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
and that the woman sayd I see Gods ascending out of the earth and An olde man is ascended or come vp and that Samuel sayd Why hast thou disquieted me that I should be raysed vp and To morow thou and thy sonnes shall be with me And the booke of Ecclesiasticus sayth that Samuel died and afterward lifted vp his voice out of the earth c. All which the holy Scripture would neuer haue thus expressed whether it were Samuel in deede oâ— not if Saul and the Iewes then had beleeued that their Prophets and Patriarches had bene in heauen about And as for the Hebrew worde they make it as euery boye among the Iewes doth well know as proper a word for Hell as panis is for bread and as vnproper for a graue though so it may be vsed by a figure of speech as Cymba Charontis is Latine for death FVLK 26. If we followed the Iewes in exposition of the Scriptures against Christ we were not so much to be pitied as to be abhorred but if we be content to learne the proprietie of Hebrew wordes of the learned Rabbinsi as Hierom was glad to doe of his Rabbin who as it appeareth by his scholler in some places was not excellently learned there is no cause why any man should pitie vs but them rather that to cloke their ignorance in the Hebrewe tongue pretende as if it were more vnlawfull to learne Hebrew of the Hebrew Rabbins than Latine of Quintilian or Priscian and Greeke of Gaza Suidas and such like That you tell vâ— of the Romishe Rabbins conuerted from Iudaiâ—me to Papistrie is not worth a straw For their argument of Saules and a witches opinion that the deade might be raysed proueth nothing in the worlde that they were in Hell And the sonne of Syrach sheweth him selfe not to be directed by the spirite of God which affirmeth Samuel did lift vp his voice after his death out of the earth contrarye to the iudgement of Catholike Doctors of the Church For that the Scripture speaketh of Samuel raysed by the witche is meant of a wicked spirite counterfetting the shape and similitude of Samuel For the soules of the faithfull and holy Prophets be not at the commaundements of witches but at rest with God where they can not be disquieted As for the authoritie of those vnknowen authors that teach boyes to say Sheol is as proper for hell as panis for bread we may esteeme it to be of as good credit as Charons boate Plutoes pallace and Cerberus three heads c. MART. 27. But what speake I of these doe no the greatest and most auncient Rabbines so to call them the Septuaginta alwayes translate the Hebrew word by the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly hell doe not the Talmudistes and Chaldee paraphrases and Rabbi Salomon Iarhi handling these places of the Psalmes He will deliuer my soule from the hande of Sheol interprete it by Gehinum that is Gehenna hell and yet the Caluinists bring this place for an example that it signifieth graue Likewise vpon this place Let all sinners be turned into SHEOL the foresayde Rabbines interprete it by Gehinum Hell Insomuch that in the Prouerbs and in Iob it is ioyned with Abaddon Where Rabbi Leui according to the opinion of the Hebrewes expoundeth Sheol to be the lowest region of the world a deepe place opposite to heauen whereof it is written If I descended into Hell thou art present and so doth Rabbi Abraham expounde the same worde in chap. 2. Ionâ— FVLK 27. Although the Septuaginta doe alwayes translate Sheol by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet doe they not thereby alwayes vnderstand hel as it is manifest in all those places where the Scripture speaketh of a receptacle of dead bodies But now you will beare vs downe with Rabbins Talmudists and Chaldee paraphrases And firste you saye that all these handling that verse of the 49. Psalme He will deliuer my soule from the hand of Sheol interprete it by Gehinnom that is hell I graunt that Rabbi Ioseph vsing the libertie of a Paraphrast rather than a translator interpreteth the worde by Gehinnom that signifieth hell fire and so the sense is true For God deliuered Dauid from eternall damnation But Rabbi Dauid Chimchi expounding the same place according to the proper signification of Sheol sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Prophet sayde when he sawe the destruction of the soules of the wicked in their death In the day in which my bodie shall goe downe to Sheol the graue God shall deliuer my soule from the hande of Sheol the graue that my soule shall not perishe with my bodie You see therefore that all the Rabbines be not of your side no nor Rabbi Salomon Iarchi whom you cite For vpon 37. of Genesis verse 35. where Iacob sayth he will goe downe to the graue mourning thus he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mourning to Sheol according to the plaine and literall sense the interpretation thereof is the grane in my mourning I will be buried and I will not be comforted all my dayes but after the Midrash or exposition not according to the letter it is hell This signe was deliuered by handes or by tradition from the mouth of his power that is from a diuine oracle if not one of my sonnes shall dye in my life time I had confidence that I should not see hell By this saying it is manifest that this Rabbine acknowledged the true and proper translation of this worde Sheol was to the graue although after figuratiue and sometimes fond expositions it was interpreted for hell Likewise you say but vntruly of this verse Psal. 9. v. 18. Let all sinners be turned to Sheol for there the Chaldee Paraphrast retaineth the worde Sheol and doth not giue any other word for it Dauid Chimchi interpreteth it according to the literall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the wicked be turned into the graue which is so straung with you to be aunswerable to Sheol although as R. Salomon he sayth it may be vnderstoode of their buriall in hell That Sheol in the Prouerbs Iob is ioyned with abaddoÌ„ it hindreth it not to signify the graue where is the destru ction and consumption of the body And Prou. 15. v. 11. the Chaldee Paraphrast retaineth Sheol which Kabuenaki expoundeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is sayd of Sheol and Abaddon that Sheol is the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Abaddon is hell which is deeper than the graue c. And although in Iob Rabbi Leui and others expound Sheol for a secret place about the center of the earth which should seeme to be hell yet they say not that this is the proper signification of the word Sheol For in the 21. of Iob. v. 13. the Chaldee Paraphrast for Sheol interpreteth Kebureta the graue and in the 14. verse 13. beith kebureta the house of the graue and 17. v. 12. and
for Lazarus was there comforted Thirdly there is a great Chaos whiche signifieth an infinite distance betwene Abraham and the riche glutton which vtterly ouerthroweth that dreame of Limbus which signifying a border or edge supposeth that place to be harde adioyning to the place of torments Last of all if the Article of our fayth had bene of Limbus Patrum or of Abrahams bosome we shoulde haue bene taught to saye he descended into Limbo patrum or he descended into Abrahams bosome which all Christian eares abhorre to heare The worde Sheol vsed in the olde Testament for a common receptacle of all the dead signifieth properly a place to receiue their bodies and not their soules and therefore most commonly in our translations is called the graue MART. 7. As when Iacob sayth Descendam ad filium meum lugens in infernum I will goe downe to my sonne into Hell mourning they translate I wil go downe into the graue vnto my sonne mourning as though Iacob thought that his sonne Ioseph had bene buried in a graue whereas Iacob thought and sayd immediatly before as appeareth in the holy Scripture that a wild beast had deucured him and so could not be presumed to be in any graue or as though if Ioseph had bene in a graue Iacob would haue gone downe to him into the same graue For so the wordes must needes import if they take graue properly but if they take graue unproperly for the state of deade men after this life why doe they call it graue and not Hell as the word is in Hebrew Greeke and Latine No doubt they doe it to make the ignorant Reader beleeue that the Patriarch Iacob spake of his bodie onely to descend into the graue to Iosephes bodye for as concerning Iacobs soule that was by their opinion to ascend immediatly after his death to heauen and not to descend into the graue But if Iacob were to ascend forthwith in soule how could he say as they translate I will goe downe into the graue vnto my sonne As if according to their opinion he should say My sonnes bodie is deuoured of a beast and his soule is gone vp into heauen well I will goe downe to him into the graue FVLK 7. A proper quidditie you haue found out of Iacob supposing his sonne to be deuoured of wilde beastes yet sayth I wil goe downe vnto him mourning which you thinke can not be into the graue because he did not thinke he was buried But you must remember it is the common manner of speech when men saye in mourning they will goe to their friendes departed they meane they will dye although their friendes perhaps were drowned in the sea or their bodies burned or perhaps lye in desolate places vnburied So Iacobs descending to the graue signifieth no more but death by which he knewe he shoulde be ioyned to his sonne in soule though he were not in bodie The name of graue is vsed because it is vsuall that dead men are buried though it be not vniuersall And that the graue is taken commonly for death it appeareth by that phrase so often vsed in the Scriptures He slept with his fathers and was buried which being spoken indifferently of good men and euill can not be vnderstood of one place of their soules but of death which is common to all and is proper to the bodie not vnto the soule for the soules of the departed sleepe not The like is to be sayde of the phrase vsed in Gen. of Ismael as well as of the godly Patriarkes he was laid vp to his people And lest you should please your selfe too much in your childish conceit of Iosephes being deuoured whereof yet his father was not certaine You shall heare howe Isydorus Clarius translateth the same place in his Bible censured by the Deputies of Trent Councell Descendam ad filium meum lugens in sepulchrum I will goe downe to my sonne mourning into the graue This is one of the places which he thought meere to be corrected according to the Hebrew and in other places where he is content to vse the old word Infernus he signifieth in his notes that he meaneth thereby Sepulchrum the graue And in deede this word Infernus signifieth generally any place beneath as the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greeke translators vsed for Sheol the Hebrue worde signifieth a place that is darke and obscure where nothing can be seene such as the graue or pitte is in which the dead are layde which therefore of Iob is called the land of darkenesse and the shadow of death MART. 8. Gentle Reader that thou mayst the better conceiue these absurdities and the more detest their guilefull corruptions vnderstand as we began to tell thee before that in the old Testament because there was yet no ascending into heauen the way of the holies as the Apostle in his epistle to the Hebrues speaketh being not yet made open because our sauiour Christ was to dedicate and begin the enteraunce in his owne person and by his passiō to open heauen therfore we say in the old Testament the common phrase of the holy Scripture is euen of the best men as well as of others that dying they went downe ad inferos or ad infernū to signifie that such was the state of the old Testament before our sauiour Christs Resurrection and Ascension that euery man went downe and not vp descended and not ascended by descending I meane not to the graue which receiued their bodies only but ad inferos that is to hel a common receptacle or place for their soules also departed as wel of those soules that were to be in reste as those that were to be in paines and torments All the soules both good and bad that then died went downeward and therefore the place of both sortes was called in all the tongues by a worde answereable to this worde hel to signifie a lower place beneath not onely of torments but also of rest FVLK 8. Where you reason that there was no ascēding into heauen because the way of the holies was not yet made open when the firste tabernacle was standing you abuse the Reader and the Scripture For the Apostles meaning is in that verse to shewe that to the great benefite of Christians that firste tabernacle is fallen because that nowe we haue more familiar accesse vnto God by Iesus Christ. For whereas the High Priest onely but once in the yeare and then not without bloud entred into the second moste holye Tabernacle because the way of the Holyes that is vnto the Holyest or sancta sanctorum was not then opened nowe our Sauiour Christ hauing once entred into the holiest place by his owne bloud and founde eternall redemption we haue by him without any ceremonies sacrifices or mediation of any mortall Priest free accesse vnto the throne of grace euen into the holye place by the newe and liuing waye which he hath
where he prophesieth vnto the wicked a sodaine death such as befell to Chore Dathan Abiram which went downe quicke into the graue Not into hell whether come no bodies of men liuing but the soules of men that are dead MART. 20. But alas is it the very nature of the Hebrew Greeke or Latine that forceth theÌ„ so much to English it graue rather than hel we appeale to all Hebricians Grecians Latinists in the world first if a man would aske what is Hebrew or Greeke or Latine for Hell whether they would not answer these three words as the very proper words to signifie it euen as panis signifieth bread secondly if a man would aske what is Hebrew or Greeke or Latine for a graue whether they would answer these words and not three other which they know are as proper words for graue as lac is for milke FVLK 20. The very nature of the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most properly to signifie a graue or receptacle of dead bodies as all that be learned in that tongue doe knowe About the Greeke and Latine termes is not our question and therefore you deale deceitfully to handle them all three togither Although neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor Infernus are so proper for hel but that they may be taken also sometimes for the graue and so perhaps were meant by the Greeke and Latine translators in diuerse places You speake therefore as one voyd of all shame to say they are as proper for hell as panis for breade Where you aske what is Hebrew Greeke or Latine for hell you must vnderstand that if you speake of a proper word for those inuisible places wherein the soules departed are either in ioy or torments I answer there is no proper word for those places either in Hebrew Greeke or Latine For that which of all these tongues is translated heauen is the proper word for the sensible skye in which are the Sunne Moone and Starres and by a figure is transferred to signifie the place of Gods glorie in which he reigneth with the blessed spirits of Angels and men aboue this sensible world Paradise and Abrahams bosome who is so childish not to acknowledge them to be borrowed wordes and not proper So fo◠〈…〉 of the reprobate soules in the Hebrue tongue Tâ—pheâ—â— or Gehinnom which properly are the names of an abhominable place of Idolatry are vsed Sheol somtimes figuratiuely may signifie the same In Greeke Latin Gâ—henna is vsed for the same which is borrowed of the Hebrue Sometimes also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke is taken for the place of the damned and the kingdome of darkenesse The Latine word Infernus is any lowe place Wherefore I can not maruaile sufficiently at your impudencie which affirme these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Infernus to be as proper for our English worde hell as Panis is for bread That there be other wordes beside these in all the three tongues to signifie a graue I maruaile to what purpose you tell vs except you would haue ignorant folke suppose that there cannot be two Hebrue Greeke or Latine wordes for one thing MART. 21. Yea note and consider diligently what wee will say Let them shewe me out of all the Bible one place where it is certaine and agreed among all that it must needes signifie graue let them shewe me in any one such place that the holy Scripture vseth any of those former three wordes for graue As when Abraham bought a place of burial whether he bought Infernum or when it is said the kings of Israel were buried in the monuments or sepulchers of their fathers whether it say in infernis patrum suorum So that not onely Diuines by this obseruation but Grammarians also and children may easily see that the proper and naturall signification of the said wordes is in English Hel and not graue FVLK 21. We note wel your foolish subtiltie that will haue vs to shewe you one place where it is oertaine and agreed among al that sheol muste needes signifie graue I am perswaded that you and such as you are that haue sold your selues to Antichrist to maintaine his heresies with all impudencie will agree to nothing that shall be brought though it be neuer so plaine and certaine that it must needes so signifie I haue already shewed you three places where the hoare head is sayd to goe down into sheol that is into the graue For whether shold the hoare head goe but into the graue Nothing can be more plaine to him that will agree to truth that sheol in all such places is taken for the graue But to omit those places because I haue spoken of them all readie what say you to that place Numb 16 where the earth opened her mouth swallowed vp the rebelles with their tents and all there substaunce of cattaile and what soeuer they had where the text sayeth They went downe and all that they had aliue sheolah into the pitte or graue God made a great graue or hole in the earth to receiue them all Where no man will saie that evther the bodies of these men or their substaunce of Tentes cattaile and stuffe went into hell as it is sure their soules wente into torment And if authoritie do way more with you than good reason heare what S. Augustine writeth vpon the same texte and how he taketh your inferos or infernum which in the Hebrue is sheol Quest. super Num. lib. 4. c. 29. Et descenderunt ipsi omnia quaecunque sunt eis viuentes ad inferos Notandum secundum locum terreniâ—m dictos esse inferos hoc est c. And they themselues descended and all that they had aliue vnto Inferas the lower partes It is to be noted that Inferi are spoken of an earthly place that is in the lowe partes of the earth For diuersly and vnder manifold vnderstaÌ„ding euen as the sense of things which are in hand requireth the name of Inferi is put in the Scriptures especially it is wont to be taken for the dead But for asmuch as it is saide that those descended aliue ad inferos by the very narration it appeareth sufficiently what was done it is manifest as I said that the lower partes of the earth are termed by this word inferi in comparison of this vpper part of the earth in which we liue Like as in comparison of the higher heauen where the dwelling of the holy Aungels is the Scripture saith that the sinful Angels being thrust downe into the darknesse of this ayre are reserued as it were in prisons of a lower part or hel to be punished S. Augustine here doth not only vnderstand this place of the graue or receptacle of bodies but also sheweth that the Latin word inferi or infernus doth not alwaies signifie hel as you made it of late as proper for hel as Panis for bread But bicause you shal
15. the graue In both which places Rabbi Abraham Peritsol ioyneth Sheol and Keber togither both signifying the graue and in the later verse he maketh Iob to say to his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The barres of lies with which you comfort me into the middest of the pit of the graue shall go downe with me when I dye By all which testimonies it is manifest that Sheol is not the proper for hel the receptacle of soules but for graue the common dwelling house of mens bodies But you will presse vs yet further with the authoritie of Rabbi Abraham vpon Ionas 2. In deede in Abraham Aben Ezra I reade as you say but this is onely his opinion of the figuratiue sense of that place for vpon Hosee cap. 13. v. 14. he expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus I haue bene a redeemer of thy fathers nowe I will be a destruction of death which is to thee And so doe R. Shelomo Iarchi and Rabbi Dauid Chimchi yea so doth Saint Paule more worth than all the Rabbins that euer were expound it MART. 28. This being the opinion and interpretation of the Hebrues See the skill or the honestie of Beza saying that Sheol with the Hebrues signifieth nothing but graue Whereas in deede to speake skilfully vprightly and not contentiously it may signifie graue sometime secondarily but Hell principally and properly as is manifest for that there is no other worde so often vsed and so familiar in the Scriptures to signifie Hell as this and for that the Septuaginta doe alwaies interprete it by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FVLK 28. The opinion of the Hebrues being as I haue rehearsed out of their owne wordes see the skill or honestie of Martin which dare open his mouth against Beza in this matter and tell vs that Sheol may secundarily signifie a graue whereas it doth first and principally so signifie howe soeuer the Septuaginta doe interprete it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an obscure darke place vnder the earth and not hell properly MART. 29. The which Greeke worde is so notorius and peculiar for Hell that the Paganes vse it also for Pluto whom they feigned to bee God of hell and not God of graues and and if they woulde stand with vs in this point wee might beate them with their owne kinde of reasoning out of Poetes and profane writers and out of all Lexicons Vnlesse they will tel vs contrarie to their custome that wee Christians must attende the Ecclesiasticall vse of this word in the Bible and in Christian writers that in them it signifieth graue For so Beza seemeth to say that the Greeke Interpreters of the Bible translated the Hebrewe worde aforesayed by this Greeke worde as signifiyng a darke place whereas the Greeke Poetes vsed it for that which the Latines called Inferos that is Hell Which ambiguitie sayeth he of the worde made many erre affirming Christes descending into Hell So was LIMBVS builded whereunto afterward Purgatory was laide FVLK 29. That Pluto of the Poets is faigned to be the God of Hell it was heere of that they imagined Hell to bee a place vnder the earth which was his pallace as earth was his kingdome or els what becommeth of the triple diuision of all the worlde if Iupiter hauing heauen Neptune the Sea Pluto should not haue the earth who had his name of the riches inclosed in the earth and was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Homer Il. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter and I and Pluto the thirde that ruleth ouer the dead Whereof it is put in the Genetiue case after such prepositions as gouerne an Accusatiue or Datiue where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Pluto is to bee vnderstoode I might heere cite diuers places out of Nonius the Christian Greeke Poet who seemeth to vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the graue speaking of the resurrection of Christ Ioan. 2. of Lazarus cap. 11. But of the trāslation of the Greke word is not our questiō but of the Hebrewe worde Sheol which the septuaginta turning into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meane a place generally to receiue the dead which somtimes is the graue of the bodies sometimes hell of the soules MART. 30. I see Beza his wilinesse verie well in this pointe For heere the man hath vttered all his harte and the whole mysterie of his craftie meaning of this corrupte translation that to auoyde these three things Christes descending into Hell Limbus patrum and Purgatorie he and his companions wrest the foresayd wordes of the holy Scriptures to the signification of graue But let the indifferent Christian reader onely consider Beza his owne wordes in this place point by point FVLK 30. Beza vseth no wilinesse or craft at all for he doeth alwayes openly detest the dreames of Limbus and Purgatorie and whatsoeuer may depende vpon them But let vs see what you can gather out of his wordes MART. 31. First he sayeth that the Greeke Poetes were wont to vse the Greeke worde for Hell secondly that they which interpreted the Bible out of Hebrewe into Greeke vsed the verie same worde for that Hebrewe worde whereof wee haue nowe disputed thirdlye that the aunciente fathers for of them he speaketh as a litle before he expresseth vnderstoode the sayed Greeke worde for Hell and thereby grewe to those errours as he impudently affirmeth of Christes descending into Hell and of the place in Hell where the fathers rested expecting the comming of our Sauiour c. Whereby the Reader doeth easily see that both the profane and also the Ecclesiasticall vse of the word is for Hell and not for graue FVLK 31. I looked for some great matter when you beganne to consider so diligently from point to point but I see we shall haue nothing but this colde collection that both the prophane and Ecclesiasticall vse of this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for hell and not for the graue That it is vsed for hell no man denieth but that it is vsed onely for hell Beza sayeth not and I haue proued that it is not As also it may be proued by diuerse other places out of the Apocriphall writings namely Sap. 16. v. 13. where it is translated for death by your owne Latine translatour being the same verse that is in the songe of Anna 1. Sam. 2. where Sheol is vsed and is repeared in that signification Tob. 13. v. 12. Likewise Sap. 2. v. 1. where the vngodly that professe the mortality of the soul say that none was knowen to returne from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word can signifie nothing but graue For hell it can not signifie in their speach that beleue no hell say plainly that their soules shall vanishe like smoke or light ayer Likewise in Baruch 2. it is taken for the graue where he sayeth the deade which are in the 〈◊〉 〈◊〉 〈◊〉
glorie Thus by their owne translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignus are plainely deduced worthinesse desert and merite of saincts out of the Scriptures FVLK 12. Your first foundation is false therefore all your building falleth to the groūd For when we trāslate that text thus The afflictions of this time are not worthy of the glory to come we meane not thus deserue not the glory to come but euen as you do they are not equal or comparable but thereof it followeth that they deserue not for to deserue is to doe a thing equall vnto the reward the afflictions be not equal therefore they deserue not But when it is said the workeman is worthy of his hyre wee acknowledge that he deserueth his wages yet we should not doe well to translate it that he deserueth his hyre because worthinesse may be where there is no desert Gold is worthy to be esteemed before siluer and yet there is no merite or deserte of golde if we speake properly That of Tob. 9. is not in the Greeke but in some Bibles translated out of Latine according to the vsuall phrase of Englishe rather than to the propertie of the worde where it is sayd Apoc. 5. The Lambe that was killed is worthye to receiue power and riches though we will not contende of the deserts of Christ yet we may be bold to say that in respect of the godhead he was worthy of all honour and glorie from euerlasting before he had created any thing and therefore worthines doth not alway import desert as no worthines doth no desert Likewise when it is said of the wicked Apoc. 16. they are worthy to drinke bloud it is true that they deserued that plague because their cruell workes were iustly recompensed with that punishment but yet some may be worthy of their punishment that haue not deserued it The sonne of a traytor is worthy to beare the punishment of his fathers attainder yet he hath not alwayes deserued it by his owne deedes Therefore it is not all one they are worthy and they haue deserued The infants of the reprobate as soone as they haue life are worthy of eternall damnation and yet they haue not deserued the same by their owne deedes Therfore where it is sayd of the elect They shall walke with me in white because they are worthy it is not meant that they haue deserued by their owne workes to walke with Christ but because they are made worthye by Christ who hath giuen them grace not to defile their garments who also shall giue them the rewarde of white garments that is of innocencie which no man can deserue because no man is cleare from sinne but onely by forgiuenes of sinnes in the bloud of Christ. Therefore you haue performed nothing lesse than your promise which was to proue the equiualent of merite out of the Scripture and to force vs by our translation to confesse the same Fos worthines doth not alwayes argue or enforce desert as desert doth worthines worthines being a more generall word than merite or desert MART. 13. But to proceede one steppe further we proue it also to be in the Scriptures thus Them selues translate thus Heb. 10. 29. Of howe much sorer punishment shall he be worthy which treadeth vnder foote the sonne of God though one of their Bibles of the yeare 1562. very falsly and corruptly leaueth out the wordes worthy of saying thus How much sorer shall he be punished c Fearing no doubt by translating the Greeke word sincerely this consequence that now I shall inferre to wit If the Greeke worde here by their owne translation signifie to be worthy of or to deserue being spoken of paines and punishment deserued then must they graunt vs the same worde so to signifie elsewhere in the newe Testament when it is spoken of deseruing heauen and the kingdome of God as in these places Luc. 21. Watch therefore all times praying that you MAY BE WORTHIE to stande before the sonne of man and c. 20. THEY THAT ARE WORTHY to attayne to that worlde and to the resurrection from the deade neyther marye nor are maried and 2. Thess. 1. That you may BE WORTHYE of the kingdome of God for which also ye suffer FVLK 13. You thinke to haue great aduauntage at our translation of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. shall be worthye which is true according to the sense but not so proper for the worde which signifieth rather to be iudged or accounted worthye whether he be worthye in deede or not And so it shoulde haue bene translated if the nature of the worde had bene exactly weighed But the translators looked rather to the purpose of the Apostle which is by all meanes to terrifie such contemners and backeslyders of whome he speaketh The Greeke worde therefore doth not signifie to deserue but to be iudged worthye although it is true that those of whome the Apostle there speaketh deserued extreame paynes of damnation And euen so it signifieth in all other places as Luc 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that shall be counted worthye to attayne to that worlde and Luc. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be counted worthye and 2. Thess. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be counted worthye And so the word doth signifie in other places without controuersie as Luc. 7. the Centurion sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I accounted not my selfe worthye and 1. Tim. 5. The Elders that gouerne well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be counted worthy of double honour For it is the imperatiue mode therefore it is a fault in our translations to make it the indicatiue For we can not saye let them be worthye or let them be made worthy but let them be iudged reputed or accounted worthy MART. 14. Thus you should translate in all these places according to your translation of the former place to the Hebrewes or at the leastwise you should haue this sense meaning as the olde vulgar Latine hath translating in all these places counted worthy but meaning worthy in deede as when it is sayd Abraham was reputed iust it is meant he was iust in deede If you also haue this meaning in your translations which here follow the vulgar Latine then we appeale to your selues whether to be counted worthy and to be worthy and to deserue and to merite be not all one and so here also Merite is deduced But if you meane according to your heresie to signifie by translating counted worthy that they are not in deede worthy then your purpose is hereticall and translation false and repugnant to your translating the same word in other places as is declared and now further we will declare FVLK 14. I haue shewed you howe we shoulde translate that word in any place wheresoeuer it is redde euen as the vulgar Latine hath in the places by you noted and in those three textes Luc. 20. 21. 2. Thess. 1. We
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
vocat propterea sacerdotio fungitur vt homo recipis autem ea quae offeruntur vt Deus offeri verò ecclesia corporis eius sanguinis symbola omne fermentum per primitias sanctificans And Christ is nowe a priest which is sprung of Iuda according to the flesh not offering any thing himselfe but is called the head of them that offer seeing he calleth the church his bodie and therefore he exerciseth the priesthoode as a man and hee receiueth those thinges that are offered as God and the church truely doth offer the tokens of his bodie and bloud sanctifying euerie leauen by the first fruites In these wordes Theodoret speaketh not of the sacrifice that Christ offered himselfe but of the spirituall sacrifice of thankesgiuing which the church offereth to him in celebrating the memorie of his death Not of the priesthoode which Christ did exercise in earth but of the priesthoode that he doth exercise in heauen not now offering anie thing but as God receiuing oblations And where he sayth that nowe he exerciseth the priesthoode as man he denieth not but that he doeth exercise it as mediator God and man Which is more plaine in his exposition of the Epistle to the Heb. cap. 8. where he enquireth how Christ doth both sit at the right hande of maiestie and yet is a minister of the holy thinges Quonam enim munere sacerdotali fungitur qui seipsum semelobtuliâ— non offert amplius sacrificium Quomodo autem fieri potest vt idem sedeaâ— socerdotali officio fungatur Nisi fortè dixerit quispiam esse munus sacerdotale salutem quam vt dominus procurat Tabernaculum autem vocauit coelum cuius est ipse opifex quem vt hominem dixit Apostolus fungi sacerdotio For what priestly office doth he exercise which hath once offered vp himselfe and doth no more offer any sacrifice And howe can it be that the same person shoulde together both sit and exercise the priestly office Except perhaps a man will say that the saluation which he procureth as Lorde is a priestly office Neither hath he any other meaning Dialog prime where his purpose is to prooue that Christ had a body Si est ergo sacerdonum proprium offerre munera Christus autem quod ad humanit atem quidem attinet sacerdos appellatus est non aliam autem hostiam quam suum corpus obtuliâ— Dominus ergo Christus corpus habuiâ— If therefore it be proper for priestes to offer giftes and Christ as concerning his humanitie truely is called a priest and he offered none other sacrifice but his owne bodie therefore our Lorde Christ had a bodie He sayth not that Christ is a priest according to his humanitie onelie whereas the excellencie of his person being both God and man caused â—is sacrifice to be acceptable and auaileable for the redemption of man But to make the matter cleare beside that which the Apostle writeth to the Hebrues ca. 9. these argumentes may plainely be drawen out of the 7. cap. where he speaketh expresly of his priesthood after the order of Melchisedech Christ as he is without father and without mother is â— priest after the order of Melchisedech Christ as he is God and man is without father and without mother therfore Christ as he is God and man is a priest after the order of Melchisedech Againe Christ as he hath no beginning of his dayes nor ende of his life is a priest after the order of Melchisedech Christ according to his diuinitie hath no beginning of his daies nor ende of his life according to his whole person Therefore Christ according to his diuinitie and according to his whole person is a priest after the order of Melchisedech Againe except you vnderstand Christ to haue beene a priest according to his diuinitie he was tythed in the loynes of Abraham as well as Lcui but according to his diuinitie hee was not in the loynes of Abraham and therfore payde no tythe in Abraham as God though as man he was subiect to the law but receiued tythes of Abraham in his priest and figure Melchisedech For the priest receiueth tythes in the name of God as also he blesseth in the name of God Therefore if Christ giue priestly blessing in his owne name he giueth it as he is God and not as man onely Finally to say that that Christ was a priest only in respect of his manhood â—auoreth rankely of Nestorianisme whereas our assertion that Christ is an high priest both according to his deitie in which he is equall with his father and also according to his humanitie in which the father is greter than he is as farre from Arrianisme as the Papistes are from honestie and synceritie to charge vs with such open blasphemie God be praised Imprinted at London by George Bishop and Henrie Binneman 1583. D. Standish D. Heskins Heretikes fiue vvaies specially abuse the Scriptures â— Denying certaine bookes or parts of bookes 2 Doubting of their authoritie and calling theÌ„ into question 2 Voluntarie expositions according to euery ones fansie or heresie 4. Changing some vvordes or sentences of the very originall text Tertul. cont Marae cio li. â— in princ Tertul. lib. 5. False and heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. ep 89. lib. 1. de pec mer. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Protestants Caluinists vse the foresaid fiue meanes of defacing the Scriptures * Cont. rat Edm. Camp pag. 18. Retent pag. 32. dist of the Rock pag. 307. Luther in noâ—o Test. Germa in Prefat Iacobi Conc. Cart. 3. can 47. * Argu. in epist. Iacob * Whitak p. 10. * Ibid. Lib. 6. cap. 18. De doct Christ. lib. 2. cap. 8. Anno. 1532. Anno. 1537. Ibid. pag. 17. M. VVhitaker by these vvords condemneth their ovvne Seruice booke vvhich appointeth these bookes of Tobie and Ecclesiasticus to be read for holy Scripture as the other Doe they read in their Churches Apocryphall superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice In expositione Symbolâ— pag. 10. M. VVhitakers booke In the argument Bib. an 1579. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 6. cap. â— Hieronim ad â—aâ—d Tom. 3. â—â—â—â—â—â— lib. 3. cap. 6. in EuaÌ„g Math. â—â— 5. cap. 26. Cyprianus aliâ— in Concilio Aphricano * Whitak pag. 17. 120. Ibid. pag. 101. Praef. ad 6. theses Oxon pag. 25. Lib. Confess 1. cap. 14. lib. 7. c. 20. Cicer. de Senect Beza the mouse of Geneua gnavveth the text of Scripture De ineam dom cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. an 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reconcileth the Greeke â—â—â—â— of the nevv TestameÌ„t vvith the Hebrevve text of the old by putting out of the Greeke text so much as pleaseth him Est. 6. 9. 10. Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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