they could not say ordinances of Saincts and they vvould not say iustificatiōs of saincts knovving very vvel by Bezaes ovvne cōmentarie that this vvord includeth the good vvorkes of saincts vvhich vvorkes if they should in translating call their iustifications it vvould goe sore against iustification by only faith Therfore doe they trāslate in steede thereof ordinances statutes vvhere they can vvhich are termes furthest of from iustification and vvhere they can not there they say righteousnes making it also the plural number vvhereas the more proper Greeke vvord for righteousnes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. vvhich there some of thē translate vngiltinesse because they vvil not translate exactly if you vvould hire them 4 And therfore as for iustice and iustifications they say righteousnes Bib. of the yere 1577. most approued Mat. 1 19. Luc. 1 6. so for iust they translate righteous and by this meanes Ioseph vvas a righteous man rather then a iust man and Zacharie Elisabeth vvere both righteous before God rather then iust because vvhen a man is called iust it soundeth that he is so in deede and not by imputation only as a vvise man is vnderstood to be vvise in deede and not only so imputed Therfore do they more gladly and more often say righteous men rather then iust men and vvhen they do say iust men as sometime they doe lest they might seeme vvilful inexcusably there they vnderstand iust by imputation and not in deede as is to be seen in Bezaes Annotatiōs vpon the Epistle to the Romanes Note also that they put the vvord iust vvhen faith is ioyned vvithal as Ro. 1. The iust shal liue by faith to signifie that iustification is by faith But if vvorkes be ioyned vvithal and keeping the commaundemēts as in the place alleaged Luc. 1. ther they say righteous to suppresse iustification by vvorkes 5 And certaine it is if there vvere no sinister meaning they vvould in no place auoid to say iust iustice iustification where both the Greeke and Latin are so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvord for vvord as for example 2 Tim. 4 8. In al their bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Henceforth there is laid vp for me a crovvne of RIGHTEOVSNES vvhich the Lord the RIGHTEOVS iudge shal GIVE me at that day And againe 2 Thess 1. Reioyce in tribulations vvhich is a token of the RIGHTEOVS IVDGEMENT of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may be counted vvorthie of the kingdom of God for vvhich ye saffer For it is a RIGHTEOVS THING vvith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense tribulation to them that trouble you and to you that are troubled rest vvith vs in the reuelation of the Lord IESVS from heauen And againe Hebr. 6 10. God is not VNRIGHTEOVS to forget your good vvorke and labour c. non enim iniustus est Deus These are very pregnant places to discouer their false purpose in concealing the vvord iustice in al their bibles For if they vvil say that iustice is not an vsual English vvord in this sense and therfore they say righteousnes yet I trovv iust and vniust are vsual and vvel knovven Vvhy then vvould they not say at the least in the places alleaged God the IVST iudge A token of the IVST IVDGEMENT of God It is a IVST thing vvith God God is not VNIVST to forget c Vvhy is it not at the least in one of their English Bibles being so both in Greeke and Latin 6 Vnderstand gentle Reader and marke vvel The scriptures most euident for iustification by vvorkes against only faith that if S. Paules vvordes vvere truely translated thus A crovvne of IVSTICE is laid vp for me vvhich our Lord the IVST iudge vvil RENDER vnto me at that day and so in the other places it vvould inferre that men are iustly crowned in heauen for their good workes vpon earth and that it is Gods iustice so to doe that he vvil do so because he is a iustiudge because he vvil shevv his IVST IVDGEMENT and he vvil not forget so to doe because he is not vniust as the auncient fathers namely the Greeke doctors S. Chrysostom Psal 57. Si vtique est fructus iusto vtique est Deus iudicans eos in terra Theodorete Oecumenius vpon these places do interpret and expound in so much that Oecumenius saith thus vpon the foresaid place to the Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See here that to suffer for Christ procureth the kingdom of heauen according to IVST IVDGEMENT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not according to grace Vvhich lest the Aduersarie might take in the vvorse part as though it vvere only Gods iustice or iust iudgement and not his fauour or grace also S. Augustine excellently declareth hovvv it is both the one and the other to vvit his grace and fauour and mercie in making vs by his grace to liue and beleeue vvel and so to be vvorthy of heauen his iustice and iust iudgement to render and repay for those vvorkes vvhich him self vvrought in vs life euerlasting Vvhich he expresseth thus Aug. de gra lib. arb ca. 6. Hovv should he render or repay as a iust iudge vnles he had giuen it as a merciful father Vvhere S. Augustine vrgeth the vvordes of repaying as due and of being A IVST IVDGE therfore both vvhich the said translatours corrupt not only saying righteous iudge for iust iudge but that he vvil giue a crovvne vvhich is of a thing not due for that vvhich is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vvil render or repay vvhich is of a thing due and deserued hath relation to vvorkes going before for the vvhich the crovvne is repaied He said not saith Theophylacte vpon this place he vvil giue but he vvil render or repay as a certaine dette for he being iust vvil define limite the revvard according to the labours the crovvne therfore is due dette because of the iudges iustice So saith he 7 Vvhich speaches being most true as being the expresse vvordes of holy Scripture yet vve knovv hovv odiously the Aduersaries may doe misconster them to the ignorant as though vve chalenged heauen by our ovvne vvorkes and as though vve made God bound to vs. Vvhich vve do not God forbid but because he hath prepared good vvorkes for vs as the Apostle saith to vvalke in them Eph. 2 v. 10. and doth by his grace cause vs to doe them and hath promised life euerlasting for them and telleth vs in al his holy Scriptures that to doe them is the vvay to heauen therfore not presuming vpon our ovvne vvorkes as our ovvne or as of our selues but vpon the good vvorkes vvrought through Gods grace by vs his seely instruments vve haue great confidence as the Apostle speaketh and are assured that these vvorkes proceding of his grace Hebr. 10. be so
translate Mat. 3 11. c. 8 8. 1 Cor. 15 9. I am not vvorthie in al three places And vvhy I pray you did you not likevvise folovv the old Latin interpreter one steppe further saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. v. 12. Giuing thankes to God the father THAT HATH MADE VS WORTHIE but translating rather thus Vvhich hath made vs meete to be partakers of the inheritāce of the saincts in light Here vvas the place vvhere you should haue shevved your sinceritie and haue said that God maketh vs vvorthie of heauenly blisse because you know if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vvorthy then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make vvorthie But you are like to Beza your Maister vvho as though al interpretation of vvordes vvere at his commaundement saith here and here and so forth I haue folovved the old Latin interpreter translating it vvorthie Annot. in 3. Mat. No. Test 1556. but in such and such a place meaning this for one I chose rather to say MEETE Idoneum dicere malui but that both he and you should here also haue translated vvorthie the Greeke fathers shal teach you if vve be not vvorthie or able to controule so mightie Grecians as you pretend to be vvhen you crovve vpon your ovvne dunghil othervvise in your translations shevving smal skil or great malice 18 The Greeke fathers I say interprete the Apostles vvord here thus Oecum in Caten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hath made vs vvorthie and giuen vs the grace to be vvorthie and S. Basil in orat Liturg. making both Greeke vvordes al one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THOV HAST MADE VS WORTHIE to be ministers of thy holy altar and anon after MAKE VS WORTHIE for this ministerie And S. Chrisost vpon the Apostles place God doth not only giue vs societie vvith the Saincts but maketh vs also vvorthie to receiue so great dignitie And here is a goodly consideration of the goodnes of God tovvard vs that doth in deede by his grace make vs vvorthie of so great things vvho othervvise are most vnvvorthie vile and abiect Vvhich making of vs vvorthie is expressed by the said Greeke vvordes more then by the Latin mereri because it declareth whence our merite and vvorthines procedeth to vvit Ho. de Cruee latrone of God both vvhich S. Chrysostom expresseth excellently thus Vvhen he brought in Publicans to the kingdom of heauen be defamed not the kingdom of heauen but magnified it also vvith great honours shevving that there is such a Lord of the kingdom of heauen vvhich hath made euen vnvvorthie persons to be so much better Vt etiam illius dignitatis gloriam mererentur that they should deserue euen the glorie of that dignitie And Occumenius saith that it is Gods glorie * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO MAKE HIS SERVANTS WORTHIE of such good things and that it is their glorie * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO HAVE BEEN MADE WORTHIE of such things in 2 Thess 1. 19 Thus vve see hovv the holy Scripture vseth equiualent vvordes to signifie merite vvhich you suppresse as much as you can So likevvise vve might tel you of other vvordes and phrases that do plainely import and signifie merite as vvhen it is said Ecclesiastici 16. Euery man shal finde according to his vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budee both your Maister and ours in the Greeke tongue telleth vs that the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde is proprely to receiue for that vvhich a man hath giuen or laboured to requite you vvith some profane authoritie because you delight much in that kinde the vvhole oration of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvil tel you the same Novv to receiue for that vvhich a man hath laboured or vvrought vvhat doth it els presuppose but merite desert It is a common phrase of the Scripture that God vvil iudge and revvard or repay according to euery mans vvorkes Ecclici 16. Psal 61. Apoc. 22. doth not this include merite demerite of vvorkes but I vvot not hovv nor vvherfore in this case you translate sometime deedes for vvorkes saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvho vvil revvard euery man according to his deedes and againe You see then hovv that of deedes a man is iustified and not of faith only 20 I knovv you vvil tel vs that you vse to say deedes or vvorkes indifferently as also you may say that you put no difference betvvene iust and righteous meete and vvorthie but vse both indifferently To the ignorant this is a faire ansvver and shal soone persuade them but they that see further must needes suspect you til you giue a good reason of your doing For the controuersie being of faith and vvorkes of iustice and iustification by vvorkes of the vvorthines or valure of vvorkes vvhy do you not precisely keepe these termes pertaining to the controuersie the Greeke wordes being alwaies pregnant in that significatiō Vvhy should you once translate the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes rather then vvorkes You knovv it is proprely vvorkes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes It vvere very good in matters of cōtrouersie to be precise Prefat in no. Test 1556. Beza maketh it a great fault in the old vulgar Latin translator that he expresseth one Greeke vvord in Latin diuers vvaies You choppe change significations here and there as you list and you thinke you satisfie the reader maruelous vvel if sometime you say idol and not alvvaies images sometime iust and not alvvaies righteous if in other places you say vvorkes or if one Bible hath vvorkes vvhere an other hath deedes you thinke this is very vvel and vvil ansvver al the matter sufficiently God and your conscience be iudge herein and let the wise reader consider it deepely The least thing that vve demaund the reason of rather then charge you vvithal is vvhy your Church bible saith in the places before alleaged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteous iudgement of God vvhich vvil revvard euery man according to his deedes and man is iustified by deedes and not by faith only Vvhereas yov knovv the Greeke is more pregnant for vs then so and the matter of controuersie vvould better appeare on our side if you said thus The IVST iudgement of God vvhich vvil revvard euery man according to his VVORKES and Man is iustified by vvorkes and not by faith only 21 But vvil you not yet see merite and meritorious vvorkes in the Scripture I maruel your skil in the Greeke teacheth you nothing in this point S. Iohn saith 2. Epist v. 8. Looke to your selues that you lose not the things which you haue vvrought but that you may receiue a full revvard Me thinketh in these wordes the equiualēt of merite is easily seen of any mā that is not wilfully blinde but you should see further then the cōmon sort for you know that the Greeke here signifieth 〈◊〉 〈◊〉
and so forth it should signifie it is no sinne in deede nor great benefite Reputabitur tibi in peccatum But let them call to minde that the Scripture vseth to speake of sinne of iustice alike It shal be sinne in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vnto thee as they translate Bibl. 1577 or as S. Hierom translateth It shal be reputed to thee for sinne Deut. c. 23 24. and as them selues translate it shal be righteousnes vnto thee before the Lord thy God againe Deut. c. 6. This shal be our righteousnes before the Lord our God if vve keepe al the commaundements as he hath commaunded vs. If then iustice only be reputed sinne also is only reputed if sinne be in vs in deede iustice is in vs in deede 4 Againe the Greeke fathers make it plaine that to be reputed vnto iustice Oecum in caten Photius is to be true iustice in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreting S. Paules vvordes in Greeke thus Abraham obtained iustice Abraham vvas iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is say they It vvas reputed him to iustice Doth not S. Iames say the like c. 2. v. 23 testifying that in that Abraham vvas iustified by faith and vvorkes the Scripture vvas fulfilled that saith It vvas reputed him to iustice Gen. 15. v. 6. In vvhich vvordes of Genesis vvhere these vvordes vvere first vvritten by Moyses in the Hebrue there is not for iustice or in steede of iustice vvhich Beza pleadeth vpon by the Hebrue phrase but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He God reputed it vnto him iustice though here also the English Bibles adde for vvhich precisely translating the Hebrue they should not doe specially vvhen they meane it vvas so counted or reputed for iustice that it was not iustice in deede 5 But as for either the Hebrue or Greeke vvord that is here vsed to repute or account they are then vsed vvhen it must needes signifie that the thing is so in deede and not onely so reputed as Psal 118. octonatio SAMEC I haue reputed or accounted al the sinners of the earth preuaricators or transgressors praeuaricantes reputaui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. So did the Septuaginta take the Hebrue vvord and reade it And S. Paul So let a man repute or account vs as the Ministers of Christ Let them goe now say that neither they vvere sinners in deede nor these Christs ministers in deede because they vvere reputed for such let them say the children of the promis were not the seede of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Apostle saith Ro. 9. v. 8. they are reputed for the seede But hovvsoeuer it be the Protestants vvil haue it so to be taken at the least in the matter of iustification 6 Againe vvhere S. Paul saith 2 Cor. 5. That vve might be made the iustice of God in him they in their first translations intolerably corrupt it thus That vve by his meanes should be that righteousnes Bib. 1562. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich BEFORE GOD IS ALLOWED Who taught them to trāslate so dissolutely Iustitia Dei the righteousnes vvhich before God is allovved did not their errour and heresie vvhich is that God reputeth and accounteth vs for iust though vve be in deede most foule sinners and that our iustice being none at al in vs yet is allovved and accepted before him for iustice and righteousnes 7 Againe to this purpose 1 Eph. v. 6. they make S. Paul say that God hath made vs accepted or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady Haile freely beloued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take avvay al grace inherent residēt in the B. Virgin or in vs vvhereas the Apostles vvord signifieth that vve are truely made gratious or grateful acceptable that is to say that our soul is invvardly endued beautified vvith grace the vertues proceding thereof consequently is holy in deede before the sight of God not only so accepted or reputed as they imagin If they knovv not the true signification of the Greeke vvord if their heresie vvil suffer them to learne it let them heare S. Chrysostom not only a famous Greeke Doctor but an excellent interpreter of al S. Paules epistles vvho in this place putteth such force and significancie in the Greeke vvord that he saith thus by an allusion and distinction of vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said not VvHICH HE FREELY GAVE VS but WHEREIN HE MADE VS GRATEFVL that is not onely deliuered vs from sinnes but also made vs beloued and amiable made our soule beautiful grateful such as the Angels and Archangels are desirous to see and such as himself is in loue vvithal according to that in the Psalme THE KING SHAL DESIRE or BE IN LOVE WITH THY BEAVTIE So S. Chrysostom after him Theophylacte vvho vvith many mo vvordes similitudes explicate this Greeke vvord and this making of the soule gratious and beautiful invvardly truly and inherently 8 And I vvould gladly knovv of the Aduersaries if the like Greeke vvordes be not of that forme and nature to signifie so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make vvorthy to make meete and vvhether he vvhom God maketh vvorthie or meete or grateful iust and holy be not so in very deede but by acceptation only if not in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then God maketh him no better then he vvas before but only accepteth him for better if he be so in deede then the Apostles vvord signifieth not to make accepted but to make such an one as being by Gods grace sanctified and iustified is vvorthie to be accepted for such puritie vertue and iustice as is in him 9 Againe for this purpose Dan. 6 22. they vvil not translate according to Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke and Latin Iustice vvas found in me but they alter it thus My iustice vvas found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other of them My vnguiltinesse vvas found out to dravv it from inherent iustice vvhich vvas in Daniel 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 vvhom God imputeth righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 4 6. as though imputed righteousnes vvere the description of blessednes They knovv the Greeke doth not signifie to describe I vvould once see them precise in folovving the Greeke and the Hebrue if not vve must looke to their fingers CHAP. XII Heretical translation for SPECIAL FAITH vaine securitie and ONLY FAITH AL other meanes of saluation being thus taken avvay their only extreme refuge is Only faith and the same not the Christian faith of the articles of the Creede and such like but a special faith and confidence whereby euery man must assuredly beleeue that him self is the sonne of God and one
shal be examined discussed in this booke THE ARGVMENTS OF EVERY CHAPTER VVITH THE PAGE VVHEReuery Chapter beginneth CHAP. 1. THAT the Protestants translate the holy Scripture falselâ— of purpose in fauour of their heresies through out 〈◊〉 controuersies pag. 2. CHAP. 2 Against Apostolical Traditions pag. 25. CHAP. 3 Against sacred Images pag. 32. CHAP. 4 The Ecclesiastical vse of vvordes turned into their original anâ— profane significations pag. 58. CHAP. 5 Against the CHVRCH pag. 63. CHAP. 6 Against Priest and Priesthod Vvhere much also is said of theiâ— profaning of Ecclesiastical vvordes pag. 72. CHAP. 7 Against Purgatorie Limbus patrum and Christs descending inâ—â— Hel. pag. 98. CHAP. 8 Concerning Iustification and Gods iustice in revvarding gooâ— vvorkes pag. 133. CHAP. 9 Against Merites meritorious vvorkes and the revvard for thâ— same pag. 140. CHAP. 10 Against Free vvil pag. 163. CHAP. 11 For Imputatius iustice against true inherent iustice pag. 180. CHAP. 12 For Special faith vaine securitie and only faith pag. 187. CHAP. 13 Against Penance and Satisfaction pag. 196. CHAP. 14 Against the holy Sacraments namely Baptisme and Confession pag. 213. CHAP. 15 Against the Sacrament of Holy Orders and for the Mariage oâ— Priests and Votaries pag. 220. CHAP. 16 Against the Sacrament of Matrimonie pag. 244. CHAP. 17 Against the B. Sacrament and Sacrifice and alians pag. 249. CHAP. 18 Against the honour of Saincts namely of our B. LADIEâ— pag. 273. CHAP. 19 Against the distinction of Dulia and Latria pag. 285. CHAP. 20 Adding to the text pag. 290. CHAP. 21 Other heretical treacheries and corruptions vvorthie of obseruâ—tion pag. 298. CHAP. 22 Other faultes Iudaical profane more vanities follies and nouelties pag. 306. A DISCOVERIE OF THE MANIFOLD CORRVPTIONS OF THE HOLY SCRIPTVRES by the Heretikes of our daies specially the English Sectaries of their foule dealing herein by partial and false translations to the aduantage of their heresies in their English Bibles vsed and authorised since the time of Schisme CHAP. I. That the Protestants translate the holy Scriptures falsely of purpose in fauour of their heresies 1 THOVGH this shal euidently appeare through out this vvhole booke in euery place that shal be obiected vnto them yet because it is an obseruation of greatest importance in this case and vvhich stingeth them sore toucheth their credite excedingly in so much that one of them setting a good face vpon the matter * Confutation of Io. Hovvlet fol. 35. pag. 2. saith confidently that al the Papists in the vvorld are not able to shevv one place of Scripture mistraÌ„slated wilfully and of purpose therfore I vvil giue the reader certaine breife obseruations and euident markes to knovv vvilful corruptions as it vvere an abridgement and summe of this treatise 2 The first marke and most general is If they translate els vvhere not amisse EuideÌ„t markes or signes to knovv vvilful corruptions in translating and in places of controuersie betvvene them and vs most falsely it is an euident argument that they doe it not of negligence or ignorance but of partialitie to the matter in coÌ„trouersie This is to be seen through the vvhole Bible vvhere the faultes of their translations are altogether or specially in those Scriptures that concerne the causes in question betvvene vs. For other smal faultes or rather ouersightes vve vvil no further note vnto them then to the end that they may the more easily pardon vs the like if they finde them 3. If as in their opinions heresies they forsake the auncient fathers so also in their translations they goe from that text auncient reading of holy Scriptures vvhich al the fathers vsed and expounded is it not plaine that their translation folovveth the veine and humor of their heresie And againe if they that so abhorre from the auncient expositions of the fathers yet if it seeme to serue for them sticke not to make the exposition of any one Doctor the very text of holy Scripture vvhat is this but heretical wilfulnes See this 1. chap. nu 43. ch 10. nu 1.2 cha 18. numb 10.11 and chap. 19. nu 1. 4 Againe if they that professe to translate the Hebrue and Greeke and that because it maketh more for them as they say and therfore in al coÌ„ferences and disputations appeale vnto it as to the fouÌ„taine touchstone if they I say in translating places of controuersie flee from the Hebrue and the Greeke it is a most certaine argumeÌ„t of vvilful corruption This is done many vvaies and is to be obserued also through out the vvhole Bible and in al this booke 5 If the Greeke be Idololatria and idololátra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. Col. 3 Bib. an 1577. and they translate not Idolatrie and idolater but vvorshipping of images vvorshipper of images and that so absurdly that they make the Apostle say Couetousnes is vvorshipping of images this none vvould doe but fooles or mad men vnles it vvere of purpose against sacred images See chap. 3. numb 1.2 6 If the Apostle say A pagan idolater 1 Cor. 5. and a Christian idolater by one and the same Greeke vvord in one and the same meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they translate A pagan idolater Bib. an 1562 a Christian vvorshipper of images by tvvo distinct vvordes and diuerse meanings it must needes be done vvilfully to the foresaid purpose See chap. 3. nu 8.9 7 If they traÌ„slate one the same Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradition vvhensoeuer the Scripture speaketh of euil traditions and neuer translate it so vvhensoeuer it speaketh of good and Apostolical traditions their intention is euident against the authoritie of Traditions See chap. 2. numb 1.2.3 Yea if they translate Tradition takeÌ„ in il part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhere it is not in the Greeke traÌ„slate it not so where it is in the Greeke takeÌ„ in good part Col. 2. v. 20. it is more euidence of the foresaid wicked intention See chap. 2. nu 5.6 9 If they make this a good rule to translate according to the vsual signification and not the original deriuation of wordes as Beza and * Pag. 209. M. Vvhitakers doe and if they translate contrarie to this rule vvhat is it but vvilful corruption So they doe in translating idolum an image Presbyter an elder and the like See chap. 4. chap. 6. nu 6.7.8 c. nu 13. c. 10 If Presbyter by Ecclesiastical vse be appropriated to signifie a Priest no lesse then Episcopus to signifie a Bishop or Diaconus a Deacon and if they translate these tvvo â—ater accordingly and the first neuer in al the nevv Testament vvhat can it be but vvilful corruption in fauour of this heresie 〈◊〉 That there are no Priests of the nevv Testament Vvhitak p. 199. See chap. 6. numb 12. 11 If for Gods altar they translate Temple for Bels idololatrical table they translate altar iudge vvhether it be not
commaundements To this purpose they translate Io. 5 3 thus Mā dara eius grauia non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His commaundements are not heauie for in saying they are not heauie it would folovv they might be kept obserued but in saying they are not greuous that may be true were they neuer so heauie or impossible through patience As vvhen a man can not doe as he vvould yet it greeueth him not being patient and vvise because he is content to doe as he can and is able Therfore doe they choose to translate that the commaundements are not greuous vvhere the Apostle saith rather they are not heauie much more agreably to our Sauiours vvordes My burden is light and to the wordes of God by Moyses Deu. 30. This commaundement vvhich I commaund thee this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not aboue thee that is beyond thy reache but the vvord is very neere thee in thy mouth and in thy hart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maiest doe it and to the cōmon signification of the Greeke vvord vvhich is heauie Beza vvould say somevvhat in his commentarie hovv the commaundements are heauie or light but his conclusion is against free vvill and that there can be no perfection in this life inueighing against them that would proue it out of this place vvhich is as much to say but he is ashamed to speake plainely that vve can not keepe the cōmaundements vvhich the holy Doctors haue long since condemned abhorred as most absurd that God should commaūd that vnder paine of dānation which is impossible to be done 15 Thus hauing taken avvay free vvil to doe good and possibilitie to keepe the cōmaundements and al merite or valure and efficacie of good vvorkes their next conclusion is that vve haue no true iustice or righteousnes in vs but an imputatiue iustice that is Christs iustice imputed to vs be vve neuer so foule and filthie in our soules so that vve beleeue only and by faith apprehend Christs iustice For this purpose they corrupt the Scriptures in their English bibles thus CHAP XI Heretical translation for IMPVTATIVE IVSTICE against true inherent iustice 1 ONE place might suffise in steede of many vvhere Beza doth protest that his adding or alteration of the text is specially against the execrable errour of inherent iustice Annot. in Rom. 5 18. vvhich he saith is to be auoided as nothing more His false translation thus our English Bezites and Caluinists folovv in their Bibles Likevvise then as by the offense of one Rom. 5. the fault came on al men to condemnation so by the iustifying of one the benefite abounded tovvard al men to the iustification of life Vvhere there are added to the text of the Apostle sixe vvordes and the same so vvilfully and voluntarily that by the three first they make the Apostle say sinne came on al men by Adam and they vvere made sinners in deede by the three later they make him say not that iustice or righteousnes came likevvise on al men by Christ to make them iust in deede but that the benefite of Christs iustice abounded tovvards them as being imputed forsooth vnto them Vvhereas if they Would needes adde to the text vvhich yet is intolerable so much and in so doubtful a case they should at the least haue made the case equal as the Apostle him self teacheth them to doe in the very next sentence saying thus For as by one mans disobedience many vvere made sinners so by the obedience of one shal many also be made righteous so they translate rather then be made iust For they are the lothest men in the vvorld to say that vve are made iust for feare of iustice inherent in vs though the Scripture be neuer so plaine as here vve see the Apostle maketh the case like that vve are made iust by Christ as vve vvere made sinners by Adam 2 And it is a vvorld to see hovv Beza shifteth from one significatiō of the vvord iustified or made iust to an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absoluitur Sometime to be iustified is to be pronoūced quitte from al sinne or declared iust before Gods iudgement seate so he trāslateth it in the text Act. 13. v. 39. and as though his guilty conscience vvere afraid of a blovv he saith he fleeth not the terme of iustifying or iustification because he vseth it in other places He doth so in deede but then his commentarie supplieth the turne as Ro. 2. v. 13. Not the hearers of the Lavv are RIGHTEOVS before God so they delight to trāslate rather then IVST before God but the doers of the Lavv shal be IVS TIFIED Iusti pronūctabuntur that is saith Beza shal be pronounced iust The Apostle must needes say by the coherence and consequence of his vvordes not the hearers are iust but the doers shal be iust or iustified Beza vvil in no case haue it so but either in text or commentarie make the Apostle say as him self imagineth Annot. Ro. 3. v. 20. Yet in an other place he protesteth very solemnely that to be iustified is not to be pronounced or accounted iust but rather to be iust in deede and that he proueth out of S. Paul Ro. 5. v. 19. vvho maketh it al one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified to be made iust and againe by this reason that it should be manifestly repugnant to Gods iustice to account him for iust that is not iust and therfore that mā in deede is made iust Thus Beza Vvould you not thinke he vvere come to be of our opinion but he reuolteth againe interpreteth al these goodly vvordes in his old sense non quasi nobis indatur qualitas saying Not that any qualitie is invvardly giuen vnto vs of vvhich vve are named iust but because the iustice of Christ is imputed to vs by faith freely By faith then at the least vve are truely iustified Annot. in Ro. 4. v. 2. Not so neither but faith saith he is an instrument vvherevvith vve apprehēd Christ our iustice So that vve haue no more iustice in vs then vve haue glorie for glorie also vve apprehend by faith 3 For this purpose both he and the English Bibles translate thus Pro iustitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham beleeued God and it vvas reputed to him FOR IVSTICE Ro. 4. v. 3. 9. Vvhere he interpreteth for iustice to be nothing els but Vice loco in the steede place of iustice so also taking avvay true inherent iustice euen from Abraham him self But to admit their translation vvhich notvvithstanding in their sense is most false must it needes signifie not true inherent iustice because the Scripture saith it vvas reputed for iustice Doe such speaches import that it is not so in deede but is onely reputed so Then if vve say This shal be reputed to thee for sinne for a great benefite
Mat. 6. v. 1 Bevvare you doe not your iustice before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich is in other Greeke copies your almes And S. Augustine proueth it by the very text in Ps 49. v. 5 for saith he as though a man might aske vvhat iustice he addeth WHEN THOV DOEST AN ALMES DEEDE He signified therfore that almes are the workes of iustice Psal 111. And in the Psal they are made one He distributed he gaue to the poore his iustice remaineth for euer and euer Vvhich Beza translateth his beneficence or liberalitie remaineth c. Againe S. Hierom a sufficient Doctor to tel the signification of the Hebrue or Chaldee vvordes both translateth it so and expoundeth it so in his commentarie Moreouer the vvordes that immediatly folovv in Daniel interprete it so vnto vs And thy iniquities vvith mercies to the poore Annot. in Mat. 6. v. 1. Lastly Beza him self saith that by the name of iustice vvith the Hebrues is also signified beneficence or beneficialnes to the poore yea and that in this place of Daniel it is specially taken for almes 2 Cor. 9. So that vve see there is no impediment neither in the Chaldee nor Greeke vvhy they might not haue said as the Church of God alvvaies hath said Redeeme thy sinnes vvith almes and thy iniquities vvith mercies to the poore but their Heresie vvill not suffer them to speake after the Catholike maner that almes and merciful deedes are a redemption ransom and satisfaction for sinnes 19 And vvhat a miserable humor is it in these cases to flie as far as they can from the auÌ„cient receiued speache of holy Scripture that hath so many yeres sounded in al faithful eares and to inuent nevv termes and phrases when the original text both Greeke and Hebrue fauoureth the one as much or more then the other as that they choose to say in the Epistle to Titus vvhere the Apostle excedingly exhorteth to good vvorkes mainteine good vvorkes and shevv forth good vvorkes rather then according to the auncient Latin translation bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cheefe and principal in doing good vvorkes vvhich is the very true and vsual signification of the Greeke vvord and implieth a vertuous emulation among good men vvho shal doe most good vvorkes or excel in that kinde But they that looke to be saued by faith onely no maruel if neither their doings nor translations tend to any such excellencie CHAP. XIIII Heretical translation against the holy SACRAMENTS namely BAPTISME and CONFESSION 1 AN other sequele of their only faith is that the Sacraments also helpe nothing tovvard our saluation and therfore they partely take â—hem cleane avvay partly depriue them of al grace vertue and efficacie making them poore beggarly elements either vvorse or no better then those of the old Lavv. 2 For this purpose Beza is not content to speake as the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 4. v. 11. that circumcision vvas a seale of the iustice of faith but because he thinketh that to small a terme for the dignitie of circumcision as him self confesseth libens refugiquod obsignaret for sigillum he gladly auoideth is I vse his ovvne wordes for the Novvne putteth the Verbe so dissolutely and presumptuously that the English Bezites them selues here also dare not folovv him in traÌ„slation though in opinion they agree The cause of his vvilful translation he declareth in his Annotations vpon the same place to vvit the dignitie of circumcision equal vvith any Sacrament of the nevv Testament His vvordes be these Vvhat saith he could be spoken more magnifical of any Sacrament therfore they that put a real difference betvvene the Sacraments of the old Testament and ours neuer seeme to haue knovven hovv far Christs office extendeth Vvhich he saith not to magnifie the old but to disgrace the nevv 3 Vvhich is also the cause vvhy not only he but the English Bibles for commonly they ioyne handes and agree together to make no difference betvvene Iohns Baptisme and Christs translate thus concerning certaine that had not yet receiued the holy Ghost Vnto vvhat then vvere ye baptized Act. 19.3 And they said vnto Iohns Baptisme Vvhich Beza in a long discourse proueth to be spoken of Iohns doctrine and not of his baptisme in vvater As though it vvere said vvhat doctrine then do ye professe and they said Iohns Vvhereas in deede the question is this and ought thus to be translated In vvhat then or vvherein vvere you baptized And they said In Iohns Baptisme As vvho should say vve haue receiued Iohns Baptisme but not the holy Ghost as yet and therfore it folovveth immediatly then they vvere baptized in the name of Iesus after imposition of handes the Holy Ghost came vpon them Vvhereby is plainely gathered that being baptized vvith Iohns baptisme before and yet of necessitie baptized aftervvard vvith Christs baptisme also there must needes be a great differeÌ„ce betvvene the one baptisme and the other Iohns being insufficient And that this is the deduction vvhich troubleth these Bezites and maketh them translate accordingly Beza as commonly still he vttereth his greefe telleth vs in plaine vvordes thus It is not necessarie Annot. in Act. 19. that vvheresoeuer there is mention of Iohns Baptisme vve should thinke it to be the very ceremonie of Baptisme therfore they that gather Iohns Baptisme to haue been diuers from Christs because these a litle after are said to be baptized in the name of Iesus Christ haue no sure foundation Loe hovv of purpose he translateth and expoundeth it Iohns doctrine not Iohns Baptisme to take avvay the foundation of this Catholike conclusion that his baptisme differeth and is far inferior to Christs 4 But doth the Greeke leade him or force him to this translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quid vnto vvhat First him self confesseth in the very same place the contrarie that the Greeke phrase is often vsed in the other sense vvherein or vvherevvith as it is in the vulgar Latin and Erasmus but that in his iudgement it doth not so signifie here and therfore he refuseth it Yet in the very next verse almost vvhere it is said by the same Greeke phrase that they vvere baptized in the name of Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there both he and his so translate it as vve doe not vnto the name of Christ Is it not plaine that al is voluntarie and at their pleasure For I beseeche them if it be a right translation baptized in the name of Iesus vvhy is it not right baptized in the baptisme of Iohn Is there any difference in the Greeke none Vvhere then in their commentaries and imaginations only against vvhich vve oppose and set both the text and the commentaries of al the fathers 5 But no maruel if they disgrace the baptisme of Christ vvhen they are bold also to take it avvay altogether interpreting this Scripture 10.3 v. 5.
so he forbadde them the name of father fathers and yet I trovv they vvil not scoffe at this name either in their ovvne fathers or in them selues so called of their children though in Religious men according to their heretical humor they scoffe also at this name as they do at the other in Doctors A heape of corruptiōs 11 Contrarievvise as they are diligent to put some vvordes odiously vvhere they should not so they are as circumspect not to put other vvordes and termes vvhere they should In their first bible printed againe an 1562. not once the name of Church in the same for charitie loue for altar temple for heretike an author of sectes for heresie sect because in those beginnings al these vvordes sounded excedingly against them The Church they had then forsaken Christian charitie they had broken by schisme altars they digged downe heresie heretike they knevv in their conscience vvere like in the peoples eares to agree vnto them rather then to the old Catholike faith and professors of the same Againe in al their bibles indifferently both former later they had rather say righteous then iust righteousnes then iustice gift then grace specially in the sacrament of holy orders secrete rather then mysterie specially in matrimonie dissension then schisme these vvordes not at al Priest to vvit of the new Testament Sacrament Catholike hymnes confession penance iustifications and traditions in the good part but in steede thereof Elders secrete general praises acknovvledging amendement of life ordinances instructions and vvhich is somevvhat vvorse carcas for soule and graue for hel vve may say vnto you as Demosthenes said to Aeschines Demosth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhat are these vvordes or vvonders certainly they are vvonders and verie vvonderful in Catholike mens eares and vvhether it be sincere and not heretical dealing I appeale to the vvise and indifferent reader of any sort CHAP. XXII Other faultes Iudaical prophane mere vanities follies nouelties 1 NOvv leauing matters of cōtrouersie let vs talke a litle vvith you familiarly and learne of you the reason of other points in your translation vvhich to vs seeme faultes and sauour not of that spirit vvhich should be in Christian Catholike translators 2 First you are so profane that you say The ballet of ballets of Salomon so terming that diuine booke Canticum Canticorum conteining the high mysterie of Christ his Church as if it vvere a ballet of loue betvvene Salomon and his cōcubine as Castaleo vvantonly translateth it But you say more profanely thus vve haue conceiued vve haue borne in paine as though vve should haue brought forth vvinde I am ashamed to tel the literal commentarie of this your translation Esa 26. v. 18. Vvhy might you not haue said Vve haue conceiued and as it vvere trauailed to bring forth and haue brought forth the spirit is there any thing in the Hebrue to hinder you thus far Vvhy vvould you say vvinde rather then spirit knovving that the Septuaginta in Greeke the auncient fathers and S. Hierom him self vvho trāslateth according to the Hebrue Ambr. li. 2. de Interpel c. 4. Chrys in Ps 7. prope finem See S. Hier. vpon this place yet for sense of the place al expound it both according to Hebrue Greeke of the spirit of God vvhich is first cōceiued in vs beginneth by feate vvhich the Scripture calleth the beginning of vvisedom in so much that in the Greeke there are these goodly vvordes famous in al antiquitie Through the feare of the ô Lord vve cōceiued and haue trauailea vvith paine and haue brought forth the spirit of thy saluation vvhich thou hast made upon the earth Which doth excellently set before our eies the degrees of a faithful mans increase and proceding in the spirit of God vvhich beginneth by the feare of his iudgements is a good feare though seruile and not sufficient it may be that you condemning vvith Luther this seruile feare as euil and hurtful meane also some such thing by your translation But in deede the place may be vnderstood of the other feare also which hath his degrees more or lesse 3 But to say vve haue brought forth vvinde can admit no such interpretation but euen as if a mere Ievv should translate or vnderstand it vvho hath no sense of Gods spirit so haue you excluded the true sense vvhich cōcerneth the Holy Ghost not the cold terme of vvinde and vvhatsoeuer naked interpretation thereof And it is your fashion in al such cases where the richer sense is of Gods holy spirit there to translate vvinde as Ps 147. v. 18. as you number the psalmes 4 And it is not vnlike to this that you vvil not translate for the Angels honour that caried Abacuc He sette him into Babylon ouer the lake by the force of his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus through a mightie vvinde so attributing it to the vvinde not to the Angels povver and omitting cleane the Greeke pronovvne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his vvhich shevveth euidently that it vvas the Angels spirit force and povver 5 Againe vvhere the Prophets speake most manifestly of Christ there you translate cleane an other thing as Esa 30. v. 20. Vvhen S. Hierom translateth thus Bib. 1579. and the Church hath alvvaies read accordingly Non faciet auolare ate vltra Doctorem tuum erunt oculi tui videntes praeceptorem tuum that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Lord shal not cause thy Doctor to flie from thee any more and thine eies shal see thy Maister Vvhich is al one in effect vvith that vvhich Christ saith I vvil be vvith you vnto the end of the vvorld there you translate thus Thy raine shal be no more kept backe but thine eies shal see thy raine So likevvise Ioel 2. v. 23. where the holy church readeth Reioyce ye children of Sion in the Lord your God because he hath giuen you the Doctor of iustice there you translate the raine of righteousnes See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Hebrue vvord force you to this you knovv that it signifieth a teacher or Maister and therfore the Ievves them selues Lyra in 30 Esa partly vnderstand it of Esdras partly of Christs Diuinitie Vvhy are you more profane I vvil not say more Iudaical then the Iewes them selues vvhy might not S. Hierom a Christian Doctor and lacking no skil in the Hebrue as you vvel knovv satisfie you vvho maketh no doubt but the Hebrue in these places is Doctor Maister teacher Vvho also in Psal 84 7 translateth thus Vvith blessings shal the Doctor be araied meaning Christ Where you vvith the later Rabbines the enemies of Christ translate The raine couereth the pooles Vvhat cold stuff is this in respect of that other translation so cleerely pointing to Christ our Maister and Doctor 6 And againe vvhere S. Hierom translateth and the Church readeth and al the fathers interpret and
expound accordingly Es 33. There shal be faith in thy times to expresse the maruelous faith that shal be then in the first Christians specially euen vnto death and in al the rest concerning the hidden mysteries of the nevv Testament there you translate There shal be stabilitie of thy times The Prophet ioyneth together there iudgemēt iustice faith vvisedom knovvledge the feare of our Lord you for a litle ambiguitie of the Hebrue vvord turne faith into stabilitie 7 If I should burden you vvith translating thus also concerning Christ Esa 2. Cease from the man vvhose breath in his nostrels for vvherein is he to be esteemed You vvould say I did you wrong because it is so pointed novv in the Hebrue Vvhereas you knovv very vvell by S. Hieroms commentarie vpon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is the Iewes pointing or reading of the vvord against the honour of Christ the true reading and translation being as he interpreteth it for he is reputed high and therfore bevvare of him Othervvise as S. Hierom saith vvhat a consequence vvere this or vvho vvould commend any man thus Take heede ye offend not him vvho is nothing esteemed yet that is your translation Neither doth the Greeke helpe you vvhich if the accent be truely put is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. v. 6. because he is reputed for some body or some thing as S. Paul speaketh of the cheefe Apostles and it is our phrase in the commendation of a man 8 The like excuse you vvould haue by alleaging the Hebrue vovvels if you vvere told that you much obscure a notable saying of the prophet concerning Christ or rather the speache of Christ him self by his prophet saying I haue spoken by the Prophets Osee 12 10. and I haue multiplied vision in the hand of the Prophets that is by the Prophets haue I been resembled Vvhich later vvordes doe excedingly expresse that al the Prophets spake of Christ as our Sauiour him self declareth Luc. 24. v. 27. Act. 3. beginning from Moyses and al the Prophets to interpret vnto the tvvo disciples the things that concerned him and as S. Peter saith in these vvordes Al the Prophets from Samuel and that spake after him did tel of these daies This prophecie then being so consonant to these speaches of the nevv Testament the Greeke also being vvord for vvord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrue by chāging one litle pricke vvhich the later Ievves haue added at their ovvne pleasure being fully so as vve read vvith the Catholike Church vvhy pretend you the Ievves authoritie to mainteine an other lesse Christian translation vvhich is thus I vse similitudes by the ministerie of the Prophets as though there vvere nothing there concerning Christ or the second person peculiarly 9 You vvil also perhaps alleage not only the later levves but also some later Catholike men that so translate the Hebrue The Hebrue text is no certaine rule to interprete by But the difference betvvene them and you is that they vvith reuerence and preferment alvvaies of S. Hieroms and the Churches auncient translation tel vs hovv it is novv in the Hebrue you vvith derogation and disanulling the same altogether set dovvne your ovvne as the only true interpretation according to the Hebrue auouching the Hebrue that novv is and as novv it is printed to be the only authentical truth of the old Testament Vvhere you can neuer ansvver vs hovv that in the Psalme 22 As a lion my hand and my feete as novv it is in the Hebrue can be the true and old authentical Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich none of the fathers knevv the auncient Rabbines condemne as a corruption your selues translate it not but after the old accustomed reading They haue pearced my handes and my feete Vvhich is a notable prophecie of our Sauiours kinde and maner of Passion being crucified on the Crosse Only the later Ievves and such Heretikes as thinke he died vpon a gallous or gibbet and not vpon the Crosse they like this Hebrue text vvel and stand vpon it as you do vpon al vvithout exception yet vvhen it commeth to certaine particulars you are cōpelled to forsake it as in certaine other places for example Faultes in the Hebrue text 10 Vvhere the Hebrue saith Achaz king of Israel 2 Paralip 28. v. 19. which is not true you are compelled to translate Achaz king of Iuda as the truth is and as it is in the Greeke and the vulgar Latin yet * Bib. 1579. some of your Bibles folovv the fals hod of the Hebrue 11 Likevvise vvhere the Hebrue saith Zedecias his brother meaning the brother of Ioachin you trāslate Zedecias his fathers brother Bib. 1579. as in deede the truth is according to the Greeke and to the Scripture 4 Reg. 24. v. 19. and therfore your Bible vvhich folovveth the Hebrue here also translating his brother yet in the margent putteth dovvne as more true vncle 12 Likevvise in an other place the Hebrue is so out of frame that some of your Bibles say he begat Azuba of his vvife Azuba and othersome translate he begat Ierioth of his vvife Azuba the Hebrue being thus he begat Azuba his vvife and Ierioth vvhich neither you nor any man els can easily tel vvhat to make of Thus you see hovv easie it vvere if a man vvould multiplie such examples to shevv by your ovvne testimonies the corruption of the Hebrue In the preface of the nevv Test and that your selues do not nor dare not exactly folovv it as of the Greeke text of the nevv Testament also is declared els vvhere 13 But it is greater maruel vvhy you folovv not the Hebrue in other places also vvhere is no corruption You protest to translate it according to the pointes or vovvels that novv it hath and that you call the Hebrue veritie Tel me then I beseeche you vvhy do you in al your Bibles translate thus O Virgin daughter of Sion he hath despised thee and laughed thee to scorne Esa 37. v. 22 ô daughter of Hierusalem he hath shaken his head at thee In the Hebrue Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Hieroms translation and commentarie it is cleane contrarie The Virgin daughter of Sion hath despised thee ô Assur the daughter of Hierusalem hath shaken her head at thee Al are the foeminine gender and spoken of Sion literally and of the Church spiritually triumphing ouer Assur and al her enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you trāslate al as of the masculine gēder apply it to Assur insulting against Hierusalem c. I can not conceiue vvhat this translation meaneth I vvould gladly know the reason I vvould haue thought it some grosse ouersight but that I finde it so in al your English Bibles not only in this place of Esay but also in the bookes of the kinges 4 Reg. 19. where the same wordes are repeated And it is no lesse