Beza our maister pronounce it to be the very beste This toucheth me somewhat for in the margent is noted Discouerie of the Rocke pag. 147. where in deede speaking of the Hebrew text of the olde Testament and the Greeke of the newe the Greeke translation of the Septuaginta and the common Latine translation I saye the Tridentine Councell alloweth none for authenticall but the common Latine translation that is the worst of all Now what sayth Beza contrary to this speaking of the diuerse Latine translations of the new Testament onely he sayth of the vulgar Latine that he followeth it for the most part preferreth it before all the rest maxima ex parte amplector caeteris omnibus antepono So that I speake of the whole Bible Beza of the new Testament only I speake of the vulgar Latine text in comparison of the originall Hebrew and Greeke and the Septuagintaes translation Beza of the Latine translation of the new Testament in comparison of all other Latine translations that were before him as Erasmus Castallion and such like According to your olde maner therefore you rehearse out of my writings either falsifying the words or peruerting the meaning These things considered you haue no cause to accuse vs of partialitie and inconstancie for following or leauing your Latine text which we neuer did but vpon good ground and reason sufficient MART. 9. So that a blind man may see you frame your translations to bolster your errours and heresies without all respect of following sincerely either the Greeke or the Latine But for the Latine no maruell the Greeke at the least why doe you not follow Is it the Greeke that induceth you to say ordinances for traditions traditions for decrees ordinances for iustifications Elder for Priest graue for hell image for idoll tell vs before God and in your conscience whether it be because you will exactly follow the Greeke nay tell vs truly and shame the diuell whether the Greeke words doe not sound and signifie most properly that which you of purpose will not translate for disaduantaging your heresies And first let vs see concerning the question of Images FVLK 9. A blind man may see that you cauill and slaunder quarrell and raile without respect either of cōscience towards God or honestie toward the world in so much that most commonly you forget the credit of your owne vulgar Latine translation so you may haue a colour to find fault with ours And yet againe you aske whether it be the Greeke which induceth vs to say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions c. I tell you the Greeke alloweth vs so to say which is sufficient when other godly causes moue vs beside so to translate Is it the Latine that induceth you to say for an vsurer a creditor for a stable an Inne for what was done what was chaunced for fastening to crucifying for be you saued saue your selues for creature creation for confessed promised for a boate a shippe for a shippe a boate for singing piping for hay grasse for refection refectorie for foolishnes madnes for an image an idoll c. I blame not all these as false translations yet euery man may see they are neither vsuall nor proper yet as for some of these though not for all I know you may giue good reason so may we for any shew of alteration or departing from the vsuall signification of the Greeke word that you are able to alledge against vs. CHAP. III. Hereticall translation against sacred IMAGES Martin I Beseech you what is the next and readiest and most proper English of Idolum idololatra idololatria is it not Idol Idolater idolatrie are not these plaine English wordes and well knowen in our languag◠Why sought you further for other termes and wordes if you had meant faithfully What needed that circumstance of three words for one worshipper of images and worshipping of images whether I pray you is the more naturall and conuenient speeche either in our English tongue or for the truth of the thing to say as the holy Scripture doth Couetousnes is idolatrie consequently The couetous man is an idolater or as you translate Couetousnes is worshipping of Images and The couetous man is a worshipper of images Fulke IF you aske for the readiest and moste proper English of these wordes I must needes answere you an image a worshipper of images and worshipping of images as we haue sometimes translated The other that you would haue Idoll Idolater and Idolatrie be rather Greekish than English wordes which though they be vsed of many English men yet are they not vnderstoode of all as the other be And therefore I say the more naturall and conuenient speech for our English tongue as conuenient for the truth of the thing it is to say couetousnesse is the worshipping of images and the couetous man is a worshipper of images as to say couetousnesse is idolatrie and the couetous man is an idolater as I haue proued before Seeing Idolum by your owne interpreter is called simulachrum and simulachrum signifieth as much as imago an image Cap. 1. numb 5. MART. 2. We say commonly in Englishe Suche a riche man maketh his money his God and the Apostle sayth in like maner of some Whose belly is their God Phil. 3. and generally euerie creature is our idol when we esteeme it so exceedingly that we make it our God But who euer heard in English that our money or bellie were our images that by esteeming of them too much we become worshippers of images Among your selues are there not some euen of your Superintendentes of whom the Apostle speaketh that make an idol of their money and bellie by couetousnesse and bellie cheere Yet can we not call you therefore in any true sense worshippers of images nether would you abide it You see then that there is a great differēce betwixt idol and image idolatrie worshipping of images and euen so great difference is there betwixt S. Paules wordes and your translation FVLK 2. Before you can shewe that absurditie of this translation a couetous man is a worshipper of images you must defende your owne vulgar Latine translation which calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulachrorum seruitus which I haue proued to signifie the seruing or worshipping of images cap. 1. nu 5. Now to our English phrase a riche man maketh his money his God a glutton his bellie and so of other creatures honoured aboue measure I say the worshipping of images may be after two sortes either when they are worshipped as gods as among the grosser sort of the Gentils Papistes then it is against the first commaundement Thou shalt haue none other gods but me or else when men pretende to worshippe God by them as the Israelites did in the calfe
because it apeareth by the effects that he speaketh of faith as it was a speciall gift of working of myracles of which effectes he nameth one remouing of mountaines And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth you example Ro. 7. v. 8. and elsewhere oftentimes But if it shoulde be taken as you say all knowledge all mysteries is generally to be taken yet he telleth you this separation is but vppon an impossible supposition for iustifying faith can neuer bee separated from charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against iustification by faith onely that a solitarie dead or barraine faith doth not iustifie MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason why hee translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of speciall and onely faith And againe why he translateth Iaco. 2. 22. Thou seest that faith was administra a helper of his workes and expoundeth it thus Faith was an efficient cause and fruitful of good workes Wheras the Apostles wordes be plaine that faith wrought togither with his workes yea and that his fayth was by workes made perfecte This is impudent handling of Scripture to make workes the fruite onely and effecte of fayth which is your heresie FVLK 7. If you dare draw foorth your pen against Beza and demande an answere of himselfe although he hath already giuen you a sufficiēt reason to induce that the Apostle speaketh not of faith as generally as of knowledge because by an example of remouing mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2. v. 22. was an helper me thinke you should make best answere your selfe who not long since by force of that word woulde needes prooue that men were helpers of God chap. 10. sect 6. Haue you so soone forgotten your own voice and is this impudent handling of the scripture to translate as you your selfe in an other case thoughe impertinently did contend the word to signifie But works you wil not haue to be the fruit only and effect of faith because the Apostle saieth that faith wrought togither with his workes and by workes his faith was made perfite as thoughe apples are not the fruite of the tree because the tree doth beare them and by them if they be good the tree is made a good tree MART. 8. Which heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift whatsoeuer in these wordes And yet I shew you a more excellent way 1. Cor. 12. v. 31. he in one edition of the new Testament in the yeare 1556. translateth thus Behold moreouer also I shew you a way most diligently What cold stuffe is this howe impertinent In an other edition an 1565. he mended it thus And besides I shew you a way to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles words and in all the chapter following Wherein you did well for your credite not to followe him no not your Bezites them selues but to translate after our vulgar Latine interpreter as it hath alwayes bene read vnderstoode in the Church FVLK 8. The rarenesse of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as al indifferēt men wil iudge rather than any mind to suppresse the excellencie of charitie caused Beza to giue dyuerse interpretations of that place of whiche yet the latter more commendeth the excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine doth for if charitie be the way to excellencie it is a greater commendation thereof than to saye it is a more excellent waye than other giftes whereof he spake last as of healing of tongues of interpretations c. MART. 9. Luther was so impudent in this case that because the Apostle spake not plà inely ynough for onely faith he thrust only into the text of his translation as himself witnesseth you durst not hitherto presume so farre in this question of onely faith though in other controuersies you haue done the like as is shewed in their places But I wil aske you a smaller matter which in words shew you may perhaps easily answer but in your conscience there wil remaine a gnawing worme In so many places of the Gospell where our Sauiour requireth the peoples faith when he healed them of corporall diseases only why do you so gladly translate thus Thy faith hath saued thee rather than thus thy faith hath healed thee or made thee whole is it not by ioyning these wordes togither to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place where it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also trāslate thus Beleeue only she shall be saued Which translation though very false and impertinent for iustifying faith as you seeme to acknowledge by translating it otherwise in your other Bibles yet in deede you must needes mainteine and hold it for good whiles you alleage this place for onely faith as is euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed his owne offence wee haue lesse to say for him and you against him For our additions except suche as the necessitie of our English phrase dothe require for vnderstanding you slaunder vs to say that wee haue in any controuersies done the like The question you aske is not worthy any answere why wee translate thy faith hath saued thee c. seing wee vse all these wordes indifferently healing making safe and making whole as in S. Iames we say Can faith saue him And it is al one to say thy faith hath saued thee and thy fayth hath made thee whole But you say wee alledge this place for onely faith iustifying citing the answeres of Maister Gough M. Tomson against Feckenham I thinke you lie as in other places very commonly And yet an argument though not a plaine testimonie may be taken out of these places for only faith iustifying Seing Christ was not a phisition for the body but to teach mē that he was a Physition for the soule and as he healed the diseased in bodie onely by faith so hee cureth the sickuesse of
2 and p. 144. num 5 chap. 18. v. 17. p. 140 chap 19. v. 11 12. p. 314. nu 8 and p. 411. num 16 chap. 26. p. 429. S. Marke Chap. 10. v. 52. p. 352. num 9 chap. 14. p. 429 S. Luke Châ—p 1. v. 28. p. 56. numb 43. and p. 463. num 4 and v. 6. p. 252. p. 257. nu 4 chap. 3. v. 8. p. 355 chap. 1. v. 48. 50. p. 353. nu 9 chap. 18. v. 42. p. 353. numb 9 chap. 22. v. 20 p. 444. num 10 and p. 445 num 11 S. Iohn Chap. 1. v. 12. p. 300 chap. 9. v. 22. 23. p. 503. num 9 chap. 13. v. 16. p. 392. num 3 Acts. Chap. 1. v. 26. p. 396. num 5 chap. 2. v. 27. p. 200. nu 3 4. 5 chap. 3. v. 21. p. 439. num 7 chap. 4. v. 13. p. 392. num 3 chap. 9. v. 22. p. 4â—4 num 2 chap. 14. v. 22. p. 162. num 5 and v. 23. p. 398. num 7 chap. 15. v. 2. 4. 6. 22. 23. p. 161 num 4 chap. 16. v. 4. ibid. chap. 17. v. 23. p. 503. num 8 chap. 19. v. 24. p. 502. num 7 and v. 3. p. 382. num 3 chap. 20. ibid. and v. 28. p. 417. nu 21. and v. 17. p. 166. n. 8 Romanes Chap. 2. v. 26. p. 252 chap. 5. v. 6. pag. 323. numb 13 and v. 18. p. 328 chap. 8. v. 18. p. 263 and v. 38. p 346 num 3 chap. 9. v. 16. p. â—12 nu 7 chap. 11. v. 4. p. 116 num 19 1. Corinthians Chap. 1. v. 10. p. 135. num 3 chap. â— v. 11. p. 12. num 6 chap. 9. v. 5. p. 450 chap. 10. v. 21. p. 451. num 16. chap. 11. v. 2. p. 89. num 23 chap. 15. v. 5. p. 426. num 4 and v. 10. p. 301. num 2 and v. 55. p. 221. num 16 2. Corinthians Chap. 2. v. 10 p. 417. num 20 chap. 4. v. 17. p. 273 num 7 chap. 5. p. 336. num 6 chap. 6. v. 16. p. 90 num 3 and v. 1. p. 309 num 6 chap. 8. p 392. num 3 Galathians Chap. 5. v. 20. p. 135. num 3 Ephesians Chap. 1. v. 6. p. 338. num 7 and v. 22. p. 140. num 2. and v. 22. 23. p. 163. num 6 chap. 3. v. 12. p. 303. p. 349. n. 5 chap. 5. p. 424. num 2 and v. 5. p. 6. num 5. pa. 88 num 1 and v. 32. p 133. num 2 and v. 25. 32. p. 140. num 2 Philippians Chap. 2. v. 15. p. 395. num 4 chap. 4. v. 5. p. 407. num 13 Colossians Chap. 1. v. 23. p 491. num 8 and v. 12 p. 284. num 17 chap 2. v. 20. p. 13. num 8 chap. 3. v. 5. p. 6. num 5 pa. 87. num 9. p. 103. numb 12 2. Thessalonians Chap. 1. v. 4. p. 258. num 5 and v. 11. p. 282. nu 15 chap. 2. v. 15. p. 76. num 2 chap. 3. v. 6. ibid. 1. Timothee Chap. 3. v. 6. p. 392. num 3 and v. 8. p. 390. and v. 15. p. 140. num 2 chap. 4. v. 14 p. 166. num 8. p. 399. num 8 chap. 5. v. 17. 18. p. 166. numb 8. p. 198 2. Timothee Chap. 1. v. 6. p. 402. num 10 chap. 4. v. 8. p. 258. num 5 Titus Chap. 3. v. 8. p. 378. and v. 10. p. 17. num 13. p. 135. num 3 Hebrewes Chap. 2. v. 9. p. 270. numb 6 chap. 5. v. 7. p. 58. num 45. pa. 243. num 37. chap. 6. v. 10. p. 258. num 5 chap. 10. v. 29. p. 280. num 13. and v. 22. p. 328. num 2. and v. 20. p. 242. num 36 chap. 11. v. 21. p. 474. chap. 12. v. 23. p. 140. num 2 chap. 13. p. 408. num 14. and v. 5 p. 56. num 44 S. Iames. Chap. 1. v. 13. p. 495. num 2 chap. 4. v. 6. p. 488. num 6 1. Peter Chap. 1. v. 18. p. 83. num 6. v. 25. p. 485. num 3 chap. 2. v. 3. p. 419. num 22. p. 421. num 24 chap. 5. v. 1. p. 168. num 9 2. Peter Chap. 3. v. 16. p. 493 1. Iohn Chap. 5. v. 3. p. 325. num 14 and v. 21. p. 105. num 13 Apocalipse Chap. 19. v. 8. p. 256. num 3 BEZAES CORruptions Psalmes Psal. 51. v. 6. p. 27. num 26 S. Matthew Chap. 23. p. 504. num 10 Acts. Chap. 1. v. 14. p. 405. num 12 chap. 2. v. 23. p. 33. num 31. pa. â—97 num 3. and v. 24. p. 33 num 32. 34. and v. 27. p. 33 num 31. p. 198. num 2. chap. 3. v. 21. p. 35. num 36 chap. 13. v. 39. p. 330. num 2 chap. 26. v. 20. p. 58. num 45 pa. 355. num 1 Romanes Chap. 4. v. 11. p. 380. num 2 1. Corinthians Chap. 12. v. 31. p. 352. numb â— chap. 13. v. 2. p. 350. num 6 chap. 15. v. 10. num 27 2. Thessalonians Chap. 2. v 3. p. 78. num 3 Titus Cha. 3. v. 5. p. 385. and v. 6. pa. 46. num 46 Hebrewes Chap. 5. p. 32. num 29 FINIS A BRIEFE CONFVTATION OF SVNDRY CAVILS AND QVARELS vttered by diuerse Papistes in their seuerall bookes pamphlets against the writings of William Fulke I Were verie much to blame if I would not confesse with S. Augustine that as in my maners so in my writings manie things may be iustly reprehended at which I ought not to be offended no not although I were reproued by mine aduersaries But when the enimies of Gods holie religion of the quiet state of this realme seeke by wounding of mee to hurt the trueth and if it were possible through my sides to wound her to death I ought not to be silent in this case but by shewing mine honest defence as it were by holding vp my buckler to beare off their blowes as wel as I can to maintaine the credit of that cause which I haue taken in hande lest whilest I forbeare to defende my selfe the truth might seeme to haue takeÌ„ a foyle And yet I meane not so to confound my case with the state of truth that wheresoeuer I may be iustly conuinced trueth should be thought to haue lost the victorie For I am but one poore souldiour among manie thousand captaines that fight vnder the banner of truth which if I haue not in euery respect perfourmed al dueties of an expert warrior it is reason the reproche of my defaultes should rest and stay onely in mine owne ignorance or rashnesse which haue not so happily executed that which of good will to fight in truthes cause I haue attempted within these fiue or sixe yeares I haue set abroad sundrie treatises in confutation of popish bookes written in English which purpose if God giue me strength to aunswere as manie as within twentie yeares of her maiesties reigne had beene set foorth by the Papistes and are not yet confuted by any other This purpose of mine the Papistes haue not greatly hindered by replyes
first of all page 46. of his Latine Epistle after he hath described the manner of quartering vsed in the execution of traytors and most impudently flandered the officers of Iustice to make such haste in cutting downe the Papistes which are hanged as they vse not in punishment of other traytours to the ende they might satisfie their cruel minds in their torments which is proued false by manie thousand eye witnesses that haue not lightly seene any of them reuiue with any sense of their paynes except one Storie who also did hang so long before he was cut downe that it was great wondering to manie to see him so soone recouered not onely in life but also in strength At length he commeth in his tragical manner to inueigh against the crueltie of their aduersaries whome this cruell sight doth nothing at all moue to pitie but they laugh and make sport at it and insult against them that are a dying But especially saieth hee if any ouercome with paine hath giuen foorth any groning which yet happeneth most seldome so one of them no meane preacher in a certeine imprinted booke doeth gather that ours are not true martyrs because one of them as he himselfe affirmeth gaue foorth a certaine howling as of an helhound that I may vse his owne wordes O sentence worthie of a preacher O new charitie of the new gospel What ruffinaly theefe at any time hath not blushed to vtter such a voice What murtherer did euer shewe a minde so cruell and barbarous This froth of wordes I might easily match with like rhetoricall exclamations O impudent lyer O shamelesse slanderer O trayterous backbyter c. But I had rather beat it downe with trueth of matter Bristowe in his booke of Motiues maketh Martyrs his 15. Motiue Among whome hee commendeth as well for the goodnes of their cause as also for their patient suffering The good Earle of Northumberland I vse his owne traiterous wordes Storie Felton Nortons Woodhouse Plomtree and so manie hundreths of the Northeren men whome approued by miracles vndoubted he opposeth against Foxes martyrs as he calleth them Against this traiterous commendation of open rebels and traitors among other things thus I haue written Retent page 59. Seeing not the paine but the cause maketh a martyr whosoeuer haue suffered for treason and rebellion may well be accounted Martyrs of the popish church but the church of Christ condemneth such for enimies of Christes kingdome and inheritours of eternall destruction except they repent and obteine mercie for their horrible wickednesse And seeing patient suffering is by Bristowes owne confession a gift of God vnto all true martyrs such as were manifestly voyde of patience can be no true martyrs as were most of these rebels and traitors and Storie by name who for all his glorious tale in the time of his most deserued execution by quartering was so impatient that he did not onely roare and crye like an helhound but also strake the executioner doing his office and resisted as long as strength did serue him being kept downe by three or foure men vntill he was dead O patient martyr of the popish church What cause had this slaunderous spirite vppon these my wordes to make such hydeous outcryes what theefe what ruffian what murderer or what matter is ministred in this my saying to accuse all the aduersaries of Papistes in England of such barbarous crueltie We are not so voide of humanitie but we lament y e miserie euen of our greatest most graceles enimies but yet wee are not so voide of vnderstanding to acknowledge impatient suffering to bee true martyrdome no not if the cause were neuer so good Not that wee thinke true martyrs to be voide of sense and feeling of their torments or that they may not testifie their paines euen with teares and strong crying sometimes but that there is a great difference between the crying of patient martyrs vnto God for strength comfort and the brutish roaring of impatient sufferers expressed only with paine and torment as was this of Storie who vttered no voice of prayer in all that time of his crying as I heard of the verie executioner himselfe beside them that stoode by but onely roared and cryed as one ouercome with the sharpnes of the paine as no martyr is whome God is faithfull to deliuer out of temptation so that although they haue neuer so great sense of their torment yet are they neuer ouercome thereby But peraduenture this orator for the popish traytors wil take me vp for concluding against Storie that he did not pray because no voice of prayer was heard to come from him as though I could not consider that he was immediatly before strangled so that the passage of his voice might be stopped that albeit that roaring were his prayer yet it might not bee vnderstood by them which heard it In deede if there had beene no other signe of his impatiencie but his crying I would not haue beene bolde to haue iudged therof and made him an example of impatiencie as I did But what patient martyr euer strake his tormentor Who praying for his persecutors would striue to buffet and beat them What man submitting himselfe to the will of God in his suffering would resist the executioners that he might not suffer yea when there was no remedie but he must suffer except God for his crueltie shewed against his patient saints had not onely giuen him a taste of such torments as he procured to others but also made him an open spectacle of the impatient vncomfortable state of them that suffer not in a good cause and with a good conscience By this it is manifest how honestly this proctor of the persecuted Papistes reporteth that vpon a litle groning I gather that hee was no true martyr and further rayleth as his facultie well serueth him The like honest dealing and trueth is shewed in the English translation of this pamphlet toward the latter ende where hee speaketh of certaine imprisoned pyned with famine at Yorke There in the margent Fulke is placed as though he had beene author or executer of some persecution at Yorke neere to which citie he neuer came by 40. miles But this will be excused perhaps by the printers fault because it is not mentioned in the Latine Howsoeuer it be it argueth a lying and a slaunderous stomack of the setters foorth of this treatise that would suffer so open and so apparent a slander to passe vncorrected being in such a place where it could not escape their sight and knowledge But the storie of the conference at Wisbich is a worthie matter wherein not onely this rhetoritian but also the confuter of M. Charke if they be not both one Parson as I gesse they be haue thought good to exercise their stile The trueth whereof is this as it is easie to be prooued in euery respect by sufficient testimonies It pleased the Lordes and other of her maiesties councell after those obstinate recusantes
other Catholike writers haue affirmed of that Epistle and therefore not sufficient to charge him and much lesse others with heresie but being not his simple affirmation yet because it hath bene offensiuely taken he him selfe hath put it out and giuen it ouer O what a sturre would they keepe if they had any weightie matter of truth to burthen him withall MART. 8. To let this passe Tobie Ecclesiasticus and the Machabees are they not most certainly reiected And yet they were allowed and receiued for Canonicall by the same authoritie that S. Iames Epistle was This Epistle the Caluinists are content to admit because so it pleased Caluine those bookes they reiect because so also it pleased him And why did it so please Caluine Vnder pretence forsooth that they were once doubted of and not taken for Canonicall But is that the true cause in deede Howe doe they then receiue S. Iames Epistle as Canonicall hauing before doubted of also yea as they say reiected FVLK 8. You may well let it passe for it is not worth the time you spend in writing of it and if you had bene wise you would vtterly haue omitted it But what say you of Tobie Ecclesiasticus and the Machabees most certainly by vs reiected They were allowed you say for Canonicall by the same authoritie that S. Iames Epistle was And thinke you that S. Iames Epistle was neuer allowed for Canonicall before the third Councell of Carthage For of the other it is certaine they were neuer receiued by the Church of the Israelits before Christ his coÌ„ming nor of the Apostolike and primitiue Church for more than 300. yeres after as both Eusebius out of Origines and the Councell of Laodicea Can. â—9 confirmed afterwarde by the sixt generall Councell of Constantinople sheweth for the Greeke Church and S. Ierome in prologo Galeato for the Latine Church As for the prouinciall Councell of Carthage holden by 44. Bishops of Africa if we were bound to receiue it for these bookes we must also acknowledge fiue bookes of Salomon which in the same Councell are authorised whereas the Church neuer knew but of three And although the booke of wisedom should be ascribed to SalomoÌ„ there could be but foure Againe how they vnderstand the word Canonical it may be gathered both out of the wordes of the same Canon where they giue none other reason of the approbatioÌ„ of all those books of Scripture but that they haue receiued them of their fathers to be read in the Church and also out of S. Augustine who was one present at the same CouÌ„cell which after he hath declared how a man should discerne the Canonicall Scriptures from other writings by following the authoritie of the Catholike Churches especially those that haue deserued to haue Apostolike sees and to receiue their Epistles he addeth further Tenebit igitur hunc modum in scripturis canonicis vt eas quae ab omnibus accipiuntur Ecclesijs Catholicis praeponat eis quas quaedaÌ„ non accipiunt In eis vero quae non accipiuntur ab omnibus praeponat eas quas plures grauiorèsque accipiunt eis quas pauciores minorisque authoritatis Ecclesiae tenent Si autem alias inuenerit à pluribus alias à grauioribus haberi quanquam hoc inuenire non possit aequalis tameÌ„ auctoritatis eas habeÌ„das puto Totus autem canon scripturarum in quo istam considerationem versandam dicimus his libris continetur He shall hold therfore this meane in the canonical Scriptures that he preferre those which are receiued of all catholike churches before those Scriptures which some Churches do not receiue But in those which are not receiued of all let him preferre those Scriptures which the greater number and grauer churches do receiue before those which churches fewer in number of lesse authority do hold But if he shal find some Scriptures to be had of fewer churches other some of grauer churches althogh you can not find this thing yet I thinke they are to be accoÌ„pted of equall authority Now the whole canoÌ„ of scriptures in which we say this consideration must be occupied is contained in these books Fiue books of Moises that is Genesis Exodus c. By this saying of Augustine it is manifest that he calleth canonicall Scriptures not only those bookes that ought of necessity to be receiued of al churches but also such as were receiued of some of some were not in which nuÌ„ber were these bookes of Tobie Ecclesiasticus the Machabees which by his owne rule were not to be receiued as of absolut soueraigne authority because the Apostolike churches of Asia Europa those of grauest authoritie among which was the church of Rome in that time did not receiue theÌ„ as witnesseth not only S. Hierome a Priest of Rome but also Ruffinus of Aquileia in symbolo who both declare what bookes were receiued in their churches as canonical of irrefragable authority to build principles of faith vpon them what books were admitted only to be read for instruction of maners And therfore according to the rule of Augustin testimony of the ancieÌ„t fathers because it coÌ„senteth with the rest of the scriptures not for Caluins pleasure we receiue the Epistle of S. Iames though it hath not bene alwaies and of all Churches receiued Concerning the name of Caluinists as of all other nicke names that it pleaseth you of your charity to bestow vpon vs it shall suffice to protest once for all that we acknowledge none other name of our profession but Christians Catholikes and that we haue neither receiued that Epistle nor reiected the other bicause it pleased Caluin so This may serue for a cleare demonstration that in the first English Bibles that were printed vnder the name of Thomas Mathew before Caluine wrote any word of the reiectioÌ„ of those bookes or of receiuing of the other they are called Apocrypha printed with other of that marke by theÌ„selues the Epistle of S. Iames without any question acknowledged to be one of the canonical Epistles wheras Caluines Institution was first printed An. 1536. his argument vpon S. Iames Epistle 1551. You may see what honest dealing the Papistes vse to bring the truth into discredit the professors thereof into hatred with the simple vnlearned people bearing theÌ„ in hand that we haue no cause to receiue or refuse bookes of Scripture but Caluines pleasure But the God of truth wil one day reward these impudeÌ„t liars shameles slaunderers Well let vs now see vnder what preteÌ„ce it pleased Caluine to reiect these bookes Vnder pretence forsooth sayth Martin that they were once doubted of and not taken for Canonical I pray you sir where doth Caluine pretend that only cause In his Instit. li. 3. c. 5 sect 8. He alleageth diuerse other causes touching the bookes of Machabees as euery maÌ„ that wil may read Shame you nothing to forge such manifest
S. Iames epistle though before doubted of for Canonicall VVill ye say that S. Iames epistle was once not in credit or not worthy of credit for that is his plaine meaning because it was doubted of yea reiected of some yea you saye it must needes be gathered of his wordes that we receiue it but of curtesie and so may refuse it when it pleaseah vs. Demonstrate this in a syllogisme out of his words if you can or all the whole rable of Rhemes if you be able For my part I can but maruaile at your bold assertions and abhorre your impudent enforcements As for other contradictions notorious absurdities dumbe blanks I know not what other monsters you feine vnto him without all proofe or perticular declaration all wise men see howe easie a matter it is to raile slaunder in generals whē you dare come to particulars I doubt not but the world shal see your vanitie so detected by M. Whitaker him selfe that you shal haue litle ioy thus insolently to deface his godly learned writings It had bene more than time that his booke had bene confuted which hath bene abroad a yeare and a halfe almost if you can with such facilitie by onely noting such matters shewe that he confuteth him selfe But somwhat you must say afarre of to saue your credit with your Disciples to keepe them playe for the time while with long studie and great trauaile you are crowding out great trifles MART. 11. For the second point which is not the grosse deniall of bookes but yet calling of them in question mouing scruples about them and diminishing their authoritie and credite I will goe no further than to S. Paules epistle to the Hebrewes which I will not aske why they doubt of or rather thinke it not to be S. Paules for they will tell me because it was once in doubte not considering that it was in like maner doubted whether it were Canonicall yet they will not now denie but it is Canonicall but I must aske them and request them to make a reasonable answere why in their English Bible of the yeare 1579. and 1580. they presume to leaue out S. Paules name out of the very title of the saide epistle which name is in the Greeke and in Bezaes Latine translation both which they professe to folow See the title of the new Test. an 1580. Doth not the title tell them that it is S. Paules why seeke they further or why do they change the title striking out S. Paules name if they meant to deale simply and sincerely and what an hereticall peeuishnes is this because Beza telleth them of one obscure Greeke copie that hath not Paules name and onely one that they will rather folow it than all other copies both Greeke and Latin I report me to all indifferent men of common sense whether they do it not to diminish the credite of the epistle FVLK 11. Nowe concerning the seconde pointe which is calling of some bookes into controuersie or mouing scruples about them to diminish their credite or auctoritie whether you be guiltie of that crime rather than we I haue somewhat noted before But with what euidence you are able to charge vs it cōmeth now to be cōsidered you will go no further than the epistle to the Hebrewes You may be ashamed to haue gone so far For of al bookes of the new Testament their is none that we might worse spare to confounde your blasphemous heresies than that epistle which is the very mall to beate into pouder the abominable Idoll of your Masse and your sacrilegious priesthood seruing to the same Wherefore it is without all colour that you charge vs to seeke to diminish the credite of that epistle But you will not aske why we doubt of or rather thinke it not to be S. Paules because we will tell you that it was once in doubt If you acknowledge that the auctor of this epistle was once in questiō you cleare vs of mouing scruples about it or calling it in question which was your first charge Let Eusebius Hierome and other auncient writers beare that blame if it be blame worthie to tell what other mens opinions haue bene in such a matter Some holding that it was written by S. Luke some by S. Barnabas some by S. Clemens But you must wit if you wil that they which at this day doubt of the writer therof or else thinke it not of S. Paules penning haue other reasons to lead them than onely because it was doubted of For beside those reasons which they had which of old time doubted of the writer therof as the diuersitie of the stile and inscription thereof and manner of reasoning they haue also obserued something out of the epistle it self which seemeth to argue that it was not writtē by S. Paule as that in the beginning of the 2. chapter he saith The doctrine of saluation was confirmed to vs by thē that heard it after it was first spoken by the Lord him self which seemeth to agree with the profession of S. Luke in the beginning of his gospell Wheras S. Paule denieth that he learned his gospel os men but only by reuelation of Iesus Christ. Gal. 1. v. 12. But of all thē that doubt or thinke it not to be S. Paules epistle there is not one that doubteth of the auctoritie thereof but that it is equall with the epistle to the Romanes or the gospell of S. Iohn Although in the Latine church as S. Hierom testifieth it hath bene doubted whether it were Canonicall The cause seemeth to be the heresie of the Nouatians which abused a text out of the 6. chapt against remissiō of sinnes cōmitted after grace receyued which we shew was no sufficiēt cause to refuse so diuine an epistle seing the Apostle speaketh not of particular faults which are cōmon to the faithful oftētimes euery day but of an vtter apostasie falling cleane away frō the truth of the gospel once knowen professed into an horrible contempt persecuting of the same But we must make you a reasonable answere why in the English Bibles printed 1579. 1580. we presume to leaue out S. Paules name out of the very title of the said epistle which name is in the Greeke Bezaes Latine translatiō which we professe to folow I answere without any presumptiō that that which is vncertaine we spare to affirme Exāple we haue not only that ancient Greeke copie whereof Beza speaketh which leaueth out the name of Paulé but also diuerse printed bokes in which that name is left out Beside it is certain that title was not of ancient time vniuersally added For S. Hier. in Catalogo scriptorū ecclesiast after he hath recited al the epistles of S. Paule at lēgth he cōmeth to this epistle Epistola autē quae fertur ad Hebraeos c. But the epistle which is called vnto the Hebrewes is not thought to be his for the differēce of the stile
translation receaued that errour But the more part of best Greeke copies leaue out the name of Esay Howe these corruptions should come into the text except it be out of the margent if you can finde a better coniecture we shall be content with more patience to heare you than you can abide to heare Beza MART. 18. He biteth sore at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. v. 7â— and will not translate that but the Hebrue word of the old Testament but at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. v. 24. much more and at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. v. 14. exceedingly but yet after he hath said all that he could against it he concludeth that he durst not and that he had a conscience vpon coniecture to change any thing And therefore all this is gnawing only But in the 3. of Luke he maketh no conscience at all to leaue out these wordes vers 36. Qui fuit Cainan not onely in his owne translation but in the vulgar Latine which is ioyned therewith saying in his Annot. Non dubitauimus expungere that is We doubted not to put it out and why by the authoritie of Moyses Gen. 11. Whereby he signifieth that it is not in the Hebrue Gen. 11. where this posteritie of Sâ—m is â—eckened and so to maintaine the Hebrue veritie as they call it in the old Testament he careth not what become of the Greeke in the newe Testament which yet at other times against the vulgar Latine text they call the Greeke veritie and the pure fountaine and that text whereby all translations must be tried FVLK 18. His biting as you call it at the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ast. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. Seeing they concerne no controuersie might haue bene contained in the section next before especially seing you confesse he sayth he durst not and that he had a conscience vpon coniecture to chaunge any thing But in the 3. of Luk. vers 36. He maketh no conscience at all to leaue out the words Qui fuit Cainan saying in his annotations that he doubted not to put it out by authoritie of Moyses Gen. 11. A sore charge to diminish any part of the holy Scripture But if he haue only corrected an errour of the scribe which by all likelihoode tooke vpoÌ„ him to adde vnto S. Luke out of the Greeke text of the 70 that which is not in the Hebrue verily I see not what offense he hath committed For first he can meane no fraude in coÌ„cealing those words wherof he doth admonish the reader and of the cause of his leauing them out Secondly he winneth no aduantage against his aduersaries or to his own cause by omitting to say that Sala was the sonne of Cainan whom Moyses affirmeth to be the sonne of Arphaxad And seeing Moyses Gen. 11. hath no such Cainan the sonne of Arphaxad it is not like that S. Luke who borrowed that parte of his genealogie out of Moises woulde adde any thing which Moises had omitted But you say that Beza to maintaine the Hebrue verity of the old Testament eareth not what become of the Greke in the new Testament You should haue made your antitheton more ful wherein it seemeth you pleased your selfe not a litle if you had sayed that Beza to maintaine the Hebrue veritie of the olde Testament careth not what becommeth of the Greeke corruption in the newe Testament and so you shoulde haue spoken both more eloquently and more truly But at other times you say against the vulgar Latine text they call the Greeke text the Greeke veritie and the pure fountaine and that whereby all translations must be tried We say in deede that by the Greeke text of the newe Testament all translations of the newe Testament must be tried but we meane not by euerie corruption that is in any Greeke coppie of the newe Testament and muche lesse that the Hebrue text of the olde Testament should be reformed after the Greeke of the newe where it is vncorrupted and least of all where any copie is guiltie of a manifest errour as in this place nowe in question MART. 19. But if he haue no other way to reconcile both Testaments but by striking out in the Greeke of the new all that agreeth not with the Hebrue of the old Testament then let him alter and chaunge so many wordes of our Sauiour him selfe of the Euangelistes and of the Apostles as are cited out of the olde Testament and are not in Hebrue Which places they know are verie many and when neede is they shall be gathered to their handes Let him strike out Mat. 13. v. 14. 15. Act. 28. v. 26. 27. the wordes of our Sauiour and S. Paule cited out of Esay because they are farre otherwise in the Hebrue Strike out of the Epistle to the Galathians these wordes vpon a tree because in the Hebrue it is only thus Cursed is he that is hanged Deut. 21. in finc Yea strike out of Dauids Psalmes that which concerneth our redemption vpon the crosse much neerer They haue pearced my handes and my feete Psal. 21. because in the Hebrue there is no suche thing Let theÌ„ controule the Apostle Eph. 4. for saying dedit he gaue gifts because it is both in the Hebrue and Greeke Psal. 67. Accepisti thou tookest giftes and Hebr. 10. for corpus aptasti let them put aures perforasti because it is so in the Hebrue Psalm 40. To be short if all must be reformed according to the Hebrue why doth he not in S. Steuens sermon cut off the number of siue soules from seuentie fiue because it is not in the Hebrue FVLK 19. If you had read Beza his workes as diligently to learne the truth out of them as you haue pried here there busily howe to espie some fault or errour in them you shoulde easily haue founde that he hath other waies to reconcile both the Testaments the difference that seemeth to be in the allegatioÌ„s than by striking out of the Greeke in the newe all that agreeth not with the Hebrue of the olde Testament And therefore vainly you bid him alter so many words as are cited in the new Testament out of the old which are not in the Hebrue and strike out of Matth. 13. v 14. 15. and Act. 28. v. 26. 27. the words of our Sauiour and S. Paule cited out of Esay because they are otherwise in the Hebrue Beza knoweth that Christ and his Apostles alwaies kepe the sense of the Hebrue verity although they do not alwaies rehearse the verie wordes But whereas you bid him out of Gal. 3. 13. strike out these words vpon a tree because in the Hebrue it is only thus Cursed is he that is hanged You shew either grosse ignoraunce or intolerable frowardnesse for these words vpon a tree are in that verse in the next before For thus the Hebrue text is 22. When
wilful needlesse or hereticall aâ—oyding For although the mariage of ecclesiasticall ministers generally is proued by that Scripture yet the mariage of votaries specially is nothing confirmed And for the mariage of Bishops Priestes and Deacons your owne translation of 1. Tim. 3. and Tit. 1. both Latine and English will warrant them to be the husbandes of one wife so that euery childe may see that he needed not for that purpose to corrupt the texte 1. Cor. 9. And as for the other texts 2. Pet. 1. although this worde by good workes is not expressed in the moste Greeke copies yet the whole circumstance of the place giueth it necessarily to be vnderstoode and yet it maketh nothing agaynst iustification by fayth only For our election which is most certaine immutable in Gods determinatioÌ„ is made certainly knowen vnto vs by good workes the fruites of iustifying faith euen as the effectes doe necessarily proue the cause gone before And so dothe Thomas Mathewes Bible note likewise the Bishops Bible and the Geneua Bible for so I had rather call them than by the yeares in whiche they were once printed whiche haue bene often printed and perhaps all in some one yeare Couerdales Bible also addeth these wordes by good workes whiche is redde in some Greeke copies So true it is that you say wee leaue it out because wee holde the selfe same heresie As likewise that you slaunder vs to hold that good workes are not necessarie to saluation whereas we beleeue that good workes are as necessarie to saluation as fayth in all them that are iustified by faith onely But because you are not able to withstand the truth which we beleeue you faine odious Monsters as Dragons Centaures Hydraes to fight withall before the people that you might gette the prayse of glorious conquerours like S. George on horsebacke that in a pageant vanquisheth an hideous dragon made of paper or painted clothes MART. 37. So do they in infinite places alter the olde text which pleased them well before they were Heretikes and they do it with brasen faces and playne protestation hauing no shame nor remorse at all in fleeing from that which all antiquitie with one consent allowed and embraced vntill their vnhappie daies Which though it be an euident condemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader we will not charge them for altering the auncient approued Latin translation because they pretend to folowe the Hebrue and Greeke and our purpose is not here to proue that they should not folowe the Hebrue and Greeke that now is before the auncient approued Latine text which is done briefly already in the preface to the new Testament FVLK 37. You were afrayde belike to be ouermatched in rayling and therefore you thought to beare vs downe at once with a whole floud of reprochfull slaunders and that you vtter euen with the same face with which you affirme that al antiquitie with one consente allowed and embraced your vulgar Latine texte for what else you shoulde meane I cannot coniecture seing you say afterwarde you will not charge vs for altering the auncient approued Latine translation What say you Martin doth all antiquitie with one consent allowe and imbrace your vulgar Latine translation What is the cause then that the most of all antiquitie of the Latine Church vsed not your vulgar Latine text or dare you ioyne issue with me that all the Latine doctors for 400 yeares after Christe vsed none other Latine translation but that or that they all knewe your vulgar Latine translation you are neuer able to proue it The 70. translation in deede was greatly esteemed and almost generally receyued in the Greeke and Latine Churches and out of it were innumerable Latine versions as S. Augustine affirmeth But your vulgar Latine followeth it not in many places as it were easie to shewe if time and occasion serued and I suppose you will not denie As for the reasons you bring in the Preface to the newe Testament to proue that we should not followe the Hebrue and Greeke that now is before that auncient approued text when they come to be considered it shall appeare how vayne and friuolous they are But as for the Hebrue and Greeke that now is may easilie be proued to be the same that alwaies hath bene neither is their any diuersitie in sentence how soeuer some copies eyther through negligence of the writer or by any other occasion do varie from that which is commonly and most generally receyued in some letters syllables or wordes MART. 38. Neither will we burden them for not folowing the vulgar Latine texte when the same agreeth with most auncient Greeke copies which notwithstanding is great partialitie in them must needes be of an heretical wilful humor that among the Greeke copies themselues they reiect that which moste agreeth with the vulgar Latine text in places of controuersies Yet will wee not I say neither in this case lay falsehood and corruption to their charge because they pretend to translate the common Greeke text of the newe Testament that is one certaine copie But here at the least lette them shewe their fidelitie and that they be true and exact translatours For here onely shall they be examined and called to account FVLK 38. In translation we follow the common vsuall and printed coppies as you doe in your translation and yet you know there be as many yea ten times as many diuerse readings in the Latine as are in the Greeke witnesse hereof the Bible printed at Antwerpe by Christopher Plantine 1567. of Hentenius castigation where the margents almost of euerie leafe be full of diuerse readings obeliskes asterisks stigmates signifying the variety that is in many copies by adding detracting chaunging The same is confessed by Arias Montanus Lindanus likewise acknowledgeth as much Of that which you say we reiect that which best agreeth with the vulgar Latine in places of controuersie you bring none example But that among your diuerse readings you reiect that which agreeth best with the Hebrue and with the Greeke in places of controuersie I will giue you an example Gen. 3 v. â—5 where the Hebrue truth teacheth that the seede of the woman shall breake the serpentes heade and the Greeke translateth the pronoune in the masculine gender he meaning Christ and some auncient copies of your vulgar Latine haue ipse you neuerthelesse followe that blasphemous corruption that in these later times hath bene receiued in your vulgar Latine Bibles and reade still in your texte ipsa she which though you would wrest blasphemously to the virgin Marie which is proper to Christ can not by the circumstance of the place be aptly referred to any but to Eue. MART. 39. And if they followe sincerely their Greeke and Hebrue text which they professe to followe and which they esteeme the onely authenticall texte so farre we accuse them not of hereticall
to the Greeke text by one that fauoured Peters primacie Is it so then you will not stande to this Greeke texte neither Not in this place saith Beza FVLK 49. In graunting Peter to be the firste wee neede not graunt him to be the chiefe and if we graunt him to be the chiefe it followeth not that he is chiefe in auctoritie But if that were graunted it is not necessarie that he was head of the Church And albeit that were also graunted the Bishop of Rome could gaine nothing by it But what saith Beza where the texte saith the firste Peter If wee muste beleeue you hee saith No wee will graunt you no suche thing for these wordes were added to the Greeke texte by one that fauoured Peters primacie I praye you Martin where hath Beza those wordes will you neuer leaue this shamefull forgerie Beza in the tenth of Mathew doth only aske the question Quid si hoc vocabulum c. what if this worde were added by some that would establish the Primacie of Peter for nothing followeth that may agree with it This asketh Beza but as an obiectioÌ„ which immediatly after he answeareth concludeth that it is no addition but a naturall word of the text found in all copies confessed by Theophylact an enimie of the Popes primacie and defendeth it in the third of Marke where it is not in the common Greeke copies nor in the vulgar Latine against Erasmus who finding it in some Greeke copies thought it was vntruely added out of Mathew But Beza saith Ego verò non dubito quin haec sit germana lectio But I doubte not but this is the true and right reading of the texte and therefore hee translateth Primâ—inâ— Simonem the firste Simon out of the fewe copies Erasmus speaketh of Therefore it is an abhominable slaunder to charge him with following the common receyued texte where it seemeth to make against you when hee contendeth for the truth against the common text yea and against your owne vulgar Latine to giue you that which you make so great accompte of that Peter in the Cataloge of the Apostles was firste So greatly hee feareth to acknowledge that Peter was called first And so true it is that you charge him to say No wee will graunt you no such thing for these wordes were added to the Greeke texte by one that fauoured Peters primacie I hope your favourers seeing your forgerie thus manifestly discouered will giue you lesse credite in other your shamelesse slaunders at the leastwise this in equitie I trust all Papistes will graunt not to beeleue your report against any mans writing except they reade it thoÌ„selues Now â—â—at this worde the first argueth no primacie or superioritie beside those places quoted by Beza Act. 26. 20. Rom. 1 8. 3 2. You may read 1. Par. v 23 24. where the posteritie of Leui and Aaron are rehearsed as they were appointed by Dauid in their orders or courses Subuel primus Rohobia primus sors prima Ioiarib c. where least you should thinke of any headship or principalitie because the Hebrue is somtime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see that Subuel is called primus of the sonnes of Gerson when there is no more mentioned more expresly Rohobia is called primus of the sonnes of Eleazer of whome it is sayd that he had no more sonnes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here the first in order it appeareth by those generations where the second third or fourth is named as in the sonnes of Hebron and of Oziel Also in the sonnes of Semei where Iehoth is counted the first Ziza the second Iaus and Beria becaused they increase not in sonnes were accounted for one familie In all which there is no other primacy than in the first lot of Ioiarib where the Hebrew worde is harishuon and so follow the restâ—n order vnto foure and twenty courses Therefore there is no cause why we should not stand to the Greeke text in that place neither did Beza euer deny to stande to it MART. 50. Let vs see an other place You must graunt vs saywe by this Greeke text that Christes very bloud which was shed for vs is really in the chalice because S. Luke sayth so in the Greeke text No sayth Beza those Greeke wordes came out of the margem into the text and therefore I translate not according to them but according to that which I thinke the truer Greeke text although I finde it in no copies in the world and this his doing is maintained iustified by our English Protestants in their writings of late FVLK 50. Still Beza speaketh as you inspire into him while he speaketh through your throte or quil The truth is Beza sayth that either there is a manifest Soloecophanes that is an appearance of incongruitie or els those wordes which is shed for you seeme to be added out of S. Mathew or els it is an errour of the writers placing that in the nominatiue case which should be in the datiue For in the datiue case did Basil read them in his morals 21. definition Neuertheles all our olde bookes sayth Beza had it so written as it is commonly printed in the nominatiue case Here are three seuerall disiunctions yet can you finde none but one proposition that you set downe as though it were purely and absolutely affirmed by Beza Likewise where you speake of no copies in the world you say more than Beza who speaketh but of such copies as he had who if he were of no better conscience than you would haue him seeme to be might faine some copie in his owne handes to salue the matter But the truth is that since he wrote this he found one more auncient copie both in Greeke and Latine which nowe is at Cambridge where this whole verse is wanting But of this matter which somewhat concerneth my selfe particularly I shall haue better occasion to write in the places by you quoted cap. 1. num 37. and cap. 17. num 11. where I will so iustifie that which I haue written before touching this place as I trust all learned and indifferent Readers shall see how vainely you insult against me where you bewray grosser ignorance in Greeke phrases than euer I woulde haue suspected in you being accounted the principall Linguist of the Seminarie at Rhemes MART. 51. Well yet sayewe there are places in the same Greeke text as plaine for vs as these now cited where you can not say it came out of the margent or it was added falsely to the text Aâ— Stand and hold fast the traditions c. by this text we require that you graunt vs traditions deliuered by word of mouth as wel as the written word that is the Scriptures No say they we know the Greeke word signifieth tradition as plaine as possibly but here and in the like places we rather translate it ordinances instructions and what els soeuer Nay Sirs
say we you can not so answer the matter for in other places you translate it duely and truely tradition and why more in one place than in another They are ashamed to tell why but they must tell and shame both thom selues and the deuill if euer they thinke it good to answer this treatise as also why they changed congregation which was alwaies in their first translation into Church in their later translations and did not change likewise ordinances into traditions Elder◠into Priestes FVLK 51. That the Thessalonians had some parte of Christian doctrine deliuered by word of mouth that is by the Apostles preaching at such time as he did write vnto them and some part by his Epistles the text enforceth vs to graunt and we neuer purposed to denye But that the Church at this daye or euer since the newe Testament was written had any tradition by worde of mouth of any matter necessary to saluation which was not contayned in the olde or newe Testament we will neuer graunt neither shall you euer be able out of this text or any text in the Bible to proue Make your Syllogismes when you dare and you shall be aunswered But we knowe you saye that the Greeke word signifieth tradition as plaine as possibly but here and in like places we rather translate it ordinances instructions and what else soeuer We knowe that it signifieth tradition constitution instruction precept also mancipation treatise treason For al these the Greeke Dictionaries do teach that it signifieth Therefore if in any place we haue translated it ordinaunces or instructions or institutions we haue not gone from the true signification of the worde neither can you euer proue that the worde signifieth such a doctrine onely as is taught by worde of mouth and is not or may not be put in writing But in other places you can tell vs that we translate it duely and truly tradition and you will know why more in one place than in another affirming that we are shamed to tell why For my part I was neuer of counsaile with any that translated the Scriptures into English and therefore it is possible I can not sufficiently expresse what reason moued the translators so to varie in the exposition of one and the same worde Yet can I yeelde sufficient reason that might leade them so to doe which I thinke they followed The Papistes doe commonly so abuse the name of tradition which signifieth properly a deliuerie or a thinge deliuered for such a matter as is deliuered onely by worde of mouth and so receaued from hande to hande that it is neuer put in writing but hath his credite without the holye Scriptures of God as the Iewe had their Cabala and the Scribes Pharisees had their traditions beside the lawe of God and the Valentinian Heretikes accused the Scriptures as insufficient of authoritie and ambiguously written and that the truth could not be found in them by those that knewe not the tradition which was not deliuered by writing but by worde of mouth iumpe as the Papists doe This abusing of the word tradition might be a sufficient cause for the translators to render the Greeke worde where it is taken for such doctrine as is beside the commaundement of God by the name of tradition as the worde is commonly taken But where the Greeke worde is taken in the good parte for that doctrine which is agreeable with the holy Scriptures they might with good reason auoide it as you your selfe doe not alwayes translate tradere to betray but sometimes to deliuer So did the translators giue these words ordinances instructions institutions or doctrine deliuered which doe generally signifie the same that tradition but haue not the preiudice of that partiall signification in which the Papistes vse it who wheresoeuer they find tradition straight way imagine they haue found a sufficient argument against the perfection and sufficiencie of the holy Scripture and to bring in all riffe raffe and trishe trashe of mans doctrine not onely beside but also contrarye to the manifest worde of God conteined in his most holy and perfect Scriptures To the shame of the deuill therefore and of all popish maintainers of traditions vncommaunded by God this reason may be yelded Nowe to aunswer you why Ecclesia was first translated congregation and afterward Church the reason that moued the firste translators I thinke was this the worde Churche of the common people at that tyme was vsed ambiguously both for the assemblie of the faythfull and for the place in which they assembled for auoyding of which ambiguitie they translated Ecclesia the congregation and yet in their Creede and in the notes of their Bibles in preaching writing they vsed the word Church for the same the later translators seing the people better instructed able to discerne when they read in the Scriptures the people from the place of their meeting vsed the worde Church in their translations as they did in their preaching These are weightie matters that wee muste giue accompt of them Why we chaunge not ordinances into traditions and Elders into Priests wee will answere when we come to the proper places of them In the meane season wee thinke there is as good cause for vs in translating sometime to auoide the termes of traditions and prieste as for you to auoid the names of Elders calling them auncients and the wise men sages as though you had rather speake French than English as we do Like as you translate Conside haue a good hart after the french phrase rather than you would say as we do be of good comforte MART. 52. The cause is that the name of Church was at the first odious vnto thē because of the Catholike Church which stoode against them but afterward this name grewe into more favour with them because of their English Church so at length called and termed But their hatred of Priests and traditions continueth still as it first began and therefore their translation also remaineth as before suppressing the names both of the one and of the other But of all these their dealings they shal be told in their seuerall chapiters and places FVLK 52. I pray you who translated first the creed into the English tongue and taught it to the people for that cause were accounted heretikes of the Antichristian Romish rable If the name of Churche were odious vnto them why didde they not suppresse that name in the creede whyche they taught to yong and olde and in steede of Catholike Church call it the vniuersal congregation or assembly Wel Dauus these things be not aptely diuided according to their times The firste translation of the Bible that was printed in the english tong in very many places of the notes vseth the name Church most notoriously in the song of Salomon where before euery other verse almost it telleth which is the voice of the Church to Christ her spous◠which no reasonable man would thinke the translators would
when they professe they are of thē selues vniust of Sacraments mysteries by which the benefits of Christ are sealed vp vnto them of altar when they beleue that Iesus Christ is our altar of Priests when they hold that al good Christians are Priests of deuotions when they dispute that ignorance is not the mother of true deuotion but knowledge of excommunication which they practise daily As for the names and thinges of procession shrines images traditions beside the holy Scriptures in religiō they haue iust cause to abhorre Neither do they vse the one sort of termes without probable ground out of the originall text nor auoide the other but vpon some good speciall cause as in the seueral places when we are charged with them shal appeare MART. 17. If in a case that maketh for them they straine the very originall signification of the word and in a case that maketh against them they neglect it altogither what is this but wilfull and of purpose See chap. 7. numb 36. FVLK 17. I answer we streine no words to signifie otherwise than the nature and vse of them will affoord vs neither doe we spare to expresse that which hath a shewe against vs if the propertie or vsuall signification of the word with the circumstance of the place doe so require it MART. 18. If in wordes of ambiguous and diuerse signification they will haue it signifie here or there as it pleaseth them and that so vehemently that here it must needes so signifie and there it must not and both this and that to one ende and in fauour of one and the same opinion what is this but wilfull translation So doth Beza vrge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie wife and not to signifie wife both against virginitie and chastitie of Priestes and the English Bible translateth accordingly See chap. 15. num 11. 12. FVLK 18. To the generall charge I answer generally we do not as you slaunder vs. Nor Beza whom you shamefully belye to vrge the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7. v. 1. not to signifie a wife against virginitie and chastitie of Priestes For cleane contrariwise he reproueth Erasmus restraining it to a wife which the Apostle saith generally it is good for a man not to touch a woman which doth not onely conteine a commendation of virginitie in them that be vnmaried but also of continencie in them that be maried And as for the virginity or chastitie of Priestes he speaketh not one worde of it in that place no more than the Apostle doth Now touching the other place that you quote 1. Cor. 9. v. 5. Beza doth truely translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sister to wife because the word sister is first placed which comprehendeth a woman and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following must needes explicate what woman he meaneth namely a wife For it were absurd to say a sister a woman Therfore the vulgar Latine Interpreter peruerteth the words saith Mulierem sororem It is true that many of the auncient fathers as too much addict to the singlenes of the Clergie though they did not altogither condemne mariage in them as the Papists doe did expound the sister whereof S. Paule speaketh of certaine rich matrones which followed the Apostles whithersoeuer they went ministred to them of their substance as we reade that many did to our Sauiour Christ. Math. 27. v. 55. Luc. 8. v. 3. But that exposition can not stand nor agree with this text for many causes First the placing of the wordes which I haue before spoken of Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were needeles except it should signifie a wife for the word sister signifieth both a woman a faithful woman and otherwise it was not to be doubted least the Apostle would leade a heathen woman with him Thirdly the Apostle speaketh of one womā not many wheras there were many that followed our Sauiour Christ whereas one alone to follow the Apostle might breede occasion of ill suspition and offence which many could not so easily Fourthly those that are mentioned in the Gospell our Sauiour Christ did not leade about but they did voluntarily follow him but the Apostle here saith that he had authoritie as the rest of the Apostles to leade about a woman which argueth the right that an husband hath ouer his wife or of a maister ouer his maide Fiftly it is not all one if women could trauel out of Galilie to Ierusalem which was nothing neare an hundred miles that women could followe the Apostles into all partes of the world Sixtly if the cause why such women are supposed to haue followed the Apostles was to minister to them of their substance the leading them about was not burdenous to the Church but helpeful but the Apostle testifieth that he forbare to vse this libertie because he would not be burdenous to the Church of Corinth or to any of them Seuenthly seing it is certaine that Peter had a wife and the rest of the Apostles are by antiquitie reputed to haue bene all maried It is not credible that Peter or any of the rest would leaue the companie of their owne wiues leade strange women about with them As for the obiection that you make in your note vppon the text to what ende should he talke of burdening the Corinthians with finding his wife when he himself cleerely saith that he was single I answer Although I thinke he was single yet is it not so cleere as you make it for Clemens Alexandrinus thinketh he had a wife which he left at Philippi by mutual consent But albeit he were single it was lawfull for him to haue maried and Barnabas also as wel as all the rest of the Apostles Againe to what end should he talke of burdening the Church with a woman which was not his wife when such women as you say ministred to the Apostles of their goods Wherby it should follow that none of the Apostles burdened the Churches where they preached with their owne finding which is cleane contrary to the Apostles wordes and meaning Wherefore the translation of Beza and of our Church is most true and free from all corruption MART. 19. If the Puritans grosser Caluinists disagree about the translations one part preferring the Geneua English Bible the other the Bible read in their Church if the Lutherans condemne the Zuinglians Caluinistes translations and contrariwise if all Sectaries reproue eche an others translation What doth it argue but that the translations differ according to their diuerse opinions See their bookes written one against another FVLK 19. Here againe is nothing but a generall charge of disagreeing about translations of Puritans Caluinists Lutherans Zuinglians and of all Sectaries reprouing one an others translation with as generall a demonstration See the bookes written one against an other which would aske longer time than is needeful to answer such a vaine cauil when it is alwaies sufficient
Paule 1. Cor. 15. v. 43. The dead bodie is sowen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in weakenesse it riseth againe in power Doth not weakenesse here signifie priuation of all strength It is maruaile but you will say a dead bodie is not altogither voide of strength Beza telleth you out of S. Paule Rom. 8. v. 6. That the wisedome of the flesh without Christ is death it is enmitie against God it is neither subiect vnto the law of God neither can it be where is the strength of free will that you complaine to bee taken away by our translation Beza doth also tell you that S. Paule calleth all the ceremonies of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are separated from the spirit of Christ the weake and beggerly elementes Galaâ— 4. Are they not voide of strength riches which are voide of Christs grace and spirit But your purpose was only to quarrell and seeke a knot in a rush therefore you regarded not what Beza hath written to iustifie his translation MART. 27. If Caluine translate Non ego sed gratia Dei quae mihi aderat may not meane Graecians controle him that he also translateth falsely against free will because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth require some other participle to be vnderstoode that shoulde signifie a cooperation with free will to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which laboured with me See chap. 10. numb 2. FVLK 27. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God which is with me A meane Graecian will rather vnderstande the verbe substantiue than the participle as you doe and then must needes againe vnderstand the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath laboured For thus the sense must be if your participle be vnderstood I haue laboured more than they all yet not I but the grace of God which labored with me hath labored Who would commit such a vaine tautologie The sense is therefore plaine which the Apostles words do yeeld in the iudgement of better Graecians than euer G. Martine was or will be I haue not labored more than the rest of the Apostles of mine owne strength or will but the grace of God which is in me or with me hath giuen me greater strength ability to trauel in the Gospell than to them But you are afraid least it should be thought that the Apostle had done nothing like vnto a block forced only a blockish feare a forced collection For when the Apostle first saith he hath labored after denieth saith I haue not laboured what sensible man will not gather that in the former he labored as a man indued with life sense and reason and in the later that he laboured not by his owne strength or vertue but by the grace of God to which he attributeth all that he is in such respect By the grace of God I am that I am saith he which manifestly excludeth naturall free will to that which is good appertaining to the glorie of God For which cause he denieth that he laboured more than the rest not I but the grace of God which was present with me MART. 28. If when the Hebrue beareth indifferently to say Sinne lieth at the dore and vnto thee the desire thereof shall be subiect thou shalt rule ouer it the Geneua English Bible translate the first without scruple the later not because of the Hebrue Grammar is not this also most wilfull against free will See chap. 10. numb 9. FVLK 28. I graunt this to bee done willingly against free will but yet no false nor corrupt translation For in the participle Robets which signifieth lying is a manifest Enallage or chaunge of the gender to declare that in Chataoth which word being of the feminine gender signifieth sinne is to bee vnderstoode Auon or some such worde as signifieth the punishment of sinne which may agree with the participle in the masculine gender that the antithesis may be perfect If thou doest well shall there not be reward or remission if thou doest euill the punishment of thy sinne is at hand But that the later end of the verse can not be referred to sinne but vnto Cain not only the Grammar but also the plaine wordes and sense of the place doth conuince For that which is sayd of the appetite must haue the same sense which the same wordes haue before of the appetite of Eue towardes her husband Adam that in respect of the law of nature and her infirmitie she should desire to be vnder his gouernment that he should haue dominion ouer her So Abel the yonger brother should be affected toward his elder brother Cain to whom by the law of nature he was louing and subiect and therefore no cause why Cain should enuy him as he did Otherwise it were a straunge meaning that sinne which is an insensible thing shoulde haue an appetite or desire towarde Cain who rather had an appetite to sinne than sinne to him But you are so greedie of the later parte that you consider not the former I knowe what the Iewisne Rabbines fauourers of Hethenish free will absurdly doe imagine to salue the matter but that which I haue said may satisfie godly Christian MART. 29. If Caluine affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can not signifie propter reuerentiam because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so vsed Beza auoucheth the same more earnestly and the English Bible translateth accordingly which may be confuted by infinite examples in the Scripture it selfe is coÌ„futed by Illyricus the Lutheran is it not a signe either of passing ignorance or of most wilfull corruption to maintaine the blasphemie that hereupon they conclude See chap. 7. numb 42 43. FVLKE 29. If Beza Caluine the English translations be deceiued about the vse of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proueth not that they are deceiued in the translation of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the matter in question They haue other reasons to defend it than the vse of the preposition although you sclaunder Caluine in saying he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vsed for propter For he sayth no more but that the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such like that may designe a cause quae causam designet that is that certainly may point out a cause can not otherwise be taken Likewise Beza saith Atqui non facile mihi persuaserim proferri posse vllum exemplum in quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita vsurpeâ—ur But I can not easily persuade my selfe that any example may be brought forth in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed that is for propter or secundum for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were more proper and vsuall Now if Illyricus haue helped you with a few examples where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken what say Beza or
Caluine against it but that it doth not vsually and certainly signifie so Their iudgement vpon the place remaineth still grounded vpon other argumentes although that reason of the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not so strong as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had neuer bene so taken But as for the blasphemie you say they conclude vpon that place will redound vpon your owne necke for their exposition is honourable and glorious to God the father and Christ his sonne and to the Holy Ghost by whom that Epistle was indited to the confusion of your Popishe blasphemies of the sacrifice propitiatorie offred in the Masse MART. 30. If Beza in the selfe same place contende that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie reuerence or pietie but suche a feare as hath horrour astonishment of mind in an other place sayth of the selfe same worde cleane contrarie what is it but of purpose to vpholde the said blasphemie See chap. 7. nu 39. 40. FVLK 30. Beza in the same place doth bring many examples to proue that the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a great feare and so is to be taken Heb. 5. But it is an impudent lye to say he doth contend that it neuer signifieth reuerence or piety and therfore that he saith it signifieth piety in an other place is nothing contrarie to that he spake in this place for the word signifieth both as no man that will professe any knowledge in the Greeke tongue can deny MART. 31. If he translate for Gods foreknowledge Gods prouidence for soule carcas for hell graue to what end is this but for certaine hereticall conclusions And if vpon admonition he alter his translation for shame and yet protesteth that he vnderstandeth it as he did before did he not translate before wilfully according to his obstinate opinion See chap. 7. FVLK 31. Beza doth in deede translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidentia but he expouÌ„deth himselfe in his annotation id est aeterna cognitione for what hereticall conclusion he should so do you do not expresse neither can I imagine To your other quarrels of soule and carcasse hell and graue I haue sayd enough in aunswer to your preface Sect. 46. 47. MART. 32. If to this purpose he auouch that Sheol signifieth nothing else in Hebrue but a graue whereas all Hebricians know that it is the most proper and vsuall word in the Scripture for Hell as the other word Keber is for a graue who would thinke he would so endaunger his estimation in the Hebrue tongue but that an hereticall purpose against Christs descending into hell blinded him See chap. 7. FVLK 32. Nay rather all learned HebriciaÌ„s know that Sheol is more proper for the graue than for hell and that the Hebrewes haue no worde proper for hell as we take hell for the place of punishment of the vngodly but either they vse figuratiuely Sheol or more certainly Topheth or Gehinnom For Sheol is in no place so necessarily to be taken for hell but that it may also be taken for the graue That Keber signifieth the graue it is no proofe that Sheol doth not signifie the same therefore you shew your selfe to be too young an Hebrician to carpe at Bezaes estimation in the knowledge of the tongue MART. 33. And if all the English Bibles translate accordingly to wit for Hell Graue wheresoeuer the Scripture may meane any lower place that is not the Hell of the damned and where it must needes signifie that Hell there they neuer auoide so to translate it is it not an euident argument that they know very well the proper signification but of purpose they will neuer vse it to their disaduantage in the questions of Limbus Purgatorie Christs descending into Hell chap. 7. FVLKE 33. I haue sayd before there is no place in the old Testament where Sheol must nedes signifie that hell in which are the damned but the place may be reasonably and truly translated the graue although as in diuerse places by death is meant eternall death so by graue is meant hell or damnation Concerning the questions of Limbus Purgatorie and the descending of Christ into hell they are nothing like for the last is an article of our faith which we doe constantly beleue in the true vnderstanding thereof but the other are fables and inuentions of men whiche haue no grounde in the Scripture but onely a vayne surmise builded vpon a wrong interpretation of the wordes of the Scripture as in the peculiar places shall bee plainely declared MART. 34. If further yet in this kinde of controuersie Beza would be bold to affirme for so he saith if the Grammarians would giue him leaue that Chebel with â—iue points signifieth funem no lesse than Chebel with sixe pointes is he not wonderfully set to maintaine his opinion that will chaunge the nature of wordes if he might for his purpose FVLK 34. Wonderfullye I promise you for he translateth the worde for all this doloribus and sayeth Nihil tamen ausus sum mutare ex coniectura Yet I durst change nothing vpon coniecture Annotat. in Act. 2. v. 24. You say he woulde chaunge the natures of wordes Nothing so but if the word might beare that signification he thinketh it more agreeable to the Hebrue phrase which the Euangelist doth often followe Is not this a great matter to make an euident marke of corruption MART. 35. If passiues must bee turned into actiues and actiues into passiues participles disagree in case from their substantiues or rather be plucked separated from their true substantiues soloecismes imagined where the construction is most agreeable errours deuised to creepe out of the margent such like who would so presume in the text of holy Scriptures to haue all Grammar and words and phrases and constructions at his commaundement but Beza and his like for the aduantage of their cause See chap. 5. numb 6. and the numbers next following in this chapter FVLK 35. But if all these bee proued to be vaine cauils and friuolous quarrells as in the chap. 5. numb 6. and in the numbers following in this chapter it shall bee playnelye declared then I hope all men of meane capacitie and indifferent iudgement will confesse that ignoraunce hath deceiued you malice hath blinded you hatred of the truth hath ouerthrowen you the father of lies and sclaunders hath possessed you MART. 36. For example S Peter saith Heauen must receiue Christ. He translateth Christ must be contained in heauen which Caluine him selfe misliketh the Geneua English Bible is afrayed to follow Illyricus the Lutheran reprehendeth yet M. Whitakers taketh the aduantage of this translation to proue that Christes naturall bodie is so contâ—â—ned in heauen that it can not be vpon the altâ—r For he knew that this was his maisters purpose and intent in so translating This it is when the blinde followe the blinde yea rather
is often taken or constitutions as Beza calleth them which before God and the worlde are not of suche difference that you shoulde charge him with wilfull corruption for translating that word constitutions which you confesse signifieth very often commaundements Wherefore here appeareth no hereticall purpose except you will say that iustification by faith which S. Paule so often so diligently and so purposedly doth teach is an heresie MART. 51. Againe when he had reiected this translation Act. 2. verse 27. Non derelinques animam meam in inferno Thou shalt not leaue my soule in Hel because as he sayth herevpon grewe the errours of Christes descending into Hell of Limbus and of Purgatorie atlength he concludeth thus Whereas the doubtfull interpretation of one or two wordes hath brought forth so many mōsters I chose rather simply for soule to say carkasse for hel graue than to foster these foule errours FVLK 51. Beza sheweth that because the doubtfull interpretation of the Hebrew worde Sheol into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not properly signifie hell but a darke place such as the pit is wherein the deade are put and of the Poets is taken for hell had bredde such monsters as Limbus patrum Purgatorie and Christes descending into them therefore he did plainly translate that verse as it is ment of the raysing vp of Christes bodie out of the graue which if he had translated out of Hebrew as he did out of Greeke had not bene offensiue nor vntrue as I haue shewed in aunswere to your Preface sect 46. and of this chapter sect 32. But seeing Beza him selfe hath altered that translation and it was neuer followed of our English translators what demonstration is this that we are wilfull corrupters of the holy Scriptures MART. 52. Againe when he had translated for Whome heauen must receiue thus who must be contayned in heauen he sayth whereas we haue vsed the passiue kinde of speech rather than the actiue which is in the Greeke we did it to auoyd all ambiguitie For it is very expedient that there should be in the Church of God this perspicuous testimonie against them that for ascending by faith into heauen so to be ioyned to our head obstinately maintaine that Christ must be called againe out of heauen vnto vs. Meaning his presence in the ◠Sacrament and inueying no lesse against the Lutherans than the Catholikes as the Lutherans doe here against him for this wilfull interpretation and that by Caluines owne iudgement who thinketh it a forced translation FVLK 52. True it is that he meant concerning the maner of Christes presence in the blessed sacrament and that so he translated to exclude the carnall maner of presence which the Papistes haue inuented but all this while the translation is true and warranted by Gregorie Nazianzene as I haue shewed before sect 36. of this chapter For he that sayth Heauen must receiue Christ as you doe can not deny except he be mad but that Christ must be receiued of heauen So that Beza doth none otherwise translate than you doe Qui daemonia habebant which is actiuely thus to be translated those who had deuils and you saye which were possest of diuels that is were had of diuels That the Lutherans finde fault with Bezaes translation it proueth it not to be false he hath iustified it sufficiently in his answere to Selneccerus and the Diuines of Iena Neither doth Caluine as you saye vntruly thinke it a forced translation but not weying the sentence sufficiently supposeth that the wordes are placed ambiguously for that it seemeth to be doubtfull whether we shoulde save that heauen must receiue Christ or that Christ must receiue heauen But if it be once graunted as it is of you that heauen must receiue Christ there is neyther Caluine nor Illyricus nor any man that beareth the face but of a young Grammarian yea of a reasonable man which can deny that conuersion by the passiue Christe muste be receiued of heauen Therefore if you had any respect of your credite with men of vnderstanding you would not for shame rehearse this quarrell so often which hath not so muche as any colour or shewe of reason to maintayne it but that you abuse the names of Illyricus and Caluine as mislykinge it whose argumentes by no meanes will serue your turne because that which is denied by them or doubtfull to them is plaine and confessed by you MART. 53. But Beza goeth forwarde still in this kinde Rom. 5. verse 18. whereas Erasmus had put propagatum est indifferently both of Adams sinne which made vs truely sinners and of Christes iustice which maketh vs truly iust he reiecting it amonge other causes why it displeased him sayth That olde errour of the Sophists meaning Catholikes which for imputatiue iustice put an inherent qualitie in the place is so great so execrable to all good men that I thinke nothing is so much to be auoided as it FVLK 53. A manifest ecclipsis or want of wordes being in that verse for which Erasmus hath put propagatum est which word is ambiguous and may giue occasion of error for men to thinke that the righteousnes of Christ commeth by propagation as the guiltines of Adam doth Beza thought good to supply the lacke rather by such wordes as are warranted by the text verse 12. 15. and 16. and can giue no occasion of errour And therefore thus he rendreth that verse Nempe igitur sicut per vnam offensam reatus venit in omnes homines ad condemnationem ita per vnam iustificationem beneficium redimdauit in omnes homines ad iustificationem vitae Nowe therefore as by one offence guiltinesse came vpon all men vnto condemnation so by one iustification the benefite abounded toward all men vnto iustification of life In this verse these words guiltinesse came and the benefite abounded are added for explication sake and are taken out of the verses going before in which the Apostle speaketh of the same matter Therefore Beza to auoyde occasion of the heresie of the Papistes of iustice inherent among other causes which he rehearseth refuseth that worde by which Erasmus supplyed the text and vseth suche wordes for that purpose as the Apostle him self in the verses precedent doth offer for this necessarye supplye which seeing it must be made that there may be a sense and vnderstanding who can mislike that it should be made by the Apostles owne wordes or who cā suppose that the Apostle would leaue any other words to be vnderstood than such as he him selfe had before expressed And as for the heresie of inherent iustice can haue no hold in this verse except some suche worde be added for supplie as the Apostle neuer vsed in this case That Christes iustice doth make vs as truly iust as Adams sinne made vs truly sinners there is no question but by what meanes we are made iust wee say as the Scripture teacheth vs to speake that iustice is imputed to
vs through faith Rom. 4. The Papistes say it is a qualitie inherent within vs for which wordes and matter they haue no warrant in the holy Scripture MART. 54. These few examples proue vnto vs that the Scriptures translated verbatim exactly and according to the proper vse and signification of the wordes do by the Heretikes confession make for the Catholikes and therefore Beza saith he altereth the wordes into other and I thinke it may suffice any indifferent reader to iudge of his purpose and meaning in other places of his translation and consequently of theirs that either allow him or follow him which are our English Caluinists and Bezites Many other waies there are to make mosta certaine proofe of their Wilfulnesse as when the translation is framed according to their false and hereticall commentarie and When they will auouch their translations out of prophane writers Homer Plutarch Plinie Tullie Virgil and Terence and reiect the Ecclesiastical vse of wordes in the Scriptures and Fathers which Beza doth for the most part alwaies But it were infinite to note all the markes and by these the wise reader may conceiue the rest FVLK 54 These examples proue nothing lesse For to runne ouer them all briefly the first two we translate verbatim A man is iustified by faith without the workes of the law and repent and repētance we say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What make these for Poperie If Luc 1. v. 6. we should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications what should Poperie gaine but a vaine cauill when you your selues cōfesse that those iustifications are often vsed for commandements Act. 2. v. 27. all our English translations are as you would haue them Thou shalt not leaue my soule in hell nor suffer thy holy one to see corruption by which verse no descent into Limbus but the resurrection from death can be proued If wee translate as you do Act. 3. v. 21. whome heauen must receaue wee will easily conuince that Christe muste be receaued of heauen In the laste example the question is not howe the worde is to be translated but by what worde the want of the texte is to be supplied whiche wee supplie not with wordes of our owne but with the Apostles owne wordes Haue you not gayned greatly by translating verbatim exactly and according to the proper vse and signification of the wordes I lyke well that euery indifferent Reader may iudge by these examples of Bezaes purpose in other places of his translation But you haue two other wayes to make certaine proofe of their wilfulnesse The firste is when the translation is framed according to their hereticall commentarie A reasonable man would thinke rather that the commentarie were framed according to the texte than the texte to the commentarie But to iustifie the truth of those translations for the firste texte you quote it is handled sect 26. of this chapter and so consequently Cap. 7. The seconde is answered sect 46. the other two concerning tradition sect 23. of the preface and in the chapiter following The second waye of proofe is when they will auouch their translations out of prophane writers I thinke there is no better waye to know the proper or diuerse signification of wordes than out of auncient writers though they be neuer so prophane who vsed the wordes most indifferently in respect of our controuersies of which they were altogither ignorant As for the ecclesiasticall vse of wordes in the Scripture and the Fathers which Beza you say doth for the most part reiect it is vntrue except there be good and sufficient cause why he should so do warranted by the Scripture it selfe or necessarie circumstances of the places which he doth translate For if the Scripture haue vsed a worde in one signification sometimes it is not necessarie that it should alwaies vse it in the same signification when it is proued by auncient writers that the worde hath other significations more proper to the place and agreeable to the rule of fayth which perhaps the vsuall signification is not As for example the Scripture vseth very often this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a boy or seruaunt but when the same worde is applied to our Sauiour Christ in the prayer of the Apostles Act. 4. 27. Who woulde not rather translate it childe or sonne as the worde doth sometime but more seldome signifie Howe the Fathers of the Churche haue vsed wordes it is no rule for translators of the Scripture to followe who oftentimes vsed wordes as the people did then take them and not as they signified in the Apostles tyme. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a publicke testification of repentaunce which wee call penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposition of handes and suche like in whiche sense these wordes were neuer vsed before the Apostles times and therefore it is not lyke that they woulde beginne a newe vse of them without some manifest explication of their meaning without the whiche no man could haue vnderstoode them as they haue done in the vse of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like It is not a faulte therefore prudently to seeke euen out of prophane writers what is the proper signification of wordes and howe many significations a woorde may haue and reuerently to iudge which is moste apte for the place to be translated and moste agreeable with the holy ghostes meaning in that texte and not alwaies to bee tyed to the vsuall signification of wordes as they are sometimes taken in Scripture and much lesse as they are vsed of the auncient Fathers MART. 55. But would you thinke that these men could notwithstanding speake very grauely and honestly against voluntarie and wilfull translations of Scripture that so notoriously offend therein them selues Harken what Beza saith against Castaleo and the like The matter saith he is now come to this point that the translatours of Scripture out of the Greeke into Latin or into any other tōgue think that they may lawfully doe any thing in translating Whom if a man reprehend he shall be answered by and by that they do the office of a translatour not that translateth worde for worde but that expresseth the sense So it commeth to passe that whiles euery man will rather freely folow his own iudgement than be a religious interpreter of the Holy Ghost he doth rather peruert many things than translate them Is not this well said if he had done accordingly but doing the cleane contrarie as hath ben◠proued he is a dissembling hypocrite in so saying and a wilfull Heretike in so doing and condemned by his owne iudgement FVLK 55. No wise man doubteth but they could both speake very grauely and auoyde most religiously al voluntarie wilful translations of scripture that might tende to maintaine any errour And the rather they will be perswaded that Beza hath auoyded that lewde kinde of translatiō for which he reproueth Castaleo when they shall see that
on your parte that should exactly folow the Greeke falsely translated when you translate in S. Peters Epistle thus You were not redeemed with corruptible things froÌ„ your vaine conuersation receiued by the tradition of the fathers Where the Greeke is thus rather to be translated froÌ„ your vaine conuersation deliuered by the fathers But your fingers itched to fâ—â—st in the word tradition and for deliuered to say receiued because it is the phrase of the Catholike Church that it hath receiued many things by tradition which you woulde here controll by likenesse of wordes in this false translation FVLK 6. I maruaile why you should compte it an heretical humor to vse the worde traditions in the euill part which the holy ghost so vseth and your owne vulgar translator also but that you are more partial in allowing the traditions of meÌ„ than we in auoiding the terme somtimes only for doubt lest traditioÌ„s of meÌ„ should creepe into the place of Gods coÌ„mandemeÌ„ts But how is it falsly translated on our part that professe to folow the Greke which is truly translated in your vulgar Latin text which professeth to translate the Greeke as well as we belike because we say receiued by the tradition of the fathers which according to the Greeke should be deliuered by the fathers but that our fingers itched to foyst in the word tradition What I pray you hath your vulgar traÌ„slator foisted in that word did his fingers itch against such catholike phrases that he would coÌ„trol theÌ„ by a false traÌ„slation do you not perceiue that while you raile vpoÌ„ vs you reuile your owne vulgar Latin translatioÌ„ which hath the same word traditioÌ„ for which you storme against vs But for deliuered we haue said receiued See whether frowardnes driueth you the Apostle saith they were deliuered froÌ„ the vaine coÌ„uersation of their fathers traditioÌ„ Do you then vnderstaÌ„d that it was deliuered by the fathers but not receiued by their sonnes Certainely they were deliuered from that vaine conuersation which they had receyued For receyuing doth necessarily importe deliuering And because you called for a Lexicon in the next section before Scapula will teach you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie as indifferently A patre traditus as à patre acceptus deliuered by the father and receyued by the father What wrangling then is this about the moone shine in the water to crie out false translation foysting itching fingers and I know not what MART. 7. But concerning the worde tradition you will say perhaps the sense thereof is included in the Greeke worde deliuered We graunt But would you be content if we should alwayes expresly adde tradition where it is so included then should we say 1. Cor. 11. 2. I praise you that as I haue deliuered you by tradition you keepe my precepts or traditions And againe v. 23. For I receiued of our Lord which also I deliuered vnto you by tradition c. And Luc. 1. v. 2. As they by tradition deliuered vnto vs which from the beginning sawe c. and suche lyke by your example wee should translate in this sorte But we vse not this licentious maner in translating holy Scriptures neither is it a translators parte but an interpreters and his that maketh a commentarie neither doth a good cause neede other translation than the expresse text of the Scripture giueth FVLK 7. We will say it is contained in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth receaued by tradition or deliuerie froÌ„ the Fathers not in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth otherwise many times thaÌ„ simply to deliuer when it signifieth to deliuer it doth not alway signifie to deliuer by word of mouth without writing as you vnderstand tradition but as well by writing as by preaching As when S. Paule saith I receaued of the Lord that which I deliuered vnto vou speaking of the institution of the supper he meaneth that which the Euangelists had written he him selfe doth write So 2. Thess. 2. when he willeth theÌ„ to hold the traditioÌ„s which they had learned of him he speaketh not only of such as they learned by his preaching but such also as they learned by his Epistle Wherefore if you should expresly adde the worde tradition in your partiall signification wheresoeuer you finde the word deliuered you shoulde not onely translate ridiculously but also heretically and falsly Wordes in deriuation and composition doe not alwaies signifie according to their primitiue MART. 8. And if you will yet say that our vulgar Latine translation hath here the worde tradition we graunt it hath so and therefore we also translate accordingly But you professe to translate the Greeke and not the vulgar Latine which you in England condemne as Papisticall and say it is the worst of all though Beza your maister pronounce it to be the very best and will you notwithstanding followe the sayde vulgar Latine rather than the Greeke to make traditions odious Yea such is your partialitie one way and inconstancie an other way that for your hereticall purpose you are content to followe the olde Latine translation though it differ from the Greeke and againe another time you will not follow it though it be all one with the Greeke most exactly as in the place before alledged where the vulgar Latine translation hath nothing of traditions but Quid decernitis as it is in the Greeke you translate Why are ye burdened with traditions FVLK 8. You may be sure we will saye that we know to be true and sufficient to discharge our translation from your foolish and malicious quarrelling But we professe you saye to translate the Greeke and not the vulgar Latine And I pray you what doth your vulgar Latine Interpreter professe to translate but the Greeke if he then translating out of Greeke could finde tradition in the Greeke worde why shoulde not we finde the same especially being admonished by him who if he translated truly why are we blamed for doing as he did if his translation be false why is it allowed as the onely authenticall text We follow not therefore the Latine translation but ioyne with it wheresoeuer it followeth the Greeke as we doe in ten thousand places more than this and willingly depart not from it but where it departeth from the Greeke or else vseth such wordes as would be offensiue if they were translated into English or occasion of errour as you doe likewise when you depart from the proper and vsuall signification of wordes which your Latine translator vseth as when you call foenerator a creditor which signifieth an vsurer Luc. 7. Stabulum an Inne and stabularius an host Luc. 10. Vna Sabathi the first of the Sabaoth Iohn 2. Ecclesia the assembly Act. 7. Baptismata washings Marc. 7. and such like But we in England you say condemne the Latine translation as papisticall We accuse it as not true in many places we saye it is the worst of all though
bene destroyed out of the world but are and haue bene in Christian countries with honour and reuerence euen since Christes time Mary in the idols of the Gentiles we see it verified which are destroyed in all the world so farre as Gentilitie is conuerted to Christ. FVLK 6. Verily the commaundement of God being a cōmaundement of the first table vnto which what soeuer is said in the Scriptures of images or the worship of them forbidden must be referred speaketh generally of all maner of images made by the deuise of man for any vse of religion whether they be of Iewes Pagans or false Christians But we are offred a demonstration that our owne conscience condemneth vs herein and that we applie all translation to our heresie And that is this In Esai 31. and Zacha. 13. with one consente all translate Idols because God speaketh of the time of the newe Testament where if they had translated Images they had made the prophecie false because Images in Christian countries are with honour but Idols of the Gentiles are destroyed out of the worlde so farre as gentilitie is conuerted to Christe A goodly demonstration I promise you That the translators had no such respect it is plaine for that they do not vnderstād the 31. of Esay of the time of Christe but of the reformation made by Ezechias But in Esay 44. whiche is a manifest prophesie of the Church of Christ they all vse the worde Image also Micheas the 5. and in diuerse other places where the destruction of Idolatrie is prophesied by the religion of Christ which is verified onely in true Christians for otherwise both the Idolatrie of Pagans and of false Christians hath remained in many places and yet remaineth to this day MART. 7. And what were the Pagans idols or their idolatrie S. Paule telleth vs saying They changed the glorie of the incorruptible God into the similitude of the image of a corruptible man of birdes and beasts and creeping thinges and they serued or worshipped the creature more than the creator Doth he charge them for making the image of man or beast Your selues haue hangings and clothes full of such paintings and embroderings of imagirie Wherewith then are they charged with giuing the glorie of God to such creatures which was to make them idols and them selues idolaters FVLK 7. That the Paganes changed the glory of God into the similitude of the Image of man c. it was the extremitie of their madnesse but that they made Images of man or beaste If you will not confesse that Iupiter Mars c. were men and Isis a cowe or beast yet remember that they made Images of their Emperours and committed Idolatrie to them otherwise to make Images out of religiō was not the offence of Idolatrie in them nor vs that haue them in hangings and paintings and other lawfull Images MART. 8. The case being thus why do you make it two distinct things in S. Paul calling the Pagans idolaters and the Christians doing the same worshippers of images and that in one sentence whereas the Apostle vseth but one and the selfe same Greeke worde in speaking both of Pagans and Christians It is a maruelous and wilfull corruption and well to be marked and therefore I will put downe the whole sentence as it is in your English translation I wrote to you that you shoulde not companie with fornicators and I meant not at all of the fornificators of this world either of the couetous or extortioners either the idolaters c. but that ye cōpanie not togither if any that is called a brother be a fornicator or couetous or A WORSHIPPER OF IMAGES or an extortioner In the first speaking of Pagans your translator nameth idolater according to the text but in the later part speaking of Christians you translate the very self same Greeke word worshipper of images Why so forsooth to make the reader thinke that S. Paule speaketh here not only of Pagan idolaters but also of Catholike Christians that reuerently kneele in praier before the Crosse the holy Roode the images of our Sauiour Christ and his Saincts as though the Apostle had commaunded such to be auoided FVLK 8. The reason is because we compt Idolaters and worshippers of Images to be all one But it is a maruelous wilfull corruption that in one sentence 1. Cor 5. we call the Paganes Idolaters and the Christians worshippers of Images and yet the same Greeke worde in both If this were a faulte it were but of one translation of the three for the Geneua Bible hath Idolater in both the other worshipper of Idolls in the later place And wee thinke the later to be vnderstoode of Idolatrous Papists which worship Idols made with handes of men as Crosses Roodes and other Images to as great dishonor of God and daunger of their soules as Pagans did So that if it had bene worshippers of Images in both the translation had not bene amisse MART. 9. Where if you haue yet the face to denie this your malitious and heretical intent tell vs why all these other wordes are translated and repeated alike in both places couetous fornicators extortioners both Pagans and Christians and only this word idolaters not so but Pagans idolaters and Christians worshippers of images At the least you can not denie but it was of purpose done to make both seeme all one yea and to signifie that the Christians doing the foresaid reuerence before sacred images which you call worshipping of images are more to be auoided than the Pagan idolaters Whereas the Apostle speaking of Pagans and Christians that committed one and the selfe same heynous sinne what soeuer commaundeth the Christian in that case to be auoyded for his amendement leauing the Pagan to him selfe and to God as hauing not to doe to iudge of him FVLK 9. I thinke the cause was that Christians might vnderstand who was an Idolater what the word Idolater signifieth which was vsed in the former parte of the sentence And if the translators purpose was by this explication to dissuade the readers from worshipping of popish Images I see not what cause he hath to be ashamed thereof seeing the Greeke word signifieth as much as he saith not as though Idols were proper onely to the Gentiles and Images to Christians for in other places he vseth the name of Images speaking both of the Pagans and the Christians 1. Cor. 8. Although for my parte I could wishe he had vsed one worde in both places either called them both Idolaters or both worshippers of Images MART. 10. But to this the answere belike will be made as one of them hath already answered in the like case that in the English Bible appointed to be read in their Churches it is otherwise and euen as we would haue it corrected and therfore saith he it had bene good before we entred into such hainous accusations to haue examined our grounds that they had bene true As
signification but a true and general vnderstanding of the word which is vsed of the Euangelist for other washings than the Sacrament of Baptisme and so you are inforced to translate it Marc. 7. MART. 2. Now then to come to our purpose such are the absurde translations of the English Bibles and altogither like vnto these Namely when they translate congregation for Churche Elder for Priest Image for Idol dissension for schisme Generall for Catholike secrete for Sacrament ouer-seer for Bishop messenger for Angel embassadour for Apostle minister for Deacon and such like to what other end be these deceitfull translations but to conceale and obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the worde schisme as they do also Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament which is the Latin nor mysterie which is the Greeke but to goe as farre as they can possibly from the common vsuall and Ecclesiastical wordes saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament FVLK 2. Absurde traÌ„slations of the English Bibles you say are congregation for Churche Elder for Priest Image for Idoll and such like The word Church being ambiguously taken of the people for the place of assembly the assembly it selfe it was as lawful for vs to cal congregation as for you to call it assembly Actes 7. This worde Priest commonly taken for a sacrificer and the same that Sacerdos and so by you translated there was good occasion to vse the worde Elder for which you vse Senior or auncient in your translation which is a name of auctoritie as ouerseer is of diligeÌ„ce minister of seruice pastor of feeding all which names set foorth a true Bishop Pastor and Elder and if you will needes haue it of a true Prieste Of Image for Idoll is sayde inough in the nexte Chapiter before Schisme I knowe not how English men should vnderstand except it were englished by dissension diuision rending or some such like Of general for Catholike we shal speake anon Secrete for Sacrament we vse because wee would retaine the ecclesiasticall vse of this worde Sacrament which is to signifie the seales of Gods promises and not confounde it with euery holy or vnholy secrete thing The Greeke worde mysterie which you would enioyne vs to vse was in the time of the firste translation more vnknowen than that wee could well haue vsed it except wee would haue followed your veine in vanitie and noueltie of termes Praepuâ—e neophyte gratis depositum c. or else made generall and common the proper vse of this Ecclesiasticall terme Sacrament to euery mysterie and called the Sacrament of preaching of publishing the Gospel to the Gentils of the seuen starres as you do and yet in the Sacrament of the whore of Babylon you leaue it and call it mysterie Apoc. 17. v. 7. as you shoulde be enforced to doe if you would translate the old Testament out of Latine Dan. 2. diuerse times except you would call Nabuchadonosors dreame a Sacrament and Dan 4. where the king sayth that to Daniell no secrete is impossible meaning vnknowen or not vnderstood you would say no Sacrament Tob. 12. you would translate Sacramentum regis abscondere bonum est It is a good thing to hide the kings Sacrament where you should say secrete and where the English phrase would hardly beare you to say the kings mysterie Of the other termes in the places by you quoted it shal be sufficient to speake But I haue rendred reasonable causes of these termes hitherto so that no maÌ„ but madde with malice would thinke we conceale the name of Church dignities therof in hatred of them or do dissemble the names of schisme heresie in fauour of those abhominations which are as wel set forth to their detestatioÌ„ in the terms of dissention and sectes as for the name Sacrament we find not in the Greeke but mysterium we traÌ„slate a secrete or a mysterie as the worde signifieth which nothing fauoureth the pretended Sacrament of Matrimonie MART. 3. S. Paul saith as plaine as he can speake I beseech you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions which may be in profane and worldly things as well as in matters of religion But schismes are those that diuide the vnitie of the Church whereof they know them selues guilty S. Paule saith as plainely as is possible A man that is an Heretike auoide after the first and second admonition They translated in their Bible of the yeare 1562 A man that is an author of Sectes And where the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes FVLK 3. S. Paule in deede speaketh plainely in Greeke but if you speake English say schismes fortie thousand of the people in England will sweare they vnderstande you not But schismes you say are those that deuide the vnitie of the Churche dissentions may be in prophane and worldly things Verily all schismes deuide not the Church for they were not al the Church of whom it is sayde in S. Iohn 9. There was a schisme among them for I thinke the best of the Pharisees were scarse good members of the Churche Againe where S. Paule doth say least there should bee a schisme in the bodie 1. Cor. 12. He speaketh of the natural bodie whervnto he compareth the Churche S. Paule also sayth as plainely as he canne speake in Greeke 1. Cor. 11. v. 18. I heare that there be schismes among you yet your vulgar Latine translatour is bolde to saye Scissuras cuttings or rendings where you are bold to goe from your Latine texte and call them schismes And for explicating the Greeke name of heresie by sectes why should wee be more blamed than the vulgar Latine translator who commonly translateth it Sectas and namely Gal. 5. 2. Pet. 2. Actes 24. diuerse times 26. and 28 in all which places you your selues translate sectes Is it because he or you fauour heresies and heretikes will you neuer leaue this foolish wrangling which alwaies turneth you to the greater discredite MART. 4. As also they suppresse the very name Catholike when it is expresly in the Greeke for malice towarde Catholikes and Catholike religion because they know them selues neuer shall be called or knowen by that name And therefore their two English Bibles accustomed to be reade in their Churche therefore by like moste authenticall leaue it cleane out in the title of all those Epistles which haue bene knowen by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somewhat more honestly hath turned the worde Catholike into General saying The Generall
of faith necessarie to saluation are comprehended But we are content to be iudged by those places which seeme of most importance for the dignity preheminence authoritye of the Church MART. 2. Our Sauiour saith Vpon this Rocke I will build my Church and the gates of hell shall not preuaile against it They make him to say Vpō this rocke I wil build my congregation Againe If he heare not them tell the Church if he heare not the Church let him be to thee as an Heathen and as a publicane they say Congregation Againe who woulde thinke they woulde haue altered the worde Church in the Epistle to the Ephesians their English translation for many yeares red thus Ye husbands loue your wiues as Christ loued the congregation and clensed it to make it vnto him selfe a glorious congregation without spot or wrinkle And This is a great secrete but I speake of Christ of the cōgregation And to Timothee The house of God which is the cōgregation of the liuing God the pillar and grounde of truth Here is no worde of Churche which in Latine Greeke is Ecclesia Dei viui columna firmamētum veritatis Likewise to the Ephesians againe He hath made him heade of the congregation which is his bodie And to the Hebrues they are all bolde to translate The congregation of the first borne where the Apostle nameth heauenly Hierusalem the citie of the liuing God c. FVLK 2. In the first English Bible printed where it was thus translated Math. 16. vppon this rocke I will build my congregation the note in the margent is thus vpon this rock that is as saith S. Augustin vpon the confession which thou hast made knowledging me to be Christ the sonne of the liuing God I will build my congregation or Church Was not this translator thinke you sore afraid of the name of the Church What other thing should he vnderstand by the word congregation in al places by you noted or in any like but the church as he doth here expound him selfe And this translation almost worde for worde doth the Bible you call 1562. follow MART. 3. So that by this translation there is no more Church militant and triumphant but congregation and he is not head of the Church but of the congregation and this congregation at the time of the making of this translation was in a few new brethren of England for whose sake the name Church was left out of the English Bible to commend the name of congregation aboue the name of Church Whereas S. Augustine telleth them that the Iewes Synagogue was a congregation the Church a conuocation and that a congregation is of beasts also a conuocation of reasonable creatures onely and that the Iewes congregation is sometime called the Church but the Apostles neuer called the Church Congregation Doe you see then what a goodly chaunge they haue made for Church to say congregation so making themselues a very Synagogue that by the property of the Greeke word which yet as S. Augustine telleth them most truely signifieth rather a conuocation FVLK 3. A strange matter that the Church militant and triumphant should be excluded by vsing the word congregation when by it nothing is signified but the congregation or Church militant and triumphant and that Christ should no more be head of the Churche when he is head of the congregation where the differēce is only in sound of words not in sense or meaning Your vaine and ridiculous surmise why the name of Church shuld be left out of the Bible I haue before cōfuted shewing that in euery Bible it is either in the text or in the notes But S. Augustin telleth vs say you that the Iewes synagoge was a congregation the church a cōuocation that a congregation is of beasts also a conuocation of reasonable creatures only But S. Luke in the person of S. Stephen telleth vs and Augustine telleth vs as much that the synagoge of the Iewes is called also Ecclesia which signifieth the church and congregation That Congregatio the Latin word may be of beasts also it skilleth not for the church of Christ is called also a flocke and sheepe of his pasture But he that should say in English a cōgregation of beastes might be taken for as wise a man as he that said an audiēce of sheepe And wheras S. Augustine telleth you that the Iewes congregation is somtime called the church what is the cause that you doe translate it the assembly Act. 7. euen as you do the congregation of the Idolatrous Ephesians Act. 19 But further you say Augustine telleth vs that the Apostles neuer called the church congregation It is a worlde to see what foolishe fetches you haue to deceiue the ignoraunt Augustine sayeth the Apostles neuer called our assembly Synagoga but alwaies Ecclesia and yet he is a litle deceiued for S. Paul calleth our gathering togither vnto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Congregatio a cōgregation he saith not And although he make a nice distinction betwene the wordes Congregation Conuocation yet all men which know the vse of these words will confesse no necessitie of a Iewish synagoge to be implied in the word cōgregation more than in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the holy Ghost is vsed for an assembly or gathering togither either of Iewes Christiās or Gentils And therfore it seemeth the translatour vsed the word congregation which is indifferent for all euen as the worde Ecclesia is vsed both in the Greeke and vulgar Latine MART. 4. If they appeale here to their later translatiōs we must obtaine of them to condemne the former and to confesse this was a grosse fault cōmitted therein And that the Catholike Church of our coūtrie did not il to forbid burne such bookes which were so translated by Tyndal and the like as being not in deede Gods booke worde or Scripture but the Diuels worde Yea they must confesse that the leauing out of this worde Church altogither was of an hereticall spirite against the Catholike Romane Church because then they had no Caluinisticall Church in any like forme of religion gouernement to theirs now Neither will it serue them to say after their maner And if a man should translate Ecclesiam congregation this is no more absurdity than in steede of a Greeke word to vse a Latin of the same signification This we trow will not suffise them in the iudgement of the simplest indifferent Reader FVLK 4. Wee neede not to appeale to the later translations for any corruption or falsification of the former no nor for any mistranslation For seing the spirite of God as I haue said before vseth the word Ecclesia generally for a companie of Christians Iewes and Gentils the translator hath not gone from the truth and vse of the Scriptures to vse the word cōgregation which signifieth indifferently all three Wherefore there needeth no condemnation nor
qui efficia◠omnia in omnibus reuera nedum vt suppleatur à quoquam nisi quatenus pro immensasua bonitate Ecclesiam dignatur sibi quasi corporis instar adiungere This the Apostle hath added altogither for this end that we may know that Christ of him selfe hath no neede of this supplye as he which worketh in truth all things in al so far it is that he should be supplied by any body but that of his infinite goodnes he vouchsafeth to adioine his Church vnto him selfe as his body Who but the deuil would finde fault with this godly Catholike saying wherein it is affirmed that Christ which according to the perfection of his diuine nature needeth no supply yet of his infinite mercie vouchsafeth to become head of his Church as of his body so that he wil not be counted perfect without it Is this to say Christ may be a head without a bodie or is it for his benefite or the benefite of his Church that he is the head thereof But the more to laye open this malicious slaunder and impudent falsifying of Bezaes wordes and meaning I will set downe his saying going immediatly before vpon the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he calleth complementum siue supplementum a fulfilling or supplying Is enim est Christi in Ecclesiam amor c. For such is the loue of Christ toward his Church that whereas he performeth all thinges to all men vnto the full yet he esteemeth him selfe as an vnperfect head maymed of the members vnlesse he haue his Church adioyned to him as his bodye Hereof it commeth that Christ is taken sometime collectiuely for the whole Church adioyned to her heade as 1. Cor. 12. v. 12. 13. and Gal. 3. 16. Hereof commeth also that phrase in Christ so often repeated which signifieth something more expresly than with Christ or by Christ. Hereof that voice of Christ Saul Saul why doest thou persecute me whether also pertaineth that which is written Col. 1. v. 24. Finally hereof proceedeth all our hope and consolation How thinke you is not this man willing to separate the Church from Christ the head frō the body O mōstrous malices of godlesse Papists His exposition of the place being such as you see let vs nowe examine what can be sayde against his translation For a man must not translate falsly to make a true sense It is alledged against him that Chrysostome and all the Greeke and Latine fathers take the participle passiuely Beza confesseth it of Chrysostome whome the later Greeke writers commonly doe followe But the participle being deriued of the meane verbe may haue either passiue or actiue signification But why doth Beza say that the exposition of Chrysostom is forced which taketh it passiuely he saith not in respect of Chrysostomes sense which he him selfe followeth and it is contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the grammar that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be put absolutely without any word to gouerne it seeing the participle of the meane verbe may be taken actiuely and gouerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the accusatiue case MART. 7. Marke his Doctors whom he opposeth to the fathers both Greeke Latine Because Xenophon sayth he in such a place Plato in such a place vse the sayd Greeke word actiuely I omit this miserable match and vnworthy names of Xenophon and Plato in triall of S. Paules wordes against all the glorious Doctors this is his common custome I aske him rather of these his owne Doctors how they vse the Greeke word in other places of their workes how vse they it most commonly yea how doe all other Greeke writers either profane or sacred vse it What say the Greeke readers of all Vniuersities Surely not onely they but their scholers for the most part can not be ignorant that the vse of this word the like is passiue though sometime it may also signifie actiuely but that is so rare in comparison of the other that no man lightly will vse it I am well assured it would be counted a fault some lacke of skill if one now in his writings that would expresse this in Greeke God filleth all thinges with his blessing shoulde saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The wine filleth the cuppe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aske them that haue skill and controule me Contrariwise if one would saye passiuely All thinges are filled with Gods blessing The cuppe is filled with wine Such a prophecie is fulfilled What meane Grecian would not say as S. Chrysostome here expoundeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing it possiuely FVLK 7. Marke howe malice carieth this man almost into madnesse For who but a madde man woulde thinke that Beza opposeth prophane writers to Ecclesiasticall doctours for vnderstanding of the Scripture The meane verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the meanest Grammarian in the world knoweth to be taken both actiuely passiuely by the Grammar rule De verbo medio Beza proueth out of Xenophon and Plato that it is and may be vsed actiuely Why not therfore in this place of S. Paule where bothe the sense requireth it that one thing be not repeated twise without necessary cause and the construction of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth for it which otherwise is lefte at randon without any gouernment Seeing therefore we haue the common rule of Grammar and the example of eloquent writers for vse I maruaile what M. Martine meaneth to waste so many wordes about so cleare a matter No man that knoweth any thing doubteth but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be and is often taken passiuely But seing it is also found to be a verbe meane who neede to be afraide to vse it actiuely hauing Xenophon and Plato for his warrant yea euen in those examples you put of Gods blessing filling all things or the wine filling the cuppe if any man would speake so But if because the worde is more vsually taken passiuely men would refraine so to speake yet why should we thinke that S. Paule did not vse it actiuely when the actiue signification is more agreeable both with his wordes and with his meaning But least you shoulde thinke Beza is alone which taketh it actiuely what say you to Philippus Montanus one of your owne profession which in his animaduersions vpon Theophlyactes translation by him corrected sayth vpon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui adimplet vel adimpletur verbum enim est medium passiuè autem videtur accipere Theophylactus Which filleth or which is filled for it is a verbe of indifferent signification actiue or passiue but Theophylact seemeth to take it passiuely What say you to Isidorus Clarius who although in his text he readeth passiuely yet in his note cōfesseth it may be takē either passiuely or actiuely For this is his note Plenitudo eius\ per omnia enim membra adimpletur corpus Christi quia omnia in omnibus implet dum
Presbyter Doeth not Priest come of Presbyter as certainly and as agreeably as Deacon of Diaconus Doth not also the French and Italian word for Priest come directly from the same Will you alwaies followe fansie and not reason doe what you list translate as you list and not as the truth is and that in the holy Scriptures which you boast and vaunt so much of Because your selues haue theÌ„ whom you call Bishops the name Bishops is in your Englishe Bibles which otherwise by your owne rule of translation should be called an Ouerseer or Superintendent likewise Deacon you are content to vse as an Ecclesiasticall word so vsed in antiquitie because you also haue those whom you call Deacons Only Priests must be turned contemptuously out of the text of the holy Scriptures Elders put in their place because you haue no Priestes nor will none of them and because that is in controuersie betwene vs. And as for Elders you haue none permitted in EnglaÌ„d for feare of ouerthrowing your Bishops office and the Queenes supreame gouernment in all spiritual things and causes Is not this to followe the humour of your heresie by Machiauels politike rules without any feare of God FVLK 12. Here I must aunswere you that we haue no degree of Ministers distinct from Deacons but by vulgar and popular vse of speaking which we are not curious to controule Otherwise in truth we account Bishops Elders and Deacons all Ministers of the Church It is no more therefore but the common speache of men which vseth that worde which is common to all Ecclesiasticall persons as peculiar to the Elders or Priestes Why we keepe the name of Deacons in translating Diaconus rather than of Priestes in translating Presbyter I haue tolde you often before The name Priest being by long abuse of speache applied to signifie Sacrificers of the olde Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we could not giue the same name to the Ministers of the new Testament except we had some other name whereby to call the Ministers of the olde Testament wherein we followe reason and not fansie for it is great reason we should retaine that difference in names of the Ministers of both the Testamentes which the holy Ghost doth alwaies obserue But you follow fansie altogither imagining that Priestes onely are put out of the text because we haue no Priestes Whereas we haue Priestes as well as we haue Bishops and Deacons and so are they called in our booke of common prayer indifferently Priestes or Ministers And where you say we haue no Elders permitted in Englande it is false for those that are commonly called Bishoppes Ministers or Priestes among vs be suche Elders as the Scripture commendeth vnto vs. And although we haue not suche a consistorie of Elders of gouernemente as in the Primitiue Churche they had and many Churches at this daye haue yet haue wee also Elders of gouernement to exercise discipline as Archbishoppes and Bishoppes with their Chauncellours Archedeacons Commissaries Officialles in whome if any defecte bee we wishe it may be reformed according to the worde of God MART. 13. Apostles you say for the most parte in your translations not alwayes as we doe and Prophetes and Euangelistes and Angels and such like wheresoeuer there is no matter of controuersie betwene you and vs there you can pleade verie grauely for keeping the auncient Ecclesiasticall wordes as your maister Beza for example beside many other places where he bitterly rebuketh his fellow Castalâ—ons translation in one place writeth thus I can not in this place dissemble the boldnesse of certaine men which would God it rested within the compasse of words only These men therefore concerning the worde Baptizing though vsed of sacred writers in the mystery or Sacrament of the new Testament and for so many yeares after by the secrete consent of all Churches consecrated to this one Sacrament so that it is now growen into the vulgar speaches almost of all nations yet they dare presume rashly to chaunge it and in place thereof to vse the word washing Delicate men forsooth which neither are moued with the perpetual authority of so many ages nor by the daily custom of the vulgar speach can be brought to thinke that lawfull for Diuines which all men graunt to other Maisters and professors of artes that is to retaine and holde that as their owne which by long vse and in good faith they haue truly possessed Neither may they preteÌ„d the authoritie of some auncient writers as that Cyprian sayeth TINGENTES for BAâ—PTIZANTES and Tertullian in a certaine place calleth SEQVESTREM for MEDIATOREM For that which was to those auncientes as it were newe to vs is olde and euen then that the selfe same words which we now vse were familiar to the Church it is euident because it is very seldome that they speake otherwise But these men by this noueltie seeke after vaine glorie c. FVLK 13. If in any place we vse not the name of the Apostles Prophetes Euangelists Angels and such like wee are able to giue as sufficient a reason why we translate those wordes according to their Generall signification as you for translating somtime Baptismata washings and not baptismes Ecclesia the assembly and not the Church with such like Therefore as Castaleo such other Heretikes are iustly reprehended by Beza for leauing without cause the vsuall Ecclesiasticall termes so when good cause or necessitie requireth not to vse them it were superstition yea and almost madnes sometimes in translating to vse them as to call the Pharisees washings Baptismes or the assembly of the EphesiaÌ„ Idolaters the Churche yet both in Greeke and Latine the wordes are Baptismata ecclesia MART. 14. He speaketh against Castaleon who in his newe Latine translation of the Bible changed all Ecclesiasticall wordes into profane and Heathenish as Angelos into genios Prophetas into Fatidicos Templum into fanum and so foorth But that which he did for foolish affectation of finenesse and stile do not our English Caluinistes the very same when they list for furthering their Heresies When the holy Scripture saith idols according as Christians haue alwayes vnderstood it for false goddes they come and tell vs out of Homer and the Lexicons that it may signifie an image and therfore so they translate it Do they not the like in the Greeke worde that by Ecclesiasticall vse signifieth penaunce and doing penaunce when they argue out of Plutarch and by the profane sense therof that it is nothing else but chaunging of the minde or amendment of life Whereas in the Greeke Church Poenitentes that is they that were in the course of penance and excluded from the Church as Catechumeni and Energumeni till they had accomplished their penance the very same are called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FVLK 14. That Castaleo did for foolish affectatioÌ„ of finenesse you slauÌ„der vs to do for furthering of heresie
heauen c. IstuÌ„ locuÌ„ episcopi presbyteri noÌ„intelligentes c. This place Bishops Priests not vnderstanding take vpon them somewhat of the pride of the Pharizees so that they thinke they may eyther condemne the innocentes or lose the guiltie persons whereas with God not the sentence of the Priests but the life of the persons accused is inquired of Wee read in Leuiticus of the Lepers where they are coÌ„maunded to shewe them selues to the Priestes and if they haue the Leprosie then by the Priest they are made vncleane Not that Priestes make Lepers and vncleane persons but that they may haue knowledge of him that is a Leper and him that is no Leper and may discerne who is cleane or who is vncleane Therefore euen as the Prieste doth there make the Leper cleane or vncleane So here also the Bishop and Prieste doth binde or lose not them that be innocent or guiltie but according to his office when he shall heare the varietie of sinners he knoweth who is to be bound and who is to be loosed But where you saye the people went to diuerse ghostly fathers as before when that extraordinarie penitentiarie Priest was taken away for the adulterie of a Deacoâ— at ConstaÌ„tinople you speake beside the booke to make the ignorant beleeue that the people went to auricular shrift For in Constantinople where this priuie confession was taken away the people were left to their owne consciences At Rome the same time great offenders did open penance neither were there any such diuerse ghostly fathers as you speake of That Chrysostom sayth lib. 3. de sacerdotio we receiue it being so vnderstood as iâ— be not contrary to that I cited euen nowe our of Hie 〈…〉 But what maketh all this against translating Presbyter an Elder MART. 27 Nowe then to conclude this point seeing we haue such a cloud of witnesses as the Apostle speaketh euen from Christes time that testifie not onely for the name but for the very principall functions of externall Priesthood in offering the sucrifice of Christs bodie bloud in remitting sinnes and so forth what a peâ—â—ish malicious and impudent corruption is this for the defacing of the testimonies of the holy scriptures tending therevnto to seeke to scratch aduantage of the â—ord Presbyter and to make it signifie an Elder not a Priest Presbytenum Eldership rather than Priesthoode as if other new fangled companions that would forge an Heresie that there were no Apostles shoulde for that purpose translate it alwaies legates or that there were no Angels should translate it alwaies Messengers that Baptisme were but a Iudaical ceremony should translate it washing which Castalio did much more tolerably in his traÌ„siatioÌ„ than any of these should if he did it only of curiosity folly And if to take away al distinction of clergie laiâ—y the Protestantes should alwayes translate clerum lotte or lotterie as they do translate is for the same purpose parish and heritage might not Beza him selfe controule them saying that the auncient fathers transferred the name clerus to the Colledge of Ecclesiastical Ministers FVLK 27. A cloude of testimonies in deede you haue heaped togither not as the Apostle did to vpholde the certainty of faith but to obscure the light of truth For our traÌ„slation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder is true cleare plaine without ambiguity Insomuch as the vulgar Latin interpreter who as it semeth was a GreciaÌ„ therfore vseth gladly many Greeke termes doeth yet translate this woâ—d almost twise as ofteÌ„ senior or maior natu as he doth Presbyter wheÌ„ he speaketh of the ministers of the gospel How the ancieÌ„t writers applied vnto theÌ„ improperly the name of sacrificer as vnto the sacrameÌ„t the name of oblation or sacrifice I haue spoken already sufficiently Our translation therefore is nothing lyke your vai 〈…〉 supposall of of new fangled companions which to 〈…〉 Apostles Angels and Baptisme would turne the wordes into Legates Messengers washing Whereas we haue no purpose to denie any office or function of the Churche appointed by Christ but to distinguish in name as his spirite in the Scriptures doth alwaies the sacrificers of the old Testament from the Ministers of the new TestameÌ„t The worde Clerus 1. Pet. 5 which we translate parishe or heritage your selues in your notes of that place confesse to comprehende in signification all Christians whiche you are not able to proue that in S Peters time it was transferred vnto the college of ecclesiasticall ministers as Beza saith it was afterwarde wherefore it is one of your accustomed slauÌ„ders to say we traÌ„slate it so of purpose to take away all distinction of Cleargie and Laitie when al men know that wheresoeuer our Churches are established we retaine the distinction and so thinke it necessarie alwayes MART. 28. But alâ—s the effect of this corruption and heresie concerning Priestes hathe it not wrought within these fewe yeares such contempt of al Priestes that nothing is more odious in our countrey than that name which before was so honourable venerable now is among all men If ministery or Eldership were growen to estimation in steede thereof somwhat they had to say but that is yet more contemptible and especially Elders and Eldership for the Queenes Maiestie and her Counsailours wil permit none in gouernement of anie Churche in Englande and so they haue brought all to nothing else but profane laiâ—ie And no maruel of these horrible inconueniences for as the Sacrifice and Priesthoode goe togither and therfore were both honourable togither so when they had according to Daniels prophecie abolished the daily sacrifice out of the churche what remained but the contempt of Priestes and Cleargie and their offices so farre foorth that for the holy Sacrifice sake Priestes are called in great despite Massing Priestes of them that litle consider or lesse care what notable holy learned fathers of all ages since Christes time this their reproch toucheth and concerneth as by the testimonies before alleaged is manifest and whereof the Reader may see a peculiar Chapter in the late Apologie of the English Seminaries FVLK 28. A meruaylous corruption for vs to cal them Elders whom you in your translation call Auncients and the vulgar Latine before vs both called Seniores But what is come to passe I pray you by this wonderfull corruption The name of Popish Priestes is so contemptible that nothing is more odious in England And good cause why both for their blasphemie against God and traiterous practises against the honourable state of the realme and our most gratious Queene But Elders and Eldership you weene is more contemptible because the Queenes Maiestie her Counsailors will permit none in gouernment of any Churches in England and so they haue brought all to nothing else but prophane Laitie This trayterous slaunder of yours is as true as all the rest For although the Queenes Maiestie and the Counsaile do not
as the cause shall require More examples might I bring but for tediousnesse to conuince the bolde rashnesse of this quarreller but these may suffice all indifferent Readers and aunswere sufficiently for vs within the newe Testament we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces or statuts seeing it is proued both by the Septuaginta which calleth the same Hebrewe worde not onely iustifications but often commaundements statuts precepts iudgements by the vulgar Latine Interpretor which commonly calleth it ceremonies or precepts MART. 2. But be it that you may controll them in the Hebrew which none but fooles will graunt vnto you in the newe Testament what pretense haue you doe you there also translate the Hebrew worde or rather the Greeke the Greeke vndoubtedly you should translate What reason then can you haue why you doe not none other surely than that which Beza giueth for him selfe saying that he reiected the word iustifications notwithstanding it expressed the Greeke worde for worde notwithstanding the seuentie Greeke Interpreters vsed it to signifie the whole lawe and in Latine it be commonly translated iustificationes notwithstanding all this for this onely cause sayth he did I reiect it to auoide the cauillations that might be made by this word against iustification by faith As if he should say This word truly translated according to the Greeke might minister great occasion to proue by so many places of scripture that mans iustification is not by faith only but also by keeping the law and obseruing the commaundements which therefore are called according to the Greeke and Latine iustifications because they concurre to iustification and make a man iust as by S. Lukes wordes also is well signified which haue this allusion that they were both iuste because they walked in all the iustifications of our Lord. Which they of purpose suppresse by other wordes FVLK 2. None but fooles considering what I haue brought of the vsage of that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil iudge that it signifieth onely iustifications and all wise men may see that we haue good warrant to translate it otherwise in the Greeke Testament where it must needes haue an other signification The concurrence of workes with faith to iustificatioÌ„ before God which the Apostle doth exclude Rom. 3. we may not admit But iustification by workes as Saint Iames teacheth we doe acknoweledge I hope you will not saye that your Latine translator against iustification by workes translated the worde so often ceremonies or that ceremonies of the lawe doe concurre to iustification by faith The commaundements in deede are called iustifications because the workes of the lawe if a man keepe it wholy are able to iustifie Not that euery ceremonie or obseruation of any peece of the law is a iustification â—or maketh a man iust which you may better say vpon the etymologie of the worde than that euery particular obseruation of the lawe or good worke doth concurre with faith vnto iustification MART. 3. And hereof also it riseth that when he can not possibly auoyd the word in his translation as Apoc. 19. 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this coÌ„mentarie That iustifications are those good workes which be the testimonies of a liuely faith But our English translatours haue an other way to auoyd the worde euen in their translation For they say here the righteöusnes of Sainctes because they coulde not saye ordinances of Saincts and they would not say iustifications of Saincts knowing very well by Bezaes owne commentarie that this word includeth the good workes of saincts which workes if they should in translating call their iustifications it would goe sore against iustification by onely faith Therefore doe they translate in steede thereof ordinances and statutes where they can which are termes furthest of from iustification and where they can not there they say righteousnesse making it also the plurall number whereas the more proper Greeke worde for rightuousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. which there some of them translate vngiltinesse because they wil not translate exactly if you would hire them FVLK 3. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. are translated iustificationes they signifie iuste works as I haue already proued the significatioÌ„ of the word to beare beside that it is so vsed by Aristotle in his Ethicks who of iustificatioÌ„ before God whereof wee speake vnderstoode neuer a whit Therefore if in steede of rightuousnesse which is the singular number it were translated rightuous or iust workes it were not amisse in mine opinion Although by rightuousnesse in that place is nothing meant but good or rightuous workes as Bezaes note doth tel you MART. 4. And therefore as for iustice and iustifications they say righteousnesse so for iuste they translate righteous and by this meanes Ioseph was a righteous maÌ„ rather than a iust man and Zacharie and Elisabeth were both righteous before God rather than iust because when a man is called iust it soundeth that he is so in deede and not by imputation onely as a wise man is vnderstoode to be wise in deede and not only so imputed Therefore doe they more gladly and more often say righteous men rather than iust men when they doe say iust men as sometime they doe least they might sâ—eme wilfull inexcusably there they vnderstande iust by imputation not in deede as is to be seene in Bezaes Annotations vpon the Epistle to the Romanes Note also that they put the word iust when faith is ioyned withall as Rom. 1. The iust shal liue by faith to signifie that iustification is by faith But if workes be ioyned withall and keeping the commaundementes as in the place alleaged Luc. 1. there they say righteous to suppresse iustification by workes FVLK 4. This is a maruelous difference neuer heard of I thinke in the English toÌ„gue before betwene iust righteous iustice righteousnes I am sure there is none of our translatours no nor any professer of iustification by faith onely that esteemeth it the worth of one haire whether you say in any place of Scripture iust or righteous iustice or righteousnesse and therefore freely they haue vsed sometimes the one worde sometimes the other Therefore it is a monstrous falshoode that you fain them to obserue this distinction that they ioyne iust with faith and righteous with workes Doe they not translate Rom. 2. ver 13. the hearers of the lawe are not righteous before God but the doers of the lawe shall bee iustified Haue you not again the righteousnesse of God is made manifest without the law c. by the faith of Iesus Christ. And where you reade the iust shall liue by faith haue you not immediatly the righteousnesse of God is reuealed from faith to faith as it is written the iust shall liue by faith Who then but the Diuell which hath his name of sclaundering woulde here inuent
the soule by the same instrument of faith onely which by other places may be more directly prooued and here also in some sorte is insinuated MAR. 10. This then you see is a fallacie wheÌ„ faith only is required to the helth of the body as in many such places thogh not in all there by translation to make it sounde a iustifying faith as thogh faith only were required to the helth of the soule Wheras that faith was of Christes omnipotencie onely and power which Beza confesseth may be in the diuels themselues and is farre from the faith that iustifieth If you saye the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to bee healed corporally as by your owne translation in these places Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be whole They were healed Hee was healed She shal bee made whole And why do you here translate so because you know to be saued importeth rather an other thing to wit saluation of the soule and therefore when faith is ioyned withall you translate rather saued than healed though the place be meant of bodilie health onely to insinuate by all meanes your iustification by only faith FVLK 10. It is no fallacie from the health of the bodie to ascende higher to the health of the soule but that direct and plaine way by whiche Christe himselfe would be knowne to be sauiour of the worlde not of the bodie onely but of the bodie and soule togither And commonly his bodily cures were ioyned with forgiuenesse of sinnes whych are causes of al maladies and with health of their soules whose bodies were made safe As for iustification by faith only we meane none otherwise to insinuate it in this place than Christ him self doth by doing miracles in giuing health of the bodie to testifie that he is the onely authour of the saluation of mens soules CHAP. XIII Heretical translation against PENANCE and SATISFACTION Martin VPon the heresie of onely faith iustifying and sauing a man followeth the deniall of all penance and satisfaction for sinnes Which Beza so abhorreth Annot. in Mat. 3. v. 2 that he maketh protestation that he auoydeth these termes Poenitentia and Poenitentiam agere of purpose and that he will alwayes vse for them in translating the Greeke wordes resipiscentia and resipiscere Which he doth obserue perhaps but that sometimes he is worse than his promise translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Who otherwise followe his rule for the most part translating resipiscentia amendement of life and resipiscite amende your liues and the other English Bibles when they translate best say repentance and repent but none of them all once haue the wordes penance and doe penance Which in most places is the very true translation according to the verye circumstance of the text and vse of the Greeke word in the Greeke Church and the auncient Latine translation thereof and all the fathers reading thereof and their expositions of the same Which foure pointes I thinke not amisse briefly to proue that the Reader may see the vse and signification of these wordes which they of purpose will not expresse to auoyd the termes of penance and doing penance Fulke IF by penance you meane satisfaction for sinnes by any suffering of ours we abhorre your penance as an horrible blasphemy against the bloud of Christ. And for that cause Beza as hath bene shewed before vseth the worde resipiscentia rather than poenitentia because the Greeke word signifieth not onely a sorow for sinne but also a purpose of amendment of life We in English vse the worde repentance or amendment of life which worde of repentance you vse also sometimes when it pleaseth you or when you can not for shame vse your popish terme of doing penance The cause why we neuer vse that word penance is for that you meane not thereby that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a certaine punishment taken vpon men for satisfaction of their sinnes vnto God which is abhominable for all Christian eares to heare which acknowledge that the bloud of Christ onely purgeth vs from all sinne But in foure pointes you will proue if you can that we should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do penance MART. 2. First that the circumstance of the text doth giue it so to signifie we reade in S. Mathew cap. 11. v. 21. If in Tyre and Sidon had bene wrought the miracles that haue bene wrought in you they had done penance in hairecloth or sackecloth and ashes long agoe And in S. Luke cap. 10. v. 13. they had done penance fitting in sackcloth and ashes I beseech you these circumstances of sackecloth and ashes adioyned doe they signifie penance and affliction of the bodye or onely amendement of life as you would haue the word to signifie S. Basil sayth in Psal. 29. Sackcloth maketh for penance For the fathers in olde time sitting in sackcloth and ashes did penance Vnlesse you will translate S. Basil also after your fashion whome you can not any way translate but the sense must needes be penance and doing penance Againe S. Paule sayth You were made sorie to penance or to repentance say which you will and The sorowe which is according to God worketh penance or repentance vnto saluation Is not sorow and bitter mourning and affliction partes of penance Did the incestuous man whome Saint Paule excommunicated and afterward absolued him because of his exceeding sorow and teares for feare lest he might be ouerwhelmed with sorow did he I say change his mind onely or amend his life as you translate the Greeke worde and interprete repentance did he not penance also for his fault enioyned of the Apostle when Saint Iohn the Baptist sayth and Saint Paule exhorteth the like Doe fruites worthy of penance or as you translate meete for repentance Doe they not plainly signifie penitentiall workes or the workes of penance which is the very cause why Beza rather translated in those places Doe the fruites meete for them that amend their liues or giue vs some other good cause Oye Bezites why your maister doth so foâ—ly falsifie his translation FVLK 2. Such is your malicious frowardnes that you will not vnderstande resipiscentia repentance or amendement of life a sorow or griefe of mind for the life past which is testified sometimes by outward signes of sackcloth and ashes fasting and humbling of mens bodies as in the texts of Math. 11. and Luc. 10. and diuerse other is expressed But shew vs that the wearing of sackcloth and ashes is a satisfaction for the life past or any part of amends to Gods iustice or else you do but trifle and waste the time But S. Basil sayth that sackcloth maketh for penance c.
farre more than walking humbly and which is wholy suppressed by so translating See the Psalme 34. v. 14. Ps. 37. v. 7. Ps. 41. v. 10. Where the Prophet vseth many wordes and speeches to expresse sorowfull penance and for that which in Latine is alwayes contristatus in Greeke a word more significant in Hebrew it is the same kind of worde that they translate humbly Whereas in deede this word hath no signification of humilitie properly no not of that humilitie I meane which is rather to be called humiliation or affliction as the Greeke wordes implye But it signifieth properly the very maner countenance gesture habite of a pensiue or sorlorne man if they will say that they so translate it in other places the more is their fault that knowing the nature of the worde they wil notwithstanding suppresse the force and signification thereof in any one place and so translate it that the reader must needes take it in an other sense and can not possibly conceiue that which the worde importeth for to walke humbly soundeth in all English eares the vertue of humilitie whyche thys worde doth neuer signifie and not humilitie or humiliation by affliction which it may signifie though secondarily and by deduction onely FVLK 17. What a many of vaine words are here spent to make a vaine cauil seeme to be of some value what the etymologie of the Hebrewe word is the translatours knewe beefore you were borne But what the worde signifieth heere Pagnine is sufficient to teache bothe you and them who thus interpreateth it in obscuro id est obscurè id est humiliter In the darke that is darkly that is humbly Your vulgare Latine translatour calleth it tristes whiche is as farre from your pretended penaunce as humilitie The Septuaginta translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche signifieth seruile or seruauntes Benedict Arias expoundeth it supplices humble And to put al out of quarrelling the Antithesis or opposition of the proud and arrogant in the next verse following proueth that in this verse they speake of humilitie whych is contrarie to pride and not of the tokens of repentaunce which are mourning apparell and such like MART. 18. Againe what is it else but against penance and satisfaction that they deface these vsual and known words of Daniel to the king Redime eleemosynis peccata tua Redeeme thy sinnes with almes altering and translating it thus Breake off thy sinnes by righteousnesse Firste the Greeke is against them whiche is worde for worde according to the vulgare and common reading Secondly the Chaldee worde whiche they translate Breake off by Munsters owne iudgement in lexico Chald. signifieth rather and more principally to redeeme Thirdely the other worde whiche they translate righteousnesse in the Scriptures signifieth also eleemosynam as the Greke interpreaters translate it Dent. 6. 24 it is most plaine in S. Mathew where our Sauiour saith Mat. 6. v. 1. Beware you do not your iustice before men Which is in other Greke copies your almes And S. Augustine prooueth it by the very text For saith he as though a maÌ„ might aske what iustice he addeth WHEN THOVDOST AN ALMES DEEDS He signified therefore that almes are the works of iustice And in the Psalme they are made one He distributed he gaue to the poore his iustice remayneth for euer and euer Which Beza translateth his beneficence or liberalitie remaineth c. Againe S. Hierome a sufficient Doctour to tel the signification of the Hebrue or Chaldee words both translateth iâ—so and expoundeth it so in his coÌ„mentarie Moreouer the wordes that immediatly folow in Daniel interprete it so vnto vs And thy iniquities with mercies to the pore Lastly Beza himself saith that by the name of iustice with the Hebrues is also signified beneficence or beneficialnes to the pore yea and that in this place of Daniel it is specially taken for almes So that wee see there is no impediment neither in the Chaldee nor Greeke why they might not haue saide as the Church of God alwayes hath saide Redeeme thy sinnes with almes and thy iniquities with mercies to the poore but their heresie wil not suffer them to speake after the Catholike maner that almes mercifull deeds are a redemption ransome and satisfaction for sinnes FVLK 18. Againste popishe penaunce and satisfaction there is no doubte but the translatours were vehemently affected yet in this translation they haue vsed no preiudice againste repentaunce and the true fruites thereof but rather more straightly haue vrged the same For firste whereas in the vulgare Latine texte there is no worde of repenting from sinnes or forsaking of sinnes our translatour vsing the terme of breaking off his sinnes signifieth that all almes and other apparant good deedes without repentaunce and breaking off the cause of the former sinfull lyfe are in vaine and vnprofitable Secondly where the vulgare translatour vseth the worde of redeeming or buying out whiche mighte bring the King into vaine securitie to thinke he might satisfie for his sinnes without repentance by giuing of almes whiche is a small penaunce for a King our translatours tell him that he must break off his sinnes before any thing that he doth be acceptable to God Thirdly whereas the vulgare interpretour requireth of him nothing but almes and mercie to the poore whiche was a verie easie thing for him to performe our translators enioine him righteousnesse which comprehendeth all vertues and is a thousande folde harder penaunce for suche a mightie monarch than giuing of almes and that to poore folks which he shoulde neuer feele Fourthly the wordes are plaine for our translation for pherak the Chaldee verb signifieth as properly and as principally to dissolue or breake off as to deliuer or redeeme Neither is Munsters iudgement otherwise although hee giue the other signification firste whyche is a miserable argument to proue that it signifieth rather and more principallye to redeme But if any signification were more principall than other it were more reason to saye that pherak signifieth rather more principally to breake or dissolue because the word signifieth so in the Hebrewe tongue from whence the Chaldee is deriued And indeede delyuering is a kinde of dissoluing or breaking from him to whome hee was beefore addicte or bounde So that the verbe helpeth you nothing but rather maketh more against you The other worde although verye seldome by synecdoche it be taken for almes yet euerie boy almoste in Cambridge knoweth that it signifieth properly and principally vniuersall iustice or all righteousnesse therefore the Chaldee texte is plaine for our translation and enforced for yours of almes Being agaynste all reason that the Prophete shoulde exhorte the Kyng to gyuing almes before hee hadde exhorted hym to repentaunce and forsakyng of hys sinnes Beside that it is contrarie to the whole scope of the scriptures to teache any other satisfaction or redemption from sinne than the death and passion
no other cause in the world but to make it sound against her whom Catholikes truly call and worthily honour as Queene of heauen because her sonne is king and she exalted aboue Angels and all other creatures See the New Test Annot. Act. 1. v. 14. FVLK 9. We thinke it in deede a shameful corruption of the Scripture that your vulgar Latine texte for ipsum or ipse as it is in the Greeke readeth ipsa and blafphemous it is to ascribe that to the mother of Christe which is proper vnto him self But many of the auncient Fathers did reade so and therefore Fulke did ignorantly be like in calling it a corruption of the Popish Church The best propertie I finde in you for which I am beholding to you is that when you haue made a lie and slaundered me you will note the place your selfe where I may be discharged and your owne impudencie be coÌ„uinced My wordes in the place by you noted be these Finally howe the Romish Church in these laste dayes hath kepte the Scripture from corruption although I could shew by an hundereth examples yet this one shal suffice for all The very first promise of the Gospell that is in the Scripture Gen. 3. That the seede of the woman shoulde breake the Serpentes head the Popish Church hath eyther wilfully corrupted or negligently suffered to be depraued thus Ipsa conteret caput tuum shee shall breake thine head referring that to the woman which God speaketh expresly to the seede of the woman Whether the mysterie of iniquitie working in the Latine Churche long before the Apostasie thereof into the kingdome of Antichrist began this corruption I leaue it in doubt but that the Popish Church hath suffered this deprauation to continue it is out of all question although you say you haue the other reading also whiche though some copies haue yet will you not admit it to be authentical And whereas you bragge that this reading hath bene alwaies in your vulgar Latine translation Hentenius confesseth that of 28. ancient copies by which he reuised the vulgar translation he found it onely in two As for S. Ambrose how he did reade it is not certaine for in his booke De fuga saeculi Cap. 7. where this texte is cited though the printed bookes haue Ipsa yet there is nothing in his exposition that agreeth therewith and seing that he followed the Greeke text which hath the pronoune of the masculine geÌ„der it is like he did reade rather Ipse but because his Greeke was very corrupt so that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret he did reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruabit There is no great account to be made of his reading S. Augustine in Psalm 103. readeth Ipsa but he referreth it to the Church not to the virgin Marie as also for conteret out of the corrupte Greeke hee readeth obseruabit Gregorie followeth the same corrupt version out of the Greeke Ipsa obseruabit but he referreth it to euery Christian man which is the seede of the woman not to the virgine Marie Mor. lib. 2. Cap. 38. By whiche it is euident that your vulgar Latine texte was not receyued in the Church of Rome for sixe hundreth yeares after Christ. For you read conteret and not obseruabit Onely Bernarde in deede a late writer hath your reading ipsa conteret whiche hee expoundeth as prophecie of the virgine Marie Who withstood the temptations of the Deuill not vnderstaÌ„ding the promise of the ouercomming of the Deuill by Christe euen as the Apostle alludeth to it the Lorde shall treade downe Sathan vnder your feete Rom. 16. The same Bernarde Sermon de villic Iniquo readeth the texte Gen. 4. Si rectè offeras non recte diuidas after the Greeke by which also it is plaine as by other argumeÌ„ts that your vulgare Latine translation was not receyued for 1000. yeares after Christe How true therefore it is that you sayde Ipsa conteret caput tuum was the common receyued text in the auncient fathers time the readers may see and iudge But the chieefe complaint is behinde that in Hieremie 7. Cap. 44. we translate the Queene of heauen as the Septuaginta Hierom and the vulgar Latine translation doth and wee onely do it in despite of the virgine Marie because the Papistes blasphemously call her the Queene of heauen The Hebrue word in deede may signifie Queene although with those pointes it be not else where redde for a Queene it may signifie the workemanship but then you must supplie Aleph of the roote that is wanting and resteth vnder no long vowell so some Protestants do translate it as Tremelius Iunius But if wee bee accused of hereticall translation when we ioigne with your vulgar Latine with Hierom with the Septuaginta it is very strange that they should nor beare the blame with vs. Certaine it is no Protestant did euer teache that the Iewes did worshippe the virgine Marie for the Queene of heauen But the Sunne the Moone or some great starre as Pagnine saith How truely you call the virgin Marie queene of heauen and how well you proue it in your notes vpon Actes 1. 14. Some other more conuenient time and place may bee graunted to consider MART. 10. Agine why doth the Geneua newe Testament make S. Mathew to say that He to wit Ioseph called his name Iesus Why not shee as well as hee For in S. Luke the Angell saith to our Lady also Thou shalt call his name Iesus S. Matthew then speaking indifferently and not limiting it to him or her why doe they giue this preeminence to Ioseph rather than to the B. Virgin did not both Zacharie and also Elisabeth his wife by reuelation giue the name of Iohn to Iohn the Baptist yea did not Elisabeth the mother firste so name him before Zacharie hir husband muche more may wee thinke that the B. Virgine the natural mother of our Sauiour gaue him the name of Iesus than Ioseph his putatiue father specially if we consider that the Aungel reuâ—aled the name first vnto hir saying that shee should so cal him and the Hebrewe word Esay 7. wherevnto the Aungel alludeth is the foeminine gender and referred by the great Rabbines Rabbi Abraham and Rabbi Dauid vnto hir saying expresly in their commentaries Et vocabit ipsa puella and the maide hir self shall call and surely the vsual pointing of the Greeke text for Beza maketh other points of his owne is much more for that purpose Now if they wil say that Theophylacte vnderstandeth it of Ioseph true it is and so it maye be vnderstoode very wel but if it may be vnderstoode of our Ladie also and rather of hir than of him why dothe your translation exclude this other interpretation FVLK 10. The matter is not worth the waight of an haire whether wee reade he called or she called for both called him so But because Ioseph had a commandement in the same chapiter that hee shoulde call his name
he adored in respect of things to come it is not otherwise easie to vnderstād but that he partly for saw the kingdō of Ephraim the posteritie of Ioseph partly the kingdome of Christ prefigured in Ioseph then Prince of Aegypt and so by faith adored his scepter or toward his scepier which is all one as the Greeke fathers for the most part expound it But let vs hasten towà rd an end FVLK 6. S. Hierom in deede denieth that Iacob did worship his staffe or his scepter or toward the toppe of his Sonnes scepter but onely towardes the beds head as the Hebrue text is For reuerent estimation of reliques the Holy land and the monuments of Christs doing and being as he sometime vpon contention perhaps was immoderate so for adoration of such things after such Idolatrous manner as is vsed in the popish Church he was farre off yea he saith expresly that hee dothe not allowe the adoration of any creature and that to adore any creatures is plaine idolatrie Has autem non dico martyrum reliquias c. But we doe worshippe and adore I saye not the reliques of martyres but neither the sunne truly nor the moone c. not Aungelles not Archaungels not Cherubin not Seraphin or any name that is named in this worlde or in the worlde to come least we should serue the creature rather than the creator whiche is blessed for euer But we honour the reliques of martyres that wee might adore him whose martyres they are Doe you not heare how Hierome alloweth the adoring of creatures I see no cause therefore why wee may not be tryed by his iudgement for adoration of holie things and namely reliques and whatsoeuer you will name beside seeing he maketh adoration proper onelie to God Finally the Apostle saith not that Iacob adored in respecte of things to come but that by faith he blessed his sonne concerning things to come and worshipped God whome no man can worshippe truely but by faith And Iacobs faith was the more commendable that being neere his ende and in that infirmitie of bodie he both beleeued the promises of God made to him concerning his sonnes and also gaue thankes vnto God for those benefites whyche hee shoulde neuer taste of in the flesh but was assured by them as tokens of Gods fauour towards him to the attainement of the lande of eternall life whereof the lande of Canaan was but a holie figure and sacrament CHAP. XX. Hereticall translation by ADDING TO THE TEXT Martin BEcause in the last corruption I spake of adding to the texte thoughe i◠bee their common and vniuersal fault in euerie controuersie as is to bee seene in euerie chapiter of this booke yet here I wil adde certaine places not yet mentioned As The reste of the actes of Iehoakim and his abhominations whych he did and CARVED IMAGES THAT VVERE LAID TO HIS CHARGE BEHOLDE THEY ARE VVRITTEN c these words carued images laid to his charge are more than is either in the Greeke or the Hebrewe Fulke YOu forget your self in the first place wherof made mention Chap. 3. sect 9. where I haue aunsweared that our firste translators added that which is the common interpretation and supply of them that write vpon this place but because that hadde beene better in the note than in the texte it is corrected in twoo later translations MART. 2. Againe Saule confounded the Iewes proouing by conferring one Scripture with an other that this is very Christe These wordes by conferring one Scripture with another are added more than is in the greeke texte in fauour of their presumptuous opinion that conference of scriptures is ynough for any man to vnderstand them and so to reiecte bothe the commentaries of the Doctours and exposition of holy Councels and Catholike Churche it is so muche more I saye than is in the Greeke text and a notorious corruption in their Bible read daily in their churches as most authenticall See the rest of their Bibles and thou shalte finde no more for al those wordes but affirming or confirming and the selfe same Bible in the first epistle to the Corinthians translateth the same Greeke worde thus Who shal instruct And indeede that is the true and vsuall signification of the word both in the olde Testament and in the newe as Deut. 4. Thou shalt teach them thy children And Esay 40. Who shal instruct our Lord The Hebrewe worde also in both places signifying no more but instructing and teaching And so doth the Apostle cite i◠to the Corinthians out of Esay and he vseth i◠to the Coloss c. 2. v. 2. in the same signification as the Churche readeth and expoundeth it and so consequently S. Luke in the place whereof we nowe treate saith nothing else but that S. Paule earnestly taught or instructed them that Iesus is Christe And yet our newe translators without respect of Hebrewe or Greeke haue coined a new signification of conferring one scripture with an other So ignorant they are in the signification of Greke wordes or rather so wilfully malitious FVLK 2. Either you make aloude lie or else some one print whych you haue of the Bishops Bible whiche you cal Bib. 1577. hath put that into the line that should be the note in the margent For of four translations that I haue neuer a one hath that addition The Bishoppes Bible hathe that 22. verse Chap. 9. this But Saule increased the more in strength and confounded the Iewes which dwelt at Damascus affirming that this was very Christe The Geneua Bible thus But Saule increased the more in strength and confounded the Iewes that dwelt at Damascus confirming that this was the Christ where the note in the margent vppon the word confirming is this proouing by the conference of the scriptures Thomas Mathews Bible translateth that verse thus But Saule increased in strength and confounded the Iewes which dwelt at Damascus affirming that this was verie Christe Maister Couerdales Bible 1562. hatla it thus But Saule increased the more in strength and confounded the Iewes whiche dwelte at Damascus affirming that this was verie Christ. Thus are al our translations without that addition which although it is not to be borne in the text yet is no hereticall addition excepte you counte it heresie to prooue a thing by conference of Scriptures MART. 3. Againe in the firste epistle of Saint Peter they translate thus The worde of the Lorde indureth euer and this is the word which by the gospel was preached vnto you where these wordes by the Gospel are added deceitfully and of il intent to make the reader thinke that there is no other word of God but the written word for the common reader hearing this word Gospel conceiueth nothing else But indeede al is the gospell whatsoeuer the Apostles taught either by writing or by tradition and word of mouth a◠S. Paul speaketh 2. Thess. 2. and S. Peter saith nothing else in the place alleadged but This
Latine Churche there to follow the other sense not so generally receiued and approoued as in Saint Iames epistle where the common reading is Deus intentator malorum est God is no tempter to euil they translate Gad cannot be tempted with euil which is so impertinent to the Apostles speach there as nothing more But why wil they not say God is no tempter to euill as wel as the other is it because of the Greeke word which is a passiue Let them see their Lexicon and it will tell them that it is both an actiue and passiue so say other learned Grecians Interpreters of this place so sayth the very circumstance of the words next going before Let no man say that he is tempted of God Why so Because God is not tempted with euill say they is this a good reason nothing lesse howe then Because God is no tempter to euill therefore let no man say that he is tempted of God FVLK 2. You haue a fashion common to you with many of your fellowes to snatch all occasions that you can get to make a shew for your hainous slauÌ„ders wherwith you seeke to ouerwhelme the Saincts of God and especially those whose labors haue bene most fruitful to his Church Whereof you giue vs an euident example in this translation which you follow with such egernes in three large sections that the ignorant Reader which can not examine the matter might thinke you had great and vrgent cause so to doe The Greeke of S. Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translated passiuely as the word signifieth as words of that forme doe signifie God is not or can not be tempted with euill But against this translation you oppose the Lexicon which following the iudgement of the vulgar Interpretor that hath translated it actiuely doth in deede make it indifferent to both significatioÌ„s but exaÌ„ple giueth none thereof but this now in controuersie You alleage further learned Grecians interpretors of this place namely Gagneius a late writer to whom I may oppose Hentenius who translating Oecumenius vpoÌ„ S. Iames turneth this place of Scripture thus Deus enim malis tentari nequit And Oecumenius in his coÌ„mentarie is plaine of the same iudgement for repeting the text as before he saith Iuxta eum qui dixit quanquaÌ„ externus sit à nobis à fide aliemis diuina beataque natura neque molestias sustinet neque alijs praebet God cannot be tempted with euil according to him which said although he be a foriner from vs a straunger from the faith the diuine and blessed nature neither suffereth griefes nor offereth to other And this iudgement of Oecumenius is collected out of a great nuÌ„ber of Greeke doctors But the very circuÌ„stance of the wordes next before say you doth require it should be taken actiuely A good interpretor will consider the circuÌ„stances of the words following as wel as of the wordes going before For the wordes following declare that it must be taken passiuely or els the Apostle speaketh one thing twise togither without any cause why Wheras the passiue taking of that word agreeth to the circuÌ„stance as well going before as following after The whole context is this Let no man say wheÌ„ he is tempted I am tempted of God for God cannot bee tempted of euilles neither doth he tempt any man The meaning is plain god is so far froÌ„ tempting vnto euil as his diuine nature is vncapable of any temptation of euil For teÌ„ptation to euil could not come froÌ„ God except it were first in God but seing it caÌ„not be in God it cannot procede froÌ„ him so doth Oecum interprete the place MART. 3. This reason is so coherent and so necessary in this place that if the greke word were only a passiue as it is not yet it might beseme Beza to translate it actiuely who hath turned the actiue into a passiue without scrupulositie as him selfe confesseth and is before noted against the real presence Much more in this place might he bee bolde to translate that actiuely whych is both an actiue and a passiue specially hauing such an exaÌ„ple and so great authoritie as is al the ancient Latin church til this day But why would he not surely because he would fauor his and their heresie which saith clean contrarie to these wordes of the Apostle to wit that God is a tempter to euil Is that possible to be proued yea it is possible and plain Bezaes words be these Inducit Dominus in tentationeÌ„ eos quos Satanae arbitrio permittit aut in quos potius Satanam ipsum indueit vt cor eorum impleat vt loquitur Petrus Act. 5. v. 3. that is The Lorde leadeth into tentation those whome hee permitteth to Satans arbitrement or into whom rather he leadeth or bringeth in Satan himself to fil their heart as Peter speaketh Marke that he saith God bringeth Satan into a man to fill his heart as Peter said to Ananias Why hath satan filled thy heart to lie vnto the holie Ghost So then by this mans opinion God brought Sathan into that mans heart to make him lie vnto the holy Ghost and so led him into tentation being authour and causer of that hainous sinne FVLK 3. How necessarie the coherens is with the former wordes that it maketh an absurde repetition in the wordes following I haue noted beefore And therefore there is no cause that shoulde driue Beza to translate a worde of passiue signification actiuely as you slaunder him to haue translated an actiue passiuely against the reall presence for that you meane of Act. 3. he translateth not passiuely so as the passiue is opposite to the actiue but as the one may be resolued into the other the same sense remaining which euery childe in the Grammar schoole knoweth Ego amo â—e â—â— amaris à me I loue thee thou art loued of me and not as they may disagree I loue thee but I am not loued of thee But Beza you say would not followe the vulgar Interpretor whose antiquitie I haue shewed for vniuersall receauing not to haue bene aboue fiue hundreth yeares seeing Bernard which liued a thousand and one hundred yeares after Christ vseth it not alwayes And why did Beza leaue the vulgar translation in this place surely in fauour of our heresie that God is a tempter to euill The Lord him selfe be iudge whether we abhorre not that heresie Yet you say it is both possible and plaine to be proued by Bezaes owne wordes In his later edition an 1565. his wordes are these vpon that petition of the Lordes prayer Leade vs not into temptation Iâ—ducit autem Dominus in tentationem eos quos Satanae arbitrio permistit vt cor eorum impleat sicut loquitur Petrus Act. 5. The Lord leadeth into temptation them whom he permitteth to the will of Satan that he may fill their hart as Peter speaketh These wordes declare that God leadeth some men into temptation and howe he leadeth them
editions yet the wordes maye beare that other interpretation also In Titus the firste the participle is of the meane voyce and therefore may signifie actiuely or passiuely In Gal. the transposition Sina before Agar seemeth to be the faulte of the Printer rather than of the translator MART. 20. Let these and the like be small negligences or ignorances such as you will pardon vs also if you finde the like Neither do we greatly mislike that you leaue those wordes Vrim and Thummim and Chemarim and Ziims and Iims vntranslated because it is not easie to expresse them in English and we would haue liked as wel in certaine other words which you haue translated images images and stil images being as hard to expresse the true signification of them as the former And we hope you will the rather beare with the late Catholike translation of the English Testament that leaueth also certaine wordes vntranslated not only because they can not be expressed but also for reuerence and religion as S. Augustine saith and greater maiestie of the same FVLK 20. Some in deede are small faultes some none at al. That you mislike vs not for not translating a few words whose signification is vnknowen or else they can not be aptly expressed in the English tongue it is of no equitie towardes vs but that you might vnder that shadowe creepe away with so huge a multitude of wordes which may as well be translated as any in the Bible and that in the new Testament which is scarse the sixte parte of the whole Bible The wordes which wee haue translated Images are out of question termes signifying Images and of your translator they be called eyther imagines simulachra sculptilia Idola c. Our English tongue being not so fruitefull of wordes we call them sometimes Idols sometimes Images which when we speake of worshipped images can be none other but such as you call Idols To obscure such a multitude of words so much matter by them as you do S. Augustine wil not warrant you who speaketh only of two or three words vsually receiued in the Latine Church in his time not of such a number as you haue counterfaited MART. 21. Of one thing we can by no meanes excuse you but it must sauour vanitie or noueltie or both As when you affectate newe strange wordes which the people are not acquainted with all but it is rather Hebrue to them than English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demosthenes speaketh vttering with great countenance and maiestie Against him came vp Nabucadnezzar king of Babel 2. Par. 36. v. 6. for Nabuchodonosor king of Babylon Saneherib for Sennacherib Michaiahs prophecie for Michaeas Iehoshaphats prayer for Iosaphats Vzza slaine for Oza When Zerubbabel went about to builde the Temple for Zorobabel Remember what the Lorde did to Miriam for Marie Deut. 34. And in your first translation Elisa for Elisaeus Pekahia and Pekah for Phaceia and Phacee Vziahu for Ozias Thiglath-peleser for Teglath-phalasar Ahaziahu for Ochozias Peka the sonne of Remaliahu for Phacee the sonne of Romelia And why say you not as wel Shelomoh for Salomon and Coresh for Cyrus and so alter euery word froÌ„ the knowen sound pronunciatioÌ„ thereof Is this to teach the people wheÌ„ you speake Hebrue rather than English Were it a good â—y hearing thinke you to say for IESVS Ieshuah and for MARIE his mother Miriam and for Messias Messiach and Iohn Iachannan and such like moÌ„strous nouelties which you might aswel do and the people wold vnderstand you as wel as when our preachers say Nabucadnezer King of Babel FVLK 21. Seing the moste of the proper names of the olde Testament were vnknowne to the people before the Scripture was read in Englishe it was beste to vtter them according to the truth of their pronuntiation in Hebrewe rather than after the common corruption which they had receiued in the Greke and Latin tongs But as for those names which were known vnto the people out of the new TestameÌ„t as Iesus Iohn Marie c. it had bin follie to haue taught meÌ„ to souÌ„d theÌ„ otherwise than after the Greke declination in which we find them MART. 22. When Zuinglius your greate Patriarke did reade in Munsters translation of the old TestameÌ„t Iehizkiabu Iehezchel Choresh Darianesch Beltzezzer and the like for Ezechias Ezechiel Cyrus Darius Baltasar he called them barbarous voices and vnciuil speaches and saide the worde of God was soiled and depraued by them Know you not that proper names alter and change and are written and sounded in euerie language diuersly Might not al antiquitie and the generall custome both of reading and hearing the knowen names of Nabuchodonosor and Michaeas and Ozias suffice you but you must needes inuent other which the people neuer heard rather for vaine ostentation to amase and astonish them than to edification and instruction Which is an olde hereticall fashion noted by Eusebius lib 4. c. 10. and by the author of the vnperfect commentaries vpon S. Mathew ho. 44. and by S. Augustine lib. 3. c. 26. contra Cresconium FVLK 22. That Zuinglius is no Patriarke of ours you may knowe by this that we doe freely dissent from him when we are perswaded that he dissenteth from the truth But where you charge vs with an hereticall fashion in sounding Hebrew names according to the truth of the Hebrew tongue if your authors be well weyed they will conuince you of an hereticall fashion in framing of new wordes which are more apt to amase and astonishe men than to instruct or edifie them and in vsing strauÌ„g language in all your Church seruice and in that also diuerse Hebrew wordes So did the Marcosians of whome Eusebius out of Irenaeus writeth in baptising And the author of the vnperfect worke vppon Mathew though him selfe an Heretike yet truly sayth of heretike Priests as you are in the homily by you quoted Sic modo haeretici Sacerdotes c. Euen so the Heretike Priestes shut vp the gate of truth For they knowe that if the truth were made manifest their Church should be forsaken c. For which cause vntill this tyme you haue bene vtter enimies to the translation of the Scripture But nowe you see you can not preuaile against the translation you haue begunne so to translate the Scripture as in many thinges it were as good not translated for any thing the people shall vnderstande by it For you haue not explicated the fourth parte of the fayned inkehorne termes that you haue vsed And that Saint Augustine sayth Cresconius went fondly about to terrifie him with the Greeke word Antiâ—athegoria you doe the like with Parasceue Azymes scandals Neophyte yea with Latine wordes gratis depositum and such like seeke to bring the ignorant in great admiration of your deepe knowledge which is nothing els but an hereticall fashion vnder strange termes to hide the poison of your pestilent doctrine MART. 23. What shal
I speake of your affectation of the worde Iehôua for so it pleaseth you to accent it in steede of Dominus the Lord whereas the auntient fathers in the verie Hebrewe texte did reade and sounde it rather Adonai as appeareth both by S. Hieromes translation and also his commentaries and I woulde knowe of them the reason why in the Hebrewe Bible whensoeuer this word is ioined with Adonai it is to be read Elohim but only for auoiding Adonai twice togither This I say wee might iustly demaunde of these that take a pride in vsing this word Iehôua so ofte both in Englishe and Latin though otherwise we are not superstitious but as occasion serueth only in the Hebrue text we pronounce it and reade it Againe we might aske them why they vse not aswel Elohim in steede of Deus God and so of therest changing al into hebrue that they may seeme gay fellowes and the people may wonder as their wonderful and mystical diuinitie FVLK 23. In our Englishe translation Iehoua is very seldome vsed in other speache no wise man vseth it oftner than there is good cause why And when there is cause we haue no superstition in pronouncing it as we are not curious in acceÌ„ting it Although perhaps you quarrel at our accent because you can not discerne betweene time and time The middle syllable wee knowe to be long whether it be to be eleuated wee make no question wee know where the accent is in the Hebrue but we thinke not that all accents be sharpe and eleuate that syllable in which they are It is a great matter that you demaunde the reason why ioygned to Adonai it is to bee redde Elohim you should rather demaunde why it is otherwise pointed when it is ioygned with Adonai for being pointed as it is I see not why it shoulde not bee read according to the vowels Adonai Iehouih Many other questions might bee moued about the names of God in pronouncing or writing of which we know the Iewes were reuerente euen to superstition and therefore in bookes that shoulde come in all mennes handes made other alterations than you speake of and yet retayned in other authenticall copies the true letters and pointes If any desire vaine gloriously to vtter his skill in the tongues when hee should edifie the people of all them that be wise and learned he is misliked for so doing MART. 24. To conclude are not your scholers thinke you muche boundâ— vnto you for giuing them in steede of Gods blessed worde and his holy Scriptures such translations heretical Iudaical profane false negligent phantasticall newe naught monstrous God open their eyes to see and mollifie your hartes to repent of all your falshood and treacherie both that which is manifestly conuinced against you and can not be denied as also that which may by some shewe of answer be shifted of in the sight of the ignorant but in your consciences is as manifest as the other FVLK 24. Happy and thrise happy hath our English nation bene since God hath giuen learned translators to expresse in our mother tongue the heauenly mysteries of his holy worde deliuered to his Church in the Hebrew and Greeke languages Who although they haue in some matters of no importance vnto saluation as men bene deceiued yet haue they faithfully deliuered the whole substaunce of the heauenly doctrine conteyned in the holy Scriptures without any hereticall translations or wilfull corruptions And in the whole Bible among them all haue committed as fewe ouersights for any thing that you can bring and of lesse importance than you haue done onely in the newe Testament Where beside so many omissions euen out of your owne vulgar Latine translation you haue taken vpon you to alter that you founde in your texte and translate that which is onely in the margent is redde but in fewe written copies As for Italia you say Aâ—talia noted before Heb. 13. for placuerunt you translate latuerunt 2. Pet. 2 for coinquinationis which is in the text you translate coinquinationes which was founde but in one onely copie by Hentenius as the other but in one or two of thirtie diuerse copies most written FINIS A briefe table to direct the Reader to such places as Martin in this boke cauilleth to be corrupted in diuers translations of the Englishe Bibles by order of the bookes chapters verses of the same with some other quarels against Beza and others for their Latine translations with the aunsweares of W. Fulke Genesis CHap. 4. v. 7. pag. 31. numb 28. and pag. 316. num 9. chap. 14. v. 18. p. 55. numb 42. and pag. 447. chap. 34. v. 35. p. 206. num 7. chap. 42. v. 38. p. 216. num 12. 4. of the Kings Chap. 29. v. 5. p. 501. numb 6. 2. Paralipomenon Chap. 28. v. 19. p. 518. nu 10. chap. 38. v. 8. p. 116. num 19. and p. 4â—3 num 1. 1. Esdras Chap. 9. v. 5. p. 373. num 16. Psalmes Psal. 48. v. 16. p. 252. psal 84. v. 7. p. 511. psal 85. v. 13. p. 218. num 13. and p. 59. num 46. psal 89. v. 48. p. 219. num 14. psal 95. v. 6. p. 478. psal 98. v. 5. ibidem psal 131. v. 7. ibid. psal 138. v. 17. p. 460. psal 147. v. 19. p. 252. and â— 18. p. 516. num 3. Prouerbes Chap. 1. v. 12. p. 22â— numb 22. chap. 9. v. 2. p. 456. nu 21. cum sequent chap. 27. v. 20. p. 228 chap. 30. v. 16. ibid. Cantica canticorum Chap. 6. v. 8. p. 155. num 10 chap. 8. v. 6 p. 29. num 46. see p. 508. numb 2 Of Wisdome Chap. 3. v. 14. p. 346. num 3 chap. 15. v. 13. p. 127. num 27 Ecclesiasticus Chap. 5. v. 5. p. 348. numb 4 chap. 7. v. 31. p. 390 Esay Chap. 2. p. 513. numb 7 chap. 26. v. 18. p. 508 chap. 30. v. 22. p. 121. num 23 and v. 20. p. 511. num 5 chap. 33. p. 513. num 6 Hieremie Chap. 7. v. 18. p. 467. num 9 chap. 11. v. 19. p. 453. num 18 chap. 44. v. 19. p. 467. num 9 Daniel Chap. 4. v. 24. p. 375. numb 18 chap. 6. v. 22. p. 256. num 3 chap. 10. v. 12. p. 372. num 15 chap. 14. v. 4. p. 126. num 26 and v. 12. 17. 20. pâ— 451. num 16 Osee. Chap. 12. v. 10. p. 514. num 8 chap. 13. v. 14. p. 159 num 46 and p. 221. num 16 Ioel. Chap. 2. v. 23. p. 511 Habacuc Chap. 2. v. 18. p. 122. num 23 see p. 510. num 4 Malachie Chap. 2 v. 7. p. 412. num 17 chap. 3. v. 1. p. 414. num 18 and v. 14. p. 374. num 17 1. Machabees Chap. 1. v. 51. p. 252. chap. 2. v 21. ibid. 2. Machabees Chap. 6. v. 7. p. 501. num 5 S. Matthew Chap. 1. v. 19. p. 257. num 4 and v. 25. p. 470 chap. 2. v. 6. p 417 chap. 3. v. 8. p. 355. chap. 16. v. 18. p. 140. numb
prooue it to be good and lawfull I will reuoke my termes Page 142. where he sayeth that bread and wine of the sacrament haue no promise I tell him he lyeth like an arrogant hypocrite for bread and wine haue as good promise in the one sacrament as water in the other Pag. 178. where M. Calfebill had distinguished traditions into some necessarie some contrary to the worde some indifferent I say Martiall like an impudent asse calleth on him to shewe in what scripture doctor or councell he findeth this distinction of traditions As though a man might not make a true distinction in disputation but the same must bee founde in so many wordes in scripture doctor or councell when he himselfe cannot denie but the distinction is true and euery part to be founde in the scriptures doctors and councelles Pag. 133. I call Martiall blockeheade and shamelesse asse because he would proue that the spirite of God is not iudge of the interpretation of the scriptures because Paule and Barnabas in the controuersie of circumcision went not to the worde and spirit but to the Apostles and elders at Ierusalem Also pag. 213. I call him asseheade because he sayth that M. Calfehill condemneth his doctrine of only faith iustifying when he affirmeth that outwarde profession is necessarie for euery Christian man Likewise pag. 215. where Martiall would learne whether M. Calfehill kneeling downe before his father to aske him blessing did not commit Idolatrie I say hee is an asse that can not make a difference betweene ciuill honour and religious worship Pag. 202. I call not onely Martiall but all Papistes shamelesse dogges and blasphemous Idolaters which mainetaine and make vowes to Images which trauell to them and offer vp both prayers and sacrifices of candels money Iewels and other thinges vnto Images Whose Idolles haue giuen answeres haue wagged their heades and lippes Pag. 198. I say he rayleth vpon Caluine like a ruffion and slandereth him like a deuill because hee sayeth a shippe would not carrie the peeces of the crosse that are shewed in so many places which yet is confirmed by testimonie of Erasmus Pag. 170. where Martiall goeth about to proove that the sacramentes are no helpes of our fayth I said Did you euer heare such a filthy hogge grunt so beastly of the holie sacramentes that they should be no helpes of our faith These are as many of the speeches noted by the censurer as I can finde wherein I trust the indifferent reader weighing vpon what cause they were vttered will not so lightly condemne me for a rayler seeing to rayle is of priuate malice to reuile them that deserue no reproch and not of zeale in defence of truth to vse vehement and sharpe speeches as all the prophets and the mildest spirited men that euer were haue vsed against the aduersaries thereof But the most heynous accusation is behinde that I call Staphylus a counsellor to an Emperour rascall I might answere as S. Paul did when hee was reprooued for calling the high priest painted wall Brethren I knewe not y t he was an Emperors counsellor or in very deede I know nothing in him worthy to be an honest mans counsellour But seeing it pleased an Emperour to accept him it is as great a fault as if an enemie of meane condition should call an English counsellour rascall So sayth our sharpe censurer But if he meane those that be of the Queenes maiesties priuie counsell I will not say he playeth the rascall but either the ignorant foole or the malicious vile person to coÌ„pare y â— Apostata Staphylus euen in his counsellership with the meanest of their honors For they that knowe the maner of the princes of Germanie and of other foreine princes can testifie that personages of meane estate only being learned in y e lawes are accepted of the Emperour and other states as their counsellours whose counsell perhapes they neuer vse but may if it please them as of counsellors at lawe So that one man is counseller to the Emperour and to many other princes As for example Lutolphus Schraderus doctor of both lawes was ordinary professor in the Vniuersitie of Frankeforde and counsellour of the Emperor of the Elector Marquis of Brandeburge of the dukes of Brunswich Luneburge Megelburge and of many other princes of Germanie This was a very great and wise man but Cassanaeus in Cat. glor â—â—â—di part 10. Consid. 41. sayth that euery simple aduocate did vse to call him selfe the kinges counseller of Fraunce before order was taken that none should vsurpe that title except he were called vnto some office in the courtes And speaking of such as were counsellers in office in his time of whose dignity hee writeth much he complayneth that they were promoted vnto that dignitie in parliamentes by meanes of money or some other vnknowen meanes part 7. Conf. 13. Such a noble counseller was Staphylus hauing some knowledge in the lawes being preferred to that title by the Papists of fauour more than of worthinesse to giue him some shadowe of countenaunce when hee became an Apostata from true religion and from those Christian princes and noble men by whom he was before vpholden And yet in trueth if the printer had not mistaken my writing I called him Renegate and not rascall as before I called him beastly Apostata Perhaps the censurer will say I mende the matter well to call an Emperors counseller a beastly Apostata But so might I haue done though he had beene an Emperour himselfe for what else was Iulian the Emperor but a beastly Apostata or Renegate from Christian religion which once he professed Yea such an Apostata is worse than a beast for he declareth himselfe thereby to bee a reprobate Therefore the Christians in his time whereas the church had alwayes vsed to pray for heathen tyrantes that helde the empyre and made hauocke of the church by persecution contrariwise prayed against this Apostata that God would confound him and shorten his time Yea the godly constant Bishops did openly inueigh against him as Mares Bishop of Chalcedon which openly called him impious Atheist Apostata And when Iulian counterfaiting mildenes did nothing but reuile him by his blindenesse saying the Galilean thy God cannot cure thee he answered I thanke my God Christ that I am blinde that I might not see one so voyde of godlinesse as thou art Therefore Staphylus being but an Emperours counseller as he was â—â—y endure to heare worse for his Apostasie than I haue spoken against him The quarell of wordes being ended it is time to goe to the matter First pag. 14. of his aunswer to Maister Charkes preface he noteth that D. Fulke against Bristowes Mot. pa. 98. findeth that it is euident by scripture that heretikes may bee burned against Luther That blasphemous heretikes are to be put to death I finde in scripture by the lawe of blasphemers Leu. 24. and by the lawe of false prophetes Deut. 13. neither doth Luther I thinke
sayeth prayer for the dead is an error But hee will haue mee prooue that this was euer accounted one of Montanus heresies Tertullian beeing a Montanist prooueth it sufficiently for hee inueigheth against the Catholikes of his time whome he vsed to call Psychicos for deâ—â—â—ing Purgatorie obiecteth against them the paraclet which was the spirite of Montane which affirmed that none but martyrs went streight to heauen and that all other went to hell where they must pay the vttermost farthing before they come foorth lib. de anima capite de inferis an aliquid patiantur apud inferos animae whereas hee was of another iudgement while he was a Catholike and did write against Marcion noting it as one of his errors that hee affirmed all the fathers before Christ to haue gone to hell as you Papistes do Aduersus Marcionem lib. 4. whereas he sayth against Martion aliud enim Inferi vt puto aliud quoque Abrahae sinus Hel I trowe is one thing and Abrahams bosome another thing But against the Catholikes hee writeth that Christ descendeth to hell to make the patriarches and prophets partakers of him wherby saith he you may knocke them on the elbowe qui satis superbe non puâ—ent animas fidelium inferis dignas serui super dominum discipuli super magistrum aspernati si forte in Abrahae sinu expectandae resurrectionis solatium capere which proudly ynough thinke the soules of the faithfull are not worthie of hel being seruants aboue their Lorde scholers aboue their master which disdaine to receiue the comfort of the resurrection looked for if it were perhaps in Abrahams bosome That other later Catho like writers which liued long after Tertullian allowed prayer for the dead it prooueth not that it was no error in Montanus but rather that it was an errour in them seeing before Montanus no Catholike allowed prayer for the dead To his proude challenge I offer not onely this that I haue saide of the error of praying for the dead and Purgatorie but of some partes of the heresie of the Pelagians condemned in olde time and accused for heresie reuiued by the Papistes and the contrarie doctrine by them accursed As the Tridentine Councell Sess. 6. Can. 7. Accurseth them that sayâ— that all works done before iustification howsoeuer they are done are sinnes in deede or deserue the hatred of God or by how much so euer a man doeth indeuour to dispose himselfe to grace that he sinneth so much the more grieuously This doctrine and that which necessarily followeth of it is directly contrarie to the scripture saying that whatsoeuer is not of faith is sinne and to the decree of the Mileuitane Councell Cap. 5. and to the scripture there alledged Without mee you can do nothing ergo a man without grace cannot dispose himselfe to grace For no man can dispose himselfe to grace except he please God but without faith it is impossible to please him Againe where the 16. Can. of the same Tridentine Chapter accurseth him that shall say That the commaundements are impossible to be kept by a man iustified and set vnder grace it is contrarie to the sixt Canon of the Mileuitane Councell which concludeth that no man can be without sinne according to the saying of the Euangelist If wee say wee haue no sinne c. But whereas we acknowledge that we hold for truth that which by Epiphanius and Augustine was helde for an error in Aerius namely prayer for the dead aunswering that those two doctors were deceiued he sayeth we condemne the whole church as though it were necessarie that the whole church were deceiued as much as they or if the whole church were deceiued that wee condemne it of heresie seeing prayer for the dead as it was allowed by those fathers was an errour not an heresie But when by Epiphanius images in the Church are condemned and defaced when the worshipping of the image of Christ and his Apostles is both by Epiphanius and Augustine condemned for an heresie of the Carpocratiâ—es Gnostikes what haue they to aunswere but either to condemne those fathers or themselues of error or else to finde out some cauil against their owne conscience and against the knowledge and iudgement of all learned and indifferent men Page 54. against Bristowes Motiues I say that Vigilantius whome the Papistes make so great an heretike for denying inuocation of Saints superstitious reuerence of their reliques was banished onely by Hierom of other learned men in his time he was counted a godly man and a learned Master Censurer changeth my wordes as pleaseth him The pride crueltie of Augustine the Monke which came to conuert the Saxons is accused by our British stories and proofe thereof brought of his disdainfulnes in receiuing the British bishops and in procuring the slaughter of so manie hundred students of Bangor His ignorance vnskilfulnes is bewrayed by him selfe in his writing to Pope Gregorie where hee mooueth questions which a meane licentiate in Louaine woulde bee ashamed to doubt of And truely I said of him that hee did not so much good in planting faith where it was not as in cor rupting the synceritie of the faith where it was before he came And if he planted any humane traditions confirmed them by lying signes and miracles as a forerunner of Antichrist which was euen immediatly after his time to be openly shewed or if by subtile practise miracles haue beene fained to haue beene done by him and reported by a credulous man Bede it hurteth not our cause seeing other writers report him to haue bin both a proude and a cruell man And yet we receiue al that doctrine which he taught agreeable to the doctrine of the Apostles of Christ whatsoeuer hee taught beside we are not to receiue it of an Angel from heauen much lesse of Augustine from Rome But where the Censurer reporteth that I should call Bede a fabulous man he is not able to bring any proofe thereof for albeit I acknowledge that he reporteth many fables for true miracles yet this reuerence I professe to haue of him that I thinke he fained not one of them him selfe but had them as hee confesseth by relation of other Purg. 333. But a fabulous man is he that maketh lyes and â—uenteth fables Page 97. he accuseth me of palpable flatterie because I say that Howlet had no consideration of her maiesties singular vertues and other of high estate vnder her while he complaineth of the wicked and loose times and this I did to scrape a litle fauour from the court and to make the other odious I thanke God fauour is not so harde for mee at the court that I neede to scrape it especially by such fond meanes which hath rather flowed towards mee from her maiestie and other of high place more than I haue deserued But to make the other odious for his slaunderous rayling and hypocrisie I will not denie but my purpose was
to maintaine any cause of ours by plaine syllogismes onely In the meane time to finde you occupieâ— â—here hath beene a booke called syllogisticon set fooâ—th by maister Foxe more than twentie yeares agoe let vs see in a sheete of printed paper what ye haue to answere those syllogismes whether you will finde them defectiue in forme or matter or else there is no reason but you should graunt their conclusion Pag. 146. to prooue that protestantes are lordes of the scripture to make them say what they list D. Fulkes wordes to maister Bristowe are cited For the diuision of parishes excommunication suspension publike solemnizing of mariages with the lawes thereof and punishing of heretikes by death they are all manifestly prooued out of the scripture This I say alleaging no one place of scripture to prooue it sayth our censurer I say as much of holding of councels which Bristowe with the rest wil haue vs as apes to haue borrowed of the popish church Whereas I affirme they are proued out of the scriptures if Bristow wil reply denie y t such things may be proued out of the scriptures it shall be no harde matter to do it Yet in the meane time if you thinke I haue sayde more than I can shewe I will giue you this tast For diuision of Churches or parishes Act. 14. v. 23. Elders in euerie church and Tit. 1. v. 5. elders in euerie citie or towne Holding of councelles Act. 15. excommunication where the partie cast out is to be taken for an heathen or publicane Math. 18. v. 17. separation or suspension where the partie separated is to be taken as a brother 2. Thess. 3. publike solemnizing of mariage Mat. 1. v. 18. where betrothing and publike comming together are expressed Example Ioan. 2. for punishment of heretikes I haue cited before What the Puritans will grant I care not although I thinke there are none of them that are so called will denie any of these except he be some madde schismatike and for the last which you say was for a long time denied by our selues till nowe we haue burned some for religion in Englande you should haue tolde howe long For we haue not now first of all consented to the burning of heretikes The Arrians and Anabaptistes burned in king Edwardes dayes for thirtie yeares agoe can beare witnesse But you may say your pleasure I knowe few in other countries but heretikes themselues that denie it to be lawful to punish blasphemous obstinate heretikes by death If any haue any priuate opinion what haue we to doe wich it or to bee charged by it If I shoulde note your phrase when you say that protestantes doe now reigne in Englande as though there were more kinges than one you would say perhaps I were ouer captious Well let it passe But such thinges sayde I as are not euidently conteined in the worde a Christian is not absolutely bounde to beleeue them In plaine dealing you should haue bestowed a note in your margent where I haue so sayde as well as placed there hereticall audacitie of your papisticall charitie The saying I confesse or the like yet the circumstances of the place where it was vttered would perhaps haue bewrayed some part of your vsuall and honest dealing But what cause haue you to criâ—â—ut so loude Behoulde the last refuge of a proude hereticall spirite in breaking where he cannot otherwise get out Call you it proude heresie to holde that nothing is to be credited vpon necessitie of saluation which hath not authoritie of the holy scripture which are able to make a man wise to saluation which are written that beleeuing we might be saued which are able to make the man of God perfect prepared to euerie good worke And why doe yee dare M. Charke to aâ—ouch that which I haue affirmed I knowe he dare affirme and is able to defend this truth but there is no reason that he should be dared with my assertioÌ„s I dare affirm to your face if you dare shewe it that a christian man is not bounde to beleeue that the common creede was made by the Apostles after that fabulous maner that you papistes doe teach Namely that Peter made one peece Andrewe another and so of the rest yet I doubt not but it is gathered out of the doctrine and writinges of the Apostles But you haue ancient doctors which affirme that it was made by the Apostles Origen Terâ—llian Ierome Ruffinus Ambrose Austen and all the primitiue church doe so constantly affirme to be their doingâ—s Let vs consider then in order First Origen in proâ—â— lib. de princip testifieth that the Apostles by their preaching did most plainely deliuer y e summe of faith according to the capacitie of the most simple whereof hee maketh a rehearsall contayning in deede some articles of the creed but neither al nor any one in such forme of words as our creede doth expresse them And before he beginneth the rehearsall of them thus he sayeth Species verò eoruÌ„ quae per praedicationem ApostolicaÌ„ manifesté traduntur istae sunt These are the particulars of those thinges which by the preaching of the Apostles are manifestly deliuered Which wordes doe shewe that the Apostles in deede taught the doctrine yet prooue not that they made this creede rather than the Nicen creede or Athanasius Creede Tertullian against Praxeas much after the same maner yet more neere the wordes of the creede rehearseth the articles pertaining to the three persons of the deitie and then he addeth Hâ—â—c regulam ab initio euangelii de cucurrisse etiam ante priores quosque haereticâ—s nedum ante Praxeam hesternum probabis â—â—â— ipsa posteritaâ— omnium hâ—â—â—â—icorum quà m ipsa nouellitas Praxeae hesterni That this rule hath runne downe from the beginning of the gospell euen before all former heretikes not onely before Praxeas a yesterdayes birde as wel the later spring of all heretikes shall prooue as the verie noueltie of Praxeas one that came but yesterday That the rule of faith contained in the Creede is as auncient as the preaching of the Gospel I alwayes agreed with Tertullian but that the Apostles made the Creede I heare him yet say neuer a worde Ierom ad Pammachium against the errours of Iohn of Ierusalem sayth In symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in charta atramento sed in tabulis cordis carnalibus post confessioneÌ„ trinitatiâ— vnitatem ecclesiae omne Christiani dogmatis sacramentâ—m carnis resurrectione includitur In the symbole of our faith and hope which being deliuered from the Apostles is not written in paper and ynke but in the fleshie tables of our hearts after the confession of the Trinitie and the vnitie of the Church all the mysterie of Christian doctrine is inclosed in the resurrection of the flesh Although it be graunted that Saint Ierome here speaketh of our common Creede yet it followeth not that hee affirmeth it to bee made by the
coynes on which was stamped the figure of Dianaes temple more like to your Popish shrines than to the temple of God Where idols are translated deuotions I knowe not except you meane Act. 17. v. 23. where the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which your vulgar Latine translatour 2. Thess. 2. calleth quod colitur that which is deuoutly worshipped so the worde signifieth whatsoeuer is religiously worshipped or adored and not idols as you say nor simulachra images as your translatour calleth them Act. 17. For it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore to worship to honour deuoutly or religiously Euerie humane creature signifieth in that place 1. Pet. 2. euerie magistrate of what creation or ordination soeuer he bee and so is meant by that translation all ordinaunces of men not all lawes of men which yet were not impious if you adde the restraint for the Lorde for whome nothing can be that is against his lawe The rest of your quarrels bee all aunswered before MART. 46. What caused these straunge speeches in their Englishe Bibles Thou shalt not leaue my soule in the graue Thou hast deliuered my soule from the lowest graue A couetous maÌ„ is a worshipper of images By laying on of the hands of the Eldership Haile freely beloued SINNE lieth at the dore and thou shalt rule ouer HIM Breake of thy sinnes with righteousnesse for Redeeme with almes Ielousie is cruell as the graue for as hell Cant. Cant. 8. Bib. an 1579. The griefes of the graue caught me Psalm 116. And God will redeeme my soule from the power of the graue O graue I will be thy destruction Os. 13. and such like what made Caluine so translate into Latine that if you turne it into English the sense is that God powred water vpon vs aboundantly meaning the holy Ghost what else but because he would take away the necessitie of materiall water in Baptisme as in his commentarie and Bezaes it is euident FVLK 46. These speaches are not straunge in Gods Church howe soeuer they sound in your eares So many of them as translate for Sheol the graue haue their answeres sect 32. and chap. 7. which is appointed for that question The couetous man a worshipper of images sect 5. of this chapter and chap. 3. numb 12. The laying â—â— of hands of the Eldership is warranted by the signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a companie of Elders as it is translated by your owne vulgar Latine interpreter Luk 22. vers 66. Senioreâ— plebis The Elders of the people and Act. 22. v. 5. he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes maiores natu And for a consistorie of Elders is the worde Presbyterium vsed in Latine by Cyprian lib. 3. epist. 11. and lib. 2. epist. 8. 10. Of haile freely beloued we spake lately sect 43. Of the text Gen. 4. v. 7. sinne lieth at the dore c. sect 28. and chap. 10. sect 9. of Dan. 4. breake for redeeme thy sinnes sect 41. If Caluine Tit. 3. did wrongly interprete that which is spoken of water to be ment of the holie Ghost what is that to our translation But certaine it is that Caluine neuer meant to take away the necessitie of materiall water from the sacrament of baptisme although he taught that the want of the externall sacrament where it cannot be had doth not depriue gods electe from eternal saluation neither hath Beza anye other meaning in his annotation MART. 47. I hadde meant to haue but briefly skimmed ouer these things but multitude of matter maketh me too long as it chaunceth to a manne that wadeth thoroughe myrie and foule places and yet the greatest demonstration that they are wilfull corrupters is behinde whiche onelye I will adde and for the reste referre the reader to the whole booke FVLK 47. It is a smal signe that multitude of matter is cause of your length when you repeate one matter in so manye sections your similitude of a manne wading in foule and myrie places doth well agree vnto you for you haue beene all this while wading in the puddle of youre slaunders misprisions and false and false accusations in which you haue so berayed your selfe as you shall not easily purge your selfe from the myre of them But because you say the greatest demonstration that we are wilfull corrupters is behind though it be tedious for vs to rake in such a gogmyre of your forgeries and false accusations yet we will take courage and consider what mayne demonstration you can make to proue vs in our English translations to be wilful corrupters MART. 48. Doubt you whether they translate of purpose and partialitie in fauour of their opinions you shall heare them selues say so and protest it If I dealt with Lutherans this one testimonie of Luther were sufficient who being asked why he added onely into the text Rom. 3. answered that he did it to explicate the Apostles sense more plainly that is to make the Apostle say more plainly that faith onely iustified And his Disciple Illyricus disputeth the matter that the Apostle saying by faith without workes saith in deede onely faith But because I deale rather with our English Caluinists and Beza is their chiefe translator and a Captaine among them whome they professe to follow in the title of the new Testament anno 1580. and by the very name of their Geneua Bibles let vs see what he sayth FVLKE 48. I thinke there is no man doubteth but they translated the Scripture with purpose to maintaine their opinions but whether they haue wittingly and wilfully translated falsely to maintaine any errours or hereticall opinions that is the matter in question and which hath neede of your greatest demonstration to make it apparant That Luther might rightly interprete the place Rom. 3. of onely faith iustifying by the excluding of works I haue before acknowledged Illyricus doth rightly defend it But that he did put in the worde only in his translation which is not in the originall I will not take vpon me to excuse seeing the truth of that doctrine is manifest without that addition and Luther him selfe in his later editions hath reformed it Againe what fault soeuer other men haue committed in their translation we are vniustly charged therewith except we follow the same in ours That we professe to follow Beza by the very name of our Geneua Bibles it is a very ridiculous argument For our Bibles are so commonly called because they were translated and first printed at Geneua not by Beza who at that time had scarse finished his translation of the newe Testament and neuer dealt with translating of the olde so farre as we knowe but by certaine godlye and learned Englishe men which liued there in Queene Maries time to enioy the libertie of a good conscience which they could not haue in their owne Country MART. 49. First concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 which the vulgar Latine and Erasmus translate Agite poenitentiam Repent or Doe penance This interpretation sayth he I refuse for many causes but for this especially that many ignorant persons haue taken hereby an occasion of the false opinions of SATISFACTION wherewith the Church is troubled at this day Loe of purpose against satisfaction he will not translate the Greeke worde as it ought to be and as it is proued to signifie both in this booke and in the annotations vpon the newe Testament A litle after speaking of the same worde he sayth why I haue changed the name poenitentia I haue tolde a litle before protesting that he will neuer vse those wordes but resipiscere and resipiscentia that is amendment of life because of their heresie that repentance is nothing else but a meere amendment of former life without recompense or satisfaction or penance for the sinnes before committed See chap. 13. FVLK 49. Of purpose against the heresie of satisfaction Beza will not translate the Greeke worde as the vulgar Latine translator dothe but yet as the Greeke worde ought to be translated Erasmus finding the vulgar Latine vnsufficient hath added Vitae prioris that is repent yee of your former life Neither dothe Beza finde faulte with the English worde repent but with the Latine Agite paenitentiam when you translate it do penaunce meaning thereby paine or satisfaction for sinnes passed to be a necessarie parte of true repentance which is not conteyned in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth changing of the mind that is not onely a sorrow for the sinne past but also a purpose of amendment which is beste expressed by the Latine worde Resipiscere which is alwaies taken in the good parte as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Scripture where as the Latine wordes paenitere and Paenitentia are vsed in Latine of sorrowe or repentance that is too late As paenitere and paenitentia may be saide of Iudas grief of minde which caused him to hang him selfe but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or resipiscere and resipisscentia and therefore the Holye Ghoste speakinge of his sorrowe vseth an other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the cause why Beza refused the worde Paenitentia hauing a Latine worde that more properlye doeth expresse the Greeke worde as wee might lawefullye doe in Englishe if wee had an other Englishe worde proper to that repentaunce whiche is alwayes ioyned with faith and purpose of amendmente for wante whereof wee are constrayned to vse the wordes repente and repentaunce whiche maye bee taken in good parte or in euill For wee saye repentaunce too late and Iudas repented too late but there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can bee called too late But where you saye that resipiscere and resipiscentia is nothing but amendement of life and that repentaunce in our heresie is nothing else but a meere amendment of former life you speake vntruly for those words do signifie not only amendment of life but also sorrow for the sinnes past although without recompēce or satisfactiō which you call penance for the sinnes before cōmitted for we know no recompence or satisfactiō made to God for our sinnes but the death of Christ who is the propitiation for our sinnes 1. Iohn 1. Neither hath your blasphemous satisfaction any grounde in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely a foolish colour by the Latine translation Agite poenitentiam which it is like your Latine interpreter did neuer dreame of and therefore he vseth the worde Resipiscere 2. Tim. 2. Of them to whom God should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentaunce to the acknowledging of the truth Et resipiscant and so they may repent or as you translate it recouer themselues from the snare of the Diuell Seyng therefore repentance is the gifte of God it is no recompence or satisfaction made by vs to God to answere his iustice but an earnest and true griefe of minde for our transgression of Gods lawe and offending against his maiestie with a certaine purpose and determination of amendment so neere as God shall giue vs grace Hetherto therefore we haue no demonstration of any wilfull corruption but a declaration of the cause that moued Beza to vse a more exact translation and such as commeth nearer to the originall worde than that which the vulgar translation hath vsed vpon which occasion of a great blasphemie hath bene taken and is yet mainteyned MART. 50. Againe concerning the worde Iustifications which in the Scripture very often signifie the commaundements he saith thus The Greeke interpreters of the Bible meaning the Septuaginta applieth this worde to signifie the whole Lawe of God and therefore commonly it is wont to be translated worde for worde Iustificationes which interpretation therefore only I reiected that I might take away this occasion also of cauilling against iustification by faith and so for iustificationes he putteth constituta Tullies worde forsooth as he saith Can you haue a more playne tèstimonie of his heretic all purpose FVLK 50. Concerning the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza translateth Constitutionibus constitutions and you confesse that in Scripture it doth very often signifie the commaundements He sayth first that as the whole Lawe of God is diuided into three partes Morall Ceremoniall and Iudiciall so the Hebrewes haue three seuerall words to expresse the seueral precepts of those lawes For the Hebrew word which signifieth the Ceremoniall precepts the Greekes vse to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense is that Zacharie and Elisabeth were iust walking in all the Morall commaundements and obseruing the holy rites and ceremonies as much as concerned them but the thirde worde which signifieth Iudgements S. Luke doth not adde because the exercise of Iudiciall cases did not belong vnto them being priuate persons After this he saith that the Greeke Interpreters of the Bible transferred this worde vnto the whole lawe of God and especially to the holy ceremonies so verily exceedingly commending the law that it is a certaine rule of all iustice And therefore men are wont commonly in respect of the worde to turne it Iustifications And this worde in this place Beza in deede confesseth that he refused to vse for auoyding of cauillations against iustification by fayth seeing he hath none other worde neither woulde he for offence seeke any newe worde to expresse iustification by faith whereas the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text Luc. 1. verse 6. signifieth not that by which they were made iust but the commaundements or precepts of God by walking in which they were declared to be iust For by the workes of the lawe such as Saint Luke here speaketh of no fleshe shall be iustified before God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place must haue an other sense than iustifications namely commaundements as you saye it
not be true that the lambe was slaine since the beginning of the worlde seeing without violence you can not distract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the lambe slaine whom it doth immediatly follow MART. 45. But if in points of controuersie betweene vs they will say diuers pointing is of no importance they knowe the contrarie by the example of auncient heretikes which vsed this meane also to serue their false hereticall purpose If they say our vulgar Latine sense pointeth it so let them professe before God and their conscience that they doe it of reuerence to the saide auncient latine text or because it is indifferent and not for any other cause and for this one place we wil admit their answere FVLK 45 We say that wrong pointing may greatly alter the sense but good composition and placing of wordes in a sentence is a good rule to direct pointing where it is either lacking or falsly signed Wee refuse â—ot the testimonie of the vulgar Latine where it agreeth with the truth of the Greeke or Hebrewe yea before God our consciences we reuerence it as a monument of some antiquitie from which wee neither doe nor are willing to dissent except the same dissent from the originall text Otherwise the truth of this assertion that Christ was slaine from the beginning of the world hath not only testimonie of the ancient fathers but also may bee confirmed out of the Scripture For by the obedience of Christ Saint Paule Rom. 5. teacheth that many are iustified meaning all the elect of God who except Christes death had bene effectuall to them before he suffered actually on the crosse must haue gone not into Limbâ— patrum but into hell Diabolorum which is the place appointed for all them that are not iustified freely by the grace of God through the redemption of Christ Iesus whom God before hath set foorth to be a propitiatorie in his bloud Rom. 3. v. 24. c. The title of this chapter threatneth a discouerie of heretical translations against Purgatorie especially but in the whole discourse thereof which is shamefull long one containing 45. sections there is not one place noted against Purgatorie Amphora coepit institui currenâ—e rota cur vrceus exit CHAP. VIII Hereticall translation concerning IVSTIFICATION Martin ABout the article of iustification as it hath many branches and their errours therein bee manifolde so are their English translations accordingly many wayes false and hereticall First against iustification by good workes and by keeping the commaundements they suppresse the very name of iustification in all such places where the woorde signifieth the commandements or the Lawe of God which is both in the olde and newe Testament most common and vsuall namely in the bookes of Moses in the Psalme 118. that beginneth thus Beati immaculati in the Psalme 147. ver 19. 1. Mach. 1. ver 51. and cap. 2. v. 21. Luke 1. v. 6. Rom. 2. v. 26. In all which places and the like where the Greeke signifieth iustices and iustifications most exactly according as our vulgar latine traÌ„slateth iustitias iustificationes there the English translations say iointly with one coÌ„sent ordinances or statuts For example Rom. 2. If the vncircumcision keepe the ORDINANCES of the lawe shall it not bee counted for circumcision And Luc. 1 6. They were both righteous before God walking in all the commaundementes and ORDINANCES of the Lord blamelesse Why translate you it ordinances and auoide the terme iustifications is it because you would followe the Greeke I beseech you is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications or iustices In the old Testament you might perhappes pretend that you follow the Hebrue word and therefore there you translate statutes or ordinances But euen there also are not the seuentie Greeke interpreters sufficient to teache you the signification of the Hebrue word who alwaies interprete it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English iustifications Fulke THese matters were driuen so thinne in the first chapter that you shall sooner presse out bloud than any more probable matter For the olde Testament which we translate out of the Hebrue you your selfe doe set foorth our aunswere that we giue the Englishe of Chukim when we say ordinaunces or statutes and not of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the Septuaginta is vsed in the same sense for preceptes and commaundementes as you your selfe confesse cap. 1. sect 50. that verie often in the Scripture it signifieth commaundementes But the Septuaginta you say are sufficient to teache vs the interpretation of the Hebrewe worde who alwaies interprete it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had alwayes interpreted it so it is not sufficient to teache vs then there needed none other translation but according to theirs then must you depart from your vulgar translation which in many things departeth from them But where you say they alwaies interprete the Hebrue word Chukim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is false For Exod. 18. v. 20. they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta which your vulgar translation calleth Ceremonias ceremonies as it doeth also Gen. 26. v. 5. where the Septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which you see that iustification is not alwayes the Englishe for the Greeke worde which the Septuaginta doe vse Also Num. 9. v. 3. for Chukoth they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawe which the vulgar Latine calleth Ceremonias ceremonies and for the Hebrewe worde Misphatim they giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparation the vulgar Latin iustification by which you may see how your traÌ„slatour vseth euen the Latin word that you make so much a do about Likewise in the foureteenth verse of the same Chapter the Septuaginta translate Chukath twise togeather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which the vulgar Latine calleth iustification of the passeouer the Greeke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of the pascall Deut. 4. your vulgar Latine turneth Chukim thrise Ceremonias ceremonies And Deut. 5. twise and Deut. 6. twise Deut. 7. once and so commonly almost in euerie chapter But in the chap. 11. v. 32. the Greeke for Chukim hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as in the beginning of the chapter he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine in both Ceremonias ceremonies By which it is euident what the Greekes and Latines meant by those wordes chap. 20. for this Hebrue word and in an other the Greeke hath nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commaundementes So hath he 1. Reg. 2. v. 3. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„mandements Also 1. Reg. 8. v. 58. for Chukim he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for Misphatim he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath it twise in the nexte verse where Salomon prayeth that God will defende his cause and the cause of his people Israell