that if a man haue the faith of Christs omniporencie or of any other article of the Creede or of al vvholy and entierly and perfectly that is nothing vvithout charitie This is Bezas tota fides vvhole faith thinking by this translation to exempt from the Apostles vvordes their special iustifying faith vvrestling to that purpose in his annotations against Pighius other Catholike Doctors Whereas euery man of smal skill may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle nameth al faith as he doth al knowledge al mysteries comprehēding al sortes of the one of the other al kind of knovvledge al kinde of mysteries al faith vvhatsoeuer Christian Catholike historical or special vvhich tvvo later are Heretical termes nevvly deuised 7 And I vvould haue any of the Bezites giue me a sufficient reason vvhy he translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of special and onely faith And againe vvhy he translateth Iaco. 2 22. Thou seest that faith vvas administra a helper of his vvorkes and expoundeth it thus faith vvas an efficient cause and fruiteful of good vvorkes Whereas the Apostles vvordes be plaine that faith vvrought together vvith his vvorkes yea and that his faith vvas by vvorkes made perfecte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is impudent handling of Scripture to make vvorkes the fruite only and effect of faith vvhich is your heresie 8 Vvhich heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift vvhatsoeuer in these vvordes And yet I shevv you a more excellent vvay 1 Cor. 12. v. 31. he in one edition of the nevv Testament in the yere 1556. translateth thus Behold moreouer also I shevv you a vvay most diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhat cold stuffe is this and hovv impertinent In an other edition an 1565. he mended it thus And besides I shevv you a vvay to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles vvordes and in al the chapter folovving Vvherein you did wel for your credite not to folow him no not your Bezites them selues but to translate after our vulgar Latin interpreter as it hath alvvaies been read and vnderstood in the Church 9 Luther vvas so impudent in this case that because the Apostle spake not plainely ynough for only faith he thrust only into the text of his translation * Luther to 2 fol. 405. edi wittēb an 1551. as him self vvitnesseth You durst not hitherto presume so far in this question of only faith though * Act. 9 22. Bib. 1577. 1 Pet. 1 25. 2 Par. 36 8. 2 Cor. 5 21. 1 Pet 2 13 in the Bib. 1562. in other controuersies you haue done the like as is shevved in their places But I vvil aske you a smaller matter which in vvordes and shevv you may perhaps easily ansvver but in your conscience there vvil remaine a gnavving vvorme In so many places of the Gospel vvhere our Sauiour requireth the peoples faith vvhen he healed them of corporal diseases only why do you so gladly translate thus Mar. 10 52. Luc. 18 42. c. 8. v. 48. Thy faith hath saued thee rather then thus thy faith hath healed thee or made the vvhole is it not by ioyning these vvordes together to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place vvhere it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also translate thus Beleeue only and she shal be saued Luc. 8 50. Vvhich translation though very false and impertinēt for iustifying faith as you seeme to acknovvledge by translating it othervvise in your other Bibles See Goughs sermon and Tom sons answer to the L. Abbot of vvestmester yet in deede you must needes mainteine hold it for good whiles you alleage this place for only faith as is euident in your vvritings 10 This then you see is a fallacie vvhen faith only is required to the health of the body as in many such places though not in al there by translation to make it sound a iustifying faith as though faith only were required to the health of the soule Whereas that faith vvas of Christs omnipotēcie only povver Annot. in 1 Cor. 13 2. vvhich Beza confesseth may be in the diuels them selues and is far from the faith that iustifieth If you say the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to be healed corporally as by your ovvne translation in these places Bib. 1577. Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be vvhole They vvere healed He vvas healed She shal be made vvhole And vvhy do you here trāslate so because you knovv to be saued importeth rather an other thing to vvit saluation of the soule and therfore vvhen faith is ioyned withal you translate rather saued then healed though the place be meant of bodily health only to insinuate by al meanes your iustification by only faith CHAP. XIII Heretical translation against PENANCE and SATISFACTION VPON the heresie of onely faith iustifying and sauing a man folovveth the denial of al penāce satisfaction for sinnes Vvhich Beza so abhorreth Annot in Mat. 3. v. 2. that he maketh protestation that he auoideth these termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentia and Poenitentiam agere of purpose and that he vvill alvvaies vse for them in translating the Greeke vvordes resipiscentia and resipiscere Vvhich he doth obserue perhaps but that sometimes he is vvorse then his promis Act. 26.20 in No. Testan 1556. and in his later translation 1565. Mat 3. v. 8. Luc. 3. v. 8. translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Vvho othervvise folovv his rule for the most part translating resipiscentia amendement of life resipiscite amend your liues the other English bibles vvhen they translat best say repentance repent but none of them all once haue the vvordes penance and doe penance Vvhich in most places is the very true translation according to the very circūstance of the text and vse of the Greeke vvord in the Greeke Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agere poenitentiam and the auncient Latin translation thereof and al the fathers reading thereof and their expositions of the same Vvhich foure pointes I thinke not amis briefely to proue that the reader may see the vse and signification of these vvordes vvhich they of purpose vvill not expresse to auoid the termes of penance and doing penance That 〈◊〉 〈◊〉 〈◊〉
Vnles a man be borne againe of vvater and the Spirit he can not enter into the kingdom of God vvhich a man vvould thinke vvere plaine ynough to proue that Baptisme in vvater is necessarie interpreting I say this Scripture Of vvater and the Spirit thus of vvater Beza in 4.10 v. 10. in Tit. 3. v. 5. that is the Spirit making vvater to be nothing els in this place but the Spirit allegorically and not material vvater As though our Sauiour had said to Nicodemus Vnles a man be borne of vvater I meane of the spirit he can not enter c. According to this most impudent exposition of plaine Scriptures Caluin translateth also as impudently for the same purpose in the epistle to Titus c. 3. v. 5. Per lauacrū regenerationis Sp. sancti QVOD offudit in nos abunde making the Apostle to say that God povvred the vvater of regeneration vpon vs aboundantly that is the holy Ghost And lest vve should not vnderstand his meaning herein he telleth vs in his commentarie vpon this place that vvhen the Apostle saith Vvater povvred out aboundantly he speaketh not of material vvater but of the holy Ghost Novv in deede the Apostle saith not that vvater vvas povvred vpon vs but the holy Ghost neither doth the Apostle make vvater and the holy Ghost al one but most plainely distinguisheth them saying that God of his mercie hath saued vs by the lauer of regeneration and renouation of the Holy Ghost Quem effudit as Beza him self translateth vvhom he hath povvred vpon vs aboundantly See hovv plainely the Apostle speaketh both of the material vvater or vvashing of Baptisme and of the effect thereof vvhich is the holy Ghost povvred vpon vs. Caluin taketh avvay vvater cleane and vvil haue him speake only of the holy Ghost Comment in hunc locum vvhich Flaccus Illyricus the Lutheran him self vvondereth at that any man should be so bold and calleth it plaine sacrilege against the efficacie of the Sacraments 6 And if vve should here accuse the English translatours also that translate it thus by the fountaine of the regeneration of the holy Ghost VVHICH he shedde on vs c. making it indifferent either vvhich fountaine or vvhich holy Ghost he shedde c they vvould ansvver by by that the Greeke also is indifferent but if a man should aske them further vvhether the holy Ghost may be said to be shedde or rather a fountaine of vvater they must needes confesse not the holy Ghost but vvater and consequently that they translating vvhich he shedde vvould haue it meant of the fountaine of vvater so they agree iust vvith Caluins translation and leaue Beza Sp. sancti que effudit vvho in his translation referreth it only to the holy Ghost as vve doe but in his commentarie plaieth the Heretike as Caluin doth 7 Of the Sacrament of penance I haue spoken before concerning that part specially vvhich is satisfaction here I vvill only adde of Confession that to auoid this terme namely in such a place vvhere the reader might easily gather Sacramental cōfession they translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof Confession is called in S. Cyprian and other fathers Exemologêsis Acknovvledge your faultes one to an other Iac. 5. It is said a litle before If any be diseased let him bring in Priests c. And then it folovveth Confesse your faultes c. But they to make al sure for Confesse say Acknovvledge for Priests Elders Vvhat meane they by this If this acknovvledging of faultes one to an other before death be indifferently to be made to al men vvhy do they appoint in their Communion-booke as it seemeth out of this place that the sicke person shal make a special confession to the Minister In the order of visitation of the sicke and he shal absolue him in the very same forme of absolution that Catholike Priests vse in the Sacrament of Cōfession againe if this acknovvledging of faultes be specially to be made to the Minister or Priest vvhy translate they it not by the vvord Confessing and confession as vvel as by Acknovvledging vvhy is not this confession a Sacrament vvhere them selues acknovvledge forgiuenes of sinnes by the Minister These contradictions and repugnance of their practise and translation if they can vvittely and vvisely reconcile they may perhaps in this point satisfie the reader But vvhether the Apostle speake here of Sacramental confession or no sincere translators should not haue fled from the proper and most vsual vvord of confession or confessing consonant bothe to the Greeke and Latin and indifferent to vvhatsoeuer the holy Ghost might meane as this vvord acknovvledge is not CHAP. XV. Heretical translation against the Sacrament of HOLY ORDERS and for the MARIAGE OF PRIESTS and VOTARIES 1 AGAINST the Sacramēt of Orders what can they doe more in trāslation then in al their Bibles to take avvay the name of Priest and Priesthod of the Nevv Testament altogether and for it to say Elder and Eldership Whereof I treated more at large * Chap. 6. in an other place of this booke Here I adde these fevv obseruations that both for Priests and Deacons vvhich are tvvo holy orders in the Catholike Church they translate Ministers to commend that nevv degree deuised by them selues Ecclici c. 7. v. 31. As when they say in al their bibles Feare the Lord vvith al thy soule and honour his ministers in the Greeke it is plaine thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour his Priests as the vvord alvvaies signifieth and in the very next sentence them selues so translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feare the Lord and honour the Priests but they vvould needes borovv one of these places for the honour of Ministers As also in the epistle to Timothee 1. Tim. 3. vvhere S. Paul talketh of Deacons and nameth them tvvise they in the first place translate thus Bib. 1562. and 1577. Likevvise must the Ministers be honest c. And a litle after Let the Deacons be the husbads of one vvife Loe the Greeke word being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle speaking of one Ecclesiastical order of Deacons and Beza so interpreting it in both places yet our English translatours haue allovved the first place to their Ministers and the second to Deacōs and so because Bishops also vvent before they haue found vs out their three orders Bishops Ministers Deacons Alas poore soules that can haue no place in Scripture for their Ministers but by making the Apostle speake thrée things for tvvo 2 There are in the Scripture that are called ministers in infinite places and that by three Greeke vvordes commonly but that is a large signification of minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to al that minister vvaite serue or attend to doe any seruice Ecclesiastical or tēporal sacred or prophane If the vvord be restrained to any one peculiar seruice or function as one of
Sacrament they are excused because they translate not the Latin but translating the Greeke vvhy faid they not Mysterie vvhich is the Greeke vvord here in the Apostle I meane vvhy said they not of Matrimonie This is a great Mysterie No doubt there can be no other cause but to auoid both those vvordes vvhich are vsed in the Latin and Greeke Church to signifie the Sacraments For in the Greeke Church the Sacrament of the body and bloud it self is called but a mysterie or mysteries vvhich yet the Protestants them selues call a true Sacrament Therfore if they should haue called Matrimonie also by that name it might easily haue sounded to be a Sacrament also Vvere it honest or lavvfull to translate Baptis◠I vvash or Baptismus vvashing or Euāgeliū good nevves yet the vvords prophanely taken signifie no more But in saying it is a great secrete they put it out of doubt that it shal not be so taken 4 They vvil say vnto me Is not euery sacrament and mysterie in english a secrete yes as Angel is a messenger and Apostle one that is sent but vvhen the holy Scripture vseth these vvordes to signifie more excellent and diuine thinges then those of the common sort doth it become translators to vse baser termes in steede therof and so to disgrace the vvriting meaning of the holy Ghost I appeale to them selues when they translate this vvord in other places vvhether they say not thus And vvithout doubt great was that MYSTERIE of godlines 1 Tim. ◠God was shewed manifestly in the flesh c. againe The MYSTERIE vvhich hath beene hid since the vvorld began Col. 1. v. 26. Eph. 3. v. 9. 1 Cor. 15. v. 51. but novv is opened to his sainctes againe I shevv you a MYSTERIE vve shal not al sleepe but vve shal al be changed and the like Vvhere if they should trāslate secrete in steede of mysterie as the Bezites doe in one of these places saying I vvil shevv you a secrete thing vvhat a disgracing and debasing vvere it to those high mysteries there signified And if it vvere so in these is it not so in Matrimonie vvhich the Apostle maketh such a mysterie that it representeth no lesse matter then Christ and his Church and vvhatsoeuer is most excellent in that coniunction Novv then if in al other places of high mysterie they translate it also mysterie as it is in the Greeke and only in Matrimonie do not so but say rather This is a great secrete vsing so base a terme in so high excellent a mysterie must vve not needes thinke as no doubt it is that they doe it because of their Heretical opinion against the Sacrament of Matrimonie and for their base estimation thereof 5 But they vvil yet replie againe aske vs vvhat vve gaine by translating it either Sacrament or mysterie Doth that make it one of the Sacraments properly so called to vvit such a Sacrament as Baptisme is no surely but hovvsoeuer vve gaine othervvise at least vve gaine the commendation of trew translators vvhether it make vvith vs or against vs. for othervvise it is not the name that maketh it such a peculiar Sacrament for as is said before Sacrament is a general name in Scripture to other things neither do vve therfore so translate it as though it vvere forthvvith one of the 7 Sacraments because of the name but as in other places vvheresoeuer vve finde this vvord in the Latin vve translate it Sacrament as in the Apocalypse Apoc. 17. the Sacrament of the vvoman so finding it here vve do here also so translate it and as for the diuers taking of it here and els vvhere that vve examine other vvise by circumstance of the text and by the Churches and Doctors interpretation and vve finde that here it is taken for a Sacrament in that sense as vve say seuen Sacraments not so in the other places 6 As vvhen vve read this name Iesus in Scripture common to our Sauiour and to other men vve transtate it alvvaies alike Iesus but vvhen it is b Iude. v. 5. IESVS Christ and vvhen some other Iesus c Act. 7. v. 45. Colos 4. v. 11. vve knovv by other circumstances likevvise presuppose Baptisme in the Scripture vvere called a sacrament yet the Protestants them selues would not nor could thereby conclude that it vvere one of their tvvo Sacraments yet I trovv they vvould not auoid to translate it by the vvord sacrament if they foud it so called euen so vve finding Matrimonie so called do so translate it neither concluding thereby that it is one of the Seuen nor yet suppressing the name vvhich no doubt gaue some occasion to the Church and the holy doctors to esteeme it as one of the Seuen They cōtrarievvise as though it vvere neuer so called suppresse the name altogether calling it a secrete to put it out of al question that it is no Sacrament vvhich they vvould not haue done if the Scripture had said of Baptisme or the Eucharist This is a great Sacrament So partial they are to their ovvne opinions CHAP. XVII Heretical translation against the B. S ACRAMENT and SACRIFICE and ALTARS 1 NOvv let vs see concerning the Eucharist vvhich they allovv for a Sacrament hovv they handle the matter to the disgracing and defacing of the same also They take avvay the operation and efficacie of Christes blessing pronounced vpon the bread vvine making it only a thankes-giuing to God and to this purpose they translate more gladly thankes-giuing then blessing as Matth. 26. the Greeke vvordes being tvvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. 1562. 1577. the one signifying properly to blesse the other to giue thankes they translate both thus vvhen he had giuen thankes likevvise Marc. 14. in the Bible printed 1562. And vvhen they translate it blessing they meane nothing els but giuing thankes Great difference in the scriptures betvvene blessing and geuing of thankes as Beza telleth vs in his Annotations Mat. 26. v. 26. We reply and by most manifest Scripture proue vnto them that the former Greeke vvord doth not signifie thankes-giuing properly but blessing and a blessing of creatures to the operation of some great effect in them as vvhē Christ tooke the fiue loaues tvvo fishes to multiplie them Benedixit cis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. in 9. Luc. v. 16. he blessed them Luc. 9. Vvhat say they to this thinke you Doth not the Greeke vvord here plainely signifie blessing of creatures No saith Beza no doubt but here also it signifieth giuing thankes Hovv Beza he addeth Not as though Christ had giuen thankes to the bread for that vvere to absurd but vve must mollifie this interpretation thus that he gaue thankes to God the father for the loaues and the fishes Is not this a notable exposition of these vvordes benedixit cis 2 Vve aske him in the like cases vvhen God blessed Adam and Eue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Septuaginta as false because it differeth froÌ„ the Hebrue Their perplexitie in defending both the hebrue text of the old Testament and Greeke text of the new Vvhich being reiected therevpon it folovveth againe that wheresoeuer those places so disagreing from the Hebrue are cited by Christ or the Euangelistes Apostles there also they must be reiected because they disagree from the Hebrue and so yet againe it folovveth that the Greeke text of the nevv Testament is not true because it is not according to the Hebrue verÃtie and consequently the wordes of our Sauiour and vvritings of hÃs Apostles must be reformed to say the lest because they speake according to the Septuaginta and not according to the Hebrue 21 Al which must needes folow if this be a good consequeÌ„ce I finde it not in Moyses nor in the Hebrue therfore I strooke it out as Beza doth and saith concerning the foresaid vvordes Qui fuit Cainan This consequence therfore let vs see hovv they vvil iustifie and vvithal let them tel vs vvhether they vvil discredite the nevv Testament because of the Septuaginta or credite the Septuaginta because of the nevv TestameÌ„t or hovv they caÌ„ credite one discredite the other vvhere both agree consent together or vvhether they vvil discredite both for credite of the Hebrue or rather whether there be not some other way to reconcile both Hebrue and Greeke better then Bezas impudent presumption Vvhich if they vvil not mainteine let them flatly confesse that he did vvickedly and not as they doe defend euery vvord and deede of their Maisters be it neuer so heinous or salue it at the least Hovv the fathers reconcile the said Hebrue and Greeke 22 Alas hovv far are these men from the modestie of the auncient fathers vvho seeke al other meanes to resolue difficulties rather then to doe violence to the sacred Scripture and vvhen they finde no vvay Li. 18. de Ciuit c. 43. 2 Lib. de Doct. Chr. c. 15. they leaue it to God S. Augustine concerning the difference of the Hebrue and the Greeke saith often to this effect that it pleased the holy Ghost to vtter by the one that vvhich he vvould not vtter by the other And S. Ambrose thus Hexam li. 3. cap. 6. Vve haue found many things not idly added of the 70 Greeke interpreters S. Hierom though an earnest patrone of the Hebrue not vvithout cause In Prooem li. Paralip being at that time perhaps the Hebrue veritie in deede yet giueth many reasons for the differences of the Septuaginta and concerning the foresaid places of S. Luke he doth giue a reason thereof CoÌ„ment in 28. Esa and in quaestion Hebrai both for the 70 and for the Euangelist that folovved them neither doubting of the truth thereof nor controuling them by the authoritie of Moyses as Beza speaketh that is by the Hebrue Others say concerning Cainan that Moyses might leaue him out in the Genealogie of Sem by the instinct of the same Spirit Mat. c. 1. that S. Matthevv left out three kings in the genealogie of our Sauiour Vvhere if a man vvould controule the Euangelist by the Hebrue of the old Testament that is read in the bookes of the kings he should be as vvise and as honest a man as Beza Praef. in Act. Apost Lastly Venerable Bede thinketh it sufficient in this very difficultie of Cainan to maruel at it reuerently rather then to searche it dangerously And thus far of picking quarels to the original text and their good vvil to alter and change it as they list if they might be suffered The 5. abuse of Scriptures Corrupt translation vvhich is the argumeÌ„t and purpose of this booke 23 Vvhich also may be proued by al their false translatÃons being the principal point I meane to speake of most euidently For as novv they translate falsely to their purpose because they can not alter the text so vvould they if it vvere possible haue the text agreable to their translation For example he that translateth ordinances vvhen it is in the original Greeke text iustifications and traditions he vvould rather that it vvere ordinances also in the Greeke but because he cannot bring that about he doth at the least vvhat he can to make the ignorant beleeue it is so by so translating it 24 And this of al other is the most fine and subtil treacherie against the Scriptures to deceiue the ignorant readers vvithal 2 Cor. 4. vvhich S. Paul calleth the secrete things of dishonestie and adulterating of the vvord of God as it vvere mingling vvater vvith vvine like false vinteners vvhen they giue them for Gods vvord vnder the name of Gods word their ovvne vvordes and not Gods forged and framed altered and changed according to differences of times and varietie of nevv opinions and diuersitie of humors and spirits diuersely and differently one Heretike not only correcting his fellovv euery day The Heretikes dissension about their translations but one egrely refuting and resolâ—ing an other * Dial. cont Melancth Lind. dubit pag. 84 96.98 Bucer and the Osiandrians and c See Zuingl resp 1. and Confess Tigurinorum Sacramentaries against Luther for false translations Luther against Munster Beza against Castaleo Castaleo against Beza Caluin against Seruetus Illyricus both against Caluin and Beza The Puritanes coÌ„troule the grosser Caluinistes of our Countrie yea the later translations of the self same Heretikes controule the former excedingly not only of ouersights but of vvilful falsifications as it is notorious in the * ibid. pag. 83.97 later editions of Luther and Beza and in our English Bibles set forth in diuers yeres from Tindal their first translatour vntil this day The nevv Test of the yere 1580. yea vvhich is more the English traÌ„slatours of Bezas nevv Testament controule him and his translation vvhich they protest to folovv * Luc. 3 36. being afraid sometime and ashamed to expresse in English his false translations in the Latin 25 But in this Catalogue of dissentions falsifiers and disagreing translatours Act. 1 14 2 23. Act. 3 21. I vvil not greatly rippe vp old faultes neither abrode nor at home I leaue Luthers false translations into the German tongue The GermaÌ„ Frenche and English corruptions of the nevv Testament to the credite of Staphylus Apolog. part 2. and Emserus praef Annot. in no. Test Luth. and other German vvriters of his ovvne time that savv them and readde them and reckened the nuÌ„ber of them in the nevv TestameÌ„t only about * See Lind. Dubit p. 84 85 c. 1400 heretical corruptions I leaue Caluins and Bezas frenche corruptions to so many vvorthie men as * Vigor and the rest haue noted them in their freÌ„che bookes against the said heretikes Tindals and his companions corruptioÌ„s in their first English bible to our learned couÌ„triemen of that age namely to the right Reuerend Father and Confessor Bishop Tonstal
London according to the original propertie of it likevvise Episcopus a Greeke vvord in the original sense is euery ouerseer as Tullie vseth it and other profane vvriters but among Christians in Ecclesiastical speache it is a Bishop and no man vvil say My Lord ouerseer of London for my L. Bishop Likevvise vve say Seuen Deacons S. Steuen a Deacon no man vvill say Seuen Ministers S. Steuen a Minister although that be the original signification of the vvord Deacon but by Ecclesiastical vse appropriation being taken for a certaine degree of the Clergie so it soundeth in euery mans eare and so it must be translated As vve say Nero made many Martyrs not Nero made many vvitnesses and yet Martyr by the first originall propertie of the vvord is nothing els but a vvitnes Vve say Baptisme is a Sacrament not Vvashing is a Sacrament Yet Baptisme and vvashing by the first originall propertie of the vvord is all one 2 Novv then to come to our purpose such are the absurde translations of the English Bibles and altogether like vnto these Namely vvhen they translate congregation for Church Elder for Priest image for idol dissension for schisme General for Catholike secrete for Sacrament ouer-seer for Bishop c See chap. 15. nu 18. 3.4 chap. 21. nu messenger for Angel embassadour for Apostle minister for Deacon and such like to vvhat other end be these deceitfull translations but to conceale obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the vvord schisme as they do also * Gal. 5. Tit. 3. 1 Cor. 11. Bib. 1562. Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament vvhich is the Latin nor mysterie which is the Greeke but to goe as far as they can possibly from the common vsual and Ecclesiastical vvordes Eph. 5. v. 32. saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament 3 S. Paul saith as plaine as he can speake 1 Cor. 1. v. 10 I beseeche you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions vvhich may be in profane and vvorldly things as vvell as in matters of religion but schismes are those that diuide the vnitie of the Church vvherof they knovv them selues guilty S. Paul saith as plainely as is possible Tit. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. A man that is an Heretike auoid after the first and second admonition they translated in their Bible of the yere 1562 A man that is an authour of Sectes and vvhere the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes 4 As also they suppresse the very name Catholike vvhen it is expresly in the Greeke for malice tovvard Catholikes and Catholike religion because they knovv them selues neuer shal be called or knowē by that name An. 1562. 1577. And therfore theire tvvo English Bibles accustomed to be reade in theire church therfore by like most authenticall leaue it cleane out in the title of al those Epistles Euseb li. 2. Ec. hist c. 22 in fine 1579. which haue been knovven by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somevvhat more honestly hath turned the word Catholike into General saying The General Epistle of Iames of Peter c. As if a man should say in his Creede I beleeue the general Church because he vvould not say the Catholike Church as the Lutheran Catechismes say for that purpose I beleeue the Christian Church Lind. in Dubitautio So that by this rule vvhen S. Augustine telleth that the maner vvas in cities vvhere there vvas libertie of religion to aske Qua itur ad Catholicam Vve must translate it Vvhich is the vvay to the General And vvhen S. Hierom saith If vve agree in faith vvith the B. of Rome ergo Catholicisumus vve must traslate it Then vve are Generals Is not this good stuff Are they not ashamed thus to inuert and peruert al vvordes against common sense and vse and reason Catholike and General or Vniuersal vve knovv is by the original propertie of the vvord al one but according to the vse of both as it is ridiculous to say A Catholike Councel for a general Councel so is it ridiculous and impious to say General for Catholike in derogation thereof and for to hide it vnder a bushel 5 Is it because they vvould folovv the Greeke Catholica that they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 general euen as iust as vvhen they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secrete and such like vvhere they goe as far from the Greeke as they can vvill be glad to pretend for ansvver of their vvord secte that they folovv our Latin translation Alas poore shift for them that othervvise pretend nothing but the Greeke to be tried by that Latin vvhich them selues cōdemne But vve honour the said text and translate it sectes also as vve there finde it and as vve do in other places folovv the Latin text and take not our aduantage of the Greeke text because vve knovv the Latin translation is good also and sincere and approued in the Church by long antiquitie and it is in sense al one to vs vvith the Greeke but not so to them vvho in these daies of controuersie about the Greeke and Latin text by not folovving the Greeke vvhich they professe sincerely to follovv bevvray them selues that they do it for a malitious purpose CHAP. V. Heretical translation against the CHVRCH 1 AS they suppresse the name Catholike euen so did they in their first English bible the name of Church it self because at their first reuolt apostasie from that that vvas vniuersally knovven to be the onely true Catholike Church it vvas a great obiection against their schismatical procedings and it stucke much in the peoples consciences that they forsooke the Church and that the Church cōdemned them Vvherevpon very vvilely they suppressed the name Church in their English translation so Bib. 1562. that in al that Bible so lōg read in their cōgregatiōs we can not once finde the name thereof Ludge by these places vvhich seeme of most importance for the dignitie preeminence authoritie of the Church 2 Our Sauiour saith Mat. 16. Vpon this Rocke I vvil build my Church and the gates of Hel shal not preuaile against it They make him to say Vpon this rocke I wil build my cōgregation Againe Mat. 18. If he heare not them tel the Church and if he heare not the Church let him be to
flockes cure of soules as follovveth in the same place They make S. Paul speake thus to Timothee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neglect not the gift so they had rather say then grace Bib. 1579.1577 lest holy orders should be a Sacrament giuen thee vvith the laying on of the hands of the Eldership or by the authoritie of the Eldership 1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterij Vvhat is this companie of Eldership Somevvhat they vvould say like to the Apostles word but they vvil not speake plainely lest the vvorld might heare out of the Scriptures that Timothee vvas made Priest or Bishop euen as the vse is in the Catholike Church at this day ca. 3 in the yere 436. Vvhere S. Augustine vvas present and subscribed let the 4 Councel of Carthage speake for both partes indifferently and tell vs the Apostles meaning A Priest vvhen he taketh his orders the Bishop blessing him and holding his hand vpon his head let all the Priests also that are present hold their hands by the Bishops hand vpon his head So doe our Priests at this day vvhen a bishop maketh priests this is the laying on of the hands of the companie of Priests vvhich S. Paul speaketh of and vvhich they translate the companie of the Eldership Onely their former translation of 1562 in this place by vvhat chance or consideration vve knovve not let fall out of the penne by the authoritie of Priesthod 9 Othervvise in all their English Bibles all the belles ring one note as The Elders that rule vvell are vvorthie of double honour And Against an Elder receiue no accusation but vnder tvvo or three vvitnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. de Sacerdotio 1 Tim. 5. And If any be diseased among you let him call for the Elders of the Church and let them pray ouer him and anoynt him vvith oile c. Iacob 5. Vvhereas S. Chrisostom out of this place proueth the high dignitie of Priests in remitting sinnes in his booke entitled Of Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnles they vvill translate that title also Of Eldership Againe they make S. Peter say thus The Elders vvhich are among you I exhort vvhich am also an Elder feede ye Christes flocke as much as lyeth in you c. 1 Pet. 5. S. Hierom readeth Presbyteros ego compresbyter Ep. 85. ad Euagr. in 1 ad Gal prouing the dignitie of Priests and yet in 4 Gal. he readeth according to the vulgar Latin text Seniores in vobis rogo consenior ipse Vvhereby it is euidēt that Senior here in the Actes is a Priest not cōtrarie Presbyter an elder 10 Vvhere if they vvill tell vs as also in certaine other places that our Latin translation hath Seniores and maiores natu vve tel them as heretofore vve haue told them that this is nothing to them vvho professe to translate the Greeke Againe vve say that if they meant no vvorse then the old Latin translatour did they vvould be as indifferēt as he to haue said sometime Priests and Priesthod vvhen he hath the vvordes Presbyteros and Presbyterium as vve are indifferent in our translation saying Seniors and Auncients vvhen vve finde it so in our Latin being vvell assured that by sundrie vvordes he meant but one thing as in Greeke it is but one and as both Erasmus and also Beza him self alvvaies translate it keeping the name Presbyter and Presbyteri of vvhō by reason they should haue learned rather then of our Latin trāslatour vvhom othervvise they cōdemne And if they say they do folovv them and not him because they trāslate not Senior and maior natu but the vvord Presbyter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder in al places vve tell them and herein vve conuent their cōscience that they do it to take avvay the external Priesthod of the nevv Testament to suppresse the name Priest against the Ecclesiastical and as novv since Christ very proper and vsual signification thereof in the nevv Testament councels fathers in al common vvriting and speaking specially the Latin Presbyter vvhich grevve to this signification out of the Greeke in the foresaid places of holy Scripture 11 In so much that immediatly in the first Canons and Councels of the Apostles and their successors nothing is more common then this distinction of Ecclesiastical degrees and names Si Episcopus vel Presbyter See can Apost Conc. 1 Nic. Epistol Ignat. Conc. Carth. 4. vel Diaconus c. If any Bishop or Priest or Deacon do this or that Vvhich if the Protestants or Caluinists vvil translate after their maner thus If a Bishop or Elder or Deacon c Beza in 1 Pet. 5. they do against them selues vvhich make Presbyter or Elder a common name to all Ecclesiastical persons not a peculiar degree next vnto a Bishop So that either they must condemne al antiquitie for placing Presbyter in the second degree after a Bishop or they must translate it Priest as vve doe or they must make Elder to be their second degree and so put Minister out of place 12 And here vve must aske them hovv this name Minister came to be a degree distinct from Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconus vvhereas by their ovvne rule of trāslation Deacon is nothing els but a minister and vvhy keepe they the old vsual Ecclesiastical name of Deacon in translating Diaconus 1 Tim. 3. Bib. 1577.1579 and not the name of Priest in translating Presbyter doth not Priest come of Presbyter as certainely and as agreably as Deacon of Diaconus Prebstre Prete doth not also the french and Italian vvord for Priest come directly from the same vvill you alvvaies folovv fansie and not reason do vvhat you list translate as you list and not as the truth is and that in the holy Scriptures vvhich you boast and vaunt so much of Because your selues haue them vvhom you call Bishops the name Bishop is in your English Bibles vvhich othervvise by your ovvne rule of trāslation should be called an Ouerseer or Superintendent likevvise Deacon you are content to vse as an Ecclesiastical vvord so vsed in antiquitie because you also haue those vvhom you call Deacons Onely Priests must be turned contemptuously out of the text of the holy Scriptures and Elders put in their place because you haue no Priests not vvil none of them and because that is in cōtrouersie betvvene vs. as for Elders you haue none permitted in England for feare of ouerthrovving your Bishops office the Queenes supreme gouernemēt in all spiritual things causes Is not this to folovv the humour of your heresie by Machiauels politike rules vvithout any feare of God 13 Apostles you say for the most part in your translations not alvvaies as vve do and Prophetes and Euangelistes Angels and such like and vvheresoeuer there is no matter of controuersie betvvene you and vs there you can pleade
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
CONTRA BONITATEM FIDEI that is according to their ovvne translation A faithful frende hath no peere vveight of gold siluer is not to be compared to the goodnes of his faith 6. Novv if they vvil say though their translation of S. Paules vvordes be not so exact and commodious Hovv good vvorkes merite life euerlasting though one incomparably exceede the other yet the sense and meaning is al one for if these present afflictions be not equal or comparable to the glorie to come then neither are they worthie of it nor can deserue or merite it let the Christian reader marke the difference First their Beza and Caluin telleth them that the Apostle speaketh of the one and not of the other Secōdly the passions afflictions that Christ our Sauiour suffered al his life vvere not comparable to the eternal glorie vvhich he obtained thereby yet did he thereby deserue and merite eternal glorie not only for him self but for al the vvorld yea by the least affliction he suffered did he deserue al this vnles you vvil deny also that he merited and deserued his glorie vvhich your opinion a man might very vvel gather by * Heb. 2 9. in the new Testament of the yere 1580. Bib. 1579. some of your false translations but that you vvould thinke vs to suspicious vvhich perhaps vve vvil examine hereafter Thirdly the present pleasure of aduoutrie during a mans life is not comparable to the eternal torments of hel fire and yet it doth merite and deserue the same Fourthly the Apostle by making an incomparable difference of the glorie to come vvith the afflictiōs of this time doth as S. Chrisostom saith exhort them the more vehemently and moue them to sustaine al things the more vvilingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if he said as they translate The afflictions are not vvorthie of heauen you are neuer the neerer heauen for them only beleeue this had not been to exhort them but to discourage them 2 Cor. 4. v. 17. Fifthly the Apostle vvhen he vvil els vvhere encourage them to suffer saith plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our tribulation vvhich presently is for a moment and light WORKETH aboue measure excedingly an eternal vveight of glorie in vs. 7 See you not a comparison betvvene short and eternal light tribulation exceding vveightie glorie and yet that one also vvorketh the other that is causeth purchaseth and deserueth the other for like as the litle seede being not cōparable to the great tree yet causeth it and bringeth it forth so out tribulatiōs good vvorkes othervvise incomparable to eternal glorie by the vertue of Gods grace vvorking in vs worketh purchaseth and causeth the said glorie for so they knovv very wel the Greeke vvorde importeth See this Greeke Word 2 Cor. 7. thrise Vvhere thē selues translate it causeth Worketh v. 10.11 though here also they translate it most falsely prepareth Bib. an 1577. 8 Lastly for most manifest euidence that these present tribulations and other good vvorkes are meritorious vvorthie of the ioyes to come though not cōparable to the same you shal heare the holy Doctors say both in one passage or sentence ep 56. nu 3. S. Cyprian thus O vvhat maner of day shal come my brethren vvhen our Lord shal recount the MERITES of euery one and pay vs the revvard or stipend of faith and deuotion Singulorum merita Ep. 56. here are merites the revvard for the same It folovveth in the said Doctor Vvhat glorie shal it be and hovv great ioy to be admitted to see God so to be honoured that thou receiue the ioy of eternal life with Christ thy Lord God to receiue there that vvhich neither eie hath seen nor eare hath heard nor hath ascended into the hart of man for that vve shal receiue greater things then here either vve doe or suffer the Apostle pronounceth saying The passions of this time are not condigne or cōparable to the glorie to come Here vve see that the stipend or revvard of the merites aforesaid are incōparably greater then the said merites 9 Likevvise S. Augustine Ser. 37. de Sanctis The exceding goodnes of God hath prouided this that the labours should soone be ended praemia meritorum but the revvardes of the MERITES should endure vvithout end the Apostle testifying THE PASSIONS OF THIS TIME ARE NOT COMPARABLE c. For vve shal receiue greater blisse then are the afflictions of al passions vvhatsoeuer Thus vve see plainely that short tribulations are true merites of endles glorie though not comparable to the same vvhich truth you impugne by your false and heretical translation But let vs see further your dealing in the self same controuersie to make it plainer that you bend your translations against it more then the text of the Scripture doth permit you 10 In the booke of vvisedom vvhere there is honorable mention of the merites of Saincts and their revvardes in heauen the holy Scripture saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignos se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath proued them and findeth them MEETE FOR HIM SELF To omit here that you vse the present tense vvhereas in the Greeke they are preter tenses God knovveth vvhy only this vve knovv that it is no true nor sincere trālation but to vvincke at smaller faultes vvhy say you here in al your Bibles that God findeth his Saincts and holy seruants meete for himself and not vvorthie of him self See your partialitie and be ashamed 11 In the Apostles places before examined you said negatiuely that the afflictions of this time vvere NOT WORTHIE OF the glorie to come the Greeke not bearing that trāslation but here vvhen you should say affirmatiuely and that vvord for vvord after the Greeke that God found them WORTHIE OF HIM SELF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there you say MEETE FOR HIM SELF auoiding the terme vvorthie because merite is included therein So that vvhen you vvil in your translation deny merites Condignae ad gloriam then condignae ad signifieth vvorthie of vvhen you should in your traslation affirme merites dignos se then Dignus vvith an ablatiue case doth not signifie vvorthie of No matuel if such vvilfulnes vvil not see the vvord merite or that vvhich is equiualent thereto in al the Scripture for vvhen you do see it and should translate it you suppresse it by an other vvord But this is a case vvorthie of examination Merite of good vvorkes plainely proued by the Scriptures vvhether the Scripture haue the vvord merite or the equiualēt thereof for vve vvil force them euen by their ovvne translations to confesse that it is found there and that they should translate it accordingly often vvhen they doe not yea that if vve did not see it in the vulgar Latin translatiō yet they must needes see it and finde it in the Greeke 12 First vvhen they translate the foresaid place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The afflictions of this
time are not vvorthie of the glorie to come they meane this deserue not the glorie to come for to that purpose they do so translate it as hath been declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe vvhen it is said The vvorkeman is vvorthie of his hire or vvages Vvhat is meant but that he deserueth his vvages And more plainely Tob. 9. they translate thus Brother Azarias non ero condignus prouidentiae if I should giue my self to be thy seruant I shal not DESERVE thy prouidence And such like If then in these places both the Greeke the Latin signifie to be vvorthie of or not to be vvorthie of to deserue or not to deserue then they must allovv vs the same signification and vertue of the same vvordes in other like places Namely Apoc. 5. of our Sauiours merites thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lambe that vvas killed IS VVORTHIE to receiue povver and riches c. Vvhat is that to say but DESERVETH to receiue For so I trust they vvil allovv vs to say of our Sauiour that he in deede deserued Againe of the damned Apoc. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Thou hast giuen them bloud to drinke for they ARE VVORTHIE or THEY HAVE DESERVED is it not al one lastly of the elect thus They shal vvalke vvith me in vvhite because they are vvorthie Apoc. 3. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se because they deserue it and so in the place before by them corrupted God found them vvorthie of him that is such as deserued to be vvith him in eternal glorie Thus by their ovvne translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignus are plainely deduced vvorthines desert and merite of saincts out of the Scriptures 13 But to procede one steppe further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie deserte◠vve proue it also to be in the Scriptures thus Them selues translate thus Heb. 10 29. Of hovv much sorer punishement shal he be vvorthie vvhich treadeth vnder foote the sonne of God though one of their Bibles of the yere 1562 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very falsely and corruptly leaueth out the vvordes vvorthie of saying thus Hovv much sorer shal he be punished c Fearing no doubt by translating the Greeke vvord sincerely this consequence that novv I shal inferre to vvit If the Greeke vvord here by their ovvne trāslation signifie to be vvorthie of or to deserue being spoken of paines and punishement deserued then must they graunt vs the same vvord so to signifie els vvhere in the nevv Testament vvhen it is spoken of deseruing heauen and the kingdom of God as in these places Luc. 21. Vvatch therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al times praying that you MAY BE VVORTHIE to stand before the sonne of man and c. 20. THEY THAT ARE VVORTHIE to attaine to that vvorld to the resurrection from the dead neither marie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor are maried 2 Thess 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you may BE VVORTHIE of the kingdom of God for vvhich also ye suffer 14 Thus you should translate in al these places according to your translation of the former place to the Hebrues or at the leastvvise you should haue this sense and meaning as the old vvulgar Latin hath translating in al these places Qui digni babebuntur Vt digni habeamini counted vvorthie but meaning vvorthie in deede as vvhen it is said Abraham was reputed iust it is meant he vvas iust in deede If you also haue this meaning in your translations vvhich here folovv the vulgar Latin then vve appeale to your selues vvhether to be counted vvorthie and to be vvorthie to deserue and to merite be not al one and so here also Merite is deduced But if you meane according to your heresie to signifie by trāslating counted vvorthie that they are not in deede vvorthie then your purpose is heretical and translation false and repugnant to your translating the same vvord in other places as is declared and novv further vve vvil declare 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make worthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be worthie They vvhom God doth make vvorthie they are truely and in deede vvorthie are they not but by your ovvne translation of the same vvord in the actiue voice God doth make them vvorthie therfore in the passiue voice it must also signifie to be made or to be in deede vvorthie For example 2 Thess 1 11. You translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vve also pray for you THAT OVR GOD MAY MAKE YOV VVORTHIE of this calling According to vvhich translation vvhy did you not also in the self same chapter a litle before translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you MAY BE MADE VVORTHIE and so be vvorthie of the kingdom of God for vvhich also you suffer You knovv the case is like in both places in the Greeke doctors you specially should knovv by your ostētation of reading them in Greeke that they according to this vse of holy Scripture very often vse also this vvord both actiuely passiuely to make vvorthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be vvorthie See the Greeke Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 Vvhich S. Chrysostom to put al out of doubt explicateth thus in other vvordes That he make vs vvorthie of the kingdom of heauen Ser. 1. de orando Deo And vpon the epistle to Titus c. 3. in the same sense passiuely God graunt vve may al BE MADE VVORTHIE or be vvorthie of the good things promised to them that loue him And in an other place of the said doctor it must needes signifie to be vvorthie as vvhen he saith In Colos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man liueth such a trade of life that he is vvorthie of the kingdom but al is his gift For to say thus No man so liueth that he can be counted vvorthie of the kingdom of heauen is against the Protestants ovvne opinion vvhich say they are counted vvorthie that are not Againe to say No man so liueth that he can be made vvorthie is false because God can make the worst man worthie It remaineth then to say No man so liueth that he is vvorthie Vvhich a litle before he declareth thus No man by his ovvne proper merites obtaineth the kingdom of heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as his ovvne and of him self vvithout the grace of God And yet vve must shevv further out of the Scriptures that God maketh vs vvorthie and so vve are in deede vvorthie and here also vve must conuince you of false and partial interpretation 17 The Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you vvhat doth it signifie you must ansvver that it signifieth not onely meete but also vvorthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Beza teacheth you so you
are extant in the vvorld and by trāslating thus cleane othervvise then the Greeke vvil beare This cuppe is the nevv Testamēt in my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich bloud is shed for you 11 But what pertaineth this to the English Heretikes Who translate Vvhich is shed so indifferētly that it may signifie Vvhich cuppe or vvhich bloud is shed Thus far it pertaineth Ad rat Cāp pag. 34. because they do not only defend this translatiō by al meanes but they tel vs plainely namely Fulke that they referre vvhich to the vvord bloud and not to the vvord cuppe Against D. Sand. Rocke pag. 309. euen as Beza doth asking vs vvhat Grammarian vvould referre it othervvise in vvhich questiō he sheweth him self a very simple Grāmariā in the Greeke or a madde heretike that either knovveth not or vvil not knovv that in the Greeke it can not be so referred and consequently neither in latin nor English vvhich in true translation must folovv the Greeke but of these and other their foule and manifold shiftes to auoid this place * Chap. 1. nu 37.38 c. I haue spokē in an other place of this booke 12 Only M. Whitakers to say truely hath brought somevvhat to the purpose Pag. 35. to vvit that S. Basil readeth the Greeke as they translate But he doth vvel to make light of it because it is euident that S. Basil cited not the text of the Euangelist but the sense vvhich Beza noteth to be the custom of the auncient fathers Praef. in no. Test an 1556. telling vs vvithal that therfore the reading of the fathers is no certaine rule to reforme or alter the wordes of Scripture according to the same and it is very like that if Beza or Fulke his aduocate had thought S. Basils reading of any importance they vvould haue vsed it long since rather then so many other shiftes and so absurd as they doe vnles vve may thinke they knevv it not and therfore could not vse it But for S Basil according to the sense he citeth it very truely for vvhether vve say the Cuppe that is shed or the bloud that is shed both signifieth the bloud of Christ shed for vs as S. Basil citeth it the differēce is that referring it to the cuppe as S. Luke hath it it signifieth the bloud both present in the cuppe and also then shed in a Sacrament at the last supper but referring it to the vvord bloud as S. Basil doth as they translate it may signifie the bloud shed on the crosse also yea as these translatours meane and vvould haue it only that on the Crosse not considering that the Greeke vvord is the present tense and therfore rather signifieth the present sheding of his bloud then in mystical sacrifice then the other visible sheding thereof vvhich vvas to come in the future tense Lastly they translate S. Lukes Gospel and not S. Basil and therfore not folovving S. Luke they are false translators hovvsoeuer S. Basil readeth 13 As this falshod is both against Sacrament and Sacrifice so against the Sacrifice also of the altar it is that they controule S. Hieroms translation in the old Testament concerning the sacrifice of Melchisedec The sacrifice of Melchisedec Vvho brought forth bread and vvine Gen. 14. v. 18. that is offered or sacrificed bread vvine vvhich vve proue to be the true sense and interpretation that this bringing forth of bread vvine vvas sacrificing thereof not only by al the fathers expositions that vvrite of Melchisedeks priesthod Cypr. epist 63. Epiph. har 55. 79. Hiero. in Mat. 26. in epist ad Euagrium by the Hebrue vvord vvhich is a vvord of sacrifice Iud. 6. v. 18 and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pet. Galat li. 10 c. 4. et 5. et Chro. Genebrardi pag. 13. by the greatest Rabbines and Hebricians that vvrite thereof but vve proue it also by these vvordes of the very text it self He brought forth bread and vvine for he vvas the Priest of God most high Vvhich reason immediatly folovving Because he vvas Gods Priest proueth euidētly that he brought it not forth in cōmon maner as any other man might haue done but as Gods Priest vvhose office is to offer sacrifice This cōsequence is so plaine that for auoiding thereof the Aduersaries vvil not haue it translated in any vvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he vvas the Priest as though the Scripture gaue a reason vvhy he brought forth bread and vvine but and he vvas a Priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvrangling about the signification of the Hebrue coniunction 14 Vvherein the reader may see their exceding partiality wilfulnes For besides infinite like places of Scripture whereby vve do easily shevv that this Hebrue particle is vsed to giue a reason or cause of a thing them selues also in an other place proue it for vs Beza annot in 1 Luc. v. 42. and that by the authoritie of Theophylacte allegation of examples out of the Scripture no. Test an 1580. and translate accordingly thus Blessed art thou among vvomen because the fruite of thy vvombe is blessed Benedicta tu c. benedictus c. Let them giue vs a reason vvhy the said Coniunction is here by their translation quia or enim vvhere it vvas neuer so translated before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it must not be in any case in the other place of Genesis vvhere it hath been so translated and generally receiued euē in the primitiue Church In other places of Scripture also vvhich Theophylacte alleageth and many moe may be alleaged they cōfesse and like very vvell it should so signifie only in the place of Genesis Gen. 14. v. 18. they can not abide any such sense or translation thereof but He brought forth bread and vvine and he vvas the Priest c. not because he vvas the Priest Vvhat is the cause of this their dealing None other vndoubtedly and in al these cases I knocke at their consciences but that here they vvould auoid the necessarie sequele of Melchisedecks sacrifice vpon such translation vvhich typical sacrifice of bread and vvine if it should be graūted then vvould folow also a sacrifice of the nevv Testamēt made of bread and vvine ansvvering to the same and so vve should haue the sacrifice of the altar and their bare communion should be excluded 15 For vvhich purpose also their partial translation about altar and table is notorious For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of altar as they knovv very vvel both in the Hebrue and Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the custome of al peoples both Ievves and Pagans implying and importing sacrifice therfore vve in respect of the sacrifice of Christs body bloud say altar rather then table as al the auncient fathers Chrys ho. 53 ad po Antioch and ho. 20 in 2 Cor. and in Demōst que Christus sit Deus to
and monuments of Christs being doing vpon the earth you vvil not be tried by S. Hierom. And againe why S. Paul should say that by faith he adored in respect of things to come it is not othervvise easie to vnderstand but that he partly foresaw the kingdom of Ephraim in the posteritie of Ioseph partly the kingdom of Christ prefigured in Ioseph then Prince of Aegypt so by faith adored his scepter or tovvard his scepter vvhich is al one as the Greeke fathers for the most part expoūd it But let vs hasten tovvard an end CHAP. XX. Heretical translation by ADDING TO THE TEXT 1 BECAVSE in the last corruption I spake of adding to the text though it be their common and vniuersal fault in euery controuersie as is to be seen in euery chapter of this booke yet here I vvil adde certaine places not yet mentioned As 2 Paral. 36. v. 8. in Bib. 1562. The rest of the actes of Iehoakim and his abominations vvhich he did and CARVED IMAGES THAT VVERE LAID TO HIS CHARGE BEHOLD THEY ARE WRITTEN c. these vvordes Against images carued images laid to his charge are more then is either in the Greeke or the Hebrue 2 Againe Act. 9. v. 22. Bib. 1577. Saul confounded the Ievves prouing by conferring one Scripture vvith an other that this is very Christ These vvordes For Conference of Scriptures against fathers Councels c. by conferring one scripture vvith another are added more then is in the Greeke text in fauour of their presumptuous opinion that conference of Scriptures is ynough for any man to vnderstand them and so to reiect both the commentaries of the Doctors exposition of holy Councels and Catholike Church it is so much more I say then is in the Greeke text and a notorious corruption in their Bible read daily in their churches as most authentical See the rest of their Bibles and thou shalt finde no more for al those vvordes but affirming or confirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. v. 16. and the self same Bible in the first epistle to the Corinthians translateth the same Greeke vvord thus Vvho shal instruct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in deede that is the true and vsual signification of the vvord both in the old Testament and in the nevv as Deut. 4. Thou shalt teach them thy children And Esa 40. Vvho shal instruct our Lord the Hebrue vvord also in both places signifying no more but instructing and teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so doth the Apostle cite it to the Corinthians out of Esay he vseth it to the Colos c. 2. v. 2 in the same signification as the Church readeth and expoundeth it and so consequently S. Luke in the place vvhereof vve novv treate saith nothing els but that S. Paul earnestly taught or instructed them that Iesus is Christ And yet our nevv Translators vvithout respect of Hebrue or Greeke haue coined a nevv signification of conferring one Scripture vvith an other So ignorant they are in the signification of Greeke vvordes or rather so vvilfully malitious 3 Againe 1 Pet. 1. v. 25. Bib. 1562. 1577. Against traditions in the first epistle of S. Peter they translate thus The vvord of the Lord endureth euer and this is the vvord vvhich by the Gospel vvas preached vnto you vvhere these vvordes by the Gospel are added deceitfully and of il intent to make the reader thinke that there is no other vvord of God but the vvritten vvord for the common reader hearing this vvord Gospel conceiueth nothing els But in deede al is the Gospel vvhatsoeuer the Apostles taught either by vvriting or by tradition and vvord of mouth as S. Paul speaketh 2. Thess 2. and S. Peter saith nothing els in the place alleaged but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the vvord vvhich is preached among you as the Geneua bibles translate or more significantly vvhich is euangelized among you as vve translate for though there be greater significancie in the Greeke vvord then is expressed by bare preaching or telling a thing as hauing a goodly relation and allusion to the vvord Euangelium Gospel Euangelizo yet neither do they in any other place neither can they translate it to preach by the Gospel but simply to preache to tel to shevv as preaching peace by Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. v. 36. so them selues translate it and Ps 95 or 96. v. 2 Be telling of his saluation from day to day Vvhich in other places is spoken by other Greeke vvordes that haue no signification at al of Gospel as immediatly in the said Ps 95 or 96. v. 3 Ps 104. or 105. v. 1. Act. 13. v. 5. and c. 17. v. 23. and Io. 1. vers 3. 4 Al vvhich vvordes signifie only to tel to shevv to declare and are vsed indifferently for with the other word vvhich they here only translate to preache by the Gospel Vvhereas in al others places vvhen they vvil translate it most significantly Luc. 2. v. 10. Act. 13. v. 32. Gal. 3 8. they expresse it by bringing glad tidings and in some places vvhere it should be expressed most significantly in respect of euangelizing or preaching the Gospel Dominus dabit verbū euangelizantibus Qui Euangelizas Hierusalem Ps 67. Isa 40. there they trāslate it barely preachers preaching Only S. Peters place aforesaid must be stretched to signifie The word preached by the Gospel to insinuate vphold their heresie of the vvritten Gospel only or only vvritten vvord against Apostolical traditions not vvritten If this be not their meaning let them giue vs a good reason vvhy they translate it so in this one place only 5 It is vvritten of Luther that he for the self same heresie Lind. Dubit pag. 88. in his first translation into the Germane tonge left out these vvordes of S. Peter altogether This is the vvord vvhich is euangelized or preached to you Vvhy so because S. Peter doth here define vvhat is the vvord of God saying that vvhich is preached to you not that only vvhich is vvritten Vvhich false dealing of Luther is no smal presumption against the like heretical meaning of our English Protestants vvho I am sure in this point of controuersie of the vvord vvritten vnvvritten vvil not deny that they agree vvith the Lutherans 6 Againe in the epistle of S. Iames Ia. 4. v. 6. they adde the vvord Scripture into the text saying But the Scripture offereth more grace Vvhere the Apostle may say as vvel and indifferently The Spirit or holy Ghost giueth more grace and it is much more probable and is so expounded of many Let the good reader see the circūstance of the place and abhorre their saucines in the text of holy scripture 7 One addition of theirs I vvould not speake of but only to knovv the reason vvhy they doe it because it is very strange and I knovv not vvhat
they should meane by it this I am sure if they do it for no purpose they doe it very folishly and forgetfully and contrarie to them selues In the Gospel of S. Marke Marc 3. v 16 in the reckening of the Apostles they adde these vvordes And the first vvas Simon Bibl. 1579. more then is in their Greeke text Vvhich addition they learned of Beza vvhose contradictions in this point are worthie noting Mat. 10. v. 2. In S. Matthew where these vvordes are he suspecteth that first vvas added by some Papist for Peters primacie here vvhere the vvord is not he auoucheth it to be the true text of the Gospel that because Matthevv readeth so there he alleaged this reason vvhy it could not be said the first Simon because there is no consequēce nor coherence of second third fourth c here he saith that is no impediment because there be many exāples of such speach namely in the said place of S. Matthevv there he saith it is not so though al Greeke copies haue it so here it must needes be so though it be only found in certaine odde Greeke copies of Erasmus vvhich Erasmus him self as Beza confesseth allovved not but thought that these vvordes vvere added in them out of S. Matthevv Vvhat these contradictions meane I knovv not and I vvould learne the reason thereof of his scholers our English translators vvho ' by their Maisters authoritie haue made the self same addition in their English translation also 8 There is also an other addition of theirs either proceding of ignorance or of the accustomed humor vvhen they translate thus Col. 1. v. 23. if ye continue stablished in the faith and be not moued avvay from the hope of the Gospel vvhich ye haue heard hovv it vvas preached to euery creature or vvhereof ye haue heard hovv that it is preached or vvhereof ye haue heard and vvhich hath been preached to euery creature c. For al these varieties they haue and none according to the Greeke text vvhich is vvord for vvord as the vulgar Latin interpreter hath most sincerely translated it Vnmoueable from the hope of the Gospel vvhich you haue heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich is or hath been preached among al creatures c. So that the Apostles exhortation is vnto the Colossians that they continue grounded and stable in the faith and Gospel vvhich they had heard and receiued of their first Apostles Ro. 16. Ga. c. 1. 2. 2 Thess 2. Heb. 13. 1 Tim. 6. 2 Tim. 1. 2. as in the epistle to the Romanes and to the Galatians and to the Thessalonians and to the Hebrues and to Timothee and S. Iohn in his first epistle c. 2. v. 24 and S. Iude v. 3. 20 al vse the like exhortations 9 But this doth not so vvel like the Protestants vvhich * 1 Tim. 1. 6. vvith Hymenaeus Alexander and other o Heretikes haue fallen from their first faith and therfore they alter the Apostles plaine speache vvith certaine vvordes of their ovvne and they vvil not haue him say Be vnmoueable in the faith and Gospel vvhich you haue heard and receiued but vvhereof you haue heard hovv that it is preached as though he spake not of the Gospel preached to them but of a Gospel vvhich they had only heard of that vvas preached in the vvorld Certaine it is these vvordes vvhereof you haue heard hovv it vvas preached are not so in the Greeke but vvhich you haue heard vvhich hath been preached Vvhich is as much to say as that they should continue constant in the faith and Gospel vvhich them selues had receiued and vvhich vvas then preached and receiued in the vvhole vvorld So say vve to our deere countriemen Stād fast in the faith be vnmoueable from the hope of the Gospel vvhich you heard of your first Apostles CHAP. 21. vvhich vvas is preached in al the vvorld If the Protestants like not this exhortation they do according to their translation CHAP. XXI Certaine other heretical TREACHERIES and CORRVPTIONS vvorthie of obseruation 1 THEY hold this position that the Scriptures are not hard to be vnderstood that so euery one of them may presume to interprete and expound them And because S. Peter saith plainely 2 Pet. 3. Corruption concerning the easines of the scriptures that S. Paules Epistles are hard and other Scriptures also vvhich the vnlearned saith he peruert to their ovvne destruction therfore they labour tooth and naile to make this subtil difference Beza in Annot that S. Peter saith not Paules epistles are hard but some thinges in S. Paules epist are hard as though that vvere not al one and therfore they translate so that it must needes be vnderstood of the things and not of the Epistles pretending the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich yet they knovv in some copies can not be referred to the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Test Gr. Crisp but must needes be vnderstood of the Epistles Vvherfore the Greeke copies being indifferent to both and the thing also in very deede being al one vvhether the hardnes be in the Epistles or in the matter for vvhen vve say the Scripture is hard vve meane specially the matter it is not only an Heretical but a foolish peeuish spirit that maketh them so curious and precise in their translations as here to limite and abridge the sense to the things only Beza translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter quae sunt multa difficilia and not in quibus as it is in the old vulgar translation most sincere and indifferent both to epistles and things Corruption to make God the author of sinne An other fashion they haue vvhich can not procede of good meaning that is when the Greeke text is indifferent to tvvo senses and one is receiued read and expounded of the greater part of the auncient fathers and of al the Latin Church there to folovv the other sense not so generally receiued approued as in S. Iames epistle vvhere the common reading is Deus intentator malorum est God is no tempter to euil they translate God can not be tempted vvith euil vvhich is so impertinent to the Apostles speache there as nothing more But vvhy vvil they not say God is no tempter to euil as vvel as the other is it because of the Greeke vvord vvhich is a passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them see their Lexicon and it vvil tel them that it is both an actiue and passiue so say other learned Grecians Gagneius interpreters of this place so saith the very circumstance of the vvordes next going before Let no man say that he is tempted of God Vvhy so Because God is not tempted vvith euil say they is this a good reasō nothing lesse how then Because God is no tempter to euil therfore let no man say that he is tempted of God 3 This reason is so coherent and so necessarie in
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.