be lefte, that all with∣out 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 moste part of the people be ignoraunt & not hable to dis∣cerne 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.
Is not the scripture ful of fi∣gures and tropes? Shal it then be so lefte, that euery one shalbe iudge therof?
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 or∣deyned by the church (the holye ghost being the guyde) is of as great weyght, as that whiche was done by Christ him selfe.
Scripture is coūted to be som¦times meate, somtimes drinke:* 1.28 drinke in light places, meate in obscure places, which in expoū∣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 multi∣tude
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 vp∣on by the Prophet,* 1.29 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 no∣bles did perish for lacke of mete and the multitude for lacke of drinke.* 1.30 By these it maye well appeare that the common peo∣ple shoulde not presume to ex∣pounde ye scriptures thē 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.
There be diuers and sundrie senses in the scripture (as bothe Origen and Augustine doe de∣clare) whiche be not for euerye simple brayne to finde out.* 1.31 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. Ther∣fore the welle muste be couered, lest the yonglinges fall into it, and so be drowned.
Paule thought not the Co∣rinthians hable to haue the my∣steries opened vnto them,* 1.32 say∣ing:
I feede you with milke, & yet our most ignorant people wyll murmur, if they may not fede thē selues with the highest mysteries of all, euen in theyr owne natiue language. Paule s••••th he fedde the Corinthians as younge children, whiche yf they fede thē 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 whi∣che
woulde feede them selues spirituallye with the englishe translation of scripture to theyr vtter poysoning after the ma∣ner of children, which being per¦mitted to fede them selues, may gather vp poyson or ven••m, and fede thereon: not that I meane that in scripture shoulde be any poyson: but that a medi∣cine ministred by the Phisitian oft healeth, which takē 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 poy∣son: the floure ministring no oc∣casion thervnto, but onely their owne natures. Where vpon S. Augustine sayeth:* 1.33 omnia diuina eloquia salubria sūt bene intelligen∣tibus:
periculosa ijs qui eam volūt ad sui cordis peruersitatem detor∣quere: all holye scriptures be holsome and moste profitable to them that vnderstande them a∣right: 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 scrip∣ture amisse throughe the wic∣ked libertie of hauinge it in En∣glishe these many yeares?
Christ sayd to ye Saduces, ye do erre not vnderstāding the scrip∣tures:* 1.34 & the cause was, that thei receyued no interpreters vppon scripture, not muche vnlike vn∣to 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.
Saincte Peter testified (as it is in my fyrste chapter) that many thynges in. S.* 1.35 Paules epistles were hard to be vnder∣stand, which the vnlearned did then peruert to theyr destructi∣on, as they dyd other places of scriptures. And yet for all this dare our vnlearned men be styll desyrous to haue the same scrip¦tures in theyr owne speache to peruerte to theyre owne con∣demnation?
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 publi∣shed 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. Hie∣rom vpon, Labia sacerdotis custo∣diunt scientiam:* 1.36 sayeth that the ministers of Christes Churche whose duty is to teach the scrip¦ture, must not styll vtter, but kepe,* 1.37 that in tyme and place it may be published: Theyr office is this to do, & not for euery mā to searche the secretes. Christe wold, not euery one to be a med∣ler, when he sayde to his disci∣ples: it shall be youre office to
know the mysteries: and to Ni∣codeme: Art thou a Master in Israell, and knowest not this gere? as who should saye, it be∣longeth to teachers to be rype in scriptures, and for other to be hearers.* 1.38 God said to Esdras speakyng and declaring hygh misteries: put these secretes su∣rely vp, and teache theym to the wise mē that be hable to vnder∣stande theym:* 1.39 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 toge∣ther, but none can couche theym as they ought to be in theyr pla¦ces, but the mason: euery foole can reade and bable of the scrip¦ture, but only the godly learned
teachers can play the spirituall masons parte in couchyng the lyuely stones in the spirituall buylding of Christes house.
God sayth by Malache the prophet (I recited the text euin now) that the people must re∣quyre the law and the meaning therof at the mouth of the prist:* 1.40 but then is it not for euery one to take it himselfe, to controlle & descaunt at his own pleasure.
Can the vnlearned only with the english bible and with rea∣ding only the english translatiō discerne or know how Christes wordes be trewe that he came to fulfylle the lawe,* 1.41 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,* 1.42 and yet diuerse in perfectiō and in imperfection, & what nedeth the olde styll to remayne, yea or what neded the newe to be ge∣uen, seyng Christe answered to the lawyer askinge howe to come to heauen:* 1.43 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 thone side, turne thother: there, commytte no ad∣ultery, 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 stea∣lyng other mens goodes yu must restore fourefold, here, for not geuyng thyne owne thou mayst be dampned? Can ye with then∣glish 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.
In the Law and the Pro∣phetes
o how many hard thyn∣ges 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 then∣glish tongue for all men to ex∣pounde at theyr pleasure.?
What thinges haue we got∣ten by the scriptures beyng in englysh these yeares past? ser∣uauntes stubbourne, frowarde and disobediēt to theyr masters and mastres, fleshly liberty, con¦tempt of all godly order, losse of deuotion and godlynes, prayer and fastyng set at nought, and
vnbrydled boldnesse to all mis∣chefe. See then whether it be high tyme to take it awaye a∣gayne. Suffer the sword of the spirit to continew no longer in the mad mans hande.* 1.44
Who is hable to tell at the fyrst sight how many hūdreth fautes be euyn in theyre best transiation (yf there were any good) and yet shall they be suf∣fered styll to continewe? shall they styll poyson moo? lyke as doo a thousande damnable en∣glysh 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 trans∣lated the Lorde, where as it ought to be trāslated our Lord, the very latyn phrase so decla∣ryng: 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 iud∣gement to be geuen of. S. Io∣hans 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 te∣cum: doth not here this worde dominus include noster? woul∣dest 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 merci∣full 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 ye people might be taughte to call hym our Lord, I thanke our Lord, our Lord be praysed, our Lorde knoweth. &c.
The holy martyr and chiefe by∣shoppe, S. Clement writynge to S. Iames Thapostle wyl∣leth 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 af∣ter 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.* 1.45 But (sayeth he) we must euer learne the true meaninge of scripture of hym whiche doeth obserue it, as he hath accordinge to trueth recey∣ued it of the elders. Hereby we maye perceyue that we muste e∣uer take the meanynge of scrip∣ture at his hande that went be∣fore 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 scrip∣ture, 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 sun∣drie facions (as God knoweth it hath been) euen after the ora∣cle of Apollo. Aio te aeacida Ro∣manos vincere posse? Is it thē to be continued in thenglish tonge?
If scripture in the vulgar tongue had been nedefull, God woulde haue sent it to the Eu∣nuche, to Saule, and to Corne∣lius in the viij.ix. and x. of thac∣tes: but there ye reade that god sent them teachers, Philip, Ana¦ny, and Peter: and not the scrip¦ture:
whiche hadde been but in vayne as appeareth by the Eu∣nuches sayinge: howe shall I vnderstāde scripture by reading except I be taught? Whervpon S. Hierom sayth. Ego (vt de me loquar) nec sāctior sū hoc eunucho, nec studiosior, qu••cū librum tene∣ret &c. ignorabat tamen eum quē in libro nesciens venerabatur. O howe manye this daye, muche more ignorāt then Theunuche, will take in hande onelye with their English boke to open my∣steries bothe to theyr owne de∣struction and others.
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 Po∣licarpus) doeth testifie that we must folowe the order of the tra¦ditions whiche the forefathers dyd leaue vnto them, vnto whō they committed the cure of Christes people: vnto whiche ordinaunces the very heathens (sayth he) comming to Christes stocke did obey, hauing their be∣lefe written by the sprit of God in theyr hartes, and not writen with ynke in velom or perche∣ment. What shal we say then to theym whiche yet bewaile their Iewish scriptures plucked be∣syde ye postes and walles, & on∣lye 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 heathen Philosopher would not youth to be the med∣lers with moral philosophy, by∣cause they were vnapte therun∣to, 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 hun∣d••eth yeares old shal dye.* 1.46 What then shal we saie shal we admit vnto the hādling of our heauēly 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 thē the prophane ethnic∣kes and more out of order? O Lord be mercifull vnto vs.
It was neuer admitted (though somtymes permitted) in any place of christenedome scripture to continew in the vul¦gar 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?
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,* 1.47 but not out of Gods mouthe. Likewise did the .CCCC.* 1.48 Prophetes whiche deceyued Achab. All sorcerers, witches, and cōiurers 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 ac¦cording 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 catho∣like 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:* 1.49 wherein also for this cause God ordeyned some apo∣stles, some Euangelistes,* 1.50 some Prophetes and teachers, styl to cōtinue, lest we shoulde be ouer∣throwē with blastes of errour. And therfore Ireneus wttnes∣seth,* 1.51 and longe after him S. Augustine that the trewe mea∣ning 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 thautori∣tie of the churche caused me not so to doe.* 1.52 So that we must be∣leue 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 thē: but thei euer do studie to bring al into question & to deny al ge∣neral councels, all ordinaunces, decrees, canons, and exposi∣tours vpō scripture. And much of this disorder thenglish Bible doeth cause: wherfore me thinke
it maye not well be permitted to continue.
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 shalbe sowed plentiful∣lye, and Gods worde pitifullye abused vnder a colourable de∣fense 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 sel¦ues for wrastynge it amisse.
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 per∣uerse vnderstandynge of scrip∣ture (sayeth Hilarius).* 1.53 And yet then seing the rude ignorāt sort be euer prone peruersly to wrast the scriptures, we muste thinke that to haue scripture in english, is to minister occasiō to ye cōmon 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 vn∣derstand the tropes and allego∣ries whiche the greate learned
men ofte are scant hable well to digeste, howe much lesse the cobler, carter, or coryer?
Hilarius vpon In corde meo abscondi eloquia tua Sheweth that the high mysteries oughte not to be publyshed abrode a∣monge 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.* 1.54 Christ in the gospell tel∣leth of inestimable treasur foūd and hid in the fylde that was bought:* 1.55 and of the precious sto∣nes not to be cast before swyne, nor the holy vnto dogges. &c. What doeth all thys but plaine∣lye forbydeth thee Byble in Englishe or the mysteries therof
to be set abrode?
Lyke as GOD appointed tholde lawe to bee written in stone, tables, or boke, so did he appoint (as Hieremie witnes∣seth) the new to be writen only in the heart of man.* 1.56 Why should the writing in bookes then be so highlye regardyd? But this carnall, this fleshly regardyng by no meanes can be so well ex∣tenuate or rather quyte taken awaye, as by taking the scrip∣ture fourth of the vulgar tonge and fourth of thandling of the lewde ignoraunt.
God appointed the Gospell onelye to be writen in the hert of man. And therfore the Apo∣stels did fulfyll theyr office con∣cerning
this matter, in that thei only wrote theyr epistles to the people being absent, but euer taught by mouthe theym that were present, as appeareth to the Corinthians, where Paule saith: othere thinges,* 1.57 when I come and am present, I wyl or∣der: And .S. Iohn. sayde,* 1.58 I had mani thiges to write, which I wil not write, but tel you and teache you mouth to mouth.
The same teachinges then and many other haue bene receiued in the Church euin as it were by hande, and so continued styll and shall doo, tholye ghost tea∣ching frome tyme to tyme, as Christe promised, if the Bible were ones taken forthe of the ignorauntes iudgementes.
* 1.59Paule writeth to Timothe rebukynge many whiche then woulde presume to be doctours and teachers not mete for that office: but how many thousādes be in Englād English teachers now, yea rather seducers and only sowers of heresies through the englysh translacion muche worse and more ignoraunt then they of whō Paule then spake?
Yf it be laufull for all to haue the handeling of scripture, then made not tholy ghost a iuste di∣uision of giftes appointing but som doctours and teachers and thother to be taught: Yea and Christ cald in vain the Apostles and theyr successours the salt of thearth, & the light of ye world, if euery one that wyll shal haue
that office, as no doubte they haue had this longe tyme, and wyll haue styl, if it shoulde con∣tinue in English, which GOD forbyde-
Gregorius Nazianzen saieth, Oportet paulatim infirmis fideli∣bus ea que perfectiora sunt ape∣rire, &c.* 1.60 We must by lytle and litle open the secretes of scrip∣ture to the infirme christians. How can it be suffred thenne to be in englysh for euery one too open it to him selfe?
Paule would all to be taught the scripture: and therfore he wrote his epistles to al: but not all to descant vpon them. For then he would not haue saide,* 1.61 if any be thought to be a prophet
let him know what I write vn∣to you &c.
Moises did committe the boke only to the pristes & not to the people.* 1.62 And the priest was euer made iudge in hard causes of the scripture.* 1.63 But our men wil be iudges them selues: & where lerned they that? euen of the deuil the autour of arrogancy. God said in Deut. he that will not obey in this to the preiste,* 1.64 shall suffer death. But what o∣bedyence woulde the englishe readers geue to the preist? yea to the highest Priest of all in earth vnder Christ?
S. Basil biddeth be circum∣spect that ye blabbe not out the holy mysteries, nor suffer them
to be defiled with prophane eyes, but ye shall rather bee a∣frayed to handle them: yea, ye shall reuerence the hydde my∣steries of God with spirituall and not corporall beholdynges, and kepe them not touched nor to be handled of the rude, igno∣raunt, and common people. What can be more playne then this againste the Byble in the vulgar tongue?
O howe manye scrupules and doubtes haue spronge in manye mens heades (whiche neither they nor their fathers euer imagined before) through the scripture in Englishe? How many alterations, scismes, and deuisions amonge the simple haue rysen, yea betwene man
and wyfe, maister and seruant? How manye women heretikes haue taken vpon them thoffice of teachinge hereby in these ye∣res paste,* 1.65 and all contrarye to Paules doctrine?
Amonge other, one of the greatest inconueniences that hath these wretched yeres sprōg by hauing the Byble in english, is this, that many, yea very ma∣nye, God best knoweth, haue presumptuouslye taken vpon them beinge yet moste vnmete thervnto, thoffice of doctours and teachers in corners and con¦uenticles, beinge not sent, but arrogantly and presumptuous∣lye, saying, God did send them, and they woulde seke for none other sending, howe be it they
did not marke the plague of O∣sias kyng of Iuda for vsurping thoffice of the priest, whervnto he was not called. They did not marke howe Christ being very man did chose the xij.* 1.66 Apostles and lxxij. disciples, and sent thē furth, where ye see bothe the outwarde chosynge and out∣warde sendyng.* 1.67 Mathias was outwardlye by men chosen to succede Iudas: and so were the seuen deacons outwardlye cal∣led:* 1.68 and thactes the xv. it hathe pleased tholye ghost and vs &c. Beholde here bothe the inward and outward sending. And the holye ghost sayde,* 1.69 seperate me Paule and Barnabas, & they put theyr handes on them and sente them furthe. Here ye see outwarde sendynge. Yea, and
Paule sayeth:* 1.70 howe shall they preache except they be sent?
Nowe yf we shoulde take onely inwarde sendinge without the outwarde, then the Churche coulde neuer bee certayne who were sent and who were not.
Agayne Christ appoynted cer∣tayne Apostles, doctours, and teachers &c. Whiche order, saith Paule,* 1.71 shall continue in the church for euer. But thē it must nedes be that ye churche shal stil appoynt them as they did then &c. Moreouer he that shall be called to the office of a priest or byshop must haue a good report of them whiche are without.* 1.72 Marke here the outwarde sen∣ding. And S. Augustine sayth▪ if because Thappostles were taught of god,* 1.73 none own ought
to bee outwardelye called or taughte, then (sayeth he) lette none reade the gospel, nor none heare sermons. Paule had tho∣lye ghost and yet he went not to preache tyl Ananias had layde his handes vpon him.* 1.74 He was sent (sayth he) to man to receiue the sacramentes and to be ioy∣ned to the church. Neuertheles all might be done and wrought onely inwardlye by thangell or spirite of God: but then shoulde neuer be any certayntie. Ther∣fore God hathe ordeined that like as in temporal gouernaūce none is made ruler but beynge outwardly sent and appointed by men, euen so in the spirituall functiones. Wherfore nowe to conclude, seing the only remedy to redresse this damnable er∣rour
of theym whiche teache se∣cretly and do•• much hurt in cor∣ners through the english trans∣lation is to take it awaye (for by other meanes it wil not be stopped) it can not be permitted that the Bible shoulde continue in english. Here in this I might haue had iust occasion to speake against preachers which hadde authoritie (wickedly geuen) to preache, and did comenly preach vnderstandinge not the latine tonge (as it was saide) but were called some from one occu∣pation, and some from another, and some frome plaieng the vi∣ces parte in enterludes: but I wil not medle with this matter
* 1.75S. Hierom saith, Alta, & pro¦funda dei mysteria non sunt mon∣stranda
vulgo, nec proferenda ad populum, ne si maiora se audie∣rint, maiestatem scientiae ferre non possint, & quasisolido suffocentur cibo, qui adhuc lacte infantiae nu∣triendisunt. The depe and pro∣founde mysteries of God are not to be shewed to the common people, nor to be vttred to thē: lest they hearinge greater thin∣ges then they can beare, be not hable to atteyne to the know∣ledge therof: and be as it were choked with harde meate, whi∣che yet oughte to haue been fed but with milke of infancie.
It helpeth well and is a good probation against the en∣glish Bibles that Christe euer vsed paraboles to the rude vn∣learned sorte: yea and that
the wordes of the gospell do te∣stifie that ofte when he spake they vnderstode hym not: Nihil (inquit) horum intellexerunt: but yet he saide to his disciples and theyr successours: Vobis datum est nosse mysteria: It belongeth to you to knowe the mysteries: Yea and whan he would teache theym high secretes, he ascen∣ded into the mount from the co∣men people, wherof Esai hadde spoken.* 1.76 Ye shall heare with youre eares and not vnder∣stand. &c. In expounding which place. S. Hierom doeth vtterly dryue awaye the comen people from medling or handlyng the mysteries of scripture. Agayne doeth not Christe showe in the Gospell,* 1.77 that he is a good stew∣arde, which geueth in measure
to the seruauntes theyre meate in dewe season? what a wicked stewarde were he then, whiche withoute all measure or discre∣tion, obseruing no order, regar∣ding no mans person or bloode, wold set on the table before all men indifferently, were he Lord or lorell, master or seruaunt, all kyndes of disshes at ones bothe grosse and fyne?
Chrisosostom vpon,* 1.78 Intende lectioni. i. Ti. iiij, sheweth thoffice of Bisshops to be to studye the scripture, & thoffice of the laitie to know the scripture by theyre teaching and preaching suffici∣ent for theyr saluation.
S. Augustin sheweth certen places of scripture to be for preg¦naunt* 1.79
wittes, and certen for the rude & dolardes: But how then can the scripture be in thenglish tongue for all indifferentlye to reade?
O how many Englyshe rea∣ders doe take hurte of the Pro∣phetes and canticles not know∣wing the mysteries, nor when it is a trope? not knowyng when it is to be taken to the lettere, and when the letter doth kylle?
Gregorius Nazianzen saieth I is conuenit de rebus diuinis disse∣rere,* 1.80 qui contemplandi acumine coeteris antecellunt. &c. It is mete for theym too intrete of Gods mysteries, whiche doe ex∣cede and passe other in excellen∣cie of gyfte, &c, But then it shall
not be lawfull for euery one to haue it in the vulgare tonge.
S. Hierom saith that the Ie∣wes dydde not permitte any to reade the beginning of Genesis,* 1.81 nor the canticles, neyther the beginning nor the ende of Eze∣chiell before .xxx. yeares. And the Romayns suffered none to rede the bokes of Sibylla but onlye the tenne commissioners named decemviri,* 1.82 and before theym the .ij. commissioners na∣med duumviri, So muche re∣uerēce they gaue to theyr boke, And shall we christians suffer the hyghe mysteries to be mise∣rably tormoyled of all handes? But ye wyl say: S. Hierom and Chrisostom also in certein pla∣ces seme to allow the laitie vnto
reading of scriptures: And. S. Hierom did translate scripture vnto the Dalmatians. Truth is, many thīges for a time haue ben permitted of deuotion, but after seing the successe nought, they haue been taken awaye. After the beginninge, maydes, wiues, boyes, and men kept vi∣gils together aboute martyrs tumbes: and Vigilantius for reprouing it was sharply taun∣ted of S. Hierom: yet after∣ward for inconueniēces it was taken away.* 1.83 And at the begin∣ninge the bodie of Christ was geuen to the laytie in their han∣des to carye home. &c. But tho∣rough witchecraftes and other abuses cōmitted, that custome was taken awaye. Likewyse the laytie receyued once vnder
bothe kindes, whiche custome throughe offenses and perils that chaunced, and that might chaunce still, is iustly prohibited and taken awaye vtterlye. And likewise answere is to be geuen to all them that make these for∣sayde obiectiōs to haue the scrip¦tures in englishe.
If that which Eusebius doth testifie in his time to be trewe, had been nowe verified in these our daies, we neded not then to be so ferd of hauinge scripture in euery mans hand.* 1.84 His wor∣des be these. Imperiti obseruant ne disputare audeant de ijs quae ig∣norant, et de illis testimoniū per∣hibere quae nesciunt. The vnlear∣ned euer obserue this, that they dare not once dispute or reason
of those thinges that thei be ig∣noraunt of, nor beare testimonie of those thinges whiche they know not. But alas nowe the more ignoraunt, the more obsti∣nate in madde boldnesse, so that by no meanes thenglish transla¦tion maye be suffered.
* 1.85The example of Grego. Na∣zian. and Basil be to faythfull christians a sufficient rule to fo∣low, which if we do, we wyl say awaye with thenglishe Bibles, away, they can not be abiden.
For the readers therof passe of no expositions of the fathers, but onlye stycke to theyr owne bare taking of scripture as thei phancye it, and as they please: where as these .ii. holy doctours studied scripture together, not
presumptuously folowing their owne imaginatiō, but folowing the doctrine and authoritie of the elders, whom they knew to haue receyued the vnderstāding of scripture euyn by succession from the Apostels.
If Spiridion iustlye repre∣hended Triphillius but onelye for chaunginge of one worde in scripture (cubile for lectū) what reprofe are our men worthye,* 1.86 whiche chaunge many hundred wordes, yea sentences and all? If holy Basilius wold not suf∣fer one syllable of scripture to be corrupted or altered,* 1.87 but ra∣ther would haue suffered many deathes, what shall we then say
to the great and damnable cor∣ruption and alteration that hath been among our men? If holy Basilius bad the Empe∣rors coke medle with his coke∣rye & let scripture alone,* 1.88 what woulde he haue sayde to oure men these yeres past?
Hauinge the scripture in En∣glishe causeth manye braynles bodies to dispute and reason they know not whervpon, and euer to lay scripture for the wic¦kedlye, as al heretikes euer did, where as in dede in reasoninge with suche, scripture wyll not serue.* 1.89 For as Tertullian saieth, in disputing with an heretike we muste not flee to scriptures, nor
pitche our battel there: for ther eyther neuer or els very hardly the victory shalbe gotten. Here∣tikes wylbe ouercome (sayeth Sisinius vnto Nectarius in ye storie of Socrates li. 9. trip. ca. 19) nei¦ther with scriptures nor wt dis∣putations† 1.90 but only by the au∣thoritie of the churche, and by the traditions of the fathers & elders. So that beside the scrip¦ture written we muste receyue manye traditions not written: many generall councels in whō the holye ghost did speake: and sundrie interpretations vpon scriptures made by the holy fa¦thers beinge replenished wyth Gods spirite.
Hier. xxxvi.
Esay. viii.
Ezech. iii.
Dan. xiii.
iiii. Re. xvii
iiii. Re. xxii. ii. pa. xxxliii. ii. Esd. viii. and .xiii. iii. Esd. ix. Bar. i. Hier. xxxvi.
Luc. iiii.
Ion. i. & iii.
Hier. xxxi.
Actes. viii.
Math. iiii.v
Mark .i. Luc. viii. Math. x. and .xxviii. Mar. vi.iii.xvi. Luc. ix.xxiiii Luc. xii.
ii. Pet. i.
Math. xxvi
Mark .i. Luc. iii.
Mat. xxiiii.
Mar. vi. Luc. x.
Rom. x.
Rom. x.xv.
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.
Aug. ad Ianu.
Mat. xvi.
Rom. x.
ii. Thes. ii.
Basil. despiritu s••̄cto. cap. xxvij.
Mysterium nō est quod ad po∣pulares aures effertur. patr••s ergo in occu••to ac silentio mis∣terijs suam ser∣uauere digni∣tatē. Basi. xxvii de spū sancto.
Dioni. cap. i. in celes. hierarch. Iren. lib. 3. ca 4 Epiphan. cōtra Aeriū. Tertul de cor. mili. O∣rig. homil. v, in num. Cypri. de Lot, pedū. Hila in psal, ij.
Greg. lib. i. moral.
Hierem. Thren. iiii.
Esay. v.
Orig. homil. 2. •• 11. in Ge. Aug. de vtilitate cre. ad honor. cap. 3.
i. Cor. iii.
Aug. in psal. xlviij.
Math. xxii. Ioseph. lib. 2. de bel. Iud. et. li. 18. de antiquit.
ii. Pet. iii.
Malach. ii.
Tertull. in lib. de praescript. hae¦ret. in medio li∣bri tribuit om¦nibus apostolis arcana cognosce¦re, quae ignobili vulgo nō licuit▪
iiii. Esd. xii.
iiii. Esd. iiii.
Mala. ii.
Math. v.
Vetus lex oc∣cultatio nouae, nona reuelatio veteris, Aug.
Luc. ••.
Hebre. iiii.
Oportet ab eo intelligētiā dis¦cere scriptura∣rū, qui eā á ma¦ioribus secūdū veritatem sibi traditā seruat. Haec diuus Cle¦mens lib. x. re∣cog. Idem quo{que} docēt Iren. Ter∣tull. Athan. et Epiphan.
Esay. lxv.
iii. Reg. xiii.
iii. Re. xxii.
i. Timo. iii.
Ephes. iiii.
Iren. li. 3. cap. 3.
Aug. in epist. fund.
Hilar. lib. ij. de triuitate.
Math. xiii.
Math. vii.
Hier. xxxi.
i. Cor. xi.
Epistle .ii.
i. Timoth. i.
Greg. Nazian. concione de spi¦ritu sancto.
i. cor. xiiii.
Deut. xxxi.
Deut. xvii.
Deut. xvii.
Women he∣retikes.
Math. x Luc. x.
Actes. i.
Actes. vi.
Actes. xiii.
Rom x.
Ephes. iiii.
i. Timo. iii.
Aug. in prolo. li. de doct. Chri.
Actes. ix▪
Hierom. in Ezech. 44.
Esay. vi.
Luc. xii.
Chrisost. lib. iiij de sacerdotio.
August. epis••. Volusiam.
lib. i. suae theol▪
In proaemi•• E••e¦chielis.
Fenestella. lib i. capi. xiii.
Euseb. lib vi. cap. xxxiij.
Libro eccl. cap. xvi.
Scripturarum intelligentiam non ex propria praesumptione, sed ex maiorū scriptis & au¦toritate se∣quebātur quos et ipsos ex apos∣tolica successiōe intelligendi re¦gulā suscepisse constabat, Haec Eusebi. lib. xi. Eccl. cap. ix.
Lib. i. Tripere. capit. x.
lib. vii. tripert. cap. xxxvi.
tuū est (inquit) de pulmētarijs cogitare, nō dog mata diuina de coquere lib. vij ••rip. ca. xxxvi.
Tertull. de prae¦scrip. haerettcorū et lib. iiij. cōtra M••rtionem.
Approbata ab ••cclesia nō opor¦tet rursus rati¦onibus fulcire etc. Nam quē∣admodū par est spiritui fācto et Cbristo diuini∣tas, ita in suis institutis est ae∣qua authoritas & potestas: Nec minus ratū est quod eeclesia dictāte spiritu sancto tradidit quā quod ipse tradidit. Haec Cypri. de Lot. ped.