so to doe if by later cogitations that often are wiser he finde any thing meete to be changed Doe not you Papistes vse the same Is Bristowes chapter of obedience in his motiues nothing altered from the high treason contained in the first edition Is nothing added taken away or changed in your Iesus Psalter in any of your editions or are you your selues ashamed of the former Or haue your schollers presumed to alter their maisters writings If you may haue an euasion in these cases I trust we are not so pente in but we may change our owne writings without shame of the former or corruption in the later As for the example of S. Iames Epistle denyed as you saye and faced out for Luthers credit will serue you for no proofe For so farre off is it that we or the world doe knowe that is was moste truly layed to his charge that nowe we knowe of a certaintie that it was a very slaunder as false as it was common seeing Luthers wordes of that Epistle are not absolute but in comparison as is confessed by you and founde by some of vs to be none otherwise in deede who haue not stoode vpon one onely booke or edition but vpon as many as they could come by both in the Latine and in the Dutch tongue MART. 34. Eightly in citing Beza I meane alwaies vnlesse I note otherwise his Latine translation of the new Testament with his annotations adioyned thereunto printed in the yeare 1556. FVLK 34. You were afraide lest they that vnderstoode not Latine for whose sake you wrote in English this treatise might take hurt by Bezaes translations and annotations in Latine And if he him selfe haue espied and corrected any thing of his first edition that was either faultie or offensiue in his two later editions with great equitie as though you were the onely man that had discouered his errours you muste let all the vnlearned in Englande knowe what shamefull corruptions you haue obserued in Bezaes translation or annotations MART. 35. Lastly and principally is to be noted that we will not charge them with falsifying that which in deede is the true and authenticall Scripture I meane the vulgar Latine Bible which so many yeares hath bene of so great authoritie in the Church of God and with all the auncient fathers of the Latine Church as is declared in the Preface of the newe Testament though it is much to be noted that as Luther onely in fauour of his heresies did wilfully forsake it so the rest followed and doe follow him at this daye for no other cause in the world but that it is against them And therefore they inueigh against it and against the holye Councell of Trent for confirming the authoritie thereof both in their speciall treatises thereof and in all their writings where they can take any occasion FVLK 35. In the margent You will not charge vs with forsaking the old approued Latine text though it be an ill signe and to our euident confusion S. Augustine though a meere Latine man whome you your selfe doe after confesse to haue vnderstoode but one tongue well and that was euen his mother tongue learned as he confesseth of his nurses is not so addicted to the Latine translation but that he would haue men to seeke to the Hebrew and Greeke fountaines which you like a blasphemous hypocrite deny to be the true and authenticall Scriptures in deede allowing onely the vulgar Latine translation as though neither the Churches of Greece Syria Armenia Aethiopia nor any other in the world which haue not the vulgar Latine had not the true and authenticall Scriptures And though your vulgar Latine hath for many yeares bene of great authoritie in the Latine Church from the time when the knowledge of the Hebrew and Greeke tongues haue decayed yet is it vtterly false that you say that it hath bene of great authoritie with all the fathers of the Latine Church whereas there is not one that liued within 400. yeares after Christ that knew it but almost euery one followed a seueral translation And S. Augustine in the place before cited telleth you that there were innumerable translations out of the Greeke into the Latine Againe that your vulgar Latin is full of many errours and corruptions I haue shewed by the confession of Isidorus Clarius and Lindanus two of your owne profession of which the one tooke paines by the Hebrue and Greeke to correct it the other shewed meanes how it should be corrected And where you say that Luther and his followers forsooke it for none other cause in the world but that it is against them it is vtterly vntrue For beside that they haue made cleare demonstration of many palpable errours therein which they that haue any forehead amongst you cānot denie they haue and do dayly conuince you of horrible heresies euen out of your owne corrupt vulgar translation Finally whosoeuer shall reade what Caluine and Kemnitius hane written against the Councell of Trent for auctorizing that translation shall plainely see that they had something else to alledge against it which nothing at all concerneth their opinions that be contrarie to the Popish heresie MART. 36. And concerning their wilfull and hereticall auoyding thereof in their newe translations what greater argument can there be than this that Luther who before alwaies had reade with the Cath. Church and with all antiquitie these wordes of S. Paul Haue not we power to leade about A WOMAN A SISTER as also the rest of the Apostles and in S. Peter these wordes Labour that BY GOOD WORKES you may make sure your vocation and election sodenly after he had contrarie to his profession taken a wife as he called her and preached that all other votaries might do the same and that faith only iustified good workes were not necessarie to saluation sodenly I say after he fell to these heresies he began to reade and translate the former Scriptures accordingly thus Haue not we power to lead about a SISTER A WIFE as the rest of the Apostles and Labour that you may make sure your vocation and election leauing out the other wordes by good workes And so do both the Caluinists abroade and our English Protestants at home reade and translate at this day because they holde the selfe same heresies FVLK 36. If their be no greater argument as you confesse there can be none that their auoyding of this vulgar Latine is wilfull and hereticall than this that Luther defended his mariage beyng a votarie by that texte of 1. Corinth 9. wherein the Apostle challengeth power to leade aboute with him a sister to wife whiche your texte hath Mulierem sororem a woman a sister And that to proue that faith only iustifieth and good workes are not necessarie to saluation he lefte out of the text of S. Peter good workes by which the Apostle exhorteth vs to make sure vnto our selues our vocatiō election there is none argument at all of
Pighius Eccius the one calling the holy Scripture a nose of waxe and a dumbe iudge the other terming the Gospel written to be a blacke Gospell and an ynkie Diuinitie and that of Hosius acknowleging none other expresse word of God but onely this one worde Ama or dilige loue thou what other thing do they import but a shamelesse deniall of all bookes of the holy Scripture in deede how soeuer in worde they will seeme to admitte them MART. 2. An other way is to call into question at the least and make some doubt of the authoritie of certaine bookes of holy scriptures therby to diminish their credite so did Manicheus affirme of the whole new Testamēt that it was not writtē by the Apostles and peculiarly of S. Matthewes Gospell that it was some other mās vnder his name therfore not of such credit but that it might in some part be refused So did Marcion the Ariās deny the epistle to the Hebrues to be S. Paules Epiph. li. 2. haer 69. Euseb. li. 4. hist. c. 27 Alogiani the Apocalypse to be S. Iohns the Euāgelist Epiph. August in haer Alogianorii FVLK 2. We neither doubt of the authoritie of anie certaine booke of the holy Scriptures neither cal we any of them into question but with due reuerence do acknowledge thē all euery one to be of equall credit authority as being al inspired of god giuē to the church for the building vp thereof in truth and for the auoiding of fables heresies But the Papists arrogating to their Pope authoritie to allowe or refuse any booke of holy Scripture affirming that no Scripture hath authoritie but as it is approued by their church do bring al bookes of the holy Scripture into doubting vncertaintie with such as wil depend vpō their Pope popish churches authoritie which they affirme to be aboue the holy Scriptures saying they might as wel receaue the gospel of Nicodemus as of S. Marke by the same authoritie reiect the Gospell of S. Matthew as they haue done the Gospel of S. Bartholomew These blasphemous assertions although some of them would couler or mitigate with gentle interpretations yet their is no reasonable man but seeth into what discredite and vncertaintie they must needes bring the authoritie of the Canonicall bookes of holy Scripture with the simple and ignorant MART. 3. An other way is to expound the Scriptures after their owne priuate conceite and phantasie not according to the approued sense of the holy auncient fathers and Catholike Church so did Theodorus Mopsuestites Act. Synod 5. affirme of all the bookes of the Prophets and of the Psalmes that they spake not euidently of Christ but that the auncient fathers did voluntarily draw those sayings vnto Christ which were spoken of other matters so did all heretikes that would seeme to ground their heresies vpon Scriptures and to auouch them by Scriptures expounded according to their owne sense and imagination FVLK 3. We expound not the Scriptures after our owne priuate conceite and fantasie but as neere as God giueth vs grace according to the plaine and natural sense of the same agreable vnto the rule or proportiō of faith which bene approued by the auncient fathers and Catholike church of Christ in al matters necessarie to eternall saluation Not bringing a newe and straunge sense which is without the Scriptures to seeke confirmation thereof in the Scriptures as the manner of heretikes is rightly noted by Clemens but out of the Scriptures thēselues seeke we the exposition of such obscure places as we find in them being perswaded with S. Augustine that nothing in a manner is founde out of those obscure and darke places which may not be found to be most plaine ly spoken in other places And as for the approued sense of the holy auncient Fathers and Catholike Church of the eldest and purest times if the Papists durst stand vnto it for the deciding of many of the most waightie controuersies that are betweene vs there is no doubte but they should soone and easily be determined as hath bene shewed in diuerse and many treatises written against them In which if any thing bee brought so plainely expounding the Scripture against their popish heresies as nothing can be more expresse nor cleare then they are driuen to seeke newe and monstrous expositions of those Fathers interpretations or else they answere they are but those Fathers priuate expositions appealing to the Catholike churches interpretation which is nothing else but their owne priuate conceipte and fansie hauing no recorde to proue that Catholike Churches interpretation but the present hereticall opinions of this late degenerated Antichristian congregation And whē they haue discoursed neuer so much of the Catholike churches interpretation they reduce and submitte all mens iudgements to the determinatiō of their Councels the decrees of the Councels to the approbation of their Pope which as he is oftentimes a wicked man of life so is he ignorant and vnlearned in the Scriptures to whose most priuate cēsure the holy Scriptures themselues and al sense and exposition of them is made subiect vnder colour that Christ praying for Peter that his faith should not fayle in temptation gaue all Popes suche a prerogatiue that they could not erre in faith though they were wicked of life voyde of learning ignorant in the Scriptures destitute of the spirite of God as is proued moste inuincibly by example of diuerse Popes that haue bene heretikes and mainteyners of such errours as are not now in controuersie betweene vs least they should say we begge the principle but of the secte of the Arrians Monothelites Eutychians Saduces and such other MART. 4. An other way is to alter the very originall text of the holy Scripture by adding taking away or changing it here and there for their purpose So did the Arians in sundry places and the Nestorians in the first epistle of S. Iohn and especially Marcion who was therefore called Mus Ponticus the mouse of Pontus because he had gnawen as it were certaine places with his corruptions whereof some are sayd to remaine in the Greeke text vntill this day FVLK 4. The originall text of the holie Scripture we alter not either by adding taking away or changing of any letter or syllable for any priuate purpose which were not only a thing most wicked and sacrilegious but also vaine and impossible For seeing not only so many auncient coppies of the original text are extant in diuers places of the worlde which we can not if we woulde corrupt and that the same are multiplied by printing into so many thousande examples wee shoulde bee rather madde than foolishe if we did but once attempt such a matter for maintenaunce of any of our opinions As also it is incredible that Marcion the mouse of Pontus coulde corrupt all the Greeke coppies in the world as Lindanus of whome you borrowed that conceite imagineth in those places in which he
is charged by Tertullian For Marcions heresie was not so generally receiued by the Greeke Churche that all men would yeeld vnto him neither was Tertullian so souÌ„d of iudgement in the Latine Church that whatsoeuer he iudged to be a corruption in Marcion must of necessity be so taken But if adding and detracting from the Scripture be proper notes of heretikes who can purge Stephen Gardiner Gregorie Martine The one for adding vnto a the verse of the Psalme this pronowne se him selfe to proue the carnall presens citing it thus Escam se dedit timentibus eum He gaue himselfe to be meate to them that feare him whereas the words of the Prophet according to the Hebrue Greeke and Latine are no more but Escam dedit He hath giuen meat c. The other in his fond booke of schisme citing this text out of 1. Cor. 10. as many Papistes doe against the certaintie of Faith Qui stat videat ne cadat He that standeth let him take heede he fall not Whereas not only the truth of the Greeke but euen the vulgar Latin translation hath Qui se existimat stare He that thinketh or supposeth that he standeth let him take heede that he fall not But of such additions and detractions vsed by the Romishe rattes farre worse than the myse of Pontus we shall haue more occasion to speake hereafter MART. 5. Another way is to make false translations of the Scriptures for the maintenaunce of errour and heresie so did the Arians as S. Hierome noteth in 26. Esa. reade and translate Prouerb 8. Dominus creauit me in intio viarum suarum that is The Lord created mein the beginning of his waies so to make Christ the wisedom of God a mere creature S. Augustin also lib 5. cont Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vestimenta for perizómata or campestria that is They made them selues garments Whereas the word of the Scripture is bâ—eeches or aprons proper and peculiar to couer the secretparts Againe the selfe same heretikes did read falsely Rom. 5. Regnauit mors ab Adam vsque ad Moysen etiam in eos qui peccauerunt in similitudinem praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuaricatioÌ„ of Adam to maintaine their heresie against originall sinne that none were infected therewith or subiect to death damnation but by sinning actually as Adam did Thus did the old heretiks FVLK 5. As touching false and hereticall translations which is the chiefe argument of this booke I doubt not but by the grace of god to cleare our english translators from any wilfull corruptions for the maintenance of any errour or heresie such as were those of the Arrians Pelagians which Gregorie Martin as though he vttered some great peece of skill doth so diligently expresse I shall haue occasion also to shew that the Papistes them selues of our times maintaining their corrupt vulgar translation against the truth of the originall textes of Greeke and Hebrew are most guiltie of such corruption and falsification whereof although they be not the first authors yet by obstinate defending of such errors they may proue worse than they which did first commit them For the authors of that vulgar translation might be deceiued either for lacke of exact knowledge of the tongues or by some corrupt and vntrue copies which they followed or else perhaps that which they had rightly translated by fault of the writers negligence of the times might be peruerted but these men frowardly iustifying all errours of that translation howsoeuer they haue bene brought in do giue plaine testimony that they are not led with any coÌ„scieÌ„ce of Gods truth but wilfully carried with purpose of maintaining their owne errours least if they did acknowledge the errour of the Romish church in that one point they should not bee able to defende any one iote of their heresie whose chiefe colour is the credit and authoritie of that particular and false church rather than any reason or argument out of the holy Scriptures or testimonie of the most auncient Christian and Catholike church MART. 6. What these of our daies is it credible that being so wel warned by the condeÌ„nation detestation of theÌ„ they also would be as mad and as impious as those Heretikes gentle Reader be alwayes like Heretikes and howsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by all meanes possibly I will but touch foure points of the fiue before mentioned because my purpose is to stay vpon the last onely and to discipher their corrupt translations But if I would stand vpon the other also were it not easie to shew the maner of their proceeding against the Scriptures to haue bene thus to deny some whole bookes and partes of bookes to call other some into question to expound the rest at their pleasure to picke quarrels to the very originall and Canonicall text â—o fester and infect the whole bodie of the Bible with cancred translations FVLK 6. It is very true that so many Heretikes as pretend the authoritie of the holy Scriptures abuse the same to their owne destruction and no Heretikes worse than the Antichristians or Papistes As partly hath bene seene already in euery one of your fiue markes more may appeare in those foure pointes which you will handle in the Preface because the argument of your whole booke is the fift so that in the ende you shal be proued no wiser with your fiue pointes than he that came forth with his fiue egges neuer a good of them all But you aske if it were not easie for you to shew if you would stand vpon them that the Protestants vse all the said siue meanes of defacing the Scripture I answer no and that shal you see when demonstratioÌ„ is made how vainly you haue laboured in the last point which howsoeuer you would haue it appeare to be a sudden writing of small trauail by interlacing a few lines here there against M. Whitaker against me some other yet it is euident both by Bristowes threatning and Campions promise that it hath bene a work of some yeares vnto you wherin beside that you are beholding much to Lindanus for diuers quarrels against Caluin and to sir Thomas More for many cauillations against W. Tyndals translation there is litle worthy of so long study and large promises as haue gone before this diligent discouerie so that if you will make the like triall in the rest you shall finde them as hard to proue as this last MART. 7. Did not Luther deny S. Iames epistle so contemne it that he called it an epistle of strawe and not worthy of an Apostolicall spirit must I proue this to M. Whitakers who would neuer haue denied it so vehemently in the superlatiue degree for
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
saye it is examined and tryed by the Scriptures And the Scriptures them selues where they are so obscure that neither by cōmon sense knowledge of the original tongue Grammer Rhetorike Logike storye nor any other humane knowledge nor iudgement of any writers olde or new the certaine vnderstanding can be found out they are either expounded by conference of other plainer textes of Scripture according to the analogie of faith or els they remaine stil in obscuritie vntill it shall please God to reueile a more cleere knowledge of thē But none so like the familie of loue as you Papists are which reiect councels fathers interpretation of the most auncient Catholike Church yea manifest Scripture it self except it be agreable to the iudgement of your P. M. Pontifex Max. the Pope as those familiar diuels submit all things to the sentence authoritie of their H. N. Shame you nothing therefore to quote Whitaker pag. 17. 120. as though he affirmed that we our selues will be iudges both of Councels Fathers whether they expound the Scriptures well or no because he writeth percase that we ought to examine al mens writings by the word of god Doth the Apostle make euery man iudge of all thinges when he willeth euery man to examine all things and to hold that which is good If any youth vpon confidence of his wit or knowledge presume too much in diuine matters we count it rashnesse But that any youth among vs vpon confidence of his spirit will saucily controwle all the fathers cōsenting togither against his fantasie except it be some Schismatike or Heretike that is cast out from amongest vs I doe vtterly denye neither are you able to proue it of any that is allowed among vs. MART. 15. Wherevpon it riseth that one of them defendeth this as very wel said of Luther That he esteemed not the worth of a rushe a thousande Augustines Cyprians Churches against him selfe And an other very finely figuratiuely as he thought against the holy Doctor Martyr S. Cyprian affirming that the Church of Rome can not erre in faith saith thus Pardon me Cyprian I woulde gladly beleue thee but that beleeuing thee I should not beleeue the Gospell This is that which S. Augustine saith of the like men dulcissimè vanos esse non peritos sed perituros nec tam disertos in errore quà m desertos à veritate And I thinke verily that not onely we but the wiser men among them selues smile at such eloquence or pitie it saying this or the like most truly Prodierunt oratores noui stulti adolescentuli FVLK 15. Why shoulde you not at your pleasure vpon your false assumption generall inferre one or two slaunders particular M. Whitaker defendeth that it was well said of Luther That he esteemed not the worth of a rush a thousand Augustines Cyprians Churches against himselfe Woulde God that euery Papist would reade his owne words in the place by you quoted that he might see your impudent forgerie For I hope there is no Christian that will imagine that either Luther would so speake or any man of honestie defend him so speaking For Luther was not so senselesse to oppose his owne person but the truth of his cause grounded vpon the holy Scriptures not only against one thousand of men holding the contrary but euen against tenne thousand of Angels if they should oppose them selues against the truth of God But I am too blame to deale so much in M. Whitakers cause who ere it be long will displaye the falshoode of Gregorie Martin in a Latine writing to his great ignominie The next cauil is vpon M. Rainoldes words in his preface to his sixe positions disputed vpon at Oxford where against Cyprian affirming that the Church of Rome can not erre in faith he sayth Pardon me Cyprian I would gladly beleeue thee but that in beleeuing thee I shoulde not beleeue the Gospel These wordes you confesse that he spake figuratiuely and finely as he thought but that he vsed the figures of Ironve and concession you will not acknowledge but all other men may easily see For first he no where graunteth that S. Cyprian affirmeth that the Churche of Rome can not erie in fayth But immediatly before the wordes by you translated after he had proued out of the eleuēth to the Romans that the particular Church of Rome may be cut of as well as the Church of the Israelites which were the naturall braunches he asketh the question Quid Cypriano secus est visum What And did it seeme otherwise to Cyprian Pardon me Cyprian c. His meaning is plaine that Cyprian thought not otherwise than S. Paule hath written or if he did it was lawfull to dissent from Cyprian As a litle after he sayth Quare si Romanam Ecclesiam errare non posse c. Wherefore if Cyprian thought that the Church of Rome could not erre in that point by the sentence of the Papistes he him selfe is to be condemned of errour for diuerse Papistes whome he nameth confesse that euery particular Church may erre and Verratus one of them affirmeth that the Church of Rome is a particular Church which the rest can not deny And in deede that which Cyprian writeth is about certaine runneagate Heretikes that flying out of the Church of Carthage sought to be receiued of the particular Church of Rome All this while here is no graunt that Cyprian affirmeth that the Church of Rome cannot erre in faith And if Cyprian had so affirmed contrary to the scripture it might haue bene iustly replied vnto him which S. Augustine saith when he was pressed with his authoritie Contra Crescon lib. 2. cap. 31. Nos nullam Cypriano facimus iniuriam We do Cyprian no wrong when we distinguish any writings of his from the Canonical authoritie of the diuine Scriptures And in truth the wordes which M. Rainolds before cited out of S. Cyprian lib. 1. ep 3. ad Cornel. are spoken of no matter of faith but in a matter of discipline Neither doth Cyprian say that the Church of Rome can not erre in faith but that those Heretikes which brought letters from schismatikes profane persons did not consider that they are Romans whose faith is praised by the cōmendation or preaching of the Apostle to whom perfidia falshood or false dealing can haue none accesse Meaning that the Romans so long as they cōtinue in that faith which was praised by the Apostle cā not ioyne with Heretikes and Schismatikes that are cast out of other Catholike Churches For that he could not meane that the Pope or Church of Rome cannot erre in faith as the Papistes affirme it is manifest for that in a question of religion he dissented both from the Bishop and Church of Rome as all learned men knowe he did which he would neuer haue done if he had beleeued they could not erre And that his meaning was not that the Bishop of Rome could not erre in matters of
corruption But if it shall be euidently proued that they shrinke from the same also and translate an other thing and that wilfully and of full intention to countenaunce their false religion and wicked opinions making the Scriptures to speake as they list then we trust the indifferent reader for his owne soules sake will easily see and conclude that they haue no feare of God no reuerence of the Scriptures no conscience to deceiue their readers he will perceiue that the Scriptures make against them which they so peruert and corrupt for their purpose that neither the Hebrue nor Greeke text is for them which they dare not translate truly and sincerely that their cause is naught which needeth suche fâ—ule shiftes that they must needes knowe all this and therefore doe wilfully against their conscience and consequently are obstinate heretikes FVLK 39. We craue no pardon if it can be proued that wee haue wilfully translated an other thing than is contained in the Hebrue and Greeke to maintaine any false religion or wicked opinion Prouided alwayes that if any translatour or all the translatours haue ignorantly erred in misunderstanding any worde or phrase of the Hebrue or Greeke text that if it may be plainly shewed vnto them they acknowledging the fault they may not be charged with hereticall corruption from which it is certaine their intention was most free MART. 40. And the more to vnderstand their miserie and wretchednesse before we enter to examine their translations marke and gather of all that which I haue sayed in this Preface their manifolde flightes and iumpes from one shift to an other and howe Catholike writers haue pursued and chased them and followed them driuen them euen to this extreame refuge seely couert of false translation where also they must of necessitie yeeld or deuise some new euasion which we can not yet imagine FVLK 40. Hitherto I hope the indifferent reader will confesse that you haue driuen vs to no iumpes nor shiftes but onely vttered your owne malicious and vnlearned quarrels And howe Popishe writers haue pursued and chased vs to extreame refuge and seely couert of false translation let it appeare by the learned answeres of M. Iewell M. Horne M. Nowell M. Bridges M. Calfhill and others that I speake nothing of mine owne simple labours who being one of the meanest hauing confuted tenne or twelue of your Popishe treatises can receiue no replye of any man but onely of poore Bristowe to whome in this respecte I confesse my selfe more beholding than to all the Papistes beside sauing that I haue reioyned to him almost two yeares agoe and yet I heare not of his answere MART. 41. First we are wont to make this offer as we thinke most reasonable and indifferent that forasmuch as the Scriptures are diuersely expounded of vs of them they neither be tied to our interpretation nor we to theirs but to put it to the arbitrement iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike Church No say they we will be our owne iudges and interpreters or follow Luther if we be Lutherans Caluin if we be Caluinists and so forth FVLK 41. For expounding of the Scriptures we will not refuse the arbitrement and iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church for this you say is your offer which was neuer refused of vs though you most falsely affirme that we say we will be our owne iudges and interpretours or followe Luther if we be Lutherans Caluine if we be Caluinistes c. Who euer sayed so you shamelesse sclauâ—derer What haue you differing from vs Wherein you haue the iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church Vnlesse perhappes you meane some wretched sophistrie by disioyning these that you here seeme to ioyne togither And if you so doe we must first aske you whether you your selues in all expositions of the Scriptures will stand to the arbitrement of euerie auncient father or of euerie generall Councell or of any custome in any time or place I knowe and you can not deny it that you will stande to nothing that is not allowed by your Pope though fathers councels custome time or place or all the world be against it yea the manifest Scripture which is so plaine that it needeth no exposition as the commaundement against images in religion Theodoret Gelasius Vigilius Chrysostome against transubstantiation Epiphanius against images the sixt councell of Constantinople for condemning the Pope of heresie the councels of Constance and Basil for deposing the Popes and decreeing that the councell is aboue the Pope many other like matters beside in which you goe clearely from the consent of all antiquitie for 600. yeares as the Bishoppe of Sarum hath made plaine demonstration and you are not able to replie MART. 42. This being of it selfe a shamelesse shift vnlesse it be better coloured the next is to say that the Scriptures are easie and plaine and sufficient of them selues to determine euerie matter and therefore they will be tried by the Scriptures onely We are content because they will needes haue it so and we alleage vnto them the bookes of Tobie Ecclesiasticus Machabees No say they we admit none of these for Scripture Why so are they not approued Canonicall by the same authoritie of the Church of auncient Councels and fathers that the other bookes are No matter say they Luther admitteth them not Caluine doth not allow them FVLK 42. That the Scriptures are plaine and easie to be vnderstoode of them that vse the ordinary meanes to come to it for all doctrine necessarie to be knowen and sufficient to determine euerie matter the holie Ghost him selfe doth testifie 2. Tim. 3. and some of the auncient fathers also doe beare witnesse as Augustine de doct Christ. lib. 2. Chrysost. in Gen. hom 13. de verb. Esai Vidi dâ—minum c. hom 2. If therefore you had the spirite of the auncient fathers you would be content to be tryed by the Scriptures for reuerence you ought to Gods most holye and perfect writings and not because we will haue it so who are content in many controuersies to be tryed by the iudgement of the auncient fathers or general Councels or vniuersall custom of times and places and in all controuersies wherein all the auncient fathers all Councels and vniuersall custom of all times and places doe consent if any think such things can be brought against vs as it is falsly and sophistically bragged But whereas we refuse the bokes of Tobie Ecclesiasticus Machabees for Canonicall Scripture it is not as you say ridiculously because Luther and Caluine admitteth them not but because they are contrary to the Canonicall Scriptures and were neâ—er receiued of the Church of Israel for Canonicall nor of the Catholike Church of Christ for more than 400. yeares after
Christ as I haue shewed before MART. 43. Well let vs goe forwarde in their owne daunce You allowe at the least the Iewes Canonicall bookes of the olde Testament that is all that are extant in the Hebrewe Bible and all of the newe Testament without exception Yea that we doe In these bookes then will you be tried by the vulgar auncient Latine Bible onely vsed in all the West Church aboue a thousandyeares No. Will you be tried by the Greeke Bible of the Septuaginta interpreters so renowmed and authorised in our Sauiours owne speaches in the Euangelistes and Apostles writings in the whole Greeke Church euermore No How then will you be tried They answere Only by the Hebrue Bible that now is and as now it is pointed with vowels Will you so and do you thinke that only the true authenticall Hebrue which the holy Ghost did first put into the pennes of those sacred writers We do thinke it say they and esteeme it the only authenticall and true Scripture of the old Testament FVLK 43. Where so many of your owne Popish writers do accuse your vulgar Latine text of innumerable corruptions what reason is there that we should follow that translation onely especially seeing God hath giuen vs knowledge of the tongues that we may resort to the fountaines them selues as S. Augustine exhorteth As for the Greeke translation of the Septuaginta from which your owne vulgar Latine varieth although we reuerence it for the antiquitie and vse it for interpretation of some obscure places in the Hebrew why should you require vs to be tried thereby which will not be tried by it your selues If I were as captious as you are with Iohn Keltrige about the Greeke Bible of the Septuaginta Interpreters I might make sporte with you as you doe with him but I acknowledge your Synâ—cdoche that you meane the olde Testament onely whereas the word Bible is commonly taken for both But to the purpose we acknowledge the text of the olde Testament â—n Hebrew and Chaldee for in the Chaldee tongue were some partes of it written as it is now printed with vowels to be the onely fountaine out of which we muste draw the pure truth of the Scriptures for the olde Testament adioyning herewith the testimonie of the Mazzoreth where any diuersitie of pointes letters or wordes is noted to haue bene in sundry auncient copies to discerne that which is proper to the whole context from that which by errour of the writers or printers hath bene brought into any copie olde or newe MATT. 44. We aske them againe what say you then to that place of the Psalme where in the Hebrue it is thus As a lion my handes and my feete for that which in truth should be thus They digged or pearced my hands and my feete being an euident prophecie of Christes nailing to the crosse There in deede say they we followe not the Hebrue but the Greeke text Sometime then you follow the Greeke and not the Hebrue onely And what if the same Greeke text make for the Catholikes as in these places for example I haue inclined my hart to keepe thy iustifications for reward and Redeeme thy sins with almes might we not obtaine here the like fauour at your handes for the Greeke texte specially when the Hebrue doth not disagree No say they nor in no other place where the Greeke is neuer so plaine if the Hebrue worde at the least may be any otherwise interpreted drawen to an other significatioÌ„ FVLK 44. We say to you first that you haue falsely pointed the Hebrue word in the margeÌ„t for all the printed bookes that euer I haue seene as Bomberge both in folio and quarto Stephanus Basil Plantine Arias Montanus CoÌ„plutensis al place Camets vnder Caph where you make Patach But perhaps your Hebrue is most out of MuÌ„sters Dictionarie where it is pointed as you make it But for answere to your question we say that their is a double testimonie of the Mazzorites to proue that in the most auncient and best corrected copies the Hebrue was Caru they haue digged or pearced this is testified not onely by our translators but also by Ioannes Isaac your owne Rabbin against Lindanus a prelate of yours And this the auctors of the Complutense edition doe acknowledge for thus they haue pointed it Caru where is nothing but the redundans of Aleph whiche is vnderstood in euery Camets differing from the vsuall reading and declining of the Verbe Carah that signifieth to pearce or digge Againe where it is redde otherwise if it be rightly pointed as it is in Arias Montanus Caari it cannot signifie Sicut leo as a lion as both the Mazzorites do teach and Iohannes Isaac a Grammarian out of theÌ„ by the points the note ouer iod doth plainly demonstrate For what should shureâ—h sound in iod or if you would contend it should be Daghes to what purpose should it be in iod if the worde should signifie as a lion Therefore howsoeuer this varietie of copies came either by negligence of some writers or by corruption of the Iewes wee haue sufficient warrant for the auncient and true reading whiche the Greeke translator did followe whiche also was in S. Hieromes copie otherwise hee woulde not haue translated out of the Hebrue Fixerunt they haue pearced Therefore Rabbi Ioseph which made the Chaldeâ— Paraphrase vpon the Psalter laboured to expresse both the copies as well that which hath plainely they haue pearced as that whiche hath it corruptly as though it spake of a Lion and yet can not rightly be so translated because the points are imperfect euen for that reading Therefore he hath saide Nikethin Heich Cheariah They haue indented and pearced like a lion my handes and my feete as it is in the Venice print of Daniel Bomberg although Arias Montanus in his Bible haue no more but Nachethin which he traslateth biting my handes and my feete I haue played the foole to vtter these matters in the mother tongue to ignorant men that can make no triall of them but you haue not only giuen me example but also enforced me with your vnsoluble question as you thought by one word somewhat out of frame to ouerthrow the whole Hebrue text But you are to be pardoned for that you follow your M. Lindanus herein who hath nothing else in effect to quarrel against the Hebrue text but this therfore he repeteth it in many places to make greater shew of it as you doe In other places where the Hebrue worde hath diuerse significations who shall forbid vs to chuse that which is most agreeable to the circumstance of the text and to the analogie or rule of faith MART. 45. We replie againe and say vnto them why Is not the credit of those Septuaginta interpreters who them selues were Iewes and best learned in their owne tongue and as S. Augustine often and other auncient fathers say were inspired with the holy Ghost in translating the
than a hundred times in the Bible and vnto the storie of Bell we attribute so small credit that we will take no testimonie from thence to proue or disproue any thing MART. 12. If at the beginning of their heresie whē sacred images were broken in peeces altars digged downe the Catholike Churches authoritie defaced the king made supreme head then their translation was made accordingly and if afterwarde when these errours were well established in the realme and had taken roote in the peoples hartes all was altered and changed in their later translations and now they could not finde that in the Greeke which was in the former translation what was it at the firste but wilfull corruption to serue the time that then was See chap. 3. 5. chap. 17. numb 15. chap. 15. num 22. FVLK 12. For images altars the Catholike Churches authoritie the kings supremacie nothing is altered in the later translations that was falsely translated in the former except perhaps the Printers fault be reformed Neither can any thing be proued to maintaine the popish images altars churches authoritie or Popes supremacie out of any translation of the Scriptures or out of the originall itselfe Therefore our translations were not framed according to the time but if any thing were not vttered so plainly or so aptly as it might why should not one translation helpe an other MART. 13. If at the first reuolt when none were noted for Heretikes and Schismatikes but themselues they did not once put the names of Schisme or Heresie in the Bible but in steede thereof diuision and secte in so much that for an Heretike they sayd an author of Sectes what may we iudge of it but as of wilfull corruption See chap. 4. numb 3. FVLK 13. Yes reasonable men may iudge that they did it to shew vnto the ignorant people what the names of schismatike and heretike doe signifie rather than to make them beleue that heresie and schisme was not spoken against in the Scripture That they translated heresie secte they did it by example of your vulgar Latine Interpreter who in the 24. of the Actes translateth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectae In which chapiter likewise as he also hath done they haue translated the same word heresie MART. 14. If they translate so absurdly at the firste that them selues are driuen to change it for shame it muste needes be at the first wilfull corruption For example when it was in the first Temple and in the later Altar in the first alwaies Congregation in the later alwaies Church in the first To the King as chiefe head in the later To the King as hauing preeminence So did Beza first translate carcasse and afterward soule Which alteration in all these places is so great that it could not be negligence at the first or ignorance but a plaine hereticall intention See chap. 17. numb 15. chap. 5. numb 4. 5. chap. 15. numb 22. chap. 7. numb 2. FVLK 14. Nay it may be an ouersight or escape of negligence or the Printers fault as it is manifest in that quarrell you make of temple for altar for in Thomas Mathews translation the first that was printed in English with authoritie there is altar in both places 1. Cor. 9. 10. For the terme Congregation changed into Church it was not for shame of the former which was true but because the other terme of Church was nowe well vnderstood to shewe that the word of Scripture agreeth with the worde of our Creede or perhaps to auoid your fōd quarrel not now first picked to the terme Congregation Wheras the former was To the King or chiefe head the later saying the King as hauing preeminence doth nothing derogate vnto the former and the former is contained vnder the later For I hope you will graunt that the King is chiefe head of his people or if the word head displease you because you are so good a french man tell vs what chiefe doth signifie but an head Now this place of Peter speaketh not particularly of the Kings authoritie ouer the Church or in Church matters therfore if it had bene translated Supreme head we could haue gained no greater argument for the supremacie in question than we may by the word preeminēce or by the word extolling which you vse That Beza altered the word Cadauer into Animam I haue shewed he did it to void offēce because the later is more proper to the Greeke although the Hebrew worde which Dauid doth vse may doth signifie a dead body or carcase MART. 15. If they will not stand to all their translations but flie to that namely which now is redde in their Churches if that which is now redde in their Churches differ in the points afore sayd from that that was redde in their Churches in King Edwards time if from both these they slie to the Geneua Bible from that againe to the other afore sayd what shall we iudge of the one or the other but that all is voluntarie and as they list See chap. 3. num 10. 11. 12. chap. 10. num 12. FVLK 15. If of three translations we preferre that which is the best what signe of corruption is this If any fault haue either of ignorance or negligence escaped in one which is corrected in an other and we preferre that which is corrected before that which is faultie what corruption cā be iudged in either Not euery fault is a wilful corruption much lesse an heretical corruptiō The example that you quote out of your 3. chapiter concerning the translation of Idolum is no flying from our trāslation to an other but a confuting of Howlets cauill against our Church seruice because this word is therein redde translated an image 1. Ioan. 5. wheras in that Bible which by authority is to be red in the church seruice the word in the text is idols not images yet wil we iustifie the other to be good true which readeth Babes keepe your selues from images as your vulgare Latine text is à simulachris wherein you flie from your owne authentical text to the Greeke which except you thinke it make for your purpose you are not ashamed to count falsified and corrupted MART. 16. If they gladly vse these wordes in ill part where they are not in the originall text Procession shrines deuotions excommunicate images and auoide these wordes which are in the originall Hymnes grace mysterie Sacrament Church Altar Priests Catholike traditions iustifications is it not plaine that they doe it of purpose to disgrace or suppresse the sayd things and speeches vsed in the Catholike Church See chap. 21. num 5. seq chap. 12. num 3. FVLK 16. Who would be so mad but blind malice to thinke they would disgrace or suppres the things or names of Catholike Church whereof they acknowledge thēselues mēbers of grace by which they confesse they are saued of hymnes which they vse to the praise of God of iustifications
confession of any grosse faulte herein cōmitted except you will count it a grosse fault in S. Luke to vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any scrupulositie for all three as the translator doth the worde congregation and you in two significations the worde assemblye Neither can your heathenish and barbarous burning of the holy Scriptures so translated nor your blasphemie in calling it the deuils worde be excused for any fault in translation which you haue discouered as yet or euer shall be able to descrye That stinking cauill of leauing out of the Bible this worde Church altogither being both foolish and false I haue aunswered more than once alreadye It is not left out altogither that in contents of bookes and chapiters and in notes of explication of this worde congregation is set downe Neither could there be any purpose against the Catholike Churche of Christe in them that translated and taught the Creede in English professing to beleeue the holy Catholike Church As for our hatred of the malignant Antichristian Church of Rome we neuer dissembled the matter so that wee were afrayed openly to professe it what neede had wee then after suche a fantasticall manner as is fondly imagined to insinuate it MART. 5. But my Maisters if you would confesse the former faults and corruptions neuer so plainely is that inough to iustifie your corrupt dealing in the holy Scriptures Is it not an horrible fault so wilfully to falsifie and corrupt the worde of God written by the inspiration of the holy Ghost May you abuse the people for certaine yeares with false translations and afterward say Loe we haue amended it in our later translations Then might the Heretike Beza be excused for translating in steede of Christes soule in hell his carcas in the graue And because some friend told him of that corruption he corrected it in the later editions he shoulde neuerthelesse in your iudgement be counted a right honest man No be ye sure the discrete Reader can not be so abused but he will easily see that there is a great difference in mending some ouersights which may escape the best men in your grosse false translations who at the first falsifie of a prepensed malice and afterwardes alter it for verie shame Howbeit to say the truth in the chiefest principal place that concerneth the Churches perpetuitie stability you haue not yet altered the former translation but it remaineth as before and is at this day red in your Churches thus Vpon this Rocke I will build my congregation Can it be without some hereticall subtiltie that in this place specially and I thinke only you chaunge not the worde congregation into Church Giue vs a reason and discharge your credit FVLK 5. You are very hardly in very deede maliciously bent against vs that you will accept no confession of faults escaped neuer so plainly made As for corrupt dealing in the holy Scriptures and falsifying of the word of god you are not able no not if you would burst your selfe for malice to conuict vs. And therefore looke for no confession of any such wickednes whereof our conscience is cleare before God and doth not accuse vs. As for Bezaes correction of his formen translation Act. 2. v. 27. if your dogged stomach will not accept he shall notwithstanding with all godly learned men be accoūted as he deserueth for one who hath more profited the Church of God with his sincere translation and learned annotations than all the popish Seminaries and Seminarists shall be able to hinder it iangle of grosse false translations as long as you will But the chiefest principall place that concerneth the Churches perpetuitie is not yet reformed to your minde For in the Bible 1577. we reade still Math. 16. vpon this rocke I will build my congregation If Christ haue a perpetuall congregation builded vpon the foundation of the Prophets and Apostles him selfe being the corner stone his Church is in no daunger euer to decay Yet you aske whether it can be without some hereticall subtiltie that in this place specially and as you thinke onely the word congregation is not chaunged into Church It is an homely but a true prouerbe the good wife would neuer haue sought her daughter in the ouen had she not bene there first her selfe You are so full of hereticall subtilties and traiterous deuises that you dreame of them in other mens doinges whatsoeuer commeth into your handes yea where you your selfe can haue no probable imagination what to suspect And therefore we must giue you a reason in discharge of our credit For my part I knowe not with what speciall reason the translator was moued but I can giue you my probable coniecture that he thought it all one as in deede it is to say my congregation or my Church For what is Christes congregation but his Church or what is Christes Church but his congregation And yet to put you out of all feare the Geneua translation hath the worde Church that you make so great account of as though it were not an indifferent word to the true Church of true Christians and the false Church of malignant Heretikes being vsurped first to signifie the congregation of Christians by a Metonymie of the place containing for the people contained For the etymologie thereof is from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was vsed of Christians for the place of their holy meetings signifying the Lordes house therefore in the northren which is the more auncient English speech is called by contraction Kyrke more neare to the sound of the Greeke word MART. 6. What shal I say of Beza whom the English Bibles also follow translating actiuely that Greeke word which in common vse and by S. Chrysostoms and the Greeke doctors exposition is a plaine passiue to signifie as in his annotations is cleare that Christ may be without his Church that is a head without a body The words be these in the heretical translation He gaue him to be the heade ouer all thinges to the Church which Church is his body the fulnes of him that filleth all in all S. Chrysostom saith Beza he might haue said all the Greeke Latine auncient fathers taketh it passiuely in this sense that Christ is filled all in all because all faithfull men as members the whole Church as the bodie cōcurre to the fulnes accomplishment of Christ the head But this saith he seemeth vnto me a forced interpretation Why so Beza FVLK 6. That Beza translateth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely it is plaine both in the text of his translation in his annotations But that he doth it to signifie that Christ may be without his Church that is a head without a body it is a shameles slaūder His words vpon which you weaue this cobweb are these Omninò autem hoc addidit Apostolus vt sciamus Christum per se non indigere hoc supplemento vt
And here againe with lothsomnes you repeate your rotten quarrell of idols translated images which was to discouer your abhominable idolatrie cloked vnder a blind false distinction of images and idols The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate repentance as you doe sometimes when you can not for shame vse your Popishe terme penance by which you vnderstande satisfaction for sinne which in diuerse places you are enforced to giue ouer in the plaine fielde and to vse the terme repentance as in the fift of the Actes This Prince and Sauiour God hath exalted with his right hand to giue repentance to Israell and remission of sinnes likewise Act. 11. where the Scripture speaketh of God giuing repentaunce to the Gentils And when you speake of Iudas you say also repenting him so that the repentance of Iudas and that which God gaue to Israell and to the Gentils is vttered in one terme whereas else you haue almost euerie where penance and doing of penance Where you say we make repentance nothing but chaunging of the minde or amendment of life you speake vntruely for not euerie chaunging of the minde is godly repentance neither is only amendment of life all repentance but there must be contrition and sorowe for the life past That in the Greeke Church they that were Catechumeni and Energumeni were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are in repentance it maketh nothing against the true vse of the Greeke word as it is vsed in the Scriptures We know the discipline of the Churche appointed an outwarde exercise of praying fasting and other humbling for a trial and testimonie of true and hartie repentance which was some times called by the name of repentaunce by a Metonymia signi whiche hee that will enforce by that name to bee partes of true and inwarde repentaunce is as wise as hee that will contend the Iuy bushe to be a parte of wine because some men seing it hang ouer the house will say loe here is wine MART. 15. They therefore leauing this Ecclesiasticall signification and translating it according to Plutarch doe they not much like to Castaleo Doe they not the same agaynst the famous and auncient distinction of Latrîa and Dulîa when they tell vs out of Eustathius vpon Homer and Aristophanes the Grammarian that these two are all one Whereas wee proue out of S. Augustine in many places the seconde Councell of Nice Venerable Bede and the long custome of the Churche that according to the Ecclesiasticall sense and vse deduced out of the Scriptures they differ very much Doe they not the like in Mysterium and Sacramentum which they translate a Secrete in the profane sense whereas they know how these wordes are otherwise taken both in Greeke and Latine in the Church of God did they not the like in the worde Ecclesia when they translated it nothing else but congregation Doe they not the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate ordaining by election as it was in the profane court of Athens whereas S. Hierons telleth them that Ecclesiasticall writers take it for giuing holy orders by imposition of hands Do they not the like in many other wordes wheresoeuer it serueth their hereticall purpose And as for profane translation is there any more profane than Beza him selfe that so often in his annotations reprehendeth the olde translation by the authoritie of Tullie and Terence Homer and Aristophanes and the like profane authors yea so fondly and childishly that for Olfactum which Erasmus vseth as Plinies word he will needes say odoratum because it is Tullies word FVLK 15. In translating the Scripture we vse the worde repentance in the same signification that the scripture vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In other Ecclesiasticall writers we can neuerthelesse vnderstand it as they meane it Concerning that vnlearned distinction of Latria and Dulia we doe rightly to shewe out of profane writers that it is vaine and that the termes signifie all one and you your selfe confesse in your marginall note that sometimes in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not signifie the seruice and honour that is proper to God as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in more than an hundred places vsed for the seruice honour proper to God S. Augustine you confesse afterward knew wel but one tōgue therfore he is no meete iudge of distinction of Greeke wordes Bede followeth Augustines error The idolaters of the 2. Nicene councel were glad of a cloke for the raine cōtrary to the property of their tongue As is proued by Eustathius Aristophanes Xenophon Suidas and by later writers no Protestants Laurentius Valla and Ludouicus Viues Mysterium we translate a secret or a mysterie indifferently the word signifying no more an holy secret than a prophane and abhominable secrete as the mysterie of iniquitie the mysterie of Babylon For the wordes Ecclesia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue sayd sufficiently and very lately To vse Tullies words when they answer the Greeke as properly as any barbarous wordes or lesse commendable wordes I knowe not why it shoulde be counted blame worthy in Beza or in any man except it be of such a Sycophant as liketh nothing but that which sauoureth of his owne spittle MART. 16. But to returne to our English translatours doe not they the like to profane Castaleo and doe they not the very same that Beza their Maister so largely reprehendeth when they translate Presbyterum an Elder Is it not all one fault to translate so and to translate as Castaleo doth Baptismum washing Hath not Presbyter bene a peculiar and vsual word for a Priest as long as Baptismus for the Sacrament of regeneration which Castaleo altering into a cōmon and profane worde is worthily reprehended We will proue it hath not for their sake who know it well enough but for the Readers sake whom they abuse as if they knew it not FVLK 16. If it be as great a fault in vs to translate Presbyterum an Elder as for Castaleo to translate Baptismum washing your vulgar translatour must be in the same faulte with vs which so often translateth Presbyteros seniores or maiores natu which signifie Elders and not Priestes it is a vaine thing therefore that you promise to proue that Presbyter hath bene a peculiar and vsual word for a Priest as long as Baptismus for the Sacrament of regeneration For peculiar you can neuer proue it seeing it is vsed in the Scripture so often for such Elders Ancients as you your selfe would not cal Priests So that if you did translate the whole Bible out of your owne vulgar Latine you must translate Presbyter thrice an Elder or Auncient for once a Priest MART. 17. In the first and second Canon of the Apostles we reade thus Episcopus à duobus aut tribus Episcopis ordinetur Presbyter ab vno Episcopo ordinetur Diaconus alij Clerici that is
for except one onely Bristowe who obseruing no good order of replying but gathering here and there at his pleasure whatsoeuer he thought himself best able to reproue hath made a shew of defence of Allens Articles and Purgatorie none other haue as yet set foorth any iust replication to the rest of my writings And as for Bristow he hath my reioynder vnto his reply these two yeares in his hand to consider vpon the other that of late haue set forth Popish treatises haue indeuoured themselues almost cuery one of them to haue a snatch or two at some one od thing or other in my bookes wherin they would seeme to haue aduantage that belike they would haue their simple readers thinke to be a sufficient confuration of al that euer I haue written against them I haue thought good therefore as neere as I can to gather all their cauils together and briefely to shape an answere to euery one of them that the indifferēt reader may see iudge what sound matter they haue brought against me wher with in shewe of wordes they would haue it seeme as though they had confuted me First Master Allen in his late Apologie fol. 63. accusing the Protestants to feigne an appellatiō vnto the iudgement of the most auncient fathers of the primitiue Church and yet not to abide by it not esteeming them better than the present gouernment of the Popish Church but as of men deceiued as of humane traditions c. As in their writings saith he it is most euident where from Peters time downward they make the chiefest fathers the ministers and furtherers of Antichrist For this euidence he quoteth Beza in 2. Thess. 2. Retentiue p. 248. How vniustly Beza is slandered to be a witnesse of this accusation they that vnderstande y ◠Latine tongue may see in the places quoted But touching my selfe the booke which he quoteth hauing scarse halfe so many pages I might intreat him for a new quotation but that I gesse he meaneth a place in my confutation of Sanders booke which he calleth the Rocke of the church which was printed with the Retentiue and continueth the number of pages from it In that booke pag. 248. there is nothing that soundeth toward such a matter except it be these wordes As for Leo and Gregorie bishops of Rome although they were not come to the full pride of Antichrist yet the mysterie of iniquitie hauing wrought in that seat neere fiue or sixe hundred yeres before them and then greatly increased they were so deceiued with the long continuance of error that they thought the dignitie of Peter was much more ouer the rest of his fellow Apostles than the holy scriptures of God against which no continuance of errour can prescribe doth either allowe or beare withall Wherefore although he haue some shew out of the old writers yet hath he nothing directly to prooue that Peter did excell the other Apostles in bishoplike authoritie and out of the worde of God no one iote or title that Peter as a bishop excelled the other Apostles not as Apostles but as bishops First it is manifest euen to the eye that Allens slander is not expressed in these wordes Then let vs see if it may be imployed The mysterie of iniquitie did worke in the see of Rome from the Apostles time taking increase by litle litle vntill sixe hundred yeares and more after Christ when Antichrist began to be openly shewed and manie of the ancient fathers not espying the subtiltie of Sathans secret purpose were deceiued to thinke something more of Peters prerogatiue of the bishops of Romes dignitie than by the worde of God was granted to either of them this is in effect as much as I affirme but here of it followeth not that I make them the ministers and furtherers of Antichrist For those are the ministers and furtherers of Antichrist which willingly lend all their power to maintaine and vphold his kingdom after he hath inuaded the tyrannie The auncient fathers meant nothing lesse by admitting of the bishops of Romes prerogatiue vnder colour of Peters successour than to serue him or aduance him into the throne of Antichrist Not euerie one whome Satan hath seduced that he might prepare a way for the aduauncement of his tyrannie is a minister and furtherer of Satan or his tyrannie for then should all men be counted ministers or furtherers of Satan seeing the kingdome of sinne is increased by the frailtie of all men which by temptation of the diuell fall into sinne Beside that manie of the auncient fathers openly resisted the vsurped power of the bishops of Rome when it began onely to budde vp and was yet farre off from Antichristian tyrannie although it tended somewhat toward the same So did the bishops of the East churches countermaund Victor bishop of Rome contending about the celebration of Easter So did Irenaeus Polycrates and many other godly fathers in publike writings openly reprehend him So did Cyprian in diuerse Epistles expostulate with the bishops of Rome for medling with causes that pertained to his iurisdiction So did all the bishops of Aphrica make decrees against the vsurped authoritie and titles of the bishops of Rome denying all appeales vnto the sea of Rome excōmunicating all them that would appeale to any place beyond the sea discouering also the forged Canon of the Nicen Councel by which the bishops of Rome challenged that prerogatiue So that M. Allen by this his slander hath done iniury to mee and hurt to himselfe while men by this example may iudge of his synceritie in other matters Next commeth in the discouerie of I. Nicols denying that they make the Catholike religion locall or of one prouince as he chargeth mee with some scornefull termes of reproche to affirme in my bad answere to Howlet I said in deede that S. Augustine De vnit Eccles Cap. 4. doth cleare vs of schisme who willingly communicate with all the whole bodie of Christs Church dispersed ouer the world and charge the Popish faction both of schisme heresie of schisme because they maintaine the Church to be onely in a part of Europe as the Donatistes did in Aphrica c. And what iniury haue I done to the Papistes in so saying The Donatists sayd the Church was perished out of all the worlde remained only in Aphrica not assigning any place of Aphrica whereunto the Church must be regardant as the Papistes do the citie of Rome but affirming that true Catholikes remained onely in Aphrica being consumed out of all other partes of the earth And what say the Papistes of all the Oriental churches of Greece of Asia of Aphrike that acknowledge not the Popes authoritie Doe they not accompt them all for heretikes or schismatikes Then it followeth that they acknowledge the Church to remaine only in those partes of Europe that are subiect to the Pope and Church of Rome But perhaps they wil alledge their newly founded Churches
you to proue Forsooth that his aduersaries do confesse all the olde fathers to be on their side and to haue erred with them as Fulke doth of S. Ambrose Austen Tertullian Origen Chrysostom Gregorie and Bede by name with most reprochefull and contemptuous words against them This is spoken generally as though we confesse all the doctors to bee on their side in euery controuersie which we doe not acknowledge to be true in any one although many of the later sort do in some part fauour one or two errours of theirs among an hundreth But let vs examine his prooues which seeme to be verie plentifull yet of nine quotations I must needes strike out two page 306. and 279. because in them is not one syllable of my writing but all of Allens In the pages 315. 316. is nothing more contained touching this matter than I haue alreadie declared There remaineth nowe page 349. where I say touching a rule of S. Augustine which hee giueth to trie faith and doctrine of the Church onely by the scripture that if he had as diligently followed it in examining the common error of his time of prayer for the dead as he did in beating downe the schisme of the Donatistes or the heresie of the Pelagians hee woulde not so blindly haue defended that which by holy scripture he was not able to maintaine as he doeth in that booke De Cura pro mortuis agenda and else where What most reprochefull or contemptuous wordes are here against S. Augustine Seeing the holie scripture is a light shining in a darke place as S. Peter sayeth who so goeth without it must walke blindly which I say in commendation of the light of the scripture not in contempt of Augustines reason whome as I may not honour with contempt of the trueth so when he is a patrone maintainer of the truth I honour him from my heart Likewise page 78. Saint Ambrose is named but nothing acknowledged to fauour any popish errour Augustine is againe noted speaking of the amending fire whereof he hath no ground but in the common errour of his time and whereof he affirmeth sometimes that it is a matter that may bee doubted of sometimes that there is no third place at all Wherefore this place hath neither reprochful wordes nor confession of any constant opinion of Augustine inclining to your errours Then let vs passe to the next place which is page 435. where concerning this matter I haue written thus I denie that any of the auncient fathers in Christs time or scholers to his Apostles or within one or two hundreth yeares after Christ except one that had it of Montanus the heretike as he had more things beside in any one word maintained your cause for purgatorie or prayers for the dead Secondly of them that maintained prayers for the dead the most confessed they had it not out of the scriptures but of tradition of the Apostles and custome of the church therefore they are not to be compared vnto vs in better vnderstanding of the scriptures for that point which they denyed to be receiued of the scriptures Thirdly those of the auncient fathers that agreed with you in any part of your assertion for none within 400. yeares was wholly of your errour notwithstanding manie excellent gifts that they had yet maintained other errors beside that and about that diffented one from another and sometime the same man from himselfe and that is worst of all from manifest truth of the holy scriptures Therefore neither is their erronious interpretation in this matter to be receiued nor M. Allens wise iudgement of vs to bee regarded Here also I appeale to the iudgement of indifferent readers what confession I haue made of the fathers to be on their side or what reprochefull or contemptuous wordes I haue vsed against them for dissenting from vs. The next place is quoted page 247. where I say against Allen boasting of auncient testimonies for prayer for the dead I will not denie but you haue much drosse and dregges of the later sort of doctors the later the fuller of drosse But bring me any worde out of Iustinus Martyr Irenaeus Clemens Alexandrinus or any that did write within one hundreth yeares after Christ that aloweth prayer or almes for the dead I will say you are as good as your word Here except he will cauil that I acknowledge much drosse and dregs to be in the later sort of doctors I knowe not what hee findeth that hath any shadowe of his slander But the trueth must be confessed that the pure waters of life are to be founde onely in the worde of God and beside that the best and purest liquors that are to bee seene are not cleare from all dregges and drosse of humane error and frailtie In the next page Origen deliuered from the shamefull mangling of Allens allegation is shewed plainly to be an enimie of purgatorie prayer for the dead in that he affirmeth the day of a Christian mans death to be the ende of all sorrowe and the beginning of all felicitie There remaineth nowe the last place quoted page 194. where I acknowledge that Gregorie Bernard Bede vpon the text Matth. 12. are of opinion that sinnes not remitted in this world may be remitted in the world to come But how happeneth it say I that Chrysostome Ieronyme which both interpreted that place could gather no such matter although they otherwise allowed prayer for the dead The reason must needes be because the errour of purgatorie growing so much the stronger as it was neerer to the full reuelation of Antichrist Gregorie and Bede sought not the true meaning of Christ in this scripture but the confirmation of their plausible error Here is all the confessions most reprochefull contemptuous wordes that are conteined in so manie of those places as he hath quoted in which I will not tarrie to rehearse how manie vntruthes he hath vttered against mee but wish the indifferent reader to consider that if he be so bolde to slander mee concerning a booke printed in English by which he may be conuinced of euerie simple reader what dare he not aduouch of matters done and past at Rome whither none may trauell to trie out his tretcherie but he is in manifest danger neuer to returne the answere of his message From this Popish Parson whatsoeuer his name be I must passe to another gentleman namelesse in deede but not blamelesse yea much more blame worthie than the other who among so manie and so great flanders as it is wonder howe they could bee conueyed into so small a booke against our prince her lawes her councellors her iudges her officers the nobilitie the comminaltie the church the gouernors the pastors the people thereof against all states persons of the land in whome there is religion towardes God ioyned with dutie towarde their prince and countrie hath founde yet some emptie corners where he might place me in particular And
1 Beza in 1. Pet. 3. 19 Caluins Institur li. 2. c. 16. Sect. 9. Hiero. in Ps. verso ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See his Annot. in 2. Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. an 1579. Act. 7. v. 14. Act. 2. See Vigors sermons pag. 110. 115. deiâ—ceps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. an 1562. and 1577. * See Lind. dubit pag. 19. VVhitak pag. 165. M. Hues B. of S. Asaph in VValles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus Iob 10 Hebr. 9. v. 8. Hebr. â—0 v. 20. Heb. 4. v. 16. Heb. 10. v. 19. Heb. 11. v. 40. Epitaph Nepot ca. 3. Luc. 16. See S. August in Psal. 85. v. 13. Nascendo Moriendo Epist. 99. ad Euod de Gen. ad lit li. 12. c. 33. In Psal. 85 v. 13. Loco citato Hom. quod Christus sit Deus to 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus Gen. 4â— 3. Reg. 2. In cap. 13. Osee. Aug. in Psal. 85. v. 13. The Scriptures speake of an other Hell besides that of the damned Ab inferno inferâ—ori Bib. 1579. Prouerb 15. 24. Bib. 15â—9 De manu inferi Psal. 89. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. 1579. See S. Hier. CoÌ„ meÌ„t in 13. Osee. Hierom in Osâ—â— cap. 13 Psal. 6. Bib. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum Gen. c. 49. Annot. in Act. 2. 25. 27. in 1. Cor. 15. 55. Bib. 1579. Prouer. 1. 12. 30. 15. 16. Prou 27. 20. Cap. 15. 11. Bib. 1562. 1577. Prouerb 1. 1. Pet. 5. Apoc. 9. 11. Beza before alleaged Annot. in 2. Act. v. 24. Nihil aliud Sheoliâ—â— Sheol In Gen. 37. The ProtestaÌ„tâ— in interpretatioÌ„ of Scriptures folovve the late Ievves rather than the auncient fathers and Apostolicall church Esa. 7. 1. Reg. 28. Eccl. 46. 23. Geneb lib. 3. de Trin. Prouerb 15. Iob. 26. Prou. 1â— Iob. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. in Act. 2â— 27. Ibid. v. 24. Infernus inferi c If they obiect vnto vs some Catholikes that translate it SepulchruÌ„ as they doe it is a fault in them also but so farre lesse thaÌ„ in the Protestants as chauÌ„ce medley is in respect of vvilfull murder * See their marginall annot Ionae 22. Bib. 1577. * â—at 12. Comment in 2. â—oâ—â— Psalm 15. In inferno Psalm 87. Mich. 2. 13. Heb. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Initiauit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. tract 48. in Ioan. Heb. 11. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the yeare 1577. Against Christs descending into Hâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—x meru Calu. Catech. Institut li. 2. c. 16. Io. 11. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. in Luc. 2. v. 25. Flac. Illyric 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. in 1. Lu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Annot. in Apoc. 19. Bib. of the yere 1577. most approued Mat. 1. 19. Luc. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non enim iniustus est Deus The Scriptures most euident for iustification by workes agaynst only faith Psal. 57. Si vtique est fructus iusto vtique est Deus iudicans eos in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de gra lib. arb ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In psal 70. in Psal. 101. Ephe. 2. v. 10. Heb. 10. Luc. 18. Bib. 1577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sunt condignae ad futuram gloriam S. Chrysostom vpon this place 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovve good vvorkes merite life euerlasting though one incomparably exceede the other * Heb. 2. â— in the nevv TestameÌ„t of the yeare 1580. Bib. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Cor. 4. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See this Greeke vvord 2. Cor. 7. thrise VVhere theÌ„ selues translate it causeth worketh v. 10. 11. Ep. 56. nu 3. Singulorum met rita Ad Quirin lib. 1. ca. 42. Ser 37. de Sanctis Praemia meritorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condignae ad gloriam Dignosse Merite of good vvorkes plainely proued by the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignus mercede sâ—â—a Non ero coÌ„dignuâ— prouidentiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidigni habebuntur Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make vvorthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be vvorthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. v. 12. Annot. in 3. Mat. no. Test. 1556. Idoneum dicere malui Oecum in Caten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho. de Cruce latrone Vt etiam illius dâ—gnitatis gloriam mererâ—ntur * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 18. Luc. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 16. Psal. 61. Apoc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefat in no. Test. 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Epist. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 10. Math. 20. Luc. 10. Ambros. ad virg in exhor Annot. in Ro. c. â— v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hebr. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phor. apud Oecum in Hebr. 10. Ps. 18. 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 18. 17. Coll. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Propter aeternam retributionem sez vitae aeternae vt eam merear percipere in comment Psalm 118. v. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. 1580. Vt mori posset * See Caluine in epist. ad Philip. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. 1580. Vt liceret filios Dei fieri â— Cor. 7. 17.
shame if he had not thought it more shame to graunt it I neede not goe farre for the matter Aske M. Fulke and he will flatly confesse it was so Aske Caluin in arg ep Iacobi Aske Flaccus Illyricus in argum ep Iacobi and you shall perceiue it is very true I will not send you to the Catholike Germans and others both of his owne time and after that wrote against him in the question of iustification among whome not one omitteth this being a thing so famous and infamous to the confusion of that Arch heretike FVLK 7. I know not whether euer Luther denied S. Iames epistle as vnworthy of an Apostolical spirit but I beleue you may take a twelue monethes daye more to proue it as also that he did so contemne it that he called it an epistle of straw But M. Whitaker which denied it so vehemently must aske of me who moste slatly confesse sayth M. Martin that it was so I pray you sir vrge me not to confesse more than I know or euer knew But you haue confessed it already in two printed bookes Retent pag. 32. Disc of the Rock pag 307. In the place first cited ther are these words But to proceed LVTHER DENIETH THE EPISTLE OF S. IAMES BECAVSE IT IS AGAINST HIS HERESIE OF IVSTIFICATION BY FAITH ONELY We allow not Luther neither did he allow him selfe therein for he retracteth it afterward First those wordes of Luthers denyall being printed in a diuerse letter may testifie sufficiently to euery reasonable man that they are the obiection of Bristow and not the confession of Fulke who not simplye admitteth them as true but by concession proueth that if they were true yet Luthers opinion against which he him selfe hath written ought not to preiudice him and much lesse all other men that neuer held that opinion In the later cited place are these wordes And as touching the epistle of S. Iames it is a shamelesse slaunder of him to say that the Protestants reiect it but we must heare his reason First Luther calleth it a strawen epistle So Luther called the Pope supreame head of the Church and the masse a sacrifice propitiatorie If Protestants be charged to holde whatsoeuer Luther sometime helde and after repented c. Who seeth not in these words that I rehearse the obiection of Saunder which is common to him with many other Papistes which not discussing whether it be true or no but supposing it were as Saunder and the rest of the Papistes doe affirme I shewe that it is no good consequence to charge all Protestants with Luthers priuate opinion which perhaps he helde sometime and after retracted more than to charge vs with all opinions of Papistrie which de did hold before God opened his eyes to see the absurditie of them And yet if he had helde that opinion and neuer retracted the same he were not in worse case than Eusebius who in playne wordes affirmeth that the same epistle is a counterfet or bastard epistle lib. 2. cap. 23. Doe you not see nowe how flatly Maister Fulke confesseth that it was so Such confessions as these are nowe than extorted out of the auncient fathers writings which are not liuing to expounde their meanings But I had thought Maister Martin could haue discerned betwene a suppose or concession and an absolute assertion or a flat confession especially of one whose writing is plaine enough and beside is aliue to interprete himselfe if any ambiguitie were therein But be it that Maister Martin either would not or could not see in my writing any thing else but a flat confession of Luthers denying of S. Iames epistle and calling it an epistle of strawe of what forehead proceedeth it that he willeth Maister Whitaker to aske Caluin in argum Epist. Iacobi whether Luther so speake of that epistle in which argument Luther is not once named by Caluin so farre is it that he doth testifie any such thing against Luther Onely he sayth that some there are in these dayes which thinke that epistle not worthy of authoritie which could not be vnderstood of Luther who long before Caluin wrote that argument had forsaken that opinion if euer he helde any such as all those Dutche Bibles and Testaments of Luthers translation in which those wordes so muche bayted at and so much sought for are omitted doe giue sufficient testimonie What Flaccus Illyricus reporteth who perhaps helde that opinion him selfe and woulde father it vppon Luther I haue neither opportunitie to seeke nor care to knowe But howe great a matter it is that all the Popish Germans and other who haue written against Luther doe so spitefully gnawe vpon I haue learned at length by relation of Maister Whitaker whome you send to aske of me who after long search and many editions turned ouer at the length lighted vpon a Dutch Testament by likehood one of the first that Luther did sette forth in the German tongue in which he findeth neither deniall of S. Iames epistle to be Canonicall nor affirmation that it is vnworthy of an Apostolicall spirit no nor that whereof there hath bene so much babling of all the Papistes that he calleth it an epistle of strawe simply and in contempt but onely in comparison of the epistles of Paule and Peter and other bookes of the newe Testament the excellencie of which one aboue an other after he hath shewed in sundry degrees at last he sayth the epistle of Iames in comparison of these is strawye or like straw Which he sayth not in respect of the credit or authority thereof but in regarde of the argument or matter handled therein which all wise and godly men will confesse to bee not so excellent and necessary as the matter of the holye Gospels and Epistles of some other of the Apostles namely of Paule Peter and Iohn Our Sauiour Christ himself Ioh. 3. 12 calleth the doctrine of regeneration in such plaine maner as he vttered it to Nicodemus earthly things in comparison of other greater mysteries which he coulde haue expressed in more heauenly spirituall sort If I haue spoken to you sayth he of earthly things and you haue not beleued how if I shoulde speake to you of heauenly things will you beleue Were not he an honest and a wise man that vpon these words of Christ spoken in comparison would conclude by his authoritie that regeneration were a contemptible matter a thing not spirituall not heauenly but simply and altogither earthly And yet with as good reason for ought I see or can learne of Luthers wordes concerning this matter he might so inferre as the Papists doe inforce the like against Luther Wherefore it is nothing else but a famous and infamous cauillation to the confusion of all the Papistes which write against Luther that no one of them omitteth vpon so false and friuolous a ground to sclaunder him so haynously and to charge all Protestantes with his assertion so enuiously which if it were his should not be so euill as
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
Hebrue Bible into Greeke Is not their credit I say in determining and defining the signification of the Hebrue worde farre greater than yours No. Is not the authoritie of all the auncient fathers both Greeke and Latine that followed them equiualent in this case to your iudgement No say they but because we finde some ambiguitie in the Hebrue we will take the aduantage and we will determine and limit it to our purpose FVLK 45. S. Hieronym aboundantly aunswereth this cauill denying that supposed inspiration and deâ—iding the fable of their 70. celles which yet pleased Augustine greately yea calling in question whether anye more were translated by them than the fiue bookes of Moses because Aristaeus a writer in Ptolomees time and after him Iosephus make mention of no more The same cause therfore that moued S. Hierome to translate out of the Hebrewe mooueth vs whose translation if we had it sounde ande perfect might much further vs for the same purpose Althoughe for the signification of the Hebrewe wordes we require no more credite than that which al they that be learned in the Hebrewe tongue must be forced to yeelde vnto vs. And seeing your vulgare Latine departeth from the Septuagintaes interpretation euen in the bookes of Moses whiche if anie bee theirs may most rightly be accounted theirs because it is certaine they translated them although it be not certaine whether they translated the rest with what equity do you require vs to credite them which your owne vulgare translation affirmeth to haue translated amisse as I haue shewed before in the example of Canans generation An other example you haue in the 4 of Genesis Nonne si bene egeris recipies c. If thou shalt do wel shalt thou not receiue but if thou shalt doe euill straighte-way thy sinnes shall be present in the doores The greke texte hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not if thou haste rightly offered but thou hast not rightly diuided hast thou sinned be stil. Where your translation commeth muche nearer to the Hebrue as might be shewed in verie many examples As for the auncient fathers credit of the greeke Church and the Latine that folowed them if our iudgement alone be not aequiualent vnto them yet let these auncient fathers Origene and Hierome that thought them not sufficient to be followed and therefore gathered or framed other interpretations let theyr iudgement I say ioining with ours discharge vs of this fonde and enuious accusation MART. 46. Againe we condiscend to their wilfulnes and say what if the Hebrewe be not ambiguous but so plaine and certaine to signifie one thing that it can not bee plainer As Thou shalt not leaue my soule in Hel whiche prooueth for vs that Christ in soule descended into Hell Is not the one Hebrewe worde as proper for soule as anima in Latine the other as proper and vsual for hel as infernus in Latine Heere then at the least wil you yeeld No say they not here neither for Beza telleth vs that the word which commonly and vsually signifieth soule yet for a purpose if a man wil straine it may signifie not onely bodie but also carcase and so he translateth it But Beza say we being admonished by his friendes corrected it in his later edition Yea say they he was content to change his translation but not his opinion concerning the Hebrewe worde as himselfe protesteth FVLK 46. You haue chosen a text for example wherein is least colour except it bee with the vnlearned of an hundred For whereas you aske whether Nephesh be no not as proper for soule as anima in Latin Sheol for Hel as infernus in Latine I vtterly deny both the one and the other For nephesh is properly the life and Sheol the graue or pit though it may sometimes be taken for Hel which is a consequent of the death of the vngodly as nephesh is taken for person or ones selfe or as it is sometimes for a dead carcase Yea there be that hold that it is neuer taken for the reasonable immortall soule of a man as anima is specially of Ecclesiasticall writers That Beza translated the Greeke of the newe Testament after the signification of the Hebrewe wordes althoughe it was true in sense yet in mine opinion it was not proper in wordes and therefore he himselfe hath corrected it in his latter editions as you confesse hee hathe not chaunged hys opinion concerning the Hebrewe the reason is because it is grounded vppon manifest textes of Scripture whiche hee citeth Leuit. 19. verse 27. cap. 21. verse 1. and 11. Num. 5. verse 2. and 9. verse 10. In the firste place your owne vulgare Latine translation for la nephesh turneth mortuo you shall not cut your flesh for one that is dead In the second place your vulgare Latine hathe Ne non contaminetur sacerdos in mortibus and Ad omnem mortuum non ingredietur omnino Lette not the Priest bee defiled with the deathes of his countreymen and The highe Priest shall not enter into any dead bodie at all where the Hebrue is lenephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the thirde place your vulgare Latine readeth polluiusque est super mortuo they shall caste out him that is polluted by touching a dead carcase where the Hebrewe is lanephesh In the first place your vulgare Latine hathe indede anima but in the same sense that it had before mortuo for the text is of him that is vncleane by touching any dead bodie which in Hebrue is nephesh How say you nowe is the Hebrewe worde as proper for soule as anima in Latine except you wil say the Latine worde anima dothe properly signifie a dead bodie hathe not Beza good reason to retaine his opinion concerning the Hebrewe worde when hee hathe the authoritie of youre owne vulgare translation You that note such iumps and shiftes in vs whether wil you leape to saue your honestie will you saye the Hebrewe texte is corrupted since your translation was drawen out of it The seauentie interpretours then will crie out againste you for they with one mouth in all these places for the Hebrewe worde nephesh render the vsuall signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding in the 21. of Leuit. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which either you muste translate a deade bodie or you shall call it absurdly a dead soule Woulde any man think to haue founde in you eyther suche grosse ignoraunce or shamefull negligence or intollerable malice against the trueth that Beza sending you to the places eyther you woulde not or you coulde not examine them or if you dydde examine them that you woulde notwythstanding thus malitiouslye agaynste youre owne knowledge and conscience raile against him you make vs to saye if a manne will straine the worde it may signifie not onely bodie but also carcase What saye you did Moses straine the worde to that signification You saide beefore that wee were at the iumps and turnings of
an hare beefore the houndes suche mightie hunters you are and wee suche fearefull hares before you I am not skilful in the termes of hunting but in plaine Englishe I wil speake it that if al the traiterous wolues and foxes that bee in the kennell at Rhemes woulde doe their beste to saue your credit in this section nay in this whole preface they shall neuer be able to maintaine their owne with anye indifferent reader MART. 47. Wel then doth it like you to reade thus according to Bezaes translation Thou shalt not leaue my carcasse in the graue No we are content to alter the word carcas which is not a seemely word for our sauiors bodie and yet wee are loath to say soule but if we might we would say rather life person as appeareth in the margent of our Bibles but as for the Hebrue word that signifieth Hel though the Greke Latin Bible throughout the Greke and Latin fathers in al theyr writings as occasion serueth doe so reade it and vnderstande it yet wil we neuer so translate it but for Hel we wil say graue in al such places of scripture as might infer Limbus patrum if we shoulde translate Hel. These are their shifies and turnings and windings in the olde Testament FVLK 47. I haue shewed you before that in the newe Testament we like better to translate according to the proper and vsual signification of the Greke word But the Hebrewe worde in the olde Testament may bee translated according to the circumstaunce of the place life person selfe yea or dead bodie and in some place perhaps carcase You folow vs very neare to seeke aduantage of the English worde carcase which commonly is taken in contempt therfore we would not vse it speaking of the bodie of our Sauiour Christe when it was dead But you hunt your selfe out of breath when you woulde bring the same contempt to the Latine worde Cadauer which Beza vsed For Cadauer signifieth generally a dead bodie of man or beast and by your vulgar Latine translator is vsed for the dead bodies of sacrifices of Saincts and holy men as indifferently as for carion of beastes or carcases of euill men Namely in Iob. 39. v 33. wheresoeuer the dead body is thether will the Eagle resort which similitude our Sauiour Christe applieth to him selfe Math. 24. v. 28. wheresoeuer the dead bodie is thether wil the Eagles be gathered where he compareth him selfe to the dead body and the faithfull to the Egles Now concerning the other Hebrue worde which you say signifieth hell because the Greeke and vulgar Latine interpretor do so translate it When iust occasion shal be giuen afterwarde Cap. 7. I will shew that it properly signifieth a graue pit or place for dead bodies and that in this place of the 16. Psalme it muste needes so signifie not onely the later part of the verse expressing in other wordes that which was saide in the former but also the Apostles prouing out of it the resurrection of Christe doe sufficiently declare If you haue no place therefore in the Scriptures to proue your Limbus patrum but where the holy Ghost speaketh of the death and buriall of the fathers no maruaile though you must straine the Hebrue worde which properly signifieth graue and the Greeke worde which properly signifieth a darke place and especially the Latine whiche signifieth generally a lowe place none of all the three wordes signifying hel as wee commonly vnderstande the worde hell properly and onely but by a figure where mention is made of the death of the vngodly whose rewarde is in hell These be the poore shiftes turninges and windings that you haue to wreath in those fables of Limbus patrum Purgatorie which the Church of God from the beginning of the worlde vnto the comming of Christ neuer heard of nor many hundreth yeares after Christe vntill the MoÌ„tanists or such like hethenish heretikes brought in those fantasies MART. 48. In the newe Testament wee aske them will you be tried by the auncient Latine translation which is the texte of the fathers and the whole Churche No but wee appeale to the Greeke What Greeke say wee for there bee sundrie copies and the beste of them as Beza confesseth agree with the saide auncient Latine For example in Saint Peters wordes Labour that by good workes you may make sure your vocation and election Duth this Greeke copie please you No say they wee appeale to thaâ— Greeke copie which hath not those wordes by good workes for otherwise wee shoulde graunt the merite and efficacie of good workes towarde saluation And generally to tell you at once by what Greeke we will be â—ried we like best the vulgar Greeke texte of the new Testament which is most common and in euery mans handes FVLK 48. Wee neede not appeale to the Greeke for any thing you bring out of the vulgar Latine against vs. As for that text 2. Pet. 1. Labour that by good works c. I haue answeared before in the 36. Section Wee like well the Latine or that Greeke copie which hath those wordes by good workes for we must needes vnderstand them where they are not expressed and therefore you do impudeÌ„tly beelie vs to say they do not please vs. Caluin vpon that text saith Nonnulli codices habent bonis operibus sed hoc de sensu nihil mutat quia subaudiendum est etiaÌ„ si non exprimatur Some bookes haue By good works but this chaungeth nothing of the sense for that must be vnderstoode although it be not expressed The same thing in effect saith Beza that our election and vocation must be confirmed by the effects of faith that is by the fruites of iustice c. therefore in some copies wee finde it added by good workes So farre of is it that Beza misliketh those wordes that hee citeth them to proue the perpetuall connection of Election Vocation Iustification and Sanctification This is therefore as wicked a slaunder of vs as it is an vntrue affirmation of the vulgar Latine that it is the texte of the fathers and the whole Churche whereby you shewe your selfe to be a Donatiste to acknowledge no Churche but where the Latine texte is occupied So that in Greece Syria Armenia Aethiopia and other partes of the worlde where the Latine texte is not knowen or vnderstood there Christ hath no Churche by your vnaduised assertion That we like best the most common Greeke text I am sure that we doe it by as good reason if not by better than you in so great diuersities of the Latine texte who like best of that which is most common and in euery mans handes MART. 49. Well say we if you will needes haue it so take your pleasure in choosing your text And if you will stande to it graunt vs that Peter was chiefe among the Apostles because your owne Greeke text saith The first Peter No saith Beza we will graunt you no such thing for these wordes were added
haue done if the name of the Church had bene odious vnto them or that they thought the Catholike church stood against theÌ„ Looke Thomas Mathewes Bible in the Canticles of Salomon vpon the 16. of S. Mathewes Gospell the 18. verse the wordes of Christ to Peter Therfore your senseles imaginations shewe no hatred of the Catholike Church in our translators but cancred malice and impudent follie in your selues MART. 53. To conclude as I began concerning their shiftes and iumpes and windings and turnings euery way from one thing to an other till they are driuen to the extreme refuge of palpable corruptions and false translations consider with me in this one case onely of traditions as may be likewise considered in all other controuersies that the auncient fathers councels antiquitie vniuersalitie and custom of the whole Church allowe traditions the Canonicall Scriptures haue them the Latine text hath them the Greeke text hath them onely their translations haue them not Likewise in the olde Testament the approued Latine text hath such and such speeches that make for vs the renowmed Greeke text hath it the Hebrewe text hath it onely their translations haue it not These are the translations which we call heretical and wilful and which shal be examined and discussed in this Booke FVLK 53. By what windings and turnings I pray you are we driuen to that miserable refuge of palpable corruptions and false translations for hitherto you haue shewed none but such as shewe your owne ignoraunce or malice Neither I hope you shal be able to shewe any though you sweat neuer so sore at your work Yes I weene this one case only of traditions for so you seeme to say if it be considered wil discouer no lesse It is meruaile if for your sake al the Greeke Dictionaries in the world must not be corrected taught to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caÌ„ signifie nothing but a tradition that is not written But yet you rolle in your accustomed rhetorike saying that the antieÌ„t fathers couÌ„cels antiquitie vniuersalitie custome of the whole Church allow traditioÌ„s so do we so many as be good agreeable to the holie scripturs but that there be traditioÌ„s of matter necessarie to saluatioÌ„ not contained in the holie scripturs wheÌ„ you bring your fathers Councels c. you shal receiue an answere to them That the canonical scripture alloweth any traditions contrary to the doctrine therof or to supply any want or imperfection therof as though al things required to make the man of God perfecte prepared to all good workes were not conteyned in the Scriptures you shall neuer be able to proue although for spite against the perfection of the Canonicall Scripture you should braste a sunder as Iudas did which betrayed the auctor of the Scripture Finally what so euer you say out of the old Testament without proofe or shew of proofe it is as easily denied by vs as it is affirmed by you When you bring but only a shadow of reason it shall sone be chased away with the light of truth The Argumentes of euerie chapter with the page where euery chapter beginneth CHAP. 1. THat the ProtestaÌ„ts translate the holie Scripture falsly of purpose in fauor of their heresies throughout al controuersies page 1. 2 Against Apostolical Traditions pag. 73. 3 Against sacred Images pag. 88. 4 The Ecclesiastical vse of words turned into their original and profane significations pag. 131. 5 Against the CHVRCH pag. 139. 6 Against Priest and Priesthoode Wheremuch also is saide of their profaning of Ecclesiastical wordes pag. 157. 7. Against Purgatorie Limbus Patrum and Christes descending into Hell pag. 196. 8. Concerning Iustification and Gods iustice in rewarding good workes pag. 252. 9 Against Merites meritorious workes and the reward for the same pag. 263. 10 Against Free will pag. 300. 11 For Imputatiue iustice against true inherent iustice pag 328. 12 For Speciall faith vaine securitie and onely faith pag. 342. 13 Against Penance and Satisfaction pag. 355. 14 Against the holy Sacraments namely Baptisme and Confession pag. 379. 15 Against the Sacrament of Holy Orders and for the Mariage of Priestes and Votaries pag. 390. 16 Against the Sacrament of Matrimonie pag. 423. 17 Against the B. Sacrament and Sacrifice and altars pa. 429. 18 Against the honour of Saincts namely of our B. LADY pa. 460. 19 Against the distinction of Dulîa and Latrîa pag. 474. 20 Adding to the text pag. 483. 21 Other hereticall treacheries and corruptions worthy of obseruation pag. 493. 22 Other faults Iudaical profane meere vanities follâ—es and nouelties pag. 507. ¶ A Discouerie of the manifolde corruptions of the holie Scriptures by the Heretikes of our dayes specially the English Sectaries of their foule dea ling herein by partiall and false Translations to the advantage of their heresies in their English Bibles vsed and authorized since the time of Schisme CHAP. 1. That the Protestantes translate the holie Scriptures falsly of purpose in fauour of their heresies MARTIN THOVGH this shall euidently appeare thorough out this whole Booke in euery place that shall be obiected vnto them yet because it is an obseruation of greatest importaunce in this case which stigeth theÌ„ sore toucheth their credit exceedingly in so much that one of them setting a good face vpon the matter sayth confidently that al the Papists in the worlde are not able to shew one place of Scripture mistranslated wilfully of purpose therfore I wil giue the reader certein brief obseruations and euident markes to know wilfull corruptions as it were an abridgement and summe of this Treatise FVLKE ALTHOVGH this trifling treatise was in hand two or three yeares ago as by the threatning of Bristow and Howlette it may appeare yet that it might seeme new and a sudden peece of worke compyled with small studie you thought good by carping at my confutation of Howlet last made and of M. Whitakers work set forth later than it as it were by setting on newe eares vpon your olde potte to make it seeme to be a newe vessell And first of all you would seeme to haue taken occasion of my confident speech in my confutation of Howlets nyne Reasons in reâ—earsing wherof you vse such fidelitie as commonly Papistes vse to beare towardes God the Churche your Prince and your Countrie For what face soeuer I set vpon the matter with a whorish forehead and a brasen face you make reporte of my saying which beeing testified by a thousande copies printed as it were by so many witnesses doth crie out vpon your falshode and iniurious dealing For my wordes out of the place by you quoted against Howlet are these That some error may bee in translation although by you it can not be shewed I will not denye but that any shameles translations or wilfull corruptions can be found of purpose to draw the Scriptures to any hereticall opinion all the Papistes in the world shall neuer be able to make demonsiration This
as also their images Afterwarde to their names Nominibus he ioyneth Imaginibus to shew that Simulachra and Imagines are all one which of Christians at that time were greatly abhorred in detestation of Idolatrie S. Augustine calleth the same Simulachra which before he called Imagines Cùm ex desiderio mortuorum constituerentur Imagines vnde simulachrorum vsus exortus est When for desire of the dead Images were made wherof the vse of Images came through flatterie diuine honor was giuen vnto them and so they brought in idolatrie or the worshipping of images The same Augustine in his booke Octaginta Quaestion in the 78. quaest which is intituled De simulachrorum pulchritudine of the bewtie of Images ascribeth to God the cunning by which they are made bewtifull And in his questions vpō the booke of Iudges lib. 7. cap. 41. enquiring how Gedeons Ephod was a cause of fornication to the people when it was no Idoll he plainely distinguisheth Simulachrum from Idolum as the generall from the speciall Cùm idolum non fuerit id est cuiuspiam dei falsi alieni simulachrum When it was no Idoll that is to say an Image of some false or straunge God Againe he sayth those things that were commaunded to be made in the tabernacle were rather referred to the worship of God than that any thing of them should be taken for God or for an image of God pro Dei simulachro So that Simulachrum with S. Augustine signifieth as generally as Image and can not be restrayned to signifie an Idoll in the euill parte except you adde that it is an image of a false or straunge God Arnobius an ecclesiasticall writer of the Latine Church vseth the worde Simulachrum for an image generally calling man also simulachrum Dei as Lactantius doth the image of God Cont. gent. lib. 8. Putatis autem nos occultare quod colimus si delubra aras non habemus Quod enim simulachrum Deo fingam cùm si rectè existimes sit Dei homo ipse simulachrum Thinke you that we do hide that which we worship if we haue no temples and aultars For what image shall I fayne to God whereas if you iudge rightly man him selfe is the image of God You see therefore that Simulachrum signifieth not an Idoll worshipped for God but euen as much as Imago by your owne rule Laste of all for I will not trouble the Reader with more although more might be brought Isidorus Hispalensis an auncient Bishop of the Latine Churche Originum lib. 8. speaking of the firste inuentors of Images whiche after were abused to Idolatrie sayeth Fuerunt etiam quidam viri fortes aut vrbium conditores quibus mortuis homines qui eos dilexerunt simulachra finxerunt vt haberent aliquod ex imaginum contemplatione solatium sed paulatim hunc errorem c. There were also certayne Valiaunt menne or buylders of Cities who when they were dead men which loued them made their images or counterfaites that they might haue some comforte in beholding the images but by little and little the deuilles perswading this errour it is certayne that so it crepte into their posteritie that those whome they honored for the onely remembraunce of their name their successours esteemed and worshipped as gods Agayne he sayeth Simulachra autem à similitudine nuncupata c. Images are called Simulachra of the similitude because by the hande of the artificers of stone or other matter they resemble the countenāce of them in whose honor they are fayned Or they are called à Simulando whereof it followeth they are false things These testimonies needed not for them that be but halfe learned whiche knowe right well that Simulachrum is Synonomon with Imago but that our aduersaries are so impudent that to serue their idolatrous affection they care not what Idolles they inuent of wordes of significations of distinctions so they maye seeme to saie somewhat in the eares of the vnlearned which are not able to iudge of such matters But perhappes they will saie their vulgar Latine interpreter vseth the worde Simulachrum onely for Idols that are worshipped with diuine honor Neyther is that true and although it were seing it seldome vseth Simulachra and most commonly Idola and sometimes Imagines what reason is their why we may not call those things Images which your Interpreter calleth Simulachra And to proue that your interpreter vseth Simulachrum for an image generally as all other Latine writers doe you may see 1. Sam. cap. 19. where speaking of the image which Michol layed in the bedde to counterfaite the sicknesse of Dauid firste he calleth it Statuam and afterwarde the same image he calleth Simulachrum And sure it is that Dauid had no idolles in his house And least you should cauill about the Hebrew word Teraphim which the Septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Hieron telleth you they signifie Figuras or Imagines figures or images which somtimes were abused to idolatrie as those which Rachel stole and those which are mētioned Iud. 17. Aben Ezra and other of the Rabines saye they were astronomicall images to serue for dials or other purposes of Astrologie and such it is most like was that which was placed in Dauids bed which your interpretor calleth Statuam Simulachrum Therfore wheras wee haue translated Idololatria Col. 3. worshipping of Images we haue done rightly and your Latine interpreter will warrant that translation which translateth the same word Simulachrorum seruitus the seruice of Images It is you therefore and not we that are to be blamed for translation of that worde For where you chardge vs to departe from the Greeke texte which we professe to translate we doe not excepte your vulgar translation be false But you professing to followe the Latine as the onely true and authenticall texte do manifestly departe from it in your translation for the Latine being Simulachrorum seruitus you call it the seruice of idolles appealing to the Greeke worde whiche you haue set in the margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dare not translate according to your owne Latine for then you should haue called couetousnesse euen as we doe the worshipping or seruice of images And yet you charge vs in your notes with a meruailous impudent and foolish corruption But I reporte me to all indifferent Readers whether this be not a meruailous impudent and foolish reprehension to reproue vs for saying the same in English that your owne interpreter sayeth in Latine For Simulachrorum seruitus is as well the seruice of images as Simulachrorum artifex is a maker of images whome none but a foole or a madde man woulde call a maker of Idolles bicause not the craftes man that frameth the image but he that setteth it vp to be worshipped as God maketh an idoll according to your owne acception of an Idoll But of this matter enough at this time MART. 6. If the Apostle
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
it if in this case they will adde only to the very text is it not most horrible and diuelish corruption So did Luther whom our English ProtestaÌ„ts honor as their father in this heresie of only faith are his owne childreÌ„ See ch 12. FVLK 24. In the question of iustification by faith only where S. Iames saieth no we say no also neyther can it be proued that we adde this word only to the text in any translation of oures If Luther did in his translation adde the worde only to the texte it can not be excused of wrong translation in worde although the sense might well beare it But seing Luther doth him selfe confesse it he may be excused of frawde though not of lacke of iudgement But why should our translation be charged with Luthers corruption Because our English Protestants honour him as their father A very lewde slaunder for we call no man father vpon earth though you do call the Pope your father albeit in another sense Luther was a reuerende father of the Churche for his time But as touching the doctrine of only faith iustifying it hath more patrones of the fathers of the auncient primitiue Church than Martine can beare their bookes though he would breake his backe who in the same plaine wordes do affirme it as Luther doth that only faith doth iustifie And the Apostle which saieth that a man is iustified by faith without the workes of the law speaketh more plainely for iustification by faith only as we do teach it than if he had sayed a man is iustified by faith only Which text of Rom. 3. and many other are as expresse scripture to proue that we teach and beleeue as that S. Iames sayeth against iustification by faith only where he speaketh of an other faith and of an other iustification than S. Paule speaketh of and we vnderstand when we holde that a man is iustified by faith only or without workes of the law which is all one MART. 25. If these that account themselues the great Grecians and Hebricians of the world will so translate for the aduauntage of their cause as though they had no skill in the world and as though they knew neither the significatioÌ„ of words nor proprietie of phrases in the saide languages is it not to be esteemed shamelesse corruption FVLK 25. Yes but if it can not be proued that so they translate then is this an impudent slaunder as al the rest are and so it will proue when it coÌ„meth to be tried MART. 26. I will not speake of the German Heretikes who to mainteine this heresie that all our workes be they neuer so good are sinne translated for Tibi soli peccaui to thee only haue I sinned thus Tibi solùm peccaui that is I haue nothing else but sinned whatsoeuer I do I sinne whereas neither the Greeke nor the Hebrewe will possibly admit that sense Let these passe as Lutherans yet wilfull corrupters and acknowledged of our English Protestants for their good brethren But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet of no strength as the Geneua English Bible also doth interprete it whereas euery young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither without strength is not this of purpose to take away mans free will altogither See chap. 10. nu 13. FVLK 26. I knowe not what German heretikes those be which maintaine that heresie that al our works be they neuer so good are sinne except they be the Libertines with whom we haue nothing to do For we neuer say that good workes are sinne for that were al one to say that good were euill But that al our good workes are short of that perfection which the law of God requireth we do humbly confesse against our selues Or else what soeuer seemeth to be a good worke and is done of meÌ„ voyde of true faith is sinne For these assertions we haue the scripture to warraÌ„t vs. And if to proue the later any man hath translated those words of Dauid in the 51. Psalme Lecha Lebadecha Tibi solum or tantuÌ„modo tibi peccaui c. To the only or altogither to thee I haue sinned in respect of his naturall corruption which he doth expresse in the next verse he hath not departed one whitte from the Hebrewe wordes nor from the sense which the wordes may very wel beare which he that denieth rather sheweth him selfe ignorant in the Hebrew tongue than he that so translateth For what doth Lebad signifie but Solum or Tantum and therefore it may as well be translated Solum tibi as Soli â—ibi And the Apostle Rom. 3. prouing by the later end of that verse all men to be vniust that God only may be true and euery man a lier as it is written that thou mayest be iustified in thy wordes c. fauoreth that interpretation of Bucer or who soeuer it is beside But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when wee were yet of no strength as the Geneua Englishe Bible doth also interprete it whereas euerye young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither withoute strengthe is not this of purpose to take awaye mannes free wyll altogither Chapter tenth Number 13. Naye it is to shewe as the Apostles purpose is that wee haue no strength to fulfill the lawe of God without the grace of Christ euen as Christ him selfe sayth without me you can do nothing Ioan. 15. v. 5. But euery young Grecian saye you knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither with out strength And is there then any old Grecian that will proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway signifieth him that is weake but not voide of strength Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifie him that hath some streÌ„gth Certaine it is that the Apostle speaketh here of those that were voide of strength for the same he calleth in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodly or voide of religion for whom Christ died Howe say you then had vngodly persons any strength to be saued except Christ had died for them Therefore he that in this place translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake feeble infirme must needes vnderstand men so weake feeble and infirme as they haue no strength For how might it else be truely sayed what hast thou which thou hast not receiued 1. Cor. 4. v. 7. Yes say you we haue some peece of freewil at least some strength to clime to heauen euen without the grace of God without the death redemption of Christ. If you say no why cauill you at Bezaes translation and ours The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a Grecian as you would make your selfe signifieth weake or infirme sometime that which yet hath some strength sometime that which hath no strength at all as I will giue you a plaine example out of S.
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
though wee accuse them not truly of false translation vnlesse it be false in that one Bible which for the present is redde in their Churches or as though it pertained not to them how their other English Bibles be translated or as though the people read not all indifferently without prohibition and may bee abused by euery one of them or as though the Bible which nowe is read as wee thinke in their Churches haue not the like absurde translations yea more absurde euen in this matter of images as is before declared or as though we must first learne what English translation is reade in their Church which were hard to know it changeth so oft before we may be bold to accuse them of false translation or as though it were not the same Bible that was for many yeares read in their Churches and is yet in euery mans handes which hath this absurde translation whereof we haue laste spoken FVLK 10. Mine answere was framed to Howlets reason who would proue that our seruice was naught because the Scriptures were therein redde in false and shamelesse translations example of whiche hee bringeth 1. Iohn 5. Children keepe your selues from Images To whome mine answere was apte when I saide in the Bible appointed to bee redde in the seruice it is otherwise and as he him self saith it ought to be which answere as though it were made to the generall accusation of our translations you with many supposings as though this as though that would make it seeme to be vnsufficient whereas to Howlets cauill it was not only sufficient but also proper And therfore this is a vaine supposell as though we accuse them not truely of false translation vnlesse it be false in that one Bible whiche for the present is redde in their Churche For we graunt you not the other to be false because this is true and so are all the rest As though it pertayned not to them howe their other English Bibles be translated It pertaineth so farre that if their were a faulte in the former we haue amended it in the later But in that text for which I answered I acknowledge yet no faulte neither is that mine only answere for I proue that Image and Idoll with the Apostle signifieth the same thing Or as though the people redde not all without prohibition and may be abused by euery one of them There is no suche false translation in any of them that the people canne bee abused there by to runne into heresie Yet againe Or as though the Bible which now is redde as we thinke haue not the like absurd translation yea more absurd euē in this matter of Images as is declared before As though you haue proued whatsoeuer you prate of once againe Or as though we must first learne what English translation is redde in their Church which were hard to knowe it changeth so often before we may be bold to accuse them of false translation If you will accuse that translation which is redde in our Church as Howlet doth reason would you should first learne which it is and that is no hard matter seeing there was neuer more appointed than two as oft as you say we chaunge Or at last as though it were not the same Bible that was for many yeares redde in their Churches and is yet in euery mans hands which hath this absurd translation whereof we last spake As though I could prophecie when I answered Howlet for the Bible appointed to be redde in the Church in 1. Iohn 5. that you would finde fault with an other text in that translation that sometime was redde in the church and yet is in many mens hands Which although it be well altered in that point which you quarrell at in the two later translations yet I see no absurditie in the first which for one Greeke word giueth two English words both of one signification yea the later being plainer explicating the former which to English eares is more obscure and lesse vnderstoode MART. 11. Surely the Bible that we most accuse not onely in this point but for sundrye other most grosse faultes and hereticall translations spoken of in other places is that Bible which was auctorised by Cranmer their Archbishop of Canterburie and redde all King Edwards time in their Churches and as it seemeth by the late printing thereof againe anno 1562 a great part of this Queenes reigne And certaine it is that it was so long redde in all their Churches with this venemous and corrupt translation of images alwaies in steede of idols that it made the deceiued people of their secte to despise contemne abandon the very signe and image of their saluation the crosse of Christ the holy roode or crucifixe representing the maner of his bitter passion and death the sacred images of the blessed virgin Mary the mother of God and of S. Iohn Euangelist representing their standing by the crosse at the very time of his passion In so much that now by experience we see the foule inconuenience thereof to wit that all other images and pictures of infamous harlots and heretikes of heathen tyrants and persecutors are lawfull in England at this day and their houses parlours and chambers are garnished with them onely sacredimages and representations of the holy mysterie of our redemption are esteemed idolatrous and haue bene openly defaced in most spitefull maner and burned to the great dishonour of our Sauiour Christ and his Saincts FVLK 11. That Bible perhaps you mislike more than the other translations because Archbishop Cranmer allowed it by his authoritie But howsoeuer it be as I thinke there be more imperfections in it than in the other it is not your accusation without due and substantiall proofe that can make it lesse esteemed with any indifferent or wise man If it haue caused the people to contemne and abandon all Popish Idols there is cause that we shoulde giue God thankes for it Albeit not the translation onely but preaching of the Gospell and Christ crucified especially by which Christ hath bene truely and liuely paynted forth vnto them and euen crucified amonge them hath made them contemne yea and abhorre all carnall and humane deuises of the image of our saluation or representation of his passion by vayne and dead images to be any helpes of faith religion or the worshippe of God Where you saye it is seene by experience that all other images of infamous harlots and heretikes of Heathen tyrants and persecutors are lawefull in England to garnish houses when sacred images are esteemed idolatrous defaced and burned I knowe not well your meaning For if you haue any true images of the Patriarches Prophetes Apostles or other holye persons I thinke they be as lawefull to garnishe priuate houses as the other you speake of Yea the stories of the whole Bible paynted both of the olde Testament and the newe are not forbidden but in many places vsed Prouided alwaies that in the places appoynted for
Epistle of Iames of Peter c. As if a man shoulde say in his Creede I beleeue the general Churche because hee would not say the Catholike Churche as the Lutheran Catechismes say for that purpose I beleeue the Christian Church So that by this rule when S. Augustine telleth that the maner was in cities where there was libertie of religion to aske Qua itur ad Catholicam Wee muste translate it Which is the way to the General And when Sainct Hierome sayth If we agree in faith with the B. of Rome ergo Catholici sumus we must translate it Then we are Generals Is not this good stuffe Are they not ashamed thus to inuert and peruert all wordes against common sense and vse and reason Catholike and Generall or vniuersall we knowe is by the originall propertie of the word all one but according to the vse of both as it is ridiculous to say A Catholike Councell for a Generall Councell so is it ridiculous and impious to say Generall for Catholike inderogation thereof and for to hide it vnder a bushell FVLK 4. I doe not knowe where the name of Catholike is once expressed in the text of the Bible that it might be suppressed by vs which are not like to beare malice to the Catholike Church or religion seeing we teache euen our young children to beleue the holy Catholike Church But not finding the word Catholike in the text you runne to the title of the seuen Epistles called as commonly Canonicall as Catholike or Generall But Eusebius belike testifieth that they haue bene so called euer since the Apostles time lib. 2. cap. 22. I maruell you are not ashamed to auouch suche an vntruth Eusebius speaking of his owne time saith they are so called but that they haue bene so called euer since the Apostles time he sayth not And so farre off he is from saying so that he pronounceth the Epistle of S. Iames in the same place to be a bastarde and speaketh doubtfully of the Epistle of S. Iude. But whereas in one translation we vse the worde Generall for Catholike you make a greate may game of it shewing your witte and your honestie both at once For these 5. of Iames 2. of Peter one of Iude and the first of Iohn which are properly rightly so intituled haue that title because they are not sent to any particular Church or persons but to all in general as the Greeke scholiast truly noteth And OEcumenius before the Epistle of S. Iames sayth expressely Catholicae id est vniuersales dicuntur hae c. These Epistles are called Catholike that is to say Vniuersall or General because not distinctly to one nation or citie as S. Paule to the Romanes or Corinthians this companie of our Lords disciples doth dedicate these Epistles but generally to the faithfull or to the Iewes that were dispersed as also Peter or else to all Christians liuing vnder the same faith For otherwise if they should be called Catholike in respect of the souÌ„dnes of the doctrine coÌ„tained in theÌ„ what reason were there more to call them so than to call all the Epistles of S. Paule Wherefore in this title which yet is no part of the holy Scripture it is rightly traÌ„slated general The other translatours seeing seuen to be called general where only fiue are so in deede and seeing them also called canonicall which should seeme to be a controulling of S. Paules Epistles left out that title altogither as being no part of the text and word of God but an addition of the stationers or writers MART. 5. Is it because they would followe the Greeke that they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generall euen as iust as when they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secrete and such like where they goe as farre from the Greeke as they can and will be glad to pretende for aunswere of their worde sect that they followe our Latine translation Alas poore shift for them that otherwise pretende nothing but the Greeke to be tried by that Latine which them selues condemne But we honour the sayd text and translate it Sects also as we there find it and as we doe in other places followe the Latine text and take not our aduantage of the Greeke text because we knowe the Latine translation is good also and sincere and approued in the Church by long antiquitie it is in sense all one to vs with the Greke but not so to them who in these daies of controuersie about the Greeke and Latine text by not following the Greeke which they professe sincerely to follow bewray them selues that they doe it for a malitious purpose FVLK 5. It is because we woulde haue the Greeke vnderstood as it is taken in those places when we turne Catholike generall Idolum image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret and such like And where you say we woulde be glad for our word sect to pretend to follow your Latine translation it is a fable For in translating sect we follow the Greeke as truely as your Latine translation doeth which if it be true and sincere as you confesse what deuilish madnesse possesseth your malicious mind to burthen vs with such purposes as no reasonable man would once imagine or thinke of that we should vse that terme in fauour of heresie and heretikes whome we thinke worthie to suffer death if they will not repent and cease to blaspheme or seduce the simple CHAP. V. Hereticall translation against the CHVRCH Martin AS they suppresse the name Catholike euen so did they in their first English Bible the name of Church it selfe because at their first reuolt and apostasie from that that was vniuersally knowen to be the only true Catholike Church it was a great obiectioÌ„ against their schismaticall proceedings and it stucke much in the peoples consciences that they forsooke the Church and that the Church condemned them WherupoÌ„ very wiâ—ily they suppressed the name Church in their English translation so that in all that Bible so long red in their congregations we can not once finde the name thereof Iudge by these places which seeme of most importaunce for the dignitie preheminence and authoritie of the Church Fulke HOwe can wee suppresse the name Catholike which the holy Scripture neuer vseth as for the name of Church I haue alreadie shewed diuerse times that for to auoyd the ambiguous taking of that terme it was at the first lesse vsed but neuer refused for doubt of any obiection of the Catholike Church against vs the profession of which being contained in our Englishe creede howe could we relinquish or not acknowledge to be contained in the Scripture in which we taught that all articles
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
ipse agit in omnibus vel per omnes homines haec implet membra Siue pleniâ—udinem complementum omne suum habet ipsa ecclesia ab illo qui omnia in omnibus adimplet That is the fulnesse of him\ for by all the members the bodie of Christ is filled because he filleth all in all while he worketh in all or throughout all men filleth these members Or else the Church hir selfe hath all hir fulnesse and accoÌ„plishment of him which filleth al in al. These meÌ„ both Papists were as good Grecians I warrant you as M. Gregorie Martin is or euer will be by whom if he will not be controlled it were folly to presse him with the iudgement of our Greeke readers which he requireth MART. 8. Yet saith Beza this is a forced interpretation because Xenophon forsooth and Plato once perhaps in all their whole workes vse it otherwise O hereticall blindnesse or rather stubburnnesse that calleth that forced which is moste common and vsuall and seeth not that his owne translation is forced because it is against the common vse of the worde But no maruel For he that in other places thinketh it no forced interpretation to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be conteined Which neyther Xenophon nor Plato nor any Greeke author will allow him to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carcas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that ameÌ„d their liues may much more in this place dissemble his forced interpretatioÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why he should call S. Chrysostoms interpretation forced which is the coÌ„mon and vsuall interpretation that hath no more reason than if a very theefe should say to an honest man Thou art a theefe and not I. FVLK 8. I haue shewed how it is inforced because in taking the participle passiuely you must either be enforced to admitte a playne soloecisme where none needeth or else you must hardly vnderstande the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gouerne the accusatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Montanus telleth you in Theophylact and as Oecumenius doth the sense wil be no more than is contained in the worde Complemenium Whereas by taking it actiuely the wonderfull goodnesse of Christ shineth toward his Church who although he needeth nothing to make him perfect as Chysostome saith but supplieth al things in al things yet it is his gratious pleasure to accoumpt him selfe imperfect without his Church which he hath vnited to him as his bodie in which he is not perfect without all his members As for your vayne and tedious repetition lyke the Cuckowes songe of Bezaes misprisions I will not stand so often to answere as you are disposed to rehearse theÌ„ Only I must admonish the reader of a piece of your cunning that in repeating the participle you chaunge the temps and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though it were the preterperfect temps whiche can not bee taken but only passiuely I know the Printer shall beare the blame of this ouersight but in the meane time it maketh a litle shew to a yong Grecian that considereth it not MART. 9. Is it forced Beza that Christe is filled all in all by the Church doth not S. Paul in the very next wordes before call the Churche the fulnesse of Christ saying Which is the fulnesse of him that is filled all in al If the Church be the fulnesse of him then is he filled or hath his fulnesse of the Church so that he is not a maymed head without a bodie This would S. Paule say if you would giue him leaue and this he doth say whether you will or no. But what is the cause that they will not suffer the Apostle to say so because saith Beza Christe needeth no such complement And if he needeth it not then may he be without a Church and consequently it is no absurditie if the Church hath bene for many yeares not only inuisible but also not at all Would a man easily at the first imagine or conceiue that there were such secrete poison in their translation FVLK 9. You should vrge Beza with a Latine Epistle seeing you are so earnest in the matter I haue tolde you that the sense of Chrysostome is true but not flowing easily from the wordes of S. Paule That Christ hath his fulnesse of the Churche it is graunted by Beza vpon the worde Plenitudo or Complemenium as you can not be ignorant if you haue redde Bezaes Annotations as you pretende But you charge Beza to say that Christ needeth no such complement Bezaes wordes are as I haue sett hem downe before Vt sciamus Christum per se non indigere hoc supplemento that wee may knowe that Christe of him selfe needeth not this supplie Is this al one with that you report him to say No his saying was too long for your theeuish bedde and therefore you cut of Perse of him selfe or by him selfe What say you Dare you affirme that Christe of him selfe in respect of his diuine nature hath neede of any complement That Christe hath had alwaies a Churche since the beginning of the worlde and shall haue to the ende Beza dothe plainely in an hundreth places confesse neither can it be otherwise proued by this translation nor vet by Bezaes wordes that Christe of him selfe is perfect and needeth no supply but that it pleaseth him to become the head of the Churche as of his bodie whiche his diuine and mercifull pleasure seeing it is immutable Christe can not be without his Churche nor the Churche without him Yea as Beza in plaine wordes affirmeth this is our whole hope and consolation that Christ esteemeth him selfe an vnperfect head and maymed of his members excepte he haue his Churche adioyned to him as his bodie MART. 10. Againe it commeth from the same puddle of Geneua that in their Bibles so called the English Bezites translate against the vnitie of the Catholike Church For whereas them selues are full of sectes and dissensions and the true Church is knowen by vnitie and hath this marke giuen her by Christe him selfe in whose person Salomon speaking saith Vna est columba mea that is One is my doue or My doue is one Therefore in steede hereof the foresayed Bible sayeth My doue is alone Neither Hebrue nor Greeke worde hauing that signification but being as proper to signifie one as Vnus in Latine FVLK 10. He that hath any nose may smel that this censure commeth from the stinking puddle of Popish malice For he that sayth my doue is alone Cant. 6. 8. doth a great deale more strongly aduouche the vnitie of the Church than he that sayeth my doue is one For whereas Salomon sayeth in the verse going immediatly before There are three score Queenes and foure score concubines and of the damsels without number if you adde thereto my doue is one it may bee
thought she is one of those last mentioned But if you say as the Geneua Bible doth but my doue is alone and my vndefiled is the onely daughter of her mother Nowe the church is excepted from all the rest of the Queenes concubines and damsels And where you say the Hebrue hath not that signification I pray you goe no further but euen to the same verse and tell me whether the sense be that she is one of her mothers daughters or the only daughter of her mother Here therefore as almost euery where you doe nothing but seeke a knot in a rush MART. 11. But we beseeche euerie indifferent Reader euen for his soules health to consider that one point specially before mentioned of their abandoning the name of Church for so many yeares out of their Englishe Bibles thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes to wit the authoritie of the Church which is so many wayes and so greatly recommended vnto all Christians in ho'y Scriptures Consider I pray you what a malitious intention they had herein First that the name Church shoulde neuer sound in the common peoples eares out of the Scriptures secondly that as in other things so in this also it might seeme to the ignoraunt a good argument against the authoritie of the Church to say We finde not this worde Church in all the holy Scriptures For as in other articles they say so because they finde not the expresse word in the holy Scripture so did they well prouide that the worde Church in the holy Scriptures should not stay or hinder their schismaticall and hereticall proceedings as long as that was the only English translation that was read and liked among the people that is so long till they had by preaching taken away the Catholike Churches credit and authorite altogither among the ignorant by opposing the Scriptures thereunto which them selues had thus falsely translated FVLK 11. We trust euerie indifferent Reader wil consider that they which translated the Greeke worde Ecclesia the congregation and admonished in the notes that they did by that worde meane the church and they which in the creede might haue translated Ecclesiam Catholicam the vniuersall congregation taught all children to say I beleue the Catholike churche coulde haue no such deuilish meaning as this malicious sclaunderer of his owne heade doeth imagine For who euer hearde any man reason thus This worde church is not found in the Scripture therefore the church must be despised c. Rather it is like beside other reasons before alleaged that those first translatours hauing in the olde Testament out of the Hebrue translated the wordes Cahal Hadath and such other for the congregation where the Papistes will not translate the church although their Latine text be Ecclesia as appeareth Act. 7. where they call it assembly thought good to retaine the word congregation throughout the newe Testament also least it might be thought of the ignoraunt that God had no church in the time of the olde Testament Howsoeuer it was they departed neither from the word nor meaning of the holy Ghost nor from the vsage of that word Ecclesia which in the Scripture signifieth as generally any assembly as the worde Congregation doeth in Englishe CHAP. VI. Hereticall translation against PRIEST and PRIESTHOODE Martin BVt because it may be they will stande here vpon their later translations which haue the name Church because by that time they sawe the absurditie of chaunging the name now their number was increased and them selues beganne to challenge to be the true Church though not the Catholike and for former times when they were not they deuised an inuisible Church If then they will stande vpon their later translations and refuse to iustifie the former let vs demaund of them concerning all their Englishe translation why and to what ende they suppresse the name Priest trāslating it Elder in all places where the holy Scripture would signifie by Presbyter and Presbyterium the Priestes and Priesthoode of the new Testament Fulke IF any errour haue escaped the former translations that hath bene reformed in the later all reasonable men ought to be satisfied with our owne corrections But because we are not charged with ouersights and small faults committed either of ignorāce or of negligence but with shamelesse trāslations wilful heretical corruptions we may not acknowledge any such crimes whereof our conscience is cleare That we deuised an inuisible church because we were few in number whē our translations were first printed it is a lewde sclaunder For being multiplied as we are God be thanked we holde still that the Catholike church which is the mother of vs all is inuisible and that the church on earth may at sometimes be driuen into suche streights as of the wicked it shall not be knowen And this we helde alwayes and not otherwise Nowe touching the worde Presbyter and Presbyterium why we translate them not Priest and Priesthoode of the new Testament we haue giuen sufficient reason before but because we are here vrged a freshe we must aunswere as occasion shall bee offered MART. 2. Vnderstand gentle Reader their wily pollicie therein is this To take away the holy sacrifice of the Masse they take away both altar and Priest because they know right well that these three Priest sacrifice and altar are dependentes and consequentes one of an other so that they can not be separated If there be an externall sacrifice there must be an external Priesthoode to offer it an altar to offer the same vpon So had the Gentiles their sacrifices Priestes and altars so had the Iewes so Christ him selfe being a Priest according to the order of Melchisedec had a sacrifice his bodie and an altar his Crosse vpon the which he offered it And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death therefore did he withall ordaine his Apostles Priests at his last supper there then instituted the holy order of Priesthoode and Priestes saying hoc faecite Do this to offer the selfe same sacrifice in a mysticall and vnblouddie maner vntill the worldes end FVLK 2. In denying the blasphemous sacrifice of the popish masse with the altar priesthood that therto belongeth we vse no wily policie but with open mouth at all times and in all places we cry out vpon it The sacrifices priestes and altars of the Gentiles were abhominable The sacrifices of the Iewes their priestes and altars are all accomplished and finished in the onely sacrifice of Christ our high Priest offered once for all vpon the altar of the crosse which Christ our Sauiour seeing he is a Priest according to the order of Melchisedech hath an eternall priesthood and such as passeth not by succession Heb. 7. Therefore did not Christ at his last supper institute any externall propitiatory sacrifice of his bodie and bloud but
hāds least as we haue laughed at in some men the secrete imprecation of the voyce should ordaine Clerkes being ignorant thereof And so proceedeth to inueigh against the abuse of them that would ordaine Clerkes of their basest officers and seruitours yea at the request of foolish women By which it is manifest that his purpose is not to tell what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly doth signifie but that imposition of handes is required in lawfull ordination which many did vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although in that place it signified no such matter And therefore you muste seeke further authoritie to proue your Ecclesiasticall etymologie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth putting foorth of the handes to giue orders The places you quote in the margent out of the titles of Nazianzens sermons are to no purpose although they were in the texte of his Homilies For it appeareth not although by Synecdoche the whole order of making Clerkes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that election was excluded where there was ordination by imposition of handes As for that you cite out of Ignatius proueth against you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth from imposition of hands because it is made a distinct office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to lay on handes and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your owne author doe differ MART. 8. But they are so profane and secular that they translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the new Testament as if it had the old profane signification still were indifferent to signifie the auncients of the Iewes the Senatours of Rome the elders of Lacedemonia and the Christian Clergie In so much that they say Paul sent to Ephesus and called the Elders of the Church Act. 20. and yet they were such as had their flockes and cure of soules as foloweth in the same place They make S. Paul speake thus to Timothee Neglect not the gift so they had rather say than grace lest holy orders should be a Sacrament giuen thee with the laying on of the handes of the Eldership or by the authoritie of the Eldership 1. Tim. 4. What is this companie of Eldership Somewhat they woulde say like to the Apostles worde but they will not speake plainly least the worlde might heare out of the Scriptures that Timothee was made Priest or Bishop euen as the vse is in the Catholike Churche at this day Lette the fourth Councell of Carthage speake for bothe partes indifferently and tell vs the Apostles meaning A Prieste when hee taketh his orders the Bishoppe blessing him and holding his hande vppon his head let all the Priestes also that are present holde their handes by the Bishops hand vpon his head So doe our priestes as this daye when a Bishop maketh priests and this is the laying on of the handes of the companie of Priests which S. Paule speaketh of which they translate the companie of the Eldership Onely their former translation of 1562. in this place by what chaunce or consideration we know not let fall out of the penne by the authoritie of Priesthood FVLK 8. We desire not to be more holy in the englishe termes than the holye Ghost was in the Greeke termes Whome if it pleased to vse such a word as is indifferent to signifie the auncients of the Iewes the Senators of Rome the Elders of Lacedemonia and the Christian Cleargie why shoulde we not truely translate it into English But I pray you in good sadnes are we so profane and secular Act. 20. in calling those whome Saint Paule sent for out of Ephesus Elders What shall we saye then of the vulgar Latine text which calleth them Maiores natu as though they obtayned that degree by yeares rather than by any thing else and why doe you so profanely and secularly call them the Auncients of the Church Is there more profanenesse and secularitie in the Englishe worde Elders than in the Latine worde Maiores natu or in your Frenchenglishe terme Auncients Surely you doe nothing but play with the noses of such as be ignorant in the tongues and can perceiue no similitude or difference of these wordes but by the sounde of their eares But nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Saint Paule 1. Tim. 4. which we call the Eldershippe or the companye of Elders I haue shewed before howe it is vsed by Saint Luke in his Gospell cap. 22. and Act. 22. You saye we will not speake playnely lest the worlde shoulde heare that Timothie was made Priest or Bishop euen as the vse is in the Catholike Church at this day And then you tell vs out of the Councell of Carthage 4. cap. 3. that all the Priestes present shoulde laye their handes on the heade of him that is ordayned togither with the Bishoppe We knowe it well and it is vsed in the Church of England at this daye Onely the terme of Eldership displeaseth you when we meane thereby the companye of Elders But whereas the translators of the Bible 1562. call it Priesthood eyther by Priesthood they meant the same that we doe by Eldershippe or if they meant by Priesthood the office of Priestes or Elders they were deceiued For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a companie of Elders as it is twise vsed by S. Luke and oftentimes by the auncient writers of the Church both Greekes and Latines MART. 9. Otherwise in all their English Bibles all the bells ringe one note as The Elders that rule well are worthye of double honour And Against an Elder receiue no accusation but vnder two or three witnesses 1. Tim. 5. And If any be diseased among you let him call for the Elders of the Church and let them pray ouer him and annoynt him with oyle c. Iacob 5. Wheras Saint Chrysostom out of this place proueth the high dignitie of Priestes in remitting sinnes in his booke entituled Of Priesthood vnlesse they will translate that title also Of Eldershippe Againe they make S. Peter saye thus The Elders which are among you I exhort which am also an Elder feedeye Christes flocke as much as lyeth in you c. 1. Pet 5. FVLK 9. In these three textes you triumphe not a litle because your vulgar Latine text hath the Greeke worde Presbyter The high dignitie of Priestes or Elders in remitting sinnes we acknowledge with Chrysostom in his booke entitled of Priesthood which seing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will neuer translate Eldershippe But we may lawfully wishe that both Chrysostom and other auncient writers had kept that distinction of termes which the Apostles and Euangelists did so precisely obserue In the last text 1. Pet. 5. your vulgar Latine sayth Seniores and Consenior your selues in English seniors and fellow senior What trespasse then haue we committed in saying Elders fellow Elder or an Elder also MART. 10.
Episcopus Presbyter which came in afterward you your selfe confessed as we heard of late that it is not obserued in the Scriptures but the same men are called Episcopi which before were called Presbyteri And according to that distinctioÌ„ you can allow but one Bishop of one citie at once yet the Scripture in diuerse places speaketh of many Bishops of one citie as Act. 20. the Bishops of Ephesus called before Presbyteri Elders also he saluteth the Bishops and Deacons of Philippi Phil. 1. where your note saith that In the Apostles time there were not obserued alwaies distinct names of either function of B. Priest Would you haue vs to translate the Scripture with distinction of names which the holy ghost maketh not nor your vulgar Latin obserueth nor you your selfe for shame can obserue And if we should haue translated for Elders Priests that distinction taken vp after the Apostles times or the writing of the Scripture had bene neuer the more confirmed MART. 20. But of al other places we would desire these gay translatours to translate this one place of S. Augustine speaking of him self a Bishop and S. Hierom a Priest Quanquam enim secunduÌ„ honoruÌ„ vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior fit tamen in multis rebus Augustinus Hieronymo minor est Is not this the English therof For although according to the titles or names of honour which now by vse of the church haue preuailed the degree of Bishoppe be greater than Priesthood yet in many things Augustine is lesse than Hierom. Or doth it like them to translate it thus The degree of Bishop is greater than Eldership c Againe against Iulian the heretike when he hath brought many testimonies of the holy doctors that were all Bishops as of S. Cyprian Ambrose Basil Nazianzene Chrysostome at length he commeth to S. Hierom who was no Bishop and sayth Nec sanctum Hieronymum quia Presbyter fuit contemnendum arbitreris that is Neither must thou thinke that S. Hierom because he was but a priest therfore is to be contemned whose diuine eloqueÌ„ce hath shined to vs from the East euen to the West like a lampe and so forth to his great commendation Here is a plaine distinction of an inferiour degree to a Bishop for the which the Heretike Iulian did easily contemne him Is â—ot S. Cyprian full of the like places is not all antiquitie so full that whiles I proue this me thinketh I proue nothing els but that snow is white FVLK 20. Of all other importune and vnreasonable iudges you are one of the worst that would enforce vs to translate the Scriptures which you confesse obserueth not the distinction of Bishops and Priestes according to the fathers which doe almost alwayes obserue it If we should translate those sentences of S. Augustine we might vse the word Priest for Presbyter and priesthood for presbyterium and if we vse the words Elder and Eldership what offence I pray you were it when by these names we vnderstand nothing but the same function minister which Augustine doth That Episcopus a Bishop was of very olde time vsed to signifie a degree Ecclesiasticall higher than Presbyter an Elder or Priest we did neuer deny we knowe it right well We knowe what S. Hierom writeth vpon the epistle to Titus cap. 1. idem est â—rgo Presbyter qui Episcopus The same man is Presbyter or an Elder or Priest which is Episcopus a Bishop And before that by the instinct of the deuill factions were made in religion and it was sayd among the people I am of Paule I of Apollo and I of Cephas the Churches were gouerned by common councell Presbyterorum of the Elders But afterwarde when euery one thought those whome he had baptised to be his owne and not Christes it was decreed in the whole worlde that one de Presbyteris of the Elders being elected should be set ouer the reste to whome all the care of the Churche should pertaine and the seedes of schismes shoulde be taken away This and much more to this effect writeth Saint Hieronyme of this distinction in that place and in diuerse other places which nothing proueth that we are bounde to translate Presbyter in the Scripture a Priest and least of all that we are bound in termes to keepe that distinction which the Scripture maketh not and the Papistes them selues can not obserue in their most partiall translation MART. 21. In all which places if they will translate Elder and yet make the same a common name to all Ecclesiastical degrees as Beza defineth it let the indifferent Reader consider the absurd confusion or rather the impossibilitie thereof if not but they will graunt in all these places it signifieth Priest and so is meant then we must beate them with Bezaes rodde of reprehension against Castaleon that we can not dissemble the boldnesse of these men which woulde God it rested within the custome of words onely and were not important matter concerning their heresie These men therefore touching the word Priest though vsed of sacred writers in the mysterie of the newe Testament and for so many yeares after by the secret consent of all Churches consecrated to this one Sacrament so that it is now growen to be the proper vulgar speeche almoste of all nations yet they dare presume rashly to change it and in place thereof to vse the word Elder delicate men forsooth yea worse a great deale because these do it for heresie not for delicacy which neither are moued with the perpetuall authoritie of so many ages nor by the daily custome of the vulgar speech can be brought to thinke that lawful for diuines which all men graunt to other maisters professors of artes that is to reteyne hold that as their owne which by long vse in good faith they haue truely possessed Neither may they pretend the authoritie of any auncient writer as that the old Latine translator sayth Senior Seniores for that which was to them as it were newe to vs is olde euen then that the selfe same wordes which we now vse were more familiar to the Church it is euident because it is very seldom that they speake otherwise FVLK 21. I see no impossibilitie but that in all places where we reade Presbyter we may lawfully translate Elder as well as Priest and make it stil in Scripture a common name to all Ecclesiasticall degrees at least to as many as the Scripture maketh it common without any absurditie or confusion And albeit in the fathers we should translate it Priest because they vnderstood by the name Presbyter a distinct degree from Episcopus yet the saying of Beza against Castaleo could not by any wise man be applyed to vs. For Castaleo changed the name of the Sacrament Baptismus by which both the Scriptures and the fathers vniformely did vse to signifie one and the same Sacrament whereas the name of
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
be able to deny where you may if you be disposed to sport your selfe vse your figuratiue comparison of white blacke chaulke cheese but you shall sooner of white make blacke of chaulke cheese than you can possibly auoide the cleare light of those textes which was seene euen of your owne vulgar Latine interpretours MART. 5. Where we can not but maruell why they are affraide to translate the words plainly in this place of his soule being in Hell Whereas in the Creede they admit the words and interprete them that by suffering Hell paines vpon the Crosse so he descended into Hell and no otherwise Why did they not here also keepe the words for the credit of their translation and afterwarde if they woulde needes giue them that glose for maintenaunce of their heresie This mysterie we know not and woulde gladly learne it of the Puritane Caluinistes whose Englishe translation perhaps this is For the grosser Caluinistes being not so pure and precise in following Caluine as the Puritans be that haue well deserued that name aboue their fellowes they in their other Englishe Bibles haue in this place discharged them selues of false translation saying plainely Thou shalt not leaue my soule in Hell But in what sense they say so it is very hard to gesse and perhaps them selues can not tell yet what to make of it as appeareth by M. Whitakers answer to F. Campion And he is nowe called a Bishop among them and proceeded Doctor in Oxford that could not obtaine his grace to proceede Doctor in Cambridge because he preached Christes descending into hell and the Puritans in their second admonition to the Parliament pag. 43. cry out against the politike Caluinists for that in the Creede of the Apostles made in English meeter and song openly in their Churches in these wordes His spirite did after this descend into the lower partes to them that long in darkenesse were the true light of their hartes they fauour his descending into Hell very much and so consequently may thereby build Limbus Patrum and Purgatorie And the Puritans in their second replie against M. Whitgifts defense pag. 7. reprehend one of their chiefest Caluinisticall martyrs for affirming as they terme it a grosse descending of our Sauiour Christ into Hell Thus the Puritans confesse plainly their hereticall doctrine against Christes descending into Hell FVLK 5. By confessing in our Creede that Christ descended into hell you might knowe but that you had rather be ignorant that you might maruell still that we purposed not in translating this place to denye that article as you falsely slaunder vs but because this place might seeme vnto the ignorant to confirme the errour of Christes descending into Limbus patrum as it doth not if it be rightly vnderstoode it was thought good of some translatours that seeing this verse must haue the same sense in the Greeke Sermon of Peter that it hath in the Hebrewe Psalme of Dauid and the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Euangelist in steede of the Hebrewe worde Sheol may beare to signifie a graue as the Hebrew worde doth moste vsually by translating it the graue to shewe that this verse in Greeke maketh no more for that errour of descending into Limbus than the same doth in Hebrewe As for your distinction of grosse Caluinistes and Puritans it may be packed vppe among the rest of your quarrells and slaunders What Maister Whitaker hath written in his aunswer to Frier Campion he is able to explane vnto you him selfe if you doe not vnderstand him That the Bishoppe of Saint Asaph did once fauour your errour in some parte and for that was misliked of the Vniuersitie of Cambridge it is as true as that afterward reforming his iudgement at Oxford where he proceeded he was also incorpored Doctor at Cambridge The Englishe meeter vppon the Creede except it be drawen to an allegorie in my iudgement can not be defended which iudgement I declared openly at Paules crosse foureteene or fiueteene yeares agoe Maister Latimers errour of Christ suffering torments in hell after his death is iustly reprehended by whome soeuer it be By all which I knowe not what may be rightly gathered but that we flatter not one another in errours but if any among vs be deceiued of what account or credite soeuer he be we spare not to reproue his errour preferring Gods truth before all worldly and priuate respects of friendship countenaunce credite and whatsoeuer MART. 6. The truth is howsoeuer the politike Caluinists speake or write in this point more plausibly and couertly to the people and more agreeably to the article of our faith than either Caluine or their earnest brethren the Puritans doe which write and speake as fantastically and madly as they thinke yet neither doe they beleeue this Article of the Apostles Creede or interpret it as the Catholike Church and auncient holy fathers alwayes haue done neither can it stand with their newe profession so to doe or with their English translations in other places It can not stand with their profession for then it would followe that the Patriarches and other iust men of the olde Testament were in some third place of rest called Abrahams bosome or Limbus Patrum till our Sauiour Christ descended thither and deliuered them from thence which they deny in their doctrine though they sing it in their meeters Neither can it stand with their English translations because in other places where the holy Scriptures euidently speake of such a place calling it Hell because that was a common name for euery place and state of soules departed in the olde Testament till our Sauiour Christ by his Resurrection and Ascension had opened heauen there for Hell they translate Graue FVLK 6. The truth is howsoeuer you slaunder vs with odious names of schisme and diuerse interpretations we al agree in the faith of that article and in the true sense and meaning thereof As also we consent against your errours of Limbus patrum or any descending of Christ into that fantasticall place As for Abrahams bosome we account it no place of descent or going downe but of ascending euen the same that our Sauiour Christ vpon the crosse called Paradise Luc. 23. saying to the penitent theefe this daye thou shalt be with me in Paradise which of Saint Paule is called the thirde heauen 2. Cor. 12. saying that he was taken vp into the thirde heauen whether in the bodye or out of the bodye he knewe not but he was taken vp into Paradise and there heard wordes that could not be vttered which it is not lawefull for a man to speake And that Abrahams Bosome is a place farre distant from hell that onely text where it is named Luc. 16. doth euidently declare First the Aungels carry the soule of Lazarus into Abrahams bosome he might as well haue sayde Hell if he had meant Hell But Aungels vse not to goe downe into Hell Secondly it is a place of comfort
it should be Iustice is found in me For Greeke and Latine we will not contende because we translate not Daniel out of Greeke and Latine but out of the Chaldee But in good sadnes are you so deepely seene in Chaldee that you will auouch the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in me A huÌ„dreth boyes in Cambridge knowe that it signifieth as well in Chaldee as in Hebrew to me rather than in me But moste properly haue our translators expressed the phrase in English saying my iustice or vnguiltines was found out for of a vertue inherent Daniel speaketh otherwise Dan. 2. v. 30. to the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by wisedome which is in mee So that heere your quarrell bewrayeth more spite than wit more malice than learning MART. 10. Againe it must needes be a spot of the same infection that they translate thus As Dauid DESCRIBETH the blessednes of the man vnto whome God imputeth righteousnes Rom. 4. 6. as though imputed righteousnes were the description of blessednes They knowe the Greeke doth not signifie to describe I woulde once see them precise in following the Greeke and the Hebrew if not we must looke to their fingers FVLK 10. It must needes come of an high wit to haue such deepe insight into other mens intents purposes But why I praye you is not righteousnes imputed by God c. and so forth as Paule sayth a description of mans blessednes If they had sayd defineth where they saye describeth you would haue made much a doe But can you not allowe this that the Prophet sayth to be a description of mans blessednesse howsoeuer it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to describe but to speake to saye to pronounce and in effect there is nothing els meant by the worde describeth here vsed but that Dauid pronounceth or setteth forth the blessednesse of man in such wordes You in your translation saye termeth as Dauid termeth which if you meane it not scornefully commeth as neare a definition as describeth the worde which we vse and our describeth is as neare the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your termeth is to the Latine dicit But looke to our fingers and spare not to tell vs where you see vs goe wide from the Greeke or Hebrew but if you doe nothing but trifle and quarrell as you haue done hetherto be sure we will be bold to beshrew your fingers and hit you on the thumbes now and then also to your discredite CHAP. XII Hereticall translation for SPECIAL FAITH vaine securitie and ONELY FAITH MARTIN AL other meanes of saluation being thus taken away their onely and extreme refuge is Only faith the same not the Christian faith of the articles of the creede such like but a speciall faith confidence wherby euery man must assuredly beleeue that himselfe is the Sonne of God and one of the elect and praedestinate to saluation If he bee not by fayth as sure of this as of Christes incarnation he shall neuer be saued FVLK AL other meanes of saluation being taken away and only faith apprehending the mercie of God in the redeÌ„ption of Iesus Christ being left we haue great sufficient cause to account our selues happy and assured of eternall life because he that hath promised is faithfull also to performe But where you saye that our only faith is not the Christian faith of the articles of the creede you lye without measure impudently for that faith and none other doe we beleue teach and professe And that faith is a speciall faith and confidence in the mercie of God whereof euery man that beleueth doth make a singular confession for himselfe saying I beleeue in God c. And of all thinges contained in that profession of faith that is of forgiuenesse of sinnes resurrection of our bodies and life euerlasting by beliefe and trust in God the Father Almightie maker of heauen and earth and in Iesus Christ his only Sonne our Lorde conceiued borne suffered crucified deade buried descended into hell risen againe and ascended into heauen and in God the holy Ghost by whose gracious and mightie working we are incorporate into the bodie of Christ and made members of his holy Catholike Church which is the communion of Saincts euery Christian man ought to be as certainely persuaded as the things are most true being inwardly taught by the spirite of truth that he is the childe of God and consequently elect predestinate vnto eternall saluation But that a man sâ—â—â—l neuer be saued except he haue such certentie of this faith as the truth of Gods promises doth deserue none of vs doth teach none of vs doth thinke For we know our owne infirmitie we knowe the temptation of Satan neuerthelesse wee acknowledge in our selues and so seeke to persuade all men that these things standing vpon the immoueable pillers of Gods promises who can neyther deceiue nor be deceyued ought to be most certaine vnto vs and for dayly confirmation and increase of this faith all those meanes are of vs diligently to be vsed that God for this purpose in his holy Scripture hath appointed MART. 2. For this heresie they force the Greeke to expresse the very word of assurance and certaintie thus Let vs drawe nighe with a true hart IN ASSVRANCE OF FAITH Heb. 10. v. 22. and Beza Certa persuasione fidei that is with a certaine assured persuasion of faith interpreting him selfe more at large in another place that he meaneth thereby such a persuasion and so effectuall as by which we know assuredly without all doubt that nothing can separate vs from God Which their hereticall meaning maketh their traÌ„slation the lesse tolerable because they neither expresse the Greeke precisely nor intend the true sense of the Apostle they expresse not the Greeke which signifieth properly the fulness and coÌ„plement of any thing and therfore the Apostle ioyneth it sometime with faith els where Hebr. 6. v. 11. with hope with knowledge or Col. 2. v. 2. vnderstaÌ„ding to signifie the fulnes of all three as the vulgar Latin interpreter most sincerely Ro. 4. v. 21. alwaies translateth it to Timothee 2. Tim. 4. he vseth it to signifie the full accomplishment executioÌ„ of his ministerie in euery point Where a man may woÌ„der that Beza to maintaine his conceiued signification of this word translateth here also accordingly thus Ministerij tui plenaÌ„ fidem facito but their more currant Church English Bibles are coÌ„tent to say with the vulgar Latine interpreter fulfil thy ministerie or fulfil thine office to the vtmost And the Greeke fathers do finde no other interpretation Thus when the Greeke signifieth fulnesse of faith rather than assurance or certaine persuasion they translate not the Greeke precisely Againe in the sense they erre much more applying the foresaid wordes to the certaine assured faith that euery man ought to haue as they say of his
I maruell whether you redde that saying in Basil and durst for sinne shame alledge it for your popistâ— penance where he plainly sheweth the vse ende of sack cloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sackecloth is an helper vnto repentance being a signe of humiliation for of olde tyme the Fathers repented sitting in sackeclothe ashes This signe of humbling or of submission you haue cleane omitted Thus you vse to gelde the Doctors sayings when you rehearse them Sackecloth therefore serueth to repentance as a testimonie of sorrow and humbling of our selues before God not as any satisfaction or amendes for our sinnes The rest of the places that you cite to proue that sorrowe is a part of repentance are altogither needelesse for we also doe acknowledge the same Our question is not of sorrow but of satisfaction to be a part of repentance Likewise the workes worthy or meete for repentance doe argue the repentance to be vnfained and vndissembled but they proue not that by them a satisfaction is made for the sinnes committed before repentance For a newe life newe maners newe fruites must follow a mind that is truely turned vnto God and chaunged from delight in sinne to hate and abhorre sinne and to studye vnto amendment of life MART. 3. Secondly for the signification of this Greeke word in all the Greeke Church and Greeke fathers euen from S. Denys the Areopagite S. Paules scholler who must needes deduce it from the Scriptures and learne it of the Apostles it is most euident that they vse this word for that penance which was done in the Primitiue Church according to the penitentiall Canons whereof all antiquitie of Councels and Fathers is full in so much that S. Denys reckoning vp the three sortes of persons that were excluded from seeing and participating of the diuine mysteries of Christes bodie and bloud to wit Catechumens Poenitents and the possessed of ill spirits for Poenitents he sayth in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as were in their course of penance or had not yet done their full penance Which penance S. Augustine declareth thus Ho. 27. inter 50. ho. and ep 108. Est poenitentia grauior c. There is a more grieuous more mournefull penance whereby properly they are called in the Church that are Poenitentes remoued also from partaking the sacrameÌ„t of the altar And the Greeke Ecclesiastical history thus In the Church of Rome there is a manifest known place for the POENITENTS in it they stand sorowfull as it were mourning when the sacrifice is ended being not made partakers thereof with weeping and lamentation they cast them selues flat on the grounde then the Byshop weeping also with compassion lifteth them vp and after a certain time enioined absolueth them from their penaunce This the Priests or Bishops of Rome kepe froÌ„ the verie beginning euen vntil our time FVLK 3. Although Denis whose bokes are now extant were no more S. Paules disciple than hee was S. Paule himselfe yet I will grant that the publique testification of repentance in suche as hadde openly fallen was in the primitiue church not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metonymie but also that the worde of satisfaction was vsed not that they had anye meaning to satisfie the iustice of God by suche externall works but that by those outwarde trials of their repentaunce the Churche was satisfied which by their fal was offended and the gouernours of the Church by suche signes of true sorrow and amendment were persuaded to receiue them againe into the congregation from whence vntill sufficient trial had of their repentance they were separated and excluded But this prooueth not that the inward repentaunce which God giueth when he turneth vs vnto him hath in it any satisfaction for our sinnes which no sacrifice was able to make but onely the lambe of God whiche taketh away the sinnes of the worlde The places you cite as well out of Denis as of S. Augustine and Sozomene do prooue this that I say to be vnderstoode of publique signes of repentaunce without that any satisfaction vnto Gods iustice in those times by such penaunce was intended MART. 4. In these wordes and other in the same Chapter and in Socrates Greeke historie likewise when they speake of Poenitents that confessed and lamented theyr sinnes that were enioyned penaunce for the same and did it I woulde demaunde of oure Englishe Grecians in what Greeke wordes they expresse al this Doe they it not in the wordes whiche wee nowe speake of and whyche therefore are prooued moste euidently to signifie penaunce and dooing penaunce Againe when the moste auncient Councell of Laodicea can 2. saith That the time of penance should bee giuen to offenders according to the proportion of the fault And againe can 9. That such shal not coÌ„municate till a certaine time but after they haue doone penaunce and confessed their faulte then to bee receyued And againe can 19. After the Catechumens are gone out that praier bee made of the Poenitentes or them that are in dooing penaunce And when the firste Councel of Nice saith can 12. about shortening or prolonging the dayes of penaunce that they muste well examine their purpose and manner of dooing penaunce that is wyth what alacritie of minde teares patience humilitie good workes they accomplished the same and accordingly to deale more mercifully with them as is there expressed in the Councel when Saint Basil Can. 1. ad Amphiloch speaketh after the same sorte when Saint Chrysostome calleth the sackecloth and fasting of the Niniuites for certaine dayes tot dierum poenitentiam so many dayes penaunce in all these places I woulde gladly knowe of our Englishe Grecians whether these speaches of penaunce and dooing penaunâ—ce are not expressed by the saide greeke wordes which they wil in no case so to signifie FVLK 4. A matter of great waight I promise you to enquire of our Englishe Grecians in what Greeke wordes they expresse all this Verily in the same Greke wordes which signifie repentaunce or repenting and so may be expressed in Englishe neyther is there anie thing in any of the Councels or Doctors by you cited or quoted that hathe anie other intention than I haue before expressed The words of penaunce and doing penaunce if you meant the same by them that we and you do by repenting and repentaunce wee would not striue with you for termes but that you haue an other meaning in them appeareth by this that you translate the same word poenitentia commonly penance as when it is agere poenitentiam but when it is saide that God doth dare poenitentiam then you translate it repentance Whereby it appeareth you meane the penaunce whiche you woulde haue men to doe is not that repentance whiche is the gift of God Else why saye you not Acts. 5. that God hath exalted Christ to be Prince and Sauiour to giue penaunce to Israel and remission of sinnes if penaunce
againe as in al Churches they doe which bee called POENITENTES For of such penance spake S Paule 2. Cor. 12. 21. saying THAT I LAMENT NOT MANY OF THEM WHICH BEFORE HAVE SINNED AND HAVE NOT DONE PENANCE FOR THEIR VNCLEANNESSE We haue also in the Actes that Simon Magus being baptized was admonished by Peter TO DO PENANCE for his grieuous sinne There is also in maner a dayly Penance of the good and humble beleeuers in which wee knocke our breasts saying FORGIVE VS OVR DETTES For these veniall and dayly offences fastes and almes and praiers are watchfully vsed and humbling our soules we cease not after a sort to do dayly penance FVLK 8. That all the Latine Church and the glorious doctors thereof haue alwaies redde as the vulgar Latin interpretor translateth you proue by an example of S. Augustine In which also it is manifest that S. Augustine vnderstādeth the phrase not only for the exercise of publike poenitentes but also for the inwarde repentance of the hart But because you challenge all the doctors of the Latin Church for the vse of this word poenitentia I pray you cōsider what Tertullian writeth against Marcion who cauilled about the repenting ascribed in Scripture to God In Graeco sono c. In the Greeke sounde the name of repentance is made not of confession of an offence but of changing of the mind And in his booke De Poenitentia where hee treateth euen of publike repentance citing the testimonie of Iohn Baptiste hee saith Non tacet Iohannes poenitentiam initote dicens Iohn holdeth not his peace saying beginne repentaunce Hilarius also sheweth what Poenitentiae dothe signifie when hee saith Peccati poenitentia est ab eo quod poenitendum intellexeris destitisse Repentance of sinne is to haue ceased from that whiche you haue vnderstoode that it muste bee repented of Likewise agaynste the Nouatians that denie repentance Cum ad Poenitentiam per quam à peccatis desistitur when vnto repentance by whiche menne cease from sinnes the doctrine of the Lawe Prophetes Gospels Apostles exhorteth them that haue sinned And euen your vulgar interpreter in Sainct Marke sayth Poenitemini for that hee saith in Mathew Agite poenitentiam by whiche it is certaine that hee meaneth one thing in bothe namely repentance of harte and no satisfaction of worke MART. 9. In these wordes of S. Augustine it is plaine that hee speaketh of painefull or penitentiall workes for satisfaction of sinnes that is penance againe that there are three kindes of the same one before Baptisme an other after Baptisme for great offences greater and longer the other dayly for common and litle veniall saultes which the best men also commit in this fraile nature Againe that the two former are signified and spoken of in the three places of Scripture by him alleaged Where we see that he readeth altogither as the vulgar interpreter translateth and expoundeth all three places of penance for sinne and so approueth that signification of the Greeke worde Yea in saying that for veniall sinnes we knocke our breast fast giue almes and pray and so cease not Quotidianam agere poenitentiam what doth he meane but daily penance and satisfaction Reade also S. Cyprian beside other places epist. 52. num 6. Where his citatiōs of Scripture are according to the old Latin interpreter and his exposition according of doing penāce and making satisfaction for sinnes committed But I neede not proceede further in alleaging either S. Cyprian or other auncient fathers for this purpose because the Aduersaries graunt it Howbeit in what termes they graunt it and how malapertly they accuse all the auncient fathers at once for the same it shall not be amisse here to put downe their wordes FVLK 9. S. Augustine speaketh nothing of satisfaction for sinnes but as I haue said of such exercises as were appointed by the Church to testifie their repētāce The occasion of all these wordes was of one that was a Nouatian who said that Peter was not baptized whē he was receyued into repentance after his deniall And where he vsed this worde Egisse poenitentiam S. Augustine denieth that he did open penance as they that we properly called poenitentes Quod autem dicitur Petrum egisse poenitentiam But where it is saide that Peter did penance wee muste beware that hee bee not thought so to haue done it as they do it in the Church which are properly called Poenitentes And who can abide this that wee shoulde thinke that the chiefe of the Apostles is to be numbred among such poenitents For it repēted him that he denied Christ which thing his tears doe shewe These words declare that Agere poenitentiam with Augustine signifieth to be inwardly repentant as well as to doe those externall workes which are tokens of repentance Also that teares fastings and such like are arguments and signes of repentance before God and not any parte of that repentance in deede and much lesse any satisfaction for sinnes Of this penance or repentance of S. Peter S. Ambrose saith Lachrymas eius lego satisfactionem non lego I reade of his teares I reade not of his satisfaction In that Augustine vseth the wordes of the olde interpretor it is no matter for he vseth also his meaning But this vsage of his proueth not the antiquitie of the vulgar Latine translation but contrari wise it is certaine that S. Augustine followed an other translation for in the text 2. Cor. 12. where your vulgar Latine hath Super immunditia fornicatione impudicitia quam gesserunt S. Augustine readeth Super immunditia luxuria fornicatione quam egerunt That S. Cyprian vseth the terme Agere poenitentiam and satisfaction also speaking of publike repentance it shall be easily graunted but in none other sense than I haue often declared But where you say that his citations are according to the Latine interpretor it is false For Apoc. 2. your vulgar text is Memor esto itaque vnde excideris age poenitentiam prima opera fac But Cyprians citation is Memento vnde cecideris age poenitentiam fac priora opera Likewise Psalm 88. you reade in your vulgar Latine Visitabo in virga iniquitates eorum in verberibus peccata eorum But Cyprian citeth thus Visitabo in virga facinora eorum in flagellis delicta eorum But that his exposition is of any other penance than of open penance or of any other satisfaction than of satisfaction to the Church your aduersaries will not graunt you although they may graunt you that he ascribed too much vnto such externall tokens of repentance MART. 10. Whereas the reuerend godly and learned Father Edmund Campion had obiected in his booke the Protestants accusation of S. Cyprian for the matter of penance the good man that aunswereth for both Vniuersities sayth thus to that point But whereas Magdeburgenses Lutheran writers of that citie complaine that he depraued the doctrine of
repentance they doe not feine or forge this crime against him but vtter or disclose it For all men vnderstand that it was too true Neither was this Cyprians fault alone that he wrote of repentance many thing◠incommodiously and vnwisely but all the most holy fathers almost at that time were in the same errour For whiles they desired to restraine mens maners by seuere lawes they made the greatest part of repentance to consist in certaine externall discipline of life which them selues prescribed In that they punished vice seuerely they were to be borne withall but that by this meanes they thought to paye the paines due for sinnes and to satisfie Gods iustice and to procure to them selues assured impunitie remission and iustice therin they derogated not a litle from Christes death attributed too much to their owne inuentions and finally depraued repentance Thus farre the Answerer FVLK 10. If Campion was such a reuerend godly and learned father among you whose leuitie treason and ignorance in diuinitie hath bene so lately tried among vs we knowe how to esteeme of the whole packe of you Whose learning if it had bene neuer so great as by the time of his studie in diuinitie the trade of his trauailing life since he gaue him selfe thereto no wise man can esteeme that it was great yet being so lately attaynted of high treason against the Prince and the state none that is honest and dutifull would haue bestowed vpon him the commendation of godlinesse As for that which M. Whitaker hath answered against him although not in the name of both the Vniuersities by whom hee was neuer authorised to be their aduocate yet so as neither of both the Vniuersities neede be ashamed of his doing for as much as I know he hath cōfuted your quarrels already I will leaue you in this matter wholy to cōtend against him Assuring you of my credite which I know is but small with you that he shall be found sufficient to match with as strong and aduersarie as the Seminary of Rhemes can make out against him MART. 11. Marke how he accuseth the fathers in generall of no lesse crime than taking away from Christ the merits of his Passion attributing it to their owne penance and discipline Which if they did I maruell he should call them in this very place where he beginneth to charge thē with such a crime sanctissimos patres most holy fathers The truth is he might as well charge S. Paule with the same when he saith wee shall Be the heires of God and coheires with Christ yet so if we suffer with him that wee may also be glorified with him S. Paul saith our suffering also with Christ is necessarie to saluation Maister Whitakers saith it is a derogation to Christs suffering Christ fasted for vs therfore our fasting maketh nothing to saluation He prayed for vs was scourged and dyed for vs therefore our prayer scourging and emprisonment yea and death it selfe for his sake make nothing to life euerlasting and if we should thinke it doth we derogate from Christes passion Alas is this the diuinitie of Englande now a dayes to make the simple beleeue that the auncient fathers and holie men of the primitiue Church by their seuere life and voluntarie penaunce for their sinnes and for the loue of Christe didd◠therein derogate from Christes merites and passions FVLK 11. If the fathers at some time by attributing too much to externall discipline were carried somwhat too farre whereby not a little was derogated from the merits of Christs death yet they are not charged directly to haue impugned the dignitie thereof whyche when theyr eyes were attentiuely bent vpon it they did worthily magnifie and extoll That we must be conformable to the suffering of Christe if we wil bee made partakers of his glorie it is the diuinitie that is now taught in England but that any sufferings or any good works of ours whatsoeuer do merite any part of eternall glorie the diuinitie preached in England doth most iustly abhorre But that the holie men of the Primitiue Churche by theyr seuere lyfe and heartie repentaunce for theyr synnes testified by teares fasting and other chastising of their flesh for the loue of Christ did derogate from Christes merits and passion it is a lewde slaunder out of Fraunce from the trayterous seminarie at Rhemes but no part of the diuinitie of England allowed by the Vniuersities of Cambridge and Oxford as you would make simple men beleeue that it is MART. 12. I may not stand vpon this point neither neede I. the principall matter is proued by the aduersaries confession that the holy Doctors spake wrote and thought of penance and doing penance as we doe in the same termes both Greeke and Latine and with Catholikes it is alwayes a good argument and we desire no better proofe than this The Protestants graunt all the auncient fathers were of our opinion and they say it was their errour For the first parte being true it is madnesse to dispute whether al the auntient fathers erred or rather the newe Protestants as it is more than madnesse to thinke that Luther alone might see the truth more than a thousande Augustines a thousand Cypriās a thousand Churches Which notwithstanding the palpable absurditie therof yet M. Whitakers auoucheth it very solemnly FVLK 12. The confession you charge the aduersaries to make is of your own forgerie not of their concession But for want of other proofe it was the beste you could do to faine our graunt but you are not able to shew our deedes thereof in writing As neither of the rest that the antient fathers were all of our opinion by the Protestants graunt that Luther might see more of himselfe alone than c. but whatsoeuer M. Whitaker hath aduouched I leaue to himselfe to answere MART. 13. And yet againe that the reader maye see howe they play faste and loose at their pleasure this is the man that when he hath giuen vs al the fathers on our side not onely in the matter of penaunce but also in inuocation of Saincts and in diuers other errours as he calleth them the very same man I say in the very next leaues almoste renueth Maister Iewels olde bragge that we haue not one cleare sentence for vs of any one father within sixe hundred yeares after Christe and againe that the same faith reigneth nowe in England which these father 's professed What fayth M. Whitakers not their faith concerning penance or inuocation of Saincts as your self confesse or other such like errours of theirs as you terme them Why are you so forgetfull or rather so impudent to speake contraries in so litle a roome Such simple aunswering will not serue your aduersaries learned booke which you in vaine goe about by foolish Rhetorike to disgrace when the world seeth you are driuen to the wall and either can say nothing or doe say that which confuteth is selfe with the
seruice ecclesiastical or temporal sacred or prophane If the world bee restrained to any one peculiar seruice or function as one of the Greeke wordes is then doth it signifie Deacons onely Whiche if they know not or wil not beleeue me let them see Beza himselfe in his Annotations vpon Saint Mathew who protesteth that in his translation he vseth alwaies the word Minister in the generall signification and Diaconus in the speciall and peculiar Ecclesiasticall function of Deacons So that yet wee can not vnderstande neither can they tell vs whence their peculiar calling and function of Minister commeth which is their second degree vnder a Bishop and is placed in steede of Priestes FVLK 2. What the general worde of Minister signifieth howe it is taken both generally and specally we are not so ignorant that wee neede bee taught of you And yet al learned men are not agreed when the greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is restrained to the Minister of the poore and when it signifieth generally all the officers in the Churche As for the name of Minister by which Elders or Priestes are commonly called among vs I haue euen nowe and diuers times before shewed vppon what occasion it was taken vp so to be applied which yet generally signifieth all that serue in the Church and common wealth also MART. 3. Againe what can bee more against the dignitie of sacred orders and Ecclesiastical degrees than to make them profane and secular by their termes and translations For this purpose as they translate Elders and Eldershippe for Priests and Priesthode so do they most impudently terme S. Peter and S. Iohn lay men they say for Apostle Embassador and Messenger Ioh 13. v. 16. and for Apostles of the Churches Messengers of the same 2. Cor. 8. for Bishoppes ouerseers Act. 20. Why my maisters doth idiota signifie a lay man Suppose a lay man be as wise and learned as any other is he idiota or that one of your Ministers be as vnlerned ignorant as any shepheard is he not idiota so then idiota is neither Clearke nor lay man but euerie simple and ignoraunt man They that spake with miraculous tongs in the primitiue church were they not lay men many of them yet the Apostle plainely distinguisheth them from idiota So that this is more ignorantly or wilfully translated than Neophytus a young scholler in al your bibles FVLK 3. There can be no greater wrangling nor more vnprofitable than about wordes and tearmes But why I pray you shoulde the tearmes of Elder and Eldershippe be more prophane and secular in English than they bee in Greeke yea than the names of ancients and seniors which you your selues in your translation vse for the same office wil you neuer be ashamed of these vanities which turne alwaies to your owne reproche yet do they say you most impudently terme S. Peter and Iohn lay men And do not you dishonour them as much to say in your translation they were of the vulgare sorte what signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lay man but one of the vulgare sorte or common people Againe were they of that Cleargie whereof Annas and Caiphas were highe Priestes or were they not as perfectely distincte from that sacrificing Priesthode as any lay man at this day is from the christian cleargie yet you goe on whether the furie of your malice doth carry you and say that Idiota is neither Cleark nor lay man but euerie simple and ignorant maÌ„ If it be so then reforme your translation as wel in thys place of the Act. 4. as in 1. Cor. 14. where you cal idiota of the vulgar sorte or the vulgar and plucke your selfe first by the nose for false translating beefore you finde fault with vs. Againe if the high Priests did take the Apostles for vnlearned and lay men what impudencie is it to say that wee tearme them so And touching your signification of idiota although the Priests knew that they had not bin brought vp in studie of learning as they themselues were yet hearing their bold wise answere they coulde not take them for simple and ignoraunt menne therefore it followeth that they meant they were none of their cleargie rather than that they were ignoraunt and foolishe for simple in the good parte they woulde not acknowledge them to be As for the terme Embassadour and Messenger for the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io 13 v. 16. may wel be vsed in that place seeing it is like he speaketh as generally of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he doeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a seruaunt The seruant is not greater than his Lord nor the embassadour than he that sent him And for the messengers of the Churches wheÌ„ those are vnderstoode by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche are sent on message from the Churches and not those that are sent by Christe to preach vnto the Churches no wise manne can blame the translation Acts. 20. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of vs translated ouerseers of you Bishoppes yet in your note you say or Priests as though the worde maye signifie Priestes whyche all menne of skill doe knowe to signifie ouerseers although the terme bee giuen to them whiche beefore are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders or Priestes But it proceedeth of greate ignoraunce that Neophytus is translated in all our Bibles a young Scholler O what knowledge haue wee learned of you to translate Neophytus a Neophyte For before we did take Neophytus to signify one that is newly planted or lately â—ngraffed and by a Metaphor one that is a young and newe scholler in the mysteries of Christian religion But because your Pope vseth to make boyes and vnlearned young men Bishoppes and greate Prelates in your Churche you can not abide that a young scholler shoulde by Saint Paules rule be excluded from a Bishopricke and therefore you mocke the reader with a Neophyte Wee knowe that in the auntient Churche they were called Neophyti whyche were lately baptised but yet in the same sense because they were young schollers and therefore looke in the Homilies that are intituled ad Neophytos and you shal see they are directed and spente almost or altogither in teaching the principles of Christian religion plainely wherein they were but younge schollers not yet perfectly instructed MART. 4. Nowe for changing the name Apostle into Messenger though Beza doe so also in the foresayd places yet in deede he controuleth both him selfe and you in other places saying of the same word Apostles A man may say in Latine Legates but we haue gladly kept the Greeke word Apostle as many other wordes familiar to the Church of Christ. And not onely of the principall Apostles but also of the other Disciples he both translateth and interpreteth in his commentarie that they are notable Apostles and he proueth that all Ministers of the worde as he termeth them are and may be so
their doctrine But what is their prastise in the regiment of their Churche cleane contrarie For in the order of the communion booke where it is appointed what the Minister shall do it is indifferently said Then shall the Prieste do or say this and that and Then shal the Minister c. Whereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers and so their practise is contrarie to their teaching and doctrine FVLK 7. I haue satisfied your desire before if you list to knowe our translation must be as neere as it can to expresse the true signification of the originall words so it is in that place of the Acts. 14. v. 23. which being graunted by them that denie the necessitie of â—at forme of election to continue alwaies giueth no more aduauntage to the aduersaries than they woulde take out of the signification of the Greeke word how soeuer it were translated Your example of Maister Whitakers denying the name of Prieste to be applied to the ministers of the Gospel to proue that wee must mainteine our Ecclesiasticall state how soeuer we translate is very fonde and ridiculous as also the contradiction that you would make betweene him and the seruice booke touching the name of Prieste there vsed and allowed Maister Whitakers writing in Latine speaketh of the Latine terme Sacerdos the Communion booke of the English worde Priest is not this a goodly net for a foole to daunce naked in and thinke that no body can see him MART. 8. Nowe concerning imposition or laying on of handes in making their Ministers which the Puritans also are forced to allow by other wordes of Scripture howsoeuer they dispute and iangle againste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it than of the like Iudaicall ceremonie in the olde Law not acknowledging that there is any grace giuen withall though the Apostle say there is in expresse termes but they will aunswer this text as they are wont with a fauourable translation turning grace into gift As when the Apostle saith thus Neglect not THE GRACE that is in thee which is giuen thee by prophecie with impositioÌ„ of the hands of Priesthood they translate Neglect not the GIFT and Beza most impudently for by prophecie translateth to prophecie making that onely to be this gift and withall adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of hands was chosen onely to execute that function But because it might be obiected that the Apostle sayth Which was giuen thee with the imposition of handes or as he speaketh in an other place by imposition of handes making this imposition of handes an instrumentall cause of giuing this grace he sayth that it did onely confirme the grace or gift before giuen FVLK 8. Though we finde that by or with imposition of handes many rare and extraordinary giftes of prophecie of tongues and such like were giuen in the Apostles time yet we finde no where that grace is ordinarily giuen by that ceremonie vsed alwayes in the Church for ordination of the ministers therof But whether there be or not our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into gift is true and proper to the worde For albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken not onely for the fauour of God but also for his gracious giftes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer taken in the Scripture but for a free gift or a gift of his grace That Beza referreth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ende of the gifte he hath the nature of the worde to beare him out which may well abide that sense and yet he doth not reiect the other common interpretation by prophecie that by appoyntment of the holye Ghost vttered by some of the Prophets But where you wrangle about the gift of prophecie as though he were vtterly voyde thereof before he receyued imposition of handes I knowe not what you meane Woulde you haue vs thinke that he was ordayned Prieste or Elder or to anye office of the Church without competent giftes meete to discharge his office That the gifte of prophecie as well as of speakinge with tongues might be giuen by and with imposition of hands Beza doubteth not But it is out of doubte that to an office none was chosen or admitted by the Apostle and the reste of the Presbyterie of Ephesus but such as had sufficient giftes to answere that office MART. 9. Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace and consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the worde grace which is much more significant to expresse the Greeke worde than gifte is because it is not euery gifte but a gratious gifte or a gifte proceeding of maruelous and mere grace At when it is saide To you it is giuen not onely to beleeue but also to suffer for him The Greeke worde signifieth this much To you this grace is giuen c. So when God gaue vnto S. Paule all that sayled with him this Greeke worde is vsed because it was a great grace or gratious gifte giuen vnto him When S. Paule pardoned the incestuous person before due time it is expressed by this worde because it was a grace as Theodorete calleth it giuen vnto him And therefore also the almes of the Corinthians 1. Cor. 16. v. 3. are called their grace which the Protestants translate liberalitie neglecting altogither the true force and signification of the Greeke wordes FVLK 9. Here is no euidence at al that the order of Priesthoode is a Sacrament or gyueth grace but that God by the ceremonie of laying on of handes did giue wonderfull and extraordinarie giftes of tongues and prophecying in the beginning and firste planting of the Churche But that grace should alwayes follow that ceremonie there is no proofe to bee made out of the holie Scriptures And experience sheweth that hee which was voide of giftes beefore hee was ordered Priest is as verye an asse and Dogbolte as hee was beefore for anye encrease of grace or gratious giftes althoughe hee haue authoritie committed vnto hym if hee bee ordained in the Church though vnworthily with great sinne both of him that ordaineth and of him that is ordained But wee suppresse the worde grace you say bicause charisma signifieth at least a gratious gift See how the bare sounde of tearmes delighteth you that you mighte therein seeke a shadowe for your singlesolde sacrament of popishe orders The worde signifieth a free or gratious gifte and so will euerie man vnderstande it whiche knoweth that it is giuen by God As also in all places where mention is made of Gods giftes wee must vnderstande that it proceedeth freely from him as a token of his fauoure and grace But that the Greeke worde 〈◊〉 〈◊〉 〈◊〉
shal rule in a rod of yron and from him Peter and the rest by his coÌ„mission giuen in the same word feede rule my sheepe Io. 21. yea and that in a rod of yron as when he stroke Ananias and Sapphîra to corporal death as his successors do the like offenders to spiritual destruction vnlesse they repent by the terrible rod of excoÌ„munication This is imported in the double significatioÌ„ of the Greeke word which they to diminish Ecclesiasticall authoritie they translate feede rather than rule or gouerne FVLK 21. That wee shoulde not meane any thing against the gouernement of Christe whome we wishe desire from our hearts that he alone mighte raigne and his seruants vnder him he himselfe is iudge to whome in this case we do boldely appeale But let vs see how we may be charged with false translation The Hebrewe and greek say you do signifie only a ruler or gouernor Mich. 5. And do not we translate a gouernor or captain which may answere there the Hebrew of the Prophet or the Greeke of the Septuaginta or of the Euangelist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we translate sometime to gouerne sometime to feede is not in the Prophete but in the Euangelist and signifieth properly to feede as a sheepeheard and metaphorically to gouerne What cause haue you here to crie out false translation and to oppose the Hebrewe worde of the Prophet which is fully satisfied in the worde gouernour And the Greeke word which the Euangelist vseth hath his proper signification in some translations in other that which is figuratiue neither doth the one exclude the other But feeding doth import gouerning But it seemeth you would haue rule without feeding that you are so zealous for gouernement The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. in some translations is rendred to rule in other to feede The more proper is to feede yet the greek word wil beare the other also But feeding as a sheephearde doeth his sheepe comprehendeth both The same word Ioan. 21. our Sauiour Christ limiteth rather to feeding as y e Euangelist reporteth his words vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once For by lording ruling Peter shuld not so wel testifie his loue towards Christ as by painefull feeding And there your owne vulgar interpreter translateth Pasce and your selues feede though in the margent you woulde faine pray aide of the Greeke to establish your popes tyrannicall rule Yea you will giue him a rodde of yron which is the scepter of Christ yea an armie of souldiers to subdue Irelande and to wrest it out of the Queene of Englandes dominion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed and rule my sheepe in your secret meaning and for that purpose you bring in the miraculous striking of Ananias and Sapheira for their hypocrisie pretending that you meane but spirituall destruction by the rodde of excommunication which howe terrible it is when it is duely exercised by theÌ„ that haue authoritie we neede not learne of you The other text Psalme the 2. Apoc. 2. v. 27. we translate alwaies rule And your vulgar interpretor Pet. 5. translateth the same worde pascite feede you the church of God c. and else where diuerse times Doth he so diminish ecclesiasticall authoritie c. MART. 22. To the diminishing of this Ecclesiasticall authoritie in the later ende of the reigne of king Henrie the â—ight and during the reigne of king Edwarde the sixt the onely translation of their English Bibles was submit your selues vnto all manner ordinance of man whether it be VNTO THE KING AS TO THE CHIEFE HEAD 1. Pet. 2. Where in this Queenes time the later translatours can not finde those wordes nowe in the Greeke but doe translate thus To the king as hauing preeminence or to the king as the Superiour Why so because then the King had first taken vpon him this name of Supreme heade of the Church and therefore they flattered both him and his sonne till their heresie was planted making the holie Scripture to say that the king was the chiefe head which is all one with supreme head but now being better aduised in that point by Caluine I suppose and the Lutherans of Magdeburge who doâ— ioyntly inueigh against such title and Caluine against that by name which was first giuen to king Henry the eight because they may be bolder with a Queene than with a king and because now they thinke their kingdome is well established therfore they suppresse this title in their later traÌ„slations would take it froÌ„ her altogether if they could to aduance their owne Ecclesiasticall iurisdiction whithout any dependence of the Queenes supreme gouernement of their church which in their conscience if they be true Caluinistes or Lutherans or mixâ— of both they doe and must mislike FVLK 22. Touching this text 1. Pet. 2. I haue answered before y t the word signifieth him that excelleth and therfore it is no corruption to translate it y e chiefe For the name of supreme heade in y e sense which Caluine other abroade did mislike it it was neuer allowed nor by authoritie graunted to the kings Henrie and Edward but in the same sense it is now graunted to Queene Elizabeth whom we acknowledge to haue the same authoritie in causes ecclesiasticall which her father and brother kinges before her had exercised to Gods glorie But as Steâ—en Gardiner vnderstoode y e title in conference with Bucer at Ratisbone we doe vtterly abhorre it and so did all godly men alwaies that a king should haue absolute power to do in religion what he will In what sense the popish clergie of England being cast in the premunire did first of all ascribe it to the king in their submission looke you vnto it we thinke it was rather of flatterie than of dutie wisedome or religion As for the ecclesiasticall gouernement which the scripture prescribeth may well stande which craueth the aide of a christian Prince which is y e Queenes authoritie in causes ecclesiasticall MART. 23. But howsoeuer that he let them iustifie their translation or confesse their fault And as for the kinges supremacie ouer the Church if they make any doubt let theÌ„ read S. Ignatius wordes who was in the Apostles time â—uen when S. Peter gaue the foresaide admonition of subiection to the king and knewe very wel how farre his preeminence extended and therefore saith plainely in notorious wordes that we must first honour God then the Bishop and then the king Because in all thinges nothing is comparable to God in the Chuch nothing greater then y e Bishop who is consecrated to God for the saluation of the whole worlde and among magistrates tempâ—rall rulers none is like the king See his other wordes immediatly folowing where he preferreth the Bishops office before the kings al other thinges of price among men FVLK 23. Howsoeuer those Epistles bee truely or vntruely
sundrie places againe if one be restrained from the larger signification peculiarly applyed signifie the Sacramentes of the Church the other also As the Sacrament of the bodie and bloud of Christ or the Mysterie of the bodie and bloud of Christ and the Caluinists in their Latine and Greeke Catechisme say two Sacramentes or two Mysteries FVLK 2. The English worde secret signifieth fully as much as the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which we must seeke no holinesse as papistes doe in vaine sounde of wordes but in the matter annexed which plainely expresseth that it is a great secret of great holines whereof the Apostle speaketh And it is verie false that you say that the Latine worde sacramentum is equiualent to the Greeke for both it signifieth an oth which y e Greke word doth not and also it includeth holinesse which the Greeke worde doth not Or else why sayth not your vulgar translator and you the sacrament of iniquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore signifieth euerie secrete sacramentum onely an holy sacrament as when you say Apoc. 17. the sacrament of the woman the meaning is the secret to be reuealed concerning her is an holy thing else in the same chapter you haue not a sacrament written in her forheade but a mysterie or secret Babylon the mother of abhominations That the sacramentes are called mysteries we confesse but that whatsoeuer is called a mysterie may also be called a sacrament that doe we vtterly denie MART. 3. This being so what is the fault of their translation in the place aforesaide this that they translate neither Sacrament nor Mysterie As for the worde Sacrament they are excused because they translate not the Latine but translating the Greeke why sayde they not Mysterie which is the Greeke worde heere in the Apostle I meane why sayde they not of matrimonie This is a great Mysterie No doubt there can be no other cause but to auoide both those wordes which are vsed in the Latin and Greeke Church to signifie the Sacramentâ—s For in the Greeke Church the Sacrament of thâ— bodie bloud it self is called but a mystery or mysteries which yet the ProtestaÌ„ts themselues call a true Sacrament Therfore if they shold haue called Matrimonie also by that name it might easily haue sounded to be a Sacrament also But in saying it is a great secret they put it out of doubt that it shall not be so taken FVLK 3. Seeing the word secrete y t we vse signifieth wholy as much as mysterie we hope all reasonable men wil allow y e same also Sacrament without preiudice to y e trueth we could not translate and mysterie for the better vnderstanding of the people we haue expressed in the English worde secrete Out of which if it haue any force of argument in it you may proue matrimonie to be a sacrament as well as out of the Greeke worde mysterie But it is the sounde of an vnknowen worde that you had rather play vpon in the eares of the ignorants then by any sound argument out of y e scripture to bring them to the knowledge of the trueth MART. 4. They will say vnto mee Is not euerie sacrament mysterie in english a secrete Yes as Angel is a messenger Apostle one that is sent But when the holy Scripture vseth these words to signifie more excelleÌ„t diuine things then those of the common sort doth it become translators to vse baser termes in steede therof so to disgrace the writing meaning of the holy Ghost I appeale to themselues when they translatâ— this word in other places whether they say not thus And wtout doubt great was y t MYSTERIE of godlines God was shewed manifestly in y e flesh c. againe The MYSTERIE which haue bin hid since y e world began but now is opened to his saincts againe I shew you a MYSTERIE we shal not al sleep but we shal all be changed And the like Where if they should traÌ„slate secret in steed of mysterie as the Bezites do in one of these places saying I wil shew you a secret thing what a disgracing debasing were it to those high mysteries there signified And if it were so in these is it not so in matrimonie which the Apostle maketh such a mysterie that it representeth no lesse mater then Christ his Church whatsoeuer is most excellent in that coniunctioÌ„ Noâ—then if in all other places of high mysterie they translate it also mysterie as it is in the Greeke only in Matrimonie do not so but say rather This is a great secret vsing so base a terme in so high excellent a mysterie must we not needs thinke at no dout it is that they do it because of their heretical opinioÌ„ against the SacrameÌ„t of Matrimony for their base estimation therofâ— FVLK 4. Nowe you flie to your old shift of y e ecclesiastiall vse of termes which you cannot proue to be like of this English word mysterie which is coÌ„moÌ„ly as prophanely secularly vsed as any other word For what is more coÌ„mon among artificers thaÌ„ their science or mystery of weauing of dying such like And yet the word may be vsed of the highest secrets of Christian ReligioÌ„ as it is of our translators And wheresoeuer they haue said a mysterie they might as truely haue saide a secret where they say a secrete they might haue said a mysterie But wher you say y t in al other places of high mystery they translate y e word mysterie it is false For Mat. 13. Mark the 4. Luk. the 8. where all y e mysteries of the kingdome of God are spokeÌ„ of they translate mysteria the secrets of y e kingdome of heauen 1. cor 4. where the sacraments al other secrets of Christian Religion are spokeÌ„ of they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards of y e mysteries of God Wherefore it is a shamefull and senselesse slander that heere only we vse this word secret to shew our base estimation of matrimonie MART. 5. But they wil yet reply againe aske vs what we gaine by translating it either Sacrament or mysterie Doth that make it one of the Sacramentes properly so called to wit such a Sacrament as Baptisme is no surely but howsoeuer wee gaine otherwise at least we gaine the coÌ„mendation of true translators whether it make with vs or against vs. For otherwise it is not the name that maketh it such a peculiar Sacrament For as is said before Sacrament is a generall name in Scripture to other thinges Neither do we therefore so translate it as though it were foorthwith one of the seuen Sacraments because of the name but as in other places wheresoeuer we finde this word in the Latine we translate it Sacrament as in the Apocalipse the sacrament of the woman so finding it heere we doe heere also so translate it and as for the diuerse taking of it heere and else where that
auncient passe the bounds which our holy forefathers haue set and appointed preferring your owne singularities newe deuises euen there where you can not iustly pretend either the Hebrew or Greeke When the Hebrew Lexicon hath giuen the coÌ„mon interpretation of this place then saith Quidam exponunt Some expound it otherwise why had you rather be of that lesser some that expound otherwise than of the great societie of all auncient interpreters FVLK 2. The Hebrew is as we haue translated how great is the summe of them So doth Kimchi expound it so doth Pagnin and to the same effect Iustinian And the same word â—atsemu missapel the summe of them is greater than can be numbred Psal. 40. Where the Prophet speaketh of the counsailes or thoughts of God as in this place Where you quarrel at vs for following the lesser number when Pagnin saith Quidam c. You may know if you list that Pagnine him selfe is one of those quidam that translateth euen as we doe Howe precious are their thoughts vnto me howe are the summes of them multiplied As for Hierom whom you would haue vs to follow in steede of Princes hath poore men And therefore you doe iniuriously to require vs to follow him whome you followe not your selues You must therefore indite Pagnine of hereticall translation beside all Protestants or els you are very partiall MART. 3. But this new fangled singularitie of teaching and translating otherwise than all antiquitie hath done shall better appeare in their dealing about our B. Ladie whose honour they haue sought so many wayes to diminish and deface that the defense and maintenance thereof against the Heretikes of our time is growen to a great booke learnedly written by the great Clerke and Iesuite father Canisius entituled Mariana FVLK 3. I thinke Canisius in all his great booke called Mariana medleth not with our English translations and therefore very idlely was this matter brought in to tell vs of Canisius booke called Mariana I haue seene a blasphemous booke against I may iustly saye though it were pretended in the honour of the blessed Virgine called Mariale I haue seene that horrible blasphemous Psalter of Bonauentur peruerting all the Psalmes vnto the honour of the Virgine Marie with intollerable blasphemie against God and the holy mother of Christ whose greatest honour is in the kingdome of her sonne and in his infinite glorie MART. 4. Concerning our purpose what was euer more common and is now more generall and vsuall in all Christian Countries than in the Aue Marie to say Gratia plena full of grace insomuch that in the first English Bible it hath continued so still and euery child in our countrie was taught so to say till the Aue Marie was banished altogither and not suffered to be sayd neither in Latine nor English What auncient father of the Latine Church hath not alwaies so redde and expounded What Church in all the West hath not euer so sung and sayd Onely our new Translators haue found a new kind of speeche translating thus Haile thou that art freely beloued and Haile thou that art in high fauour Why this and that or any other thing rather than Haile full of grace S. Iohn Baptist was full of the holy Ghost euen from his birth S. Steuen was ful of grace as the scripture recordeth of them both why may not then our Ladie much more be called full of grace who as S. Ambrose sayth onely obtained the grace which no other women deserued to be replenished with the author of grace FVLK 4. The salutation of the Virgine may be sayd still either in Latine or English as well as any parte of the holye Scripture beside But not to make a popish Orizon of an Angelike salutation That we haue translated Haile Marie freely beloued or that art in high fauour we haue followed the truth of the Greeke worde not so denying there by but that the virgin Marie of Gods special goodnesse without her merites as she confesseth was filled with all gratious giftes of the holy spirite as much as any mortall creature might be except our Sauiour Christe whose onely priuiledge it is to be free from sinne and to haue receyued the giftes of the holy Ghost without measure in his manhood MART. 5. They will say the Greeke worde doth not so signifie Doth it not I make them selues witnesses of the contrarie and their owne translation in other places shall confute them where they translate an other worde of the selfe same nature and forme and in all respectes like to this ful of sores If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be full of sores why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace Let any Grecian of them all make me a difference in the nature and significancie of these two wordes Againe if vlcerosus as Beza translateth be full of sores why is not gratiosa as Erasmus translateth full of grace or why doth Beza maruell that Erasmus translated gratiosa when him selfe translateth the like word vlcerosus All which adiectiues in osus you knowe signifie fulnes as periculosus aerumnosus Yet what a sturre doth Beza keepe here in his annotations to make the Greeke word signifie freely beloued FVLK 5. The signification of the Greeke worde with your foolish cauillation of Vlcerosus I haue discussed sufficiently cap. 1. sect 43. MART. 6. But hath it in deede any such signification tell vs you that professe this great skill of the tongues what syllable is there in this word that soundeth to that signification S. Chrysostom the Greeke Doctors that should best know the nature of this Greeke word say that it signifieth to make gracious acceptable beloued beautiful amiable so to be desired as when the Psalme saith The king shal desire thy beautie Beza him selfe saith that it is word for word gratificata made grateful yet he expoundeth it accepted before God translateth it freely beloued because he wil haue no singular grace or goodnes or vertue resident in our B. Lady but all by imputation acceptation wherof I haue spoken before S. Athanasius a greke doctor saith that she had this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the holy ghost descended into the Virgin filling hir with al graces and vertues and I beseech the reader to see his words which are many moe concerning this fulnesse of grace and al spiritual gifts S. Hierome that knewe the Greeke word as wel as the Protestants readeth Gratia plena and findeth no fault with this interpretation but saith plainely she was so saluted full of grace because shee conceiued him in whom al fulnesse of the deitie dwelt corporally FVLK 6. Looke in the best Greeke Lexicons and you shal finde it the same signification that we translate and none other Chrisostome is of the same iudgement as I haue shewed in the place aboue mentioned That the Virgine Marie was iustified before God by
faith imputed to hir for righteousnes without workes or iustice as you wil haue it called we doubt no more of hir than of Abraham But that shee was also sanctified with moste excellent graces and indued in hir soule with al christian vertues Beza and all that esteeme Beza in the word wil confesse as muche as is conuenient for hir honour so nothing bee derogated from the honour of God That which Athanasius saith we do likewise admit and that which Hierome writeth also But this is all the controuersie whether the Virgine Marie were freely accepted and beloued of God so by his spirite indued with gratious vertues or whether for her vertues which she had of her selfe she were worthie to be beloued of God and deserued that honour whereof she was vouchsafed to become the mother of God Athanasius saith expresly that all those graces and giftes were freely giuen her by the obumbration or ouershadowing of the holy Ghost which the Angel promised should come vpon her MART. 7. Now let the English Bezites come with their new terme freely beloued and controll these and all other auncient fathers both Greeke and Latine and teach them a new signification of the Greeke worde which the◠knew not before Let Iohn Keltridge one of their great Preachers in London come and tell vs that the Septuaginta and the beste trāslatiōs in Greeke haue no such words as we vse in the Aue Marie but that the word which the Septuaginta vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who euer heard such a iest that the preacher of the worde of God in London so he is called in the title of his booke and preacher before the Iesuites and Seminaries in the tower which is next degree to the disputers there whose sermons be solemnely printed dedicated to one of the Queenes Councell who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the significatiō of the Greeke word and in other places of his booke alleageth the Greeke texte that this man for all this referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is too ridiculous or as trāslators thereof as though S. Luke had written in Hebrue yea as though the whole newe Testament had bene written in Hebrue for so no doubt he presupposed and that the Septuaginta had translated it into Greeke as they did the old who were dead three hundred yeares before S. Lukes Gospell and the new Testament was written FVLK 7. Concerning Iohn Keltridge agaynst whose ignorance and arrogancie you insult I can say nothing because I haue not seene his booke But knowing how impudently you slaunder me M. Whitaker Beza and euery man almost wyth whome you haue any dealing I maye wel suspecte your fidelitie in this case and thinke the matter is not so hard against Iohn Keltridge as you make it seeme to be If he haue ouershot himself as you say he is the more vnwise if you slaunder him as you do others you are moste of al too blame MART. 8. Al this is such a pitiful iest as were incredible if his printed booke didde not giue testimonie Pitiful I say because the simple people count such their preachers iolly fellows and great Clearks because they can talke of the Greeke and of the Hebrewe texte as this man doth also concerning the Hebrue letter Tau whether it had in olde time the forme of a Crosse or no euen as wisely and as skilfully as he did of the Septuaginta and the Greeke worde in S Lukes Gospel Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned because I thinke the reste are sorie and ashamed of him but that he boasteth of that whereof he hath no skill and that the people may take him for a very paterne and example of many other like boasters and braggers among them and that when they heare one talke lustily of the Hebrewe and Greeke and cite the text in the said tongues they may alwaies remember Iohn Keltridge their Preacher and say to themselues what if this fellow also be like Iohn Keltridge FVLK 8. Reseruing Iohn Keltridge to the trial defence of himselfe I say you haue shewed your selfe as ridiculous in this booke diuerse times and so haue many that beare a greater countenance among you tentimes than Iohn Keltridge doth among vs how so euer it pleaseth you to make him the next degree to the disputers But if Iohn Keltridge haue shewed him selfe to be a vaine boaster of that knowledge whereof perhaps he is ignorant what reason is it that other learned men which know the tongues in deede should be drawne into suspition of ignorance for his follie But that you delight by al meanes to discredite their learning and good giftes of God in them to whom if you were comparable your selfe yet it were not tollerable that you should seeke their reproche before their vnskilfulnesse may plainely be reproued MART. 9. But to proceede these great Grecians and Hebricians that controll all antiquitie and the approued auncient Latine translation by scanning the Greeke and Hebrue wordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shall bruise thy head because it pertaineth to our Ladies honour calling it a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard and the rest reade so as being the common receiued texte in their time though there hath bene also alwaies the other reading euen in the vulgar Latine translation and therefore it is not any late reformation of these new correctors as though the Hebrue and Greeke texte before had bene vnknowen these controllers I say of the Latine texte by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue worde and that also for small deuotion to the B. Virgin namely Hierom 7. and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very well because it may sounde in the peoples eares against the vse of the Catholike Churche which calleth our Lady Queene of heauen But they know very well that the Hebrue worde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians whom they gladly folow deduce it otherwise to signifie rather the whole corps and frame of heauen consisting of all the beautiful starres and planets and the Septuaginta call it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen c. 7. Hierem and S. Hierom not onely reginā but rather militiam coeli and when he nameth it reginam Queene he saith we must vnderstand it of the moone to which and to the other starres they did sacrifice commit idolatrie But the Protestants against their custome of scanning the Hebrue and the Greeke translate here Queene of heauen for
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
translate another thing without any necessary pretence of Hebrewe or Greeke and here you would haue it of the necessitie of the Hebrew that we should translate a teacher yet Pagnine in the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherevnto you referre vs saith that Esay the 30. verse 20. this word is taken either for raine or for a teacher Ioel the 2. hee maketh no question but it signifieth raine sauing that some thinke it to be the name of a place In the thirde place Psalme 84. after he hath tolde you how Hierome translateth it hee telleth you how R. Dauid and other doe translate it for raine as wee doe and in al these places the sense is more proper for raine than for a teacher sauing that in Esay perhappes it may signifie more aptly a teacher and so the Geneua translation noteth it In Ioel where the Prophet before hadde threatened famine through drought nothing is so conuenient to bee vnderstoode as seasonable raine In the Psalm 84. where the Prophet commendeth the courage of the people that trauailed to Ierusalem through the drie desarts and places that wanted water it is moste apte to vnderstand that God filleth their pits with raine for their comfort This how cold soeuer it is counted of you that care not whereon faith shoulde be grounded yet is it an hundred times more comfortable to a godly conscience that desireth to bee established in trueth than anye violent wresting of the Scripture from the true and naturall sense to anye other interpretation how good in shew soeuer it be MART. 6. And againe where S. Hierom translateth and the Church readeth and all the fatheâ—s interprete and expound accordingly There shal be faith in thy times to expresse the maruelous faith that shall be then in the first Christians specially euen vnto death and in all the rest concerning the hidden mysteries of the newe Testament there you translate There shal be stabilitie of thy times The Prophete ioyneth togither there iudgement iustice faith wisedome knowledge the feare of our Lord you for a litle ambiguitie of the Hebrue worde turne faith into stabilitie FVLK 6. The word stabilitie Esai 33. v. 6. excludeth not faith but sheweth wherein faith is grounded And therefore this is as all the reste a fonde quarrel without any good grounde at all Seing our translation may stande with the truth of the wordes and of the matter and comprehendeth as much as you would haue and more also Yea it sheweth that faith is setled vpon stabilitie and stedfastnesse of truth which shall flourish in the time of Christ. MART. 7. If I should burden you with translating thus also concerning Christ Cease from the man whose breath in his nostrels for wherein is he to be esteemed You would say I did you wrong because it is so pointed now in the Hebrue Wheras you know very wel by S. Hieroms commentarie vpon that place that this is the Iewes pointing or reading of the worde against the honour of Christe the true reading and translation being as he interpreteth it for he is reputed high and therefore beware of him Otherwise as S. Hierom saith what a consequence were this or who would commend any man thus Take heede ye offende not him who is nothing esteemed yet that is your translation Neyther doth the Greeke helpe you which if the accent be truely put iâ— thus because he is reputed for some body or some thing as S. Paule speaketh of the chiefe Apostles and it is our phrase in the commendation of a man FVLK 7. So long as you acknowledge wee haue translated truely according to the Hebrue texte that we reade there is no reason that you should burden vs with false interpretation The Septuaginta as Hierome confesseth did reade as we doe and plaine it is not oneliâ— by the vowels but also by the contexte that so it muste be read For the Prophet disswadeth the people from putting affiance in any mortall man for God wil bring downe the pride of all suche as they truste moste in as it followeth in the next chapiter whereof this verse should be the beginning The dismembring whereof by the ill diuision of the Chapiter deceiued Hierome to think the Prophet spake of Christe when he spake of a prowd man whose breath was in his nostrels and therefore he was of no strength euen as Dauid vseth the same argument Psalme 146. for the purpose The Chaldee Paraphrase also did reade euen as the Septuaginta MART. 8. The like excuse you woulde haue by alleadging the Hebrue vowels if you were told that you much obsâ—ure a notable saying of the prophet concerning Christ or rather the speach of Christe himselfe by his prophete saying I haue spoken by the Prophets and I haue multiplied vision and in the hand of the Prophets that is by the Prophets haue I beene resembled Which later words do exceedingly expresse that al the Prophets spake of Christ as oâ—r Sauiour himself declareth beginning from Moyses and al the Prophetes to interprete vnto the two disciples the things that concerned him as S. Petâ—r saith in these words Al the prophets from Samuel and that spake after him didde tell of these daies This prophecie then being so consonant to these speaches of the â—ewe Testament the Greeke also being word for word so the Hebrewe by changing one little pricke whyche the latter Iewes haue added at their owne pleasure being fully so as wee â—eade with the Catholike Church why pretend you the Iewes authoritie to maintaine an other lesse Christian translation whiche is thus I vse similitudes by the ministerie of the Prophetes as though there were nothing there concerning Christ or the second person peculiarly FVLK 8. Seeing our Sauiour Christ hath promised that neuer a pricke of the lawe shall perishe wee may vnderstande the same also of the Prophets who haue not receiued the vowels of the latter Iewes but euen of the Prophets themselues howsoeuer that heathenish opinion pleaseth you and other Papistes MART. 9. You wil also perhaps alleadge not onelye the later Iewes but also some later Catholike men that so translate the Hebrewe But the difference betweene them and you is that they with reuerence and preâ—erment alwaies of S. Hiâ—roms and the Churches aâ—â—â—ient translation tel vs how it is nowe in the Hebrewe you with derogation and disanulling the same altogâ—ther set downe your owne as the onlie true interpretation according to the Hebrewe aâ—ouching the Hebrewe that nowe iâ— and as now it is printed to be the only authenti cal truth of the olde Testament Where you can neuer answere vs howe that in the Ps. 22. As a lion my hand and my feete as now it is in the Hebrewe can be the true and old authentical Hebrewe whiche none of the fathers knewe the auncient Rabbines condemne as a corruption your selues translate it not but after the olde accustomed reading They haue pierced my handes my feete
daughter of Hierusalem hath shakeÌ„ her head at thee All are the foeminine gender and spoken of Sion literally and of the Church spiritually triumphing ouer Assur and all her enemies you translate all as of the masculine gender and apply it to Assur insulting against Hierusalem c. I can not coÌ„ceiue what this translation meaneth and I would gladly know the reason and I would haue thought it some grosse ouersight but that I find it so in all your English Bibles and not onely in this place of Esay but also in the bookes of the kings 4. Reg. 19. where the same words are repeated And it is no lesse maruell vnto vs that know not the reason of your doings why you haue left out Alleluia nine times in the sixe last Psalmes being in the Hebrew nine times more than in your translation specially when you knowe that it is the auncient and ioyfull song of the Primitiue Church See the new English Testament Annot. Apoc. 19. FVLK 13. It seemeth that our translators followed too much the iudgement of the Tigurine translator who what reason moued him so to translate I know not it seemeth they weyed not well the Hebrew in that place but such is mans frailtie that he is apt and easie tâ—â—b deceaued if he be not very vigilant and attentiue in those cases And the example of one mans errour that is of credite soone draweth other men into the same by countenance of his authoritie Neuerthelesse two of our translations the Bishops Bible and Couerdales Bible translate the very same words according to the Hebrew 2. Reg. 19. referring the saying against Senacherib despised and laughed to scorne by Ierusalem And therefore you say vntruly that is is in all our English Bibles 4. Reg. 19. Where you maruaile why we haue left out Alleluia nine times in the sixe last Psalmes I maruaile as much why you should so saye for in the Bishops Bible which I haue and which you call Bib. 1577. It is tenne times in the fiue last Psalmes and tenne times there is in the translation Praise ye the Lord. In the 145. it is not in the Hebrew But in the other fiue Psalmes it is both in the beginning and in the ende of euery one of them MART. 14. Againe you translate thus Many which had seene the first house when the foundation of this house was layd before their eyes wept c. Looke well to your Hebrew and you shall find it according both to the Greeke and the Latine thus Many which had seene the first house in the foundation thereof that is yet standing vpon the foundation not destroyed and this temple before their eyes wept You imagined that it should be meant they saw Salomons temple when it was first founded which because it was vnpossible therefore you translated otherwise than is in the Hebrew Greeke and Latine But yet in some of your Bibles you should haue considered the matter better and translated accordingly FVLK 14. The Hebrew is indifferent Ezra 3. to either of both translations and the sense is all one whether beiasedho be referred to the first house named before or to this house before their eyes which followeth And therefore your coniecture of our imagination as in other places is no more bold than vaine MART. 15. And surely why you shoulde translate 4. Reg. 23. v. 13. On the right hand of mount Oliuete rather than as it is in the vulgar Latine and why Ye abiect of the Gentiles Esa. 45. v. 20. rather than ye that are saued of the Gentiles you belike know some reason we doe not neither by the Hebrew nor the Greeke FVLK 15. The Geneua Bible hath according to the Hebrew the mount of corruption which was in deed the Mount Oliuet as is proued by 1. Reg. 11. v. 7. and 2. Sam. 15. v. 30. and of the fruitfulnes of oyle was called Mischethith but in this place in detestation of the idolatrie is called Maschith signifying corruption as Bethel was called Bethauen Osec 4. v. 15. In Esai 45. two of our translations haue according to the vsuall signification of the Hebrewe worde pelitei you that escaped of the people but that the worde also signifieth an abiect you might haue learned by Pagnine and so ceased to haue maruailed why the Geneua Bible translateth you abiects of the Gentiles As your owne vulgar translation Ier. 44. traÌ„slateth it of them that fled or fugitiues MART. 16. Howbeit in these lesser things though nothing in the Scripture is to be counted litle you might perhaps more freely haue taken your pleasure in following neither Hebrew nor Greeke but when it concerneth a matter no lesse than vsurie there by your false translation to giue occasion vnto the Reader to be an vsurer is no small fault either against true religion or against good maners This you doe most euidently in your most authenticall translations saying thus Thou shalt not hurt thy brother by vsurie of money nor by vsurie of corne nor by vsurie of any thing that he may be hurt withall What is this to say but that vsurie is not here forbidden vnles it hurt the partie that boroweth which is so rooted in most mens hartes that they thinke such vsurie very lawfull and daily offend mortally that waye Where Almightye God in this place of holy Scripture hath not a word of hurting or not hurting as may be seene by the Geneua Bibles but sayth simply thus Thou shalt not lend to thy brother to vsurie vsurie of money vsurie of meate vsurie of any thing that is put to vsurie MART. 17. Marke the Hebrew and the Greeke and see and be ashamed that you straine and peruert it to say for Non foenerabis fratri tuo which is worde for worde in the Greeke and Hebrew Thou shalt not hurt thy brother by vsurie If the Hebrew word in the vse of holy Scripture doe signifie to hurt by vsurie why doe you in the very next words following in the selfe same Bibles translate it thus vnto a straunger thou mayst lend vpon vsurie but not vnto thy brother Why sayd you not A straunger thou mayst hurt with vsurie but not thy brother Is it not all one word phrase here and before And if you had so translated it here also the Ieâ—es woulde haue thanked you who by forcing the Hebrewe word as you doe thinke it very good to hurt any straunger that is any Christian by any vsurie be it neuer so great FVLK 16. 17. You saye well that in the Scripture nothing is to be counted litle and therefore euen in these litle thinges we haue endeuoured to follow the Hebrew and haue so well followed it that though you say much yet you can proue litle against vs. But concerning this text of vsurie whereof you would make vs great patrones it is maruell that you can not finde in your Dictionaries that the verbe nashach signifieth to
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
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
are not so in the Greeke but which you haue heard which hath bene preached Which is as much to say as that they should continue constant in the faith and Gospell which them selues had receiued and which was then preached and receiued in the whole word So say we to our deere countriemen Stande fast in the faith and be vnmoueable from the hope of the Gospell which you heard of your first Apostles which was and is preached in all the world If the Protestants like not this exhortation they do◠according to their translation FVLK 9. The Lorde is witnesse there is nothing liketh the Protestants better than that all nations should continue grounded and stable in that faith and Gospell which they had heard receaued of their first Apostles but in this place our translators vnderstande not onely that continuance in the Gospell but also they comprehend the mysterie of the preaching of the Gospell to the Gentiles whereof the Apostle in this text beginneth to speake that the Collossians might know that they haue bene enstructed in that Gospel which at such time as the Apostle did write vnto them had bene spread by preaching according to our Sauiour Christes commaundement ouer all the world As for your brutish collection as though he spake not of the Gospell preached to them but of a Gospel which they had onely heard of that was preached in the world What ground can it haue of our translation according to the sense I shewe that the translators followed Is it possible they should continue in a Gospel that was not preached vnto them but whereof they had heard onely a fame that it was preached to others The whole context before inforceth as much as you say is the sense of the place And the vulgar translator seemeth to fauour this sense that our translators follow rather than that bare translation of yours because he sayth not à spe Euangelij quod audistis praedicati in vniuersa creatura c. but à spe Euangelij quod audistis quod praedicatum est in vniuersa creatura The words of the exhortation you make to your countrymen are wel to be liked if your meaning were as good But when by the Gospell you meane popish traditions by your first Apostles not the Apostles of Christ but of the Bishop of Rome by which was preached in all the worlde the doctrine of Antichristian apostasie we are so to consider that vnder so good and holy wordes so diuilish and detestable a meaning is craftily couered and cloked with hypocrisie CHAP. XXI Certaine other hereticall TREACHERIES and CORRVPTIONS worthy of obseruation Martin THey holde this position that the Scriptures are not hard to be vnderstood that so euery one of them may presume to interprete and expound them And because S. Peter sayth plainly that S. Paules Epistles are harde and other Scriptures also which the vnlearned sayth he peruert to their owne destruction therefore they labour tooth and naile to make this subtill difference that S. Peter sayth not Paules Epistles are hard but some things in S. Paules epistles are hard as though that were not all one therefore they translate so that it must needes be vnderstoode of the things not of the Epistles pretending the Greeke which yet they knowe in some copies can not be referred to the thinges but must needes be vnderstood of the Epistles Wherefore the Greeke copies being indifferent to both the thing also in very deede being all one whether the hardnes be in the Epistles or in the matter for when we say the Scripture is harde we meane specially the matter it is not onely an hereticall but a foolish and peeuish spirite that maketh them so curious and precise in their translations as here to limite and abridge the sense to the things onely Beza translating inter quae sunt multa difficilia and not in quibus as it is in the olde vulgar translation most sincere and indifferent both to Epistles and things Fulke WE holde of the Scriptures as S. Augustine teacheth de doct chr lib. 2. cap. 6. that the holy Ghost hath so magnifically and wholsomly attempered the holy Scriptures that with open and cleare places he hath prouided against famine and in darke and hard places he hath wiped away lothsomnes And that nothing almost is gathered out of those darke places which is not found els where to be vttered most plainly specially if it conteine matter necessarye vnto saluation But that euery one may presume to interprete and expound the Scriptures it is one lye of an hundred that Martine hath made in this booke and hath fayned of vs neuer held or maintained by vs. But S. Peter you say plainly sayth that Saint Paules epistles are hard and other Scriptures also Howbeit Saint Peter sayth neither the one nor the other especially not the latter For albeit in the most approued Greeke copies the relatiue be of the neuter gender limiting that which S. Peter speaketh not to any matter at large in S. Paules Epistles but to those things which S. Paule hath written concerning the second comming of Christ yet of the other Scriptures he saith not that they are harde although he might say there is harde thinges in thē but that the vnstable vnlearned peruert thē to their owne destruction which they do oftentimes when they be most plaine and easie and not only where they be difficult and harde That you can vnderstand no difference betweene the sense which is made of the neuter gender and that which the faeminine gender doth yeelde I know not whether it be to be imputed to the dulnesse of your wit but rather I thinke it proceedeth of the craftie malice of your minde As also that you charge vs with an hereticall foolish and peeuish spirite when we translate according to the most vsuall Greeke copies and according to that which is most agreeable to the place For to accuse all S. Paules epistles of difficultie and hardnesse had not bene agreeable to that excellent commendation which S. Peter before did giue him For euery man that desireth to teach as S. Paule did by his Epistles ought to frame his speach to be as plaine and easie to be vnderstood as the matter whereof he speaketh will admitte But that some thinges about that high mysterie of the second comming of Christ are harde to be vnderstood dischargeth Paule of affectation of difficultie or not regarde of perspicuitie shewing the cause of the hardnesse to be in the height of the matter not in the handling of the writer And that some did misunderstand the Apostle S. Paule writing of that matter it is apparant by the second epistle to the Thessalonians Chap. 2. MART. 2. An other fashion they haue whiche can not proceede of good meaning that is when the Greeke texte is indifferent to twoo senses and one is receiued read and expounded of the greater parte of the auncient fathers and of all the