German Heretikes Brētius Melancth See Linda Dubi Dial. 1. c. 12 Psal 51. vvho to mainteine this heresie that al our vvorkes be they neuer so good are sinne translated for Tibi soli peccaui to the only haue I sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whitak pag. 198. thus Tibi solum peccaui that is I haue nothing els but sinned vvhatsoeuer I doe I sinne vvhereas neither the Greeke nor the Hebrue vvil possibly admit that sense Let these passe as Lutherans yet vvilful corrupters * Ro. 5 v. 6. and acknovvledged of our English Protestants for their good brethren But if Beza trāslate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhen vve vvere yet of no strength as the Geneua English Bible also doth interprete it vvhereas euery yong Grecian knovveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vveake feeble infirme and not altogether without strength is not this of purpose to take avvay mans free vvil altogether See chap. 10. nu 13. 27 If Caluin translate 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ego sed gratia Dei quae mihi aderat may not meane Grecians controule him that he also translateth falsely against free vvil because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth require some other participle to be vnderstood that should signifie a cooperation vvith free vvil to vvit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich laboured vvith me See chap. 10. nu 2. 28 If vvhen the Hebrue beareth in differētly to say Sinne lieth at the doore and vnto thee the desire thereof shal be subiect Gen. 4. v. 7. thou I halt rule ouer it an 1579. the Geneua English Bible translate the first vvithout scruple the later not because of the Hebrue grammar is not this also most vvilful against free vvil See chap. 10. nu 9. 29 If Caluin affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie propter reuerentiam Calu. in 5. Hebr. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so vsed and Beza auoucheth the same more earnestly Bib. an 1579 and the English Bible translateth accordingly vvhich may be confuted by infinite examples in the Scripture it self and is confuted by Illyricus the Lutheran is it not a signe either of passing ignorance or of most wilful corruption to mainteine the blasphemie that herevpon they conclude See chap. 7. nu 42.43 30 If Beza in the self same place contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie reuerence or pietie but such a feare as hath horrour and astonishmēt of minde in an other place saith of this self same vvord cleane contrarie vvhat is it but of purpose to vphold the said blasphemie See cha 7. nu 39.40 31 If he translate for Gods foreknovvledge Gods prouidence for soule carcas for hel graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. v. 27. to vvhat end is this but for certaine heretical conclusions And if vpon admonitiō he alter his translation for shame and yet * Annota in no. Test post edit protesteth that he vnderstandeth it as he did before did he not translate before vvilfully according to his obstinate opinion See chap. 7. 32 If to this purpose he auouch that Annot. in Act. 2. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol signifieth nothing els in Hebrue but a graue vvhereas al Hebricians knovv that it is the most proper and vsual vvord in the Scripture for Hel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other vvord Keber is for a graue vvho vvould thinke he vvould so endanger his estimation in the Hebrue tongue but that an heretical purpose against Christs descending into hel blinded him See chap. 7. 33 And if al the English Bibles trāslate accordingly to vvit for Hel graue vvheresoeuer the Scripture may meane any lower place that is not the Hel of the damned and vvhere it must needes signifie that Hel there they neuer auoid so to translate it is it not an euident argument that they know very vvel the proper signification but of purpose they wil neuer vse it to their disaduantage in the questions of Limbus Purgatorie Christs descending into Hel cha 7. 34 If further yet in this kinde of controuersie Beza vvould be bold to affirme for so he saith if the Grammarians would giue him leaue that * Annot. in Act. 2. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel vvith fiue points signifieth funem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he vvould trāslate Solutis funibus mortis not Solutis doloribus inferni no lesse then Chebel vvith sixe points is he not vvonderfully set to mainteine his opiniō that wil change the nature of vvordes if he might for his purpose 35 If passiues must be turned into actiues and actiues into passiues participles disagree in case from their substantiues or rather be plucked and separated from their true substantiues soloecismes imagined vvhere the construction is most agreable errours diuised to creepe out of the margēt and such like vvho vvould so presume in the text of holy Scripture to haue al Grammar and vvordes and phrases and constructions at his commaundement but Beza his like for the aduantage of their cause See chap. 5. nu 6. and the numbers next folovving in this chapter 36 For example S. Peter saith Act. 3 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heauen must receiue Christ He translateth Christ must be conteined in heauen vvhich Caluin him self misliketh the Geneua English Bible is afraid to folovv Illyricus the Lutheran reprehendeth and yet M. Vvhitakers taketh the aduantage of this trāslation Pag. 43. to proue that Christs natural body is so conteined in heauen that it can not be vpon the altar For he knevv that this vvas his marsters purpose and intent in so translating This it is vvhen the blinde folovv the blinde yea rather vvhen they see and vvil be blinde for certaine it is I appeale to their greatest Graeciās that howsoeuer it be taken for good in their diuinitie it wil be esteemed most false in their Greeke scholes both of Oxford and Cābridge howsoeuer they may presume to translate the holy Scriptures after this sort surely no man no not them selues would so translate Demosthenes for sauing their credite and estimation in the Greeke tongue See chap. 17. nu 7.8.9 37 But there is yet vvorse stuffe behind to vvit the famous place Luc. 22. vvhere Beza translateth thus Hoc poculum nouum testamentū per meū sanguinē qui pro vobis funditur whereas in the Greeke in al copies vvithout exception he confesseth that in true Grammatical construction it must needes be said quod pro vobis funditur and therfore he saith it is either a plaine soloecophanes and according to that presumption he boldly translateth or a corruption crept out of the margent into the text And as for the vvord soloecophanes vve vnderstand him that he meaneth a plaine soloecisme and fault in grammar so doth M. Vvhitakers Pag. 34.35 but M. Fulke saith
sortes in the holy Scripture 3 Reg. 2. both of good and of bad for al vvent then into Hel but some into a place there of rest others into other places there of torments And therfore S. Hierom saith speaking of Hel according to the old Testament Hel is a place vvherein soules are included In c. 13 Osee Aug. in Psal 85. v. 13. either in rest or in paines according to the qualitie of their deserts 13 And in this sense it is also often said in the holy Scriptures that such such vvere gathered or laid to their fathers The Scriptures speake of an other Hel besides that of the damned though they vvere buried in diuers places and died not in the same state of saluation or damnation In that sense Samuel being raised vp to speake vvith Saul said To morovv thou and thy sonnes shal be vvith me that is dead and in Hel though not in the same place or state there in this sense al such places of the holy Scripture as haue the vvord Inferi or Infernus correspondent both to the Greeke and Hebrue ought to be and may be most cōueniently translated by the vvord Hel. as whē it is said ab inferno inferiori Thou hast deliuered my soul from the lovver hel Ps 85. v. 13. that is as S. Augustine expoūdeth it Thou hast preserued me from mortal sinnes that vvould haue brought me into the lovver Hel which is for the damned vvhich place of holy Scripture and the like vvhen they translate graue see hovv miserably it soūdeth Bib. 1579. Thou hast deliuered my soul from the lovvest graue vvhich they vvould neuer say for very shame but that they are afraid to say in any place be the holy Scriptures neuer so plaine that any soule vvas deliuered or returned from hel lest thereof it might folovv by and by that the Patriarches and our sauiour Christ vvere in such a Hel. 14 And that this is their feare it is euident because in al other places vvhere it is plaine that the holy Scriptures speake of the Hel of the damned from vvhēce is no returne there they translate the very same vvord Hel and not graue As for example The vvay of life is on high to the prudent Prouerb 15.24 to auoid from Hel beneath loe here that is trāslated Hel beneath vvhich before was translated the lovvest graue And againe Hel and destruction are before the Lord hovv much more the hartes of the sonnes of men But vvhen in the holy Scriptures there is mention of deliuerie of a soul from Hel then thus they translate Bib. 1579. De manu inferi God shal deliuer my soul from the povver of the graue for he vvill receiue me Can you tell vvhat they vvould say doth God deliuer them from the graue or from temporal death vvhom he receiueth to his mercie or hath the graue any povver ouer the soul Againe vvhen they say Ps 89 48. Vvhat man liueth and shal not see death shal he deliuer his soul from the hand of the graue 15 If they take graue properly vvhere mans body is buried it is not true either that euery soul yea or euery body is buried in a graue But if in al such places they vvill say they meane nothing els but to signifie death that to go dovvne into the graue and to die is al one vve aske them vvhy they folovv not the vvordes of the holy Scripture to signifie the same thing vvhich call it going dovvne to Hel not going dovvne to the graue Here they must needes open the mysterie of Antichrist vvorking in their translations and say that so they should make Hel a common place to all that departed in the old Testament vvhich they vvill not no not in the most important places of our beleefe cōcerning our sauiour Christs descending into Hel triumphing ouer the same Yea therfore of purpose they vvill not onely for to defeate that part of our Christian Creede 16 As vvhen the Prophet first Osee 13. aftervvard the Apostle 1 Cor. 15. in the Greeke say thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ero mors tua ô mors morsus tuus ero inferne Vbiest mors stimulus tuus Vbiest inferre victoria tua O death I vvill be thy death I vvill be thy sting ô Hel. Vvhere is ô death thy sting Vvhere is ô hel thy victorie They translate in both places Bibl. 1579. O graue in stede of ô Hel. What els can be their meaning hereby but to dravv the Reader from the common sense of our sauiour Christes descending into Hel and conquering the same and bringing out the fathers and iust men triumphantly from thence into heauen Vvhich sense hath all vvaies been the common sense of the Catholike Church holy Doctors See S. Hier. Comment in 13. Osee specially vpon this place of the Prophet And vvhat a kind of speache is this and out of all tune to make our sauiour Christ say O graue I vvill be thy destruction as though he had triumphed ouer the graue and not ouer Hel or ouer the graue that is ouer death and so the Prophet should say death tvvise and Hel not at all 17 Vvhy my Maisters you that are so vvonderful precise translatours admit that our sauiour Christ descended not into Hel beneath as you say yet I thinke you vvill graunt that he triumphed ouer Hel vvas conquerer of the same Vvhy then did it not please you to suffer the Prophet to say so at the least rather then that he had conquest onely of death and the graue You abuse your ignorāt reader very impudently and your ovvne selues very damnably not onely in this but in that you make graue and death al one and so vvhere the holy Scripture often ioyneth together death Hel as things different and distinct you make them speake but one thing tvvise idely and superfluously 18 But vvill you knovv that you should not confound them but that Mors Infernus vvhich are the vvordes of the holy Scripture in al tonges are distinct heare vvhat S. Hierom saith or if you vvil not heare because you are of them vvhich haue stopped their eares let the indifferēt Christian Reader harken to this holy Doctor and great interpreter of the holy Scriptures according to his singular knovvledge in al the learned tonges Vpon the foresaid place of the Prophet after he had spoken of our sauiour Christs descēding into Hel and ouercomming of death he addeth Hierom. in Osee ca. 13. Betvvene death and Hel this is the difference that death is that vvhereby the soul is separated from the body Hel is the place vvhere soules are included either in rest or els in paines according to the qualitie of their deserts And that death is one thing and Hel is another the Psalmist also declareth saying THERE IS not in death that is mindeful of thee Psal 6. but in Hel vvho shal confesse to thee And in an other
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them selues vvil be iudges both of Councels and Fathers whether they expound the Scriptures vvel or no euery youth among them vpon confidence of his spirit and knovvledge vvil saucily controule not onely one but al the fathers coÌ„senting together if it be against that vvhich they imagine to be the truth 15 Vvherevpon it riseth that one of them defendeth this as very vvel said of Luther lb. pag. 101. that he esteemed not the vvorth of a rush a thousand Augustines Cyprians Churches against him self And an other very finely and figuratiuely as he thought against the holy Doctor and Martyr S. Cyprian affirming that the Church of Rome can not erre in faith Praef. ad 6 theses Oxon pag. 25. saith thus Pardon me Cyprian I vvould gladly beleeue thee but that beleeuing thee I should not beleeue the Gospel This is that vvhich S. Augustine saith of the like men Li. Confess 1. ca. 14. li. 7. c. 20. dulcissimè vanos esse non peritos sed perituros nectam disertos in errore quaÌ„ desertos a veritate And I thinke verily that not only vve but the vviser men among them selues smile at such eloquence or pitie it saying this or the like most truely Cicero de Senect Prodierunt oratores noui stulti adolescentuli 16 The 4 point is of picking quarels to the very original text for alter change it I hope they shal not be able in this vvatchful vvorld of most vigilant Catholikes But vvhat they vvould doe if al Bibles vvere only in their handes and at their commaundement Beza the mouse of Geneua gnavveth the text of Scripture ghesse by this that Beza against the euidence of al copies both Greeke and Latin In hÃs Annot. vpon the new Test set forth in the yere 1556. thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then should be in the text Mat. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7 the first against Peters supremacie the second against the real presence of Christs bloud in the B. Sacrament the third against the making of vvhatsoeuer images vvhether they be adored or no. Thus you see hovv the mouse of Geneua as I told you before of Marcion the mouse of Pontus knibbleth and gnavveth about it though he can not bite it of altogether 17 He doth the like in sundrie places vvhich you may see in his Annotations Act. 7. v. 16. Vvhere he is saucie against al copies Greeke and Latin to pronounce corruption corruption auouching and endeuouring to proue that it must be so and that vvith these vvordes To vvhat purpose should the holy Ghost or Luke adde this Act. 8. v. 26. But because those places concerne no coÌ„trouersie I say no more but that he biteth at the text and vvould change it according to his imagination if he might vvhich is to proud an enterprise for Beza and smal reuerence of the holy scriptures so to call the very text into controuersie that vvhatsoeuer pleaseth not him crept out of the margent into the text vvhich is his common and almost his only coniecture 18 He biteth sore at the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. v. 78. and vvil not traÌ„slate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Hebrue word of the old Testament but at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. v. 24. much more at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7. v. 14. excedingly but yet after he hath said al that he could against it he concludeth that he durst not and that he had a conscience vpon coniecture to change any thing And therfore al this is gnavving only no. Test an 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reconcileth the Greeke text of the nevv Testament vvith the Hebrue text of the old by putting out of the Greeke text so much as pleaseth him but in the 3 of Luke he maketh no conscience at al to leaue out these wordes vers 36 Qui fuit Cainan not only in his owne translation but in the vulgar Latin vvhich is ioyned therewith saying in his Annot. Non dubitauimus expungere that is Vve doubted not to put it out vvhy by the authoritie of Moyses Gen. 11. Vvhereby he signifieth that it is not in the Hebrue Gen. 11. vvhere this posteritie of Sem is reckened and so to mainteine the Hebrue veritie as they call it in the old Testament he caâ—â—th not vvhat become of the Greeke in the nevv Testament vvhich yet at other times against the vulgar Latin text they call the Greeke veritie and the pure fountaine and that text vvhereby al translations must be tried 19 But if he haue no other vvay to reconcile both Testaments but by striking out in the Greeke of the new al that agreeth not vvith the Hebrue of the old Testament then let him alter and chaÌ„ge so many wordes of our Sauiour him self of the Euangelistes and of the Apostles as are cited out of the old Testament and are not in Hebrue Vvhich places they know are very many when neede is they shal be gathered to their handes Let him strike out Mat. 13. v. 14.15 Act. 28. v. 26.27 the vvordes of our Sauiour and S. Paul Esa 6 9.10 Gal 3 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited out of Esay because they are far otherwise in the Hebrue Strike out of the epistle to the GalatiaÌ„s these vvordes vpon a tree because in the Hebrue it is only thus Cursed is he that is hanged Deut. 21 in fine Yea strike out of Dauids Psalmes that which concerneth our redemption vpon the Crosse much neerer They haue pearced my handes my feete Ps 21. because in the Hebrue thére is no such thing Let them coÌ„ntroule the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 for saying dedit he gaue giftes because it is both in the Hebrue and Greeke Psal 67 Accepisti thou tookest giftes and Hebr. 10 for corpus aptasti let them put aures perforasti because it is so in the Hebrue Psal 40. To be short if al must be reformed according to the Hebrue vvhy doth he not in S. Steuens sermon cut of the number of fiue soules from seuentie fiue because it is not in the Hebrue 20 Must such difficulties and diuersities be resolued by chopping and changing hacking and hewing the sacred text of holy Scripture See into vvhat perplexities wilful heresie and arrogaÌ„cie hath driuen them To discredite the vulgar Latin translation of the Bible and the fathers expositiós according to the same for that is the original cause of this and besides that they may haue alwaies this euasion It is not so in the Hebrue it is othervvise in the Greeke and so seeme ioly fellowes and great clerkes vnto the ignorant people what doe they they admit only the Hebrue in the old Test and the Greeke in the nevv to be the true and authentical text of the Scripture VvherevpoÌ„ this folovveth that they reiect and must needes reiect the Greeke of the old Test called
signifying I dols if you also did repeate images so often although the translation vvere not precise yet it vvere in some part tolerable because the sense vvere so but vvhen you do it to bring al holy images into contempt euen the image of our Sauiour Christ crucified you may iustly be controuled for false and heretical translators 25 As in this very place vvhich is an other fals hod like to the other conflatile you translate image Abac. 2. as you did sculptile and so here againe in Abacucke as before in Esay is noted for tvvo distinct vvordes eche signifying an other diuers thing from image you translate images images Thirdly for imaginem falsam a false image you translate an other thing vvithout any necessarie pretense either of Hebrue or Greeke auoiding here the name of image because this place telleth you that the holy Scripture speaketh against false images or as the Greeke hath false phantasies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as you translate the Hebrue such images as teach lies representing false Gods vvhich are not as the Apostle saith Idolum nihil est 1 Cor. 8. Act. 19. And Non sunt Dij qui manibus fiunt Vvhich distinction of false and true images you vvil not haue because you condemne al images euen holy and sacred also and therfore you make the holy Scriptures to speake herein according to your ovvne fansie 26 Vvherein you procede so far that vvhen Daniel said to the king Dan. 14. v. 4. I vvorship not idols made vvith handes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you make him say thus I vvorship not things that be made vvith handes Bib. 1562.1577 leauing out the vvord idols altogether as though he had said nothing made vvith hand vvere to be adored not the Arke the propitiatorie no nor the holy Crosse it self that our Sauiour shed his bloud vpon As before you added to the text so here you diminish take from it at your pleasure 27 But concerning the vvord image vvhich you make to be the English of al the Latin Hebrue and Greeke vvordes be they neuer so many and so distinct I beseeche you vvhat reason had you to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images Sap. 15. v. 13 doth the Greeke vvord so signifie doth not the sentence folovving tel you that it should haue been translated grauen idols for thus it saith They iudged al the idols of the nations to be Gods loe your images or rather loe the true names of the Pagans goddes vvhich it pleaseth you to call images images 28 But to conclude this point you might and it vvould haue vvel becommed you in translating or expounding the foresaid vvordes to haue folovved S. Hierom the great famous translator and interpreter of the holy Scriptures Comment in Abac. 2. vvho telleth you tvvo senses of the foresaid vvordes the one literal of the idols of the Gentiles the other mystical of Heresies and errours Sculptile saith he conflatile I take to be peruerse opinions vvhich are adored of the authors that made them See Arius that graued to him self this idol that Christ vvas onely a creature adored that vvhich he had grauen behold Eunomius hovv he molted and cast a false image and bovved to that vvhich he had molten Suppose he had exemplified of the tvvo condemned heretikes Iouinian and Vigilātius also had he not touched your idols that is the old condemned heresies vvhich you at this day adore 29 These onely I mean heresies heretikes are the idols and idolaters by the auncient Doctors iudgement vvhich haue been among Christians since the idolatrie of the Gentiles ceased according to the prophets Zach. 13. Therfore S. Hierom saith againe If thou see a man that vvill not yeld to the truth Loco citato but vvhen the falshod of his opinions is once shevved perseuereth still in that he began thou maist aptly say Sperat in figmento suo Osee 11. and he maketh dumme or deafe idols And againe Al Heretikes haue their gods vvhatsoeuer they haue forged they adore the same as sculptile and conflatile Osee 12. that is as a grauen and molten idol And againe He saith vvel I haue found vnto my self an idol For al the forgeries of heretikes are as the idols of the Gentils neither do they much differ in impietie though in name they seeme to differ In 5. Amos. And againe Vvhatsoeuer according to the letter is spoken against the idolatrie of the Ievves do thou referre al this vnto them vvhich vnder the name of Christ vvorship idols and forging to them selues peruerse opinions carie the tabernacle of their king the Deuil and the image of their idols For they vvorship not an idol but for varietie of their doctrine they adore diuerse Gods And he put in very vvell vvhich you made to your selues for they receiued them not of God but forged them of their ovvne minde And of the idol of Samaria he saith In 8. Amos. we alvvaies vnderstand Samaria the idol of Samaria in the person of Heretikes the same Prophet saying VVO BE TO THEM THAT DESPISE SION c. 6. AND TRVST IN THE MOVNT OF SAMARIA For Heretikes despise the Church of God and trust in the falshod of their opinions erecting them selues against the knovvledge of God and saying vvhen they haue diuided the people by schisme vve haue no part in Dauid nor inheritance in the sonne of Isay 30 Thus the Reader may see that the holy Scriptures vvhich the Aduersaries falsely translate against the holy images of our Sauiour Christ and his sainctes to make vs idolaters do in deede concerne their idols and condemne them as idolaters vvhich forge nevv opinions to them selues such as the auncient fathers knevv not and adore them and their ovvne sense and interpretation of Scriptures so far so vehemently that they preferre it before the approued iudgement of all the generall councels and holy Doctors and for maintenance of the same corrupt the holy Scriptures at their pleasure and make them speake according to there fansies as we haue partly shevved and novv are to declare further CHAP. IIII. The ECCLESIASTICAL vse of vvordes turned into their ORIGINAL and PROFANE signification 1 WE spake a litle before of the double signification of wordes the one according to the original propertie the other according to the vsual taking thereof in all vulgar speache and vvriting These vvordes as by the vvay vve shevved before vpon occasion of the Aduersaries graunt are to be translated in their vulgar and vsual signification Chap. 3. nu 17.18 See also M. Vvhitaker pag. 209. the 6 chap. of this booke nu 6.7.8 nu 13. c. much more of this matter not as they signifie by their original propertie As for example Maior in the original signification is greater But vvhen vve say The Maior of London novv it is taken and soundeth in euery mans eare for such an Officer and no man vvill say The Greater of
thee as an Heathen and as a publicane they say Congregation Againe vvho vvould thinke they vvould haue altered the vvord Church in the epistle to the Ephesians Eph. 5. their English translation for many yeres redde thus Ye husbands loue your vviues as Christ loued the congregation and clensed it to make it vnto him self a glorious cōgregation vvithout spot or vvrinkle And This is a great secrete but I speake of Christ and of the congregation And to Timothee The house of God vvhich is the congregation of the liuing God 1 Tim. 3. the pillar and ground of truth Here is no vvord of Church vvhich in Latin and Greeke is Ecclesia Dei viui columna firmamentum veritatis Likevvise to the Ephesians againe He hath made him head of the congregation Eph. 1. vvhich is his body And to the Hebrues they are al bold to translate Heb. 12. v. 23 The congregation of the first-borne vvhere the Apostle nameth heauenly Hierusalem the citie of the liuing God c. 3 So that by this translation there is no more Church militant and triumphant but congregation and he is not head of the Church but of the congregation and this congregation at the time of the making of this trāslation vvas in a fevv nevv brethren of England for vvhose sake the name Church vvas left out of the English Bible to commend the name of congregation aboue the name of churche vvhereas S. Augustine telleth them In ps 81 in ioitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Ievves Synagogue vvas a congregation the Church a conuocation and that a congregation is of beasts also a conuocation of reasonable creatures onely and that the Ievves congregation is sometime called the Church but the Apostles neuer called the Church Congregation do you see then vvhat a goodly change they haue made for Church to say cōgregation so making them selues a very Synagogue that by the propertie of the Greeke vvord vvhich yet as S. Augustine telleth them most truely signifieth rather a conuocation 4 If they appeale here to their later translations vve must obtaine of them to condemne the former and to confesse this vvas a grosse fault committed therein and that the Catholike Church of our contrie did not il to forbid and burne suche bookes vvhich vvere so translated by Tyndal and the like as being not in deede Gods booke vvord or Scripture but the Diuels vvord Yea they must confesse that the leauing out of this vvord Church altogether vvas of an heretical spirit against the Catholike Romane Church because then they had no Caluinistical church in any like forme of religion and gouernement to theirs novv Neither vvil it serue them to say after their maner And if a man should translate Ecclesiam congregation this is no more absurditie then in steede of a Greeke vvord Confut. of M. Houlet so 35. to vse a Latin of the same signification This vve trovv vvil not suffise them in the iudgement of the simplest indifferent Reader 5 But my Maisters if you vvould confesse the former faults and corruptions neuer so plainely is that ynough to iustifie your corrupt dealing in the holy Scriptures Is it not an horrible fault so vvilfully to falsifie and corrupt the vvord of God vvritten by the inspiration of the holy Ghost May you abuse the people for certaine yeres vvith false translations and aftervvard say Lo vve haue amended it in our later translations See his nevv Test in Latin of the yere 1556 printed by Robert Steuen in fol. Act. 2. v. 27. Then might the Heretike Beza be excused for translating in steede of Christs soul in hel his carcas in the graue and because some freende told him of that corruption and he corrected it in the later editions he should neuerthelesse in your iudgemet be counted a right honest man No be ye sure the discrete Reader can not be so abused but the vvil easily see that there is a great difference in mending some ouersightes vvhich may escape the best men in your grosse false translations vvho at the first falsfie of a prepensed malice and aftervvards alter it for very shame Hovvbeit to say the truth in the cheefest and principal place that concerneth the Churches perpetuitie and stabilitie you haue not yet altered the former translation but it remaineth as before and is at this day readde in your churches thus Vpon this rocke 1 vvil build my congregation Mat. 16. v. 18. Bib. 1577. Can it be vvithout some heretical subreltie that in this place specially and I thinke only you change not the vvord congregation into Church Giue vs a reason discharge your credite 6 Vvhat shal I say of Beza vvhom the English bibles also folovv translating actiuely that Greeke vvord vvhich in common vse by S. Chrysostoms and the Greeke Doctors exposition is a plaine passiue to signifie as in his Annotations is cleere that Christ may be vvithout his Church that is a head vvithout a body The vvordes be these in the heretical translation Eph. 1. v. 21.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue him to be the head ouer al thinges to the Church vvhich Church is his body the fulnes of him that filleth all in all S. Chrysostom saith Beza he might haue said al the Greeke Latin auncient fathers taketh it passiuely in this sense that Christ is filled al in al because all faithful men as members and the vvhole Church as the body concurre to the fulnes and accomplishmēt of Christ the head But this saith he seemeth vnto me a forced interpretation Vvhy so beza 7 Marke his Doctors vvhom he opposeth to the fathers both Greeke and Latin Because Xenophon saith he in such a place and Plato in such a place vse the said Greeke word actiuely Iomit this miserable match vnvvorthie names of Xenophon Plato in trial of S. Paules wordes against al the glorious Doctors this is his common custom I aske him rather of these his owne doctors hovv they vse the Greeke vvord in other places of their vvorkes hovv vse they it most cōmonly yea how do al other Greeke vvriters either profane or sacred vse it Vvhat say the Greeke readers of al vniuersities Surely not only they but their scholers for the most part can not be ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the vse of this vvord and the like is passiue though sometime it may also signifie actiuely but that is so rare in comparison of the other that no man lightly vvil vse it and I am vvel assured it vvould be counted a fault and some lacke of skill if one novv in his vvritinges that vvould expresse this in Greeke God filleth al thinges vvith his blessing should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and The vvine filleth the cuppe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aske them that haue skill and controule me Contrarievvise if one vvould say passiuely Al thinges are filled vvith Gods blessing The cuppe is filled vvith vvine Such a prophecie
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
Greeke vvord so euidētly in this sense Annot. in 3 Mat. v. 2. that Beza saith he did it for his verse sake because an other vvord vvould not stand so vvel in the verse But the reader I trust seeth the vse and signification of these Greeke vvordes by the testimonie of the Greeke fathers them selues most auncient and approued 7 Thirdly that the auncient Latin Interpreter doth commonly so translate these vvordes through out the nevv Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitētiam agere that needeth no proofe neither vvil I stand vpon it though it be greater authoritie then they haue any to the cōtrarie because the Aduersaries knovv it and mislike it and for that and other like pointes it is belike that one of them saith it is the vvorst translation of al Discou of Sand. Rocke pag. 147. Prae fat in No. Test an 1556. vvhereas Beza his Maister saith it is the best of al. so vvel they agree in iudgement the Maister and the man 8 I come to the fourth proofe vvhich is that al the Latin Church and the glorious Doctors thereof haue alvvaies read as the vulgar Latin interpreter translateth these vvordes and expound the same of penance and doing penance To name one or tvvo for an example Ep. 108. S. Augustines place is very notable vvhich therfore I set dovvne and may be translated thus Agunt homines poenitentiam Act. 2. Men doe penance before Baptisme of their former sinnes yet so that they be also baptized Peter saying thus DOE YE PENANCE AND LET EVERY ONE BE BAPTIZED Men also doe penance if after Baptisme they do so sinne that they deserue to be excommunicated and reconciled againe as in al Churches they doe vvhich be called Sicut agunt qui Poenitētes appellantur POENITENTES For of such penance spakes S Paul 2 Cor. 12 21. saying THAT I LAMENT NOT MANY OF THEM WHICH BEFORE HAVE SINNED AND HAVE NOT DONE PENANCE FOR THEIR VNCLEANNESSE Vve haue also in the Actes Act. 8 18. that Simon Magus being baptized vvas admonished by Peter TO DOE PENANCE for his greuous sinne Vt agerat poenitentiā There is also in maner a daily Penance of the good and humble beleeuers in vvhich vve knocke our breastes saying FORGIVE VS OVR DETTES For these venial and daily offenses fastes and almes and praiers are vvatchfully vsed Quotidianā agere poenitontiam and humbling our soules vve cease not after asort to doe daily penance 9 In these vvordes of S. Augustine it is plaine that he speaketh of painful or penitential vvorkes for satisfaction of sinnes that is penance againe that there are three kindes of the same one before Baptisme an other after Baptisme for great offenses greater and longer the other daily for common and litle venial faultes vvhich the best men also cōmit in this fraile nature againe that the tvvo former are signified spoken of in the three places of Scripture by him alleaged Where vve see that he readeth altogether as the vulgar interpreter translateth and expoundeth al three places of penance for sinne so approueth that signification of the Greeke vvord Yea in saying that for venial sinnes vve knocke our breast fast giue almes and pray and so cease not Quotidianam agere poenitentiam vvhat doth he meane but daily penance and satisfaction Reade also S. Cyprian beside other places epist 52. num 6. Vvhere his citatiōs of Scripture are according to the old Latin interpreter and his exposition according of doing penance and making satisfaction for sinnes committed But I neede not procede further in alleaging either S. Cyprian or other auncient fathers for this purpose because the Aduersaries graūt it Hovvbeit in vvhat termes they graunt it and hovv malapertly they accuse al the auncient fathers at once for the same it shal not be amis here to put dovvne their vvordes 10 Vvhereas the reuerend godly and learned Father Edmund Campion had obiected in his booke the Protestants accusation of S. Cyprian for the matter of penance the good man that ansvvereth for both vniuersities saith thus to that point Vvhitak pa. 97. cont ration Edm. Camp But vvhereas Magdeburgenses Lutheran vvriters of that citie complaine that he depraued the doctrine of repentance they do not feine or forge this crime against him but vtter or disclose it Doctrinam poenitentiae For al men vnderstand that it vvas to true Neither vvas this Cyprians fault alone De poenitentia Imprudēter that he vvrote of repentance many things incommodiously and vnvvisely but al the most holy fathers almost at that time vvere in the same errour For vvhiles thy desired to restraine mens manners by seuere lavves Poenitentiae they made the greatest part of repentance to consist in certaine external discipline of life vvhich them selues prescribed In that they punished vice seuerely they were to be borne withal but that by this meanes they thought to pay the paines due for sinnes and to satisfie Gods iustice and to procure to them selues assured impunitie remission and iustice therin they derogated not a litle from Christs death attributed to much to their ovvne inuentions finally depraued repentance Thus far the Ansvverer 11 Marke hovv he accuseth the fathers in general of no lesse crime then taking avvay from Christ the merites of his Passion attributing it to their ovvne penance and discipline Vvhich if they did I maruel he should call them in this very place vvhere he beginneth to charge them vvith such a crime sanctissimos patres most holy fathers The truth is he might as vvel charge S. Paul vvith the same vvhen he saith Rom. 2. vve shal Be the heires of God and coheires vvith Christ yet so if vve suffer vvith him that vve may also be glorified vvith him S. Paul saith our suffering also vvith Christ is necessarie to saluation Maister vvhitakers saith it is a derogatiō to Christs suffering Christ fasted for vs therfore our fasting maketh nothing to saluation He praied for vs vvas scourged and died for vs therfore our praier scourging and emprisonment yea death it self for his sake make nothing to life euerlasting and if vve should thinke it doth vve derogate from Christs Passion Alas is this the diuinitie of England novv a daies to make the simple beleeue that the auncient fathers and holy men of the primitiue Church by their seuere life and voluntarie penance for their sinnes and for the loue of Christ did therin derogate from Christes merites and Passions 12 I may not stand vpon this point neither neede I. the principal matter is proued by the Aduersaries cōfession that the holy Doctors spake vvrote and thought of penance and doing penance as vve doe in the same termes both Greeke and Latin and vvith Catholikes it is alvvaies a good argument and vve desire no better proofe then this The Protestants graunt al the aūcient fathers vvere of our opinion and they say it vvas their errour For the first
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
that Arch heretike 8 To let this passe Tobie Ecclesiasticus the Machabees are they not most certainely reiected and yet they vvere allovved and receiued for Canonical by the same authoritie that S. Iames epistle vvas This epistle the Caluinists are content to admit because * CoÌ„c Carth. 3 can 47. so it pleased Caluin those bookes they reiect because so also it pleased him And vvhy did it so please Caluin vnder pretence forsooth that they vvereonce doubted of and not taken for Canonical but is that the true cause in deede Hovv do they then * Argum. in ep Iac. receiue S. Iames epistle as Canonical hauing been before doubted of also yea as * Vvhitak p. 10. ibid. they say reiected 9 Marke gentle Reader for thy soules sake and thou shalt finde that heresie and only heresie is the cause of their denying these bookes so far that against the orders and Hierarchies and particular patronages of Angels one of them vvriteth thus in the name of the rest ibid. p. 17. M Whitak by these vvordes coÌ„demneth their ovvne Seruice booke which appointeâ—h these bookes of Tobie Ecclesiasticus to be readde for holy Scripture as the other Do they readde in their Churches Apocryphal and superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice Vve passe not for that Raphael of Tobie neither do vve acknovvledge those seuen Angels vvhich he speaketh of al this is far from Canonical Scriptures that the same Raphael recordeth and sauoureth I vvot not vvhat superstition Against free vvil thus I litle care for the place of Ecclesiasticus neither vvil I beleeue free vvil though he affirme an hundred times That before men is life and death And against praier for the dead and intercession of Saincts thus As for the booke of the Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame This is their reuerence of the Scriptures vvhich haue vniuersally been reuerenced for Canonical in the Church of God aboue 1100 yeres Conc. Carth. 3. and particularly of many fathers long before August de doct Christ lib. 2 ca. 8. 10 As for partes of bookes do they not reiect certaine peeces of Daniel and of Hester because they are not in the Hebrue vvhich reason S. Augustine reiecteth or because they vvere once doubted of by certaine of the fathers by vvhich reason some part of S. Marke and S. Lukes Gospel might novv also be called in controuersie specially if it be true vvhich M. Vvhitakers by a figuratiue speache more then insinuateth That he can not see by vvhat right that vvhich once vvas not in credite pag. 10. should by time vvinne authoritie Forgetting him self by by and in the very next lines admitting S. Iames epistle though before doubted of for Canonical Scriptures M. Vvhitak booke vnles they receiue it but of their courtesie and so may refuse it vvhen it shal please them vvhich must needes be gathered of his vvordes as also many other notorious absurdities contradictions and dumme blaÌ„ckes Vvhich only to note were to confute M. whitakers by him self being the Ansvverer for both Vniuersities 11 For the second point vvhich is not the grosse denial of bookes but yet calling of them in question mouing scruples about them diminishing their authoritie and credite I vvil goe no further then to S. Paules epistle to the Hebrues In the argument Bib. an 1579. vvhich I vvil not aske vvhy they doubt of or rather thinke it not to be S. Paules for they vvil tel me because it vvas once in doubt not considering that it vvas in like maner doubted vvhether it vvere Canonical yet they vvil not novv deny but it is Canonical but I must aske them and request them to make a reasonable ansvver vvhy in their English Bible of the yere 1579 and 1580 they presume to leaue out S. Paules name out of the very title of the said epistle vvhich name is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke and in Bezas Latin translation both vvhich they professe to folovv See the title of the new Test an 1580. Doth not the title tel them that it is S. Paules vvhy seeke they further or vvhy do they change the title striking out S. Paules name if they meant to deale simply and sincerely and vvhat an heretical peeuishnes is this because Beza telleth them of one obscure Greeke copie that hath not Paules name and onely one that they vvil rather folovv it then al other copies both Greeke and Latin I report me to al indifferent men of common sense vvhether they do it not to diminish the credite of the epistle 12 I knovv very vvel that the authoritie of Canonical Scripture standeth not vpon the certaintie of the author but yet to be Paules or not Paules Apostolical or not Apostolical maketh great difference of credite and estimation For vvhat made S. Iames epistle doubted of sometime or the secoÌ„d of S. Peter and the rest but that they vvere not thought to be the epistles of those Apostles This Luther savv very vvel vvhen he denied S. Iames epistle to be same 's the Apostles vvriting If titles of bookes be of no importaÌ„ce then leaue out Matthevv Marke Luke and Iohn leaue out Paul in his other epistles also and you shal much pleasure the Manichees and other old Heretikes and if the titles make no difference vrge no more the title of the Apocalypse S. Iohn the Diuines as though it vvere not S. Iohns the Euangelistes and you shal much displeasure some Heretikes novv a daies breefely most certaine it is and they knovv it best by their ovvne vsual doings that it is a principal vvay to the discredite of any booke to deny it to be that authors vnder vvhose name it hath been receiued 13 But I come to the third point of voluÌ„tarie expositions of the Scripture that is vvhen euery man expouÌ„deth according to his errour Heresie This needeth no proofe for vve see it vvith our eies Looke vpon the Caluinists and Puritanes at home the Lutherans Zuinglians and Caluinists abrode read their bookes vvritten vehemently one sect against an other are not their expositions of one and the same Scripture as diuerse and contrarie as their opinions differ one from an other Let the example at home be their controuersie about the distinction of Ecclesiastical degrees Arch-bishop Bishop and minister the example abrode their diuers imaginations phantasies vpon these most sacred vvordes Hoc est corpus meum 14 And if you vvil yet haue a further demonstration this one may suffice for al. They reiect Councels and Fathers and the Catholike Churches interpretation vnles it be agreable to Gods vvord and vvhether it be agreable or no that Luther shal iudge for the Lutherans Caluin for the Caluinists Cartvvright for the Puritanes and an other for the Brethren of loue breefely * Vvhitak pa. 17. 120.
vvho in a sermon openly protested that he had found in the nevv Testament only no lesse then two thousand If vve knovv it not or vvil not beleeue it * Lind. dub pag. 98. strangers in their Latin vvritings testifie it to the vvorld The authors inteÌ„t in this booke 26 But I omit these as vnknovven to our countrie or to this age and vvil deale principally vvith the English translations of our time vvhich are in euery mans handes vvithin our countrie the corruptions vvhereof as they are partly touched here and there in the Annotations vpon the late nevv English Testament Catholikely translated printed at Rhemes so by occasion thereof I vvil by Gods help to the better coÌ„moditie of the reader and euidence of the thing lay them closer together and more largely display them not counting the number because it vvere hard but esteeming the vveight importance of so many as I thought good to note specially in the nevv Testament Vvhere I haue to aduertise the Reader of certaine special things vvhich he must obserue Certaine aduertisemeÌ„ts to the Reader 27 First that in this booke he may not looke for the proofe or explication deciding of controuersies Vvhich is done in the Annotations vpon the new Testament but only the refuting or controuling of their false translations concerning the said controuersies vvhich is the peculiar argumeâ—â— of this treatise 28 Secondly that vve refute sometime one of their translations sometime an other and euery one as their falshod giueth occasion Neither is it a good defense for the falshod of one that it is truely translated in an other the reader being deceiued by any one because commonly he readeth but one Yea one of them is a coÌ„demnation of the other 29 Thirdly that we speake indifferently against Protestants Caluinistes Bezites and Puritans vvithout any curious distinction of them being al among them selues brethren and pew fellowes and sometime the one sort of them sometime the other more or lesse corrupting the holy Scriptures 30 Fourthly that we giue but a tast of their corruptions not seing so far nor marking also narrowly and skilfully as them selues knovv their ovvne subtelties and meanings vvho vvil smile at the places vvhich we haue not espied 31 Fifthly that the very vse and affectation of certaine termes and auoiding other some though it be no demonstration against them but that they may seeme to defend it for true traÌ„slation yet was it necessarie to be noted because it is hath been alvvaies a token of heretical meaning 32 Sixtly that in explicating these things vve haue endeuoured to auoid as much as vvas possible the tediousnes of Greeke Hebrue vvordes vvhich are only for the learned in these tongues and vvhich made some litle doubt vvhether this matter vvhich of necessitie must be examined by them vvere to be vvritten in English or no. but being persuaded by those vvho them selues haue no skill in the said toÌ„gues that euery reader might reape commoditie thereby to the vnderstanding detesting of such false and Heretical translations it vvas thought good to make it vulgar and common to al our decre countrie men as the nevv Testament it self is coÌ„mon vvhereof this Discouerie is as it vvere an handmaid attending therevpon for the larger explication and proofe of corruptions there breefely touched and for supplie of other some not there mentioned 33 Seuenthly that al the English corruptions here noted and refuted are either in al or some of their English bibles printed in these yeres 1562. 1577.1579 And if the corruption be in one Bible not in an other commonly the said Bible or bibles are noted in the margent if not yet sure it is that it is in one of them and so the reader shal finde it if he finde it not alvvaies in his ovvne Bible And in this case the reader must be very vvise and circuÌ„spect that he thinke not by and by vve charge them falsly because they can shevv him some later edition that hath it not so as vve say for it is their common and knovven fashion not onely in their translations of the Bible but in their other bookes and vvritinges to alter and change adde and put out in their later editioÌ„s according as either them selues are ashamed of the former or their scholers that print them againe dissent and disagree from their Maisters So hath Luthers Caluins and Bezas vvritinges and translations been changed both by them selues and their scholers in many places so that Catholike men when they coÌ„fute that which they finde euident faultes in this or that edition feare nothing more then that the reader hath some other edition where they are corrected for very shame and so may conceiue that there is no such thing but that they are accused vvrongfully for example Call to minde the late pretended conference in the tower Touching S. Iames epistle where that matter vvas denied and faced out for Luthers credite by some one booke or edition of his vvhich them selues and al the vvorld knoweth was most truely laid to his charge 34 Eightly in citing Beza I meane alvvaies vnles I note othervvise his Latin translation of the nevv Testament vvith his annotations adioyned therevnto printed in the yere 1556. Vve charge them not with forsaking the old approued Latin text though it be an il signe to their euident confusion 35 Lastly and principally is to be noted that we wil not charge them vvith falsifying that vvhich in deede is the true and authentical Scripture I meane the vulgar Latin Bible vvhich so many yeres hath been of so great authoritie in the Church of God and with al the auncient fathers of the Latin Church as is declared in the preface of the Nevv Testament though it is much to be noted that as Luther only in fauour of his heresies did vvilfully forsake it so the rest folowed and do folovv him at this day for no other cause in the vvorld but that it is against them therfore they inueigh against it Kemnitius Caluin and against the holy Councel of Trent for confirming the authoritie thereof both in their special treatises thereof and in al their vvritinges vvhere they can take any occasion 36 And concerning their vvilful and heretical auoiding thereof in their nevv translations vvhat greater argumeÌ„t can there be then this that Luther vvho before alvvaies had readde vvith the Gath. Church and vvith al antiquitie these vvordes of S. Paul 1 Cor. 9. Mulicrem sororem 2 Pet. 1. Haue not vve povver to leade about A WOMAN A SISTER as also the rest of the Apostles and in S. Peter these vvordes Labour that BY GOOD WORKES you may make sure your vocation and election sodenly after he had coÌ„trarie to his profession taken a vvife as he called her and preached that al other votaries might do the same and that faith only iustified good vvorkes vvere not necessarie to saluation sodenly I say after he fell to these heresies
he began to reade and translate the former Scriptures accordingly thus Haue not vve povver to leade about a SISTER A WIFE as the rest of the Apostles and Labour that you may make sure your vocation and election leauing out the other vvordes by good vvorkes And so doe both the Caluinists abrode and our English Protestants at home reade and translate at this day because they hold the self same heresies 37 So doe they in infinite places alter the old text vvhich pleased them vvell before they vvere Heretickes and they doe it vvith brasen faces and plaine protestation hauing no shame nor remorse at al in fleeing from that which all antiquitie with one consent allovved and embraced vntil their vnhappie daies Vvhich though it be an euident cōdemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader vve vvil not charge them for altering the auncient approued Latin translation because they pretend to folovv the Hebrue and Greeke and our purpose is not here to proue that they should not folovv the Hebrue and Greeke that now is before the auncient approued Latin text which is done breifely already in the preface to the nevv Testament Vve charge them not vvith forsaking the Greeke copies that agree vvith the aunciēt approued Latin text though this be a signe of their incredible partialitie 38 Neither vvil vve burden them for not folovving the vulgar Latin text vvhen the same agreeth with most auncient Greeke copies vvhich notvvithstāding is great partialitie in them must needes be of an heretical vvilful humor that amōg the Greeke copies them selues they reiect that vvhich most agreeth vvith the vulgar Latin text in places of controuersies Yet vvil vve not I say neither in this case lay falshod and corruption to their charge because they pretend to translate the common Greeke text of the nevv Testament that is one certaine copie but here at the least let them shevv their fidelitie that they be true and exacte translatours for here onely shal they be examined and called to account Vve charge them for forsaking false translating their ovvne Hebrue and Greeke text 39 And if they folovv sincerely their Greeke and Hebrue text vvhich they professe to folovv and which they esteeme the only authentical text so far vve accuse them not of heretical corruption but if it shal be euidētly proued that they shrinke from the same also and translate an other thing and that vvilfully and of ful intention to countenance their false religion and wicked opinions making the Scriptures to speake as they list then vve trust the indifferēt reader for his ovvne soules sake vvil easily see and conclude that they haue no feare of God no reuerence of the Scriptures no conscience to deceiue their readers He vvil perceiue that the Scriptures make against them vvhich they so peruert and corrupt for their purpose that neither the Hebrue nor Greeke text is for them vvhich they dare not translate truely and sincerely that their cause is naught which needeth such foul shiftes that they must needes knovv al this and therfore doe vvilfully against their conscience consequently are obstinate Heretikes 40 And the more to vnderstand their miserie vvretchednes before vve enter to examine their trāslations marke gather of al that vvhich I haue said in this preface their manifold flightes iumpes from one shift to an other hovv Catholike writers haue pursued and chased them folovved them and driuen them euen to this extreme refuge and seely couert of false translation vvhere also they must of necessitie yeld or deuise some nevv euasion which vve can not yet imagin The diuers shiftes and flightes that the Protestants are driuen vnto by the Catholikes as it vvere the iumpes and turnings of an hare before the boundes 41 First we are vvont to make this offer as we thinke most reasonable and indifferent that forasmuch as the Scriptures are diuersely expounded of vs and of them they neither be tied to our interpretation nor vve to theirs but to put it to the arbitrement and iudgement of the auncient fathers of general Councels of vniuersal custom of times and places in the Catholike Church No say they vve wil be our ovvne iudges and interpreters or folow Luther if we be Lutherans Caluin if we be Caluinistes and so forth 42 This being of it self a shameles shift vnles it be better coloured the next is to say that the Scriptures are easie and plaine sufficient of them selues to determine euery matter and therfore they wil be tried by the Scriptures only we are cōtent because they wil needes haue it so and vve alleage vnto them the bookes of Toble Ecclesiasticus Machabees No say they we admit none of these for Scripture Vvhy so are they not approued Canonical by the same authoritie of the Church of auncient Councels and fathers that the other bookes are No matter say they Luther admitteth them not Caluin doth not allovv them 43 Vvel let vs goe forvvard in their ovvne daunce You allow at the least the Ievves Canonical bookes of the old Testament that is al that are extant in the Hebrue Bible and al of the new Testament vvithout exception Yea that we doe In these bookes then wil you be tried by the vulgar auncient Latin Bible only vsed in al the vvest Church aboue a thousand yeres No. Vvil you be tried by the Greeke Bible of the Septuaginta interpreters so renovvmed and authorised in our Sauiours ovvne speaches in the Euangelistes and Apostles writings in the whole Greeke Church euermore No. How then wil you be tried They ansvver Only by the Hebrue Bible that now is and as novv it is pointed with vovvels Vvil you so and do you thinke that only the true authentical Hebrue which the holy Ghost did first put into the pennes of those sacred writers Vve do thinke it say they and esteeme it the only authentical and true Scripture of the old Testament 44 Vve aske them againe what say you then to that place of the psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where in the Hebrue it is thus As a lion my handes and my feete for that which in truth should be thus They digged or pearced my handes and my feete being an euident prophecie of Christs nailing to the Crosse There in deede say they we folow not the Hebrue but the Greeke text Sometime then you folow the Greeke and not the Hebrue only And what if the same Greeke text make for the Catholikes as in these places for example I haue inclined my hart to keepe thy iustifications for revvard and Redeeme thy sinnes vvith almes might we not obtaine here the like fauour at your hands for the Greeke text specially when the Hebrue doth not disagree No say they nor in no other place vvhere the Greeke is neuer so plaine if the Hebrue word at the least may be any otherwise
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
that he meaneth no such thing Against D. Sand. Rocke pag. 308. but that it is an elegancie and figuratiue speache vsed of most eloquent authors and it is a vvorld to see and a Graecian must needes smile at his deuises striuing to make S. Lukes speache here as he cōstrueth the vvordes See Com. Bud. Figurata cōstructio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an elegancie in the Greeke tōgue He sendeth vs first to Budees cōmentaries where there are examples of soloecophanes and in deede Budee taketh the vvord for that vvhich may seeme a soloecisme and yet is an elegancie and al his examples are of most fine and figuratiue phrases but alas hovv vnlike to that in S. Luke and here M. Fulke vvas very fouly deceiued thinking that Beza and Budee tooke the vvord in one sense and so taking his marke amisse as it vvere a counter for gold vvhere he found soloecophanes in Budee there he thought al vvas like to S. Lukes sentence and that vvhich Beza meant to be a plaine soloecisme he maketh it like to Budees elegancies Much like to those good searchers in Oxford as it is said maisters of art vvho hauing to seeke for Papistical bookes in a lavvyers studie and seing there bookes vvith redde letters cried out Masse bookes Masse bookes vvhereas it vvas the Code or some other booke of the Ciuil or Canon Lavv. 38 This was lacke of iudgemēt in M. Fulke at the least and no great signe of skill in Greeke phrases and he must no more call D. Sanders vnlearned for not vnderstāding Bezas meaning but him self vvho in deede vnderstood him not For if Beza meant that it vvas an elegancie vsed of the finest authors and such as Budee doth exemplifie of vvhy doth he say that he seeth not vvhy Luke should vse soloecophanes but thinketh rather it is a corruptiō crept into the margent Tel vs M. Fulke vve beseche you vvhether is the better and honester defense to say that it is an elegācie fine phrase in S. Luke or to say it is afault in the text it came out of the margent the Gospel is here corrupted Thinke you Beza such a foole that he vvould rather stand vpon this later if he might haue vsed the former and had so meant by soloecophanes yea vvhat needed any defense at al if it had been an vsual knovvē elegancie as you vvould proue it 39 For you say further that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vnderstood that this is a cōmon thing in the best Greeke authors but you must adde that the said relatiue must alwaies be referred to the antecedent of the same case as this speache 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be resolued thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shal neuer be able to bring one example you vvilfully abuse vvhatsoeuer knowledge you haue of the Greeke tōgue to deceiue the ignorant or els you haue no skill at al that speake so barbarously and rustically of Greeke elegancies for if you haue skil you knovv in your conscience that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as great a soloecisme in Greeke no more elegancie then to say in Latin In meo sanguine fusus pro vobis vvhich in the schole deserueth vvhipping And yet you aske very vehemently concerning these vvordes Hic calix nouum Testamentum in meo sanguine qui pro vobis fundetur what meane Grammarian vvould referre qui to calix and not to sanguis I ansvver that a mere latinist for ignorance of the Greeke tongue vvould referre it rather as you say but he that knovveth the Greeke as you seeme to doe though he be a very yong Grammarian vvil easily see it can not so be referred as in the like Act. 14. Sacerdos quoque Iouis qui erat ante ciuitatem eorum Here qui is ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the Greeke vve see that qui must be referred to Iouis and can not be referred to Sacerdos 40 And this is one commoditie among others that vve reape of the Greeke text to resolue the ambiguitie that is sometime in the Latin vvhereas you neither admit the one nor the other but as you list neither doth the Greeke satisfie you be it neuer so plaine and infallible but you vvil deuise that it is corrupted that there is a soloecisme that the same soloecisme is an elegancie and therevpō you translate your ovvne deuise and not the vvord of God vvhich vvhence can it procede but of most vvilful corruption See chap. 17. nu 10.11.12 41 If in ambiguous Hebrue vvordes of doubtful signification vvhere the Greeke giueth one certaine sense you refuse the Greeke take your aduantage of the other sense vvhat is this but vvilful partialitie so you doe in Redime eleemosynis peccata tua Dan. 4. Inclinaui cor meū ad faciendas iustificationes tuas propter retributionē Ps 118 Octon Nun. Ps 138. and Nimis honorati sunt amici tui Deus c. and yet at an other time you folovv the determination of the Greeke for an other aduantage as Psal 98. Adore his footestoole because he is holy Whereas in the Hebrue it may be as in our Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is holy See cha 13. nu 18. chap. 9. nu 23.24 chap. 18. nu 1.2 So you flee from the Hebrue to the Greeke and from this to that againe from both to the vulgar Latin as is shevved in other places and as S. Augustine saith to Faustus the Manichee Li. 11. cont Faust c. 2. You are the rule of truth vvhatsoeuer is for you is true vvhatsoeuer is against you is not true 42 Vvhat shal I speake of the Hebrue particle vau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich Gen. 14. v. 18 must in no case be translated because lest it should proue that Melchisedec offered sacrifice of bread and vvine as al the fathers expound it but Luc. 1. v. 42 vvhere they translate the equiualent Greeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Beza proueth the said particle to signifie because Quia benedictus for benedictus fructus ventris tui translateth accordingly the English Bezites likevvise I vvil not vrge them vvhy vve like the sense vvel and Theophylacte so expoundeth it but if the Greeke copulatiue may be so translated vvhy not the Hebrue copulatiue much more vvhich often in the Scripture is vsed in that sense See chap. 17. nu 13.14 43 But I vvould aske rather Luc. 1. v. 28. vvhy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not in any case be translated ful of grace vvhereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Luc. 16. v. 20 ful of sores both vvordes being of like forme and force See chap. 18. nu 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 Againe vvhy say they Hebr. 13 Let your
conuersation be vvithout couetousnes and say not Let mariage be honorable in al and the bed vndefiled both being expressed a like by the Apostle and by vvay of exhortation as the rest that goeth before and folovveth See chap. 15. nu 15. 45 Are vve to suspicious thinke you Hebr. 5. v. 7. hovv can feare be trāslated that vvhich he feared * Beza Act. 26. v. 20. 2 Thes 2 3. repentance them that repent or amend their life tradition the doctrine deliuered temples shrines idols deuotions euery humane creature al ordinances of man foreknovvledge prouidence soul carcas hel graue altar temple table altar and such like 46 Vvhat caused these strange speaches in their English Bibles Psal 86 13. Bib. 1579. Thou shalt not leaue my soul in the graue Thou hast deliuered my soule from the lowest graue A couetous mā is a worshipper of images By laying on of the hands of the Eldership Haile freely beloued SINNE lieth at the doore and thou shalt rule ouer HIM Breake of thy sinnes vvith righteousnes for Redeeme vvith almes Ielousie is cruel as the graue for as hel Cant. Cant. 8. Bib. an 1579. The greifes of the graue caught me Psal 116. And God vvil redeeme my soule from the povver of the graue Psal 48. O graue I vvil be thy destruction Os 13. and such like vvhat made Caluin so translate into Latin that if you turne it into English the sense is that God povvred vvater vpon vs aboundantly Tit. 3. meaning the holy Ghost vvhat els but because he vvould take avvay the necessitie of material vvater in Baptisme as in his commentarie and Bezas it is euident 47 I had meant to haue but breifely skimmed ouer these things but multitude of matter maketh me to long as it chaunceth to a man that vvadeth through myrie and foule places and yet the greatest demonstration that they are vvilful corrupters is behind vvhich only I vvil adde and for the rest referre the reader to the vvhole booke 48 Doubt you vvhether they translate of purpose and partialitie infauour of their opinions you shal heare them selues say so and protest it If I dealt vvith Lutherans this one testimonie of Luther vvere sufficient vvho being asked vvhy he added Tom. 2. fol. 405. edit Vvitteb an 1551. only into the text Ro. 3 ansvvered that he did it to explicate the Apostles sense more plainely that is to make the Apostle say more plainely that faith only iustified and his disciple Illyricus disputeth the matter that the Apostle saying by faith vvithout vvorkes The expresse testimonies of Beza vvhom the English Heretical translatiōs folow herein that he doth Wilfully and of purpose trāslate against such such Catholike assertions saith in deede only faith but because I deale rather vvith our English Caluinistes and Beza is their cheefe trāslatour a captaine amōg them whom they professe to folovv in the title of the new Test an 1580 and by the very name of their Geneua Bibles let vs see vvhat he saith 49 First concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich the vulgar Latin and Erasmus translate Agite poenitentiam Repent or Doe penance This interpretation saith he I refuse for many causes but for this especially that many ignorat persons haue taken hereby an occasion of the false opinions of SATISFACTION vvherevvith the Church is troubled at this day Loe of purpose against satisfaction he vvil not translate the Greeke vvord as it ought to be and as it is proued to signifie both in this booke and in the Annotations vpon the nevv Testament Mat. 3. v. 8. A litle after speaking of the same vvord he saith vvhy I haue changed the name poenitentia I haue told a litle before * Loco supra citato protesting that he vvil neuer vse those vvordes but resipiscere and resipiscentia that is amendment of life because of their heresie that repentance is nothing els but a mere amendment of former life without recompense or satisfaction or penance for the sinnes before committed See chap. 13. 50 Againe concerning the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifications vvhich in the Scripture very often signifie the commaundements he saith thus The Greeke interpreters of the Bible meaning the Septuaginta applied this vvord to signifie the vvhole Lavv of God Luc. 1. v. 6. and therfore commonly it is vvont to be translated vvord for vvord Iustificationes vvhich interpretation therfore only I reiected that I might take avvay this occasion also of cauilling against iustification by faith and so for iustificationes he putteth constituta Tullies word forsooth as he saith Can you haue a more plaine testimonie of his heretical purpose 51 Againe vvhen he had reiected this translation Act. 2. v. 27 Non derelinques animan meam in inferno Thou shalt not leaue my soule in Hel because as he saith herevpon grevve the errours of Christs descending into Hel of Limbus and of Purgatorie at length he concludeth thus Vvhereas the doubtful iuterpretation of one or tvvo vvordes hath brought forth so many monsters I chose rather * Loe hovv simply Anima carcas Infernus graue simply for foule to say carcas for hel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. v. 21. graue then to foster these foule errors 52 Againe vvhen he had translated for Vvhom heauen mustreceiue thus vvho must be conteined in heauen he saith vvhereas vve haue vsed the passiue kinde of speache rather then the actiue vvhich is in the Greeke vve did it to auoid al ambiguitie for it is very expedient that there should be in the Church of God this perspicuous testimonie against them that for ascending by faith into heauen so to be ioyned to our head obstinatly mainteine that Christ must be called againe out of heauen vnto vs. Meaning his presence in the B. Sacrament inueighing no lesse against the Lutherans then the Catholikes as the * Flac. Illyr Lutherās do here against him for this vvilful interpretatiō that by Caluins ovvne iudgement vvho thinketh it a forced translation 53 But Beza goeth forvvard stil in this kinde Ro. 5. v. 18. whereas Erasmus had put propagatum est indifferently both of Adams sinne vvhich made vs truely sinners and of Christs iustice vvhich maketh vs truely iust he reiecting it among other causes vvhy it displeased him saith That old errour of the Sophists meaning Catholikes vvhich for imputatiue iustice put an inherent qualitie in the place is so great and so execrable to al good men that I thinke nothing is so much to be auoided as it 54 These fevv examples proue vnto vs that the Scriptures translated verbatim exactly according to the proper vse and signification of the vvordes do by the Heretikes confession make for the Catholikes and therfore Beza saith he altereth the vvordes into other I thinke it may suffice any indifferent reader to iudge of his purpose and meaning in other places of his translation and consequently of theirs that either allovv
him or folovv him vvhich are our English Caluinists and Bezites Many other vvaies there are to make most certaine proofe of their Wilfulnes as vvhen * Calu. Heb. 5 7 Tit. 3 6. Beza 2 Thessal 2 15. 1 6. the traÌ„slation is framed according to their false and heretical commentarie and When they vvil auouch their translations out of profane vvriters Homer Plutarch Plinie Tullie Virgil and Terence and reiect the Ecclesiastical vse of vvordes in the Scriptures and fathers vvhich Beza doth for the most part alvvaies but it vvere infinite to note al the markes and by these the vvise reader may conceiue the rest 55 But vvould you thinke that these men could notvvithstanding speake very grauely and honestly against voluntarie and vvilful translations of Scripture that so notoriously offend therein them selues Harken vvhat Beza saith against Castaleo and the like Annot. act 10. v. 46. The matter saith he is novv come to this point that the traslatours of Scripture out of the Greeke into Latin or into any other tongue thinke that they may lavvfully doe any thing in translating Vvhom if a man reprehend he shal be ansvvered by and by that they doe the office of a manslatour not that translateth vvord for vvord but that expresseth the sense So it commeth to passe that vvhiles euery man vvil rather freely folovv his ovvne iudgement then be a religious interpreter of the Holy Ghost he doth rather peruert many things then â—ranslate them Is not this vvel-said if he had done accordingly but doing the cleane contrarie as hath been proued he is a dissembling hypocrite in so saying a vvilful Heretike in so doing and condemned by his ovvne iudgement 56 But after this general vewe of their wilful purpose and heretical intention let vs examine their false translations more particularly and argue the case vvith them more at large presse them to ansvver vvhether in their coÌ„science it be so or no as hitherto is said and that by seueral chapters of such CONTROVERSIES as their corruptions concerne and first of al vvithout further curiositie vvhence to begin in cases so indifferent of TRADITIONS CHAP. II. Heretical translation of holy Scripture against Apostolical TRADITIONS 1 THIS is a matter of such importance that if they should graunt any traditions of the Apostles and not pretend the vvritten vvord only they knovv that by c See the annotations of the nevv Testament 2 Thess 2 15. such traditions mentioned in al antiquitie their religion vvere vvholy defaced and ouerthrovven for remedie vvhereof and for the defacing of al such traditions they bend their translations against them in this wonderful maner Vvheresoeuer the Holy Scripture speaketh against certaine traditions of the Ievves partly friuolous partly repugnant to the Lavv of God there al the English translations folovv the Greeke exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer omitting this vvord tradition Contrarievvise vvheresoeuer the holy Scripture speaketh in the commendation of Traditions to vvit such traditions as the Apostles deliuered to the Churche there al their said traÌ„slations agree not to folovv the Greeke vvhich is still the self same vvord but for traditions they translate ordinances or instructions Vvhy so and to vvhat purpose vve appeale to the vvorme of their conscience vvhich continually accuseth them of an heretical meaning vvhether by vrging the vvord traditions vvheresoeuer they are discommended and by suppressing the vvord vvheresoeuer they are commended their purpose and intent be not to signifie to the Reader that al traditions are naught none good al reprouable none allovvable 2 For example Mat. 15. Thus they translate Vvhy do thy disciples transgresse the TRADITION of the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Vvhy do you also transgresse the commaundement of God by your TRADITION And againe Thus haue you made the commaundement of God of no effect by your TRADITION here I vvarant you al the belles sound tradition and the vvord is neuer omitted and it is very vvel and honestly translated for so the Greeke vvord doth proprely signifie But novv on the other side concerning good traditions let vs see their dealing The Apostle by the self same vvord both in Greeke and Latin saith thus 2 Thes 2. v. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditiones 2 Thess 3 6. Therfore brethren stand hold fast the TRADITIONS vvhich you haue learned either by vvord or by our epistle And againe Vvithdraw your selues from euery brother walking inordinatly not according to the TRADITION vvhich they haue receiued of vs. 1 Cor. 11 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe according to the Greeke vvhich they professe to folovv I praise you brethren that in al things you are mindeful of me and as I haue deliuered vnto you you keepe my TRADITIONS 3 Here vve see plaine mention of S. Paules traditions and coÌ„sequently of Apostolical traditions yea and traditions by vvord of mouth deliuered to the said Churches vvithout vvriting or Scripture In al vvhich places looke gentle reader seeke al their English translations thou shalt * Yet M. Fulke saith it is found there pag. 153 against D. Sand. Rocke If he giue not vs an instance let him giue him self the lie not once finde the vvord tradition but in steede thereof ordinances instructions preachings institutions and any vvord els rather then tradition in so much that Beza their maister traÌ„slateth it traditam doctrinaÌ„ the doctrine deliuered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting the singular number for the plural adding doctrine of his ovvne so framing the text of holy Scripture according to his false coÌ„meÌ„tarie or rather putting his coÌ„meÌ„tarie in the text making it the text of Scripture Vvho would thinke their malice and partialitie against traditions vvere so great that they should al agree vvith one consent so duely and exactly in these and these places to coÌ„ceale the word vvhich in other places do so gladly vse it the Greeke vvord being al one in al the said places 4 Yea they doe els vvhere so gladly vse this vvord tradition vvhen it may tend to the discredite thereof that they put the said vvord in al their English Bibles vvith the like ful consent as before vvhen it is not in the Greeke at al. As vvhen they translate thus Col. 2.20 If ye be dead vvith Christ from the rudiments of the vvorld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhy as though liuing in the vvorld ARE YE LEDDE VVITH TRADITIONS as an other * of the yere 1579. English translation of theirs readeth more heretically Vvhy are ye burdened vvith traditions Tel vs sincerely you that professe to haue skill in the Greeke to translate according to the Greeke tell vs vve beseche you vvhether this Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ledde or burdened vvith traditions You can not be ignorant that it doth not so signifie Col. 2 14. Ephes 2 15. 〈◊〉
is fulfilled Vvhat meane Graecian vvould not say as S. Chrysostom here expoūdeth this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing it passiuely 8 Yet saith Beza this is a forced interpretation because Xenophon forsooth Plato once perhaps in al their vvhole vvorkes vse it othervvise O heretical blindnes or rather stubburnenes that calleth that forced vvhich is most common and vsual and seeth not that his ovvne translatiō is forced because it is against the common vse of the vvord but no maruel For he that in other places thinketh it no forced interpretation Recipere to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be conteined Vvhich neither Xenophon nor Plato nor any Greeke author vvill allovv him to doe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carcas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam Prescientiā Poenitentiā pouidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that amend their liues may much more in this place dissemble his forced interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But vvhy he should call S. Chrysostoms interpretation forced vvhich is the common vsual interpretation that hath no more reason then if a very theefe should say to an honest man Thou art a theefe and not I. 9 Is it forced Beza that Christ is filled al in al by the Church doth not S. Paul in the very next vvordes before call the Church the fulnes of Christ saying Eph. 1. Vvhich is the fulnes of him that is filled al in al If the Church be the fulnes of him then is he filled or hath his fulnes of the Church so that he is not a maimed head vvithout a body This would S. Paul say if you vvould giue him leaue and this he doth say vvhether you vvill or no. But vvhat is the cause that they vvil not suffer the Apostle to say so because saith Beza Christ needeth no such complement And if he neede it not then may he be vvithout a Church and consequently it is no absurditie if the Church hath been for many yeres not only inuisible but also not at all Vvould a man easily at the first imagine or conceiue that there vvere such secrete poison in their translation 10 Againe it commeth from the same puddle of Geneua Bib. 1579. that in their bibles so called the English Bezites translate against the vnitie of the Catholike Church For vvhereas them selues are ful of sectes and dissensions and the true Church is knovven by vnitie and hath this marke giuen her by Christ him self Cant. 6. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhose person Salomon speaking saith Vnaest columba mea that is One is my doue or My doue is one therfore in steede hereof the foresaid bible saith My doue is alone Neither Hebrue not Greeke vvord hauing that signification but being as proper to signifie one as Vnus in latin 11 But vve beseeche euery indifferent Reader euen for his soules health to consider that one point specially before mentioned of their abandoning the name of Church for so many yeres out of their English Bibles thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes to vvit the authoritie of the Church vvhich is so many vvaies and so greatly recommended vnto all Christians in holy Scriptures consider I pray you vvhat a malitious intētion they had herein First that the name Church should neuer found in the common peoples eares out of the Scriptures secondly that as in other things so in this also it might seeme to the ignorant a good argument against the authoritie of the Church to say Vve sinde not this vvord Church in al the holy Scriptures For as in other articles they say so because they finde not the expresse word in the holy scripture so did they vvell prouide that the vvord Church in the holy Scriptures should not stay or hinder their schismaticall and hereticall procedings as long as that vvas the onely English translation that vvas read and liked among the people that is so long till they had by preaching taken avvay the Catholike Churches credite and authoritie altogether among the ignorant by opposing the Scriptures therevnto vvhich them selues had thus falsely translated CHAP. VI. Heretical translation against PRIEST and PRIESTHOD 1 BVT because it may be they vvill stand here vpon their later translations vvhich haue the name Church because by that time they savv the absurditie of changing the name now their number vvas increased thēselues began to chalēge to be the true Church though not the Catholike and for former times vvhen they vvere not they deuised an inuisible Church If then they vvill stand vpon their later trāslations and refuse to iustifie the former let vs demaund of them concerning al their English translations vvhy and to vvhat end they suppresse the name Priest translating it Elder in al places vvhere the holy Scripture vvould signifie by Presbyter and Presbyterium the Priests and Priesthod of the nevv Testament 2 Vnderstand gentle Reader their vvylie pollicie therein is this To take avvay the holy sacrifice of the Masse they take avvay both altar and Priest because they knovv right vvell that these three Priest sacrifice and altar are dependents and consequents one of an other so that they can not be separated If there be an external sacrifice there must be an external Priesthod to offer it an altar to offer the same vpon so had the Gentiles their sacrifices Priests and altars so had the Ievves so Christ him self being a Priest according to the order of Melchisedec had a sacrifice his body and an altar his Crosse vpon the vvhich he offered it And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death therfore did he vvithal ordaine his Apostles Priests at his last supper there then instituted the holy order of Priesthod and Priests saying hocfacite Doe this Luc. c. 22. v. 19. to offer the self same sacrifice in a mystical and vnblouddy maner vntil the vvorldes end 3 To defeate al this and to take avvay all external Priesthod and sacrifice they by corrupt translation of the holy Scriptures make them cleane dumme as though they had not a word of any such Priests or Priesthod as vve speake of Their Bibles vve graunt haue the name of Priests very often but that is vvhen mention is made either of the Priests of the Ievves or of the Priests of the Gentiles specially vvhen they are reprehended and blamed in the holy Scriptures and in such places our Aduersaries haue the name Priests in there translations to make the very name of Priest odious amonge the common ignorant people Againe they haue also the name Priests vvhen they are taken for all maner of men vvomen or children that offer internal and spiritual sacrifices vvhereby our Aduersaries vvould falsely signifie that there are no other Priests Vvhitakers p. 199. as one of them of late freshly auoucheth directly against S.
Augustine vvho in one breife sentence distinguisheth Priests proprely so called in the Church and Priests as it is a common name to al Christians Lib. 20 de Ciuit. Dei cap. 10. This name then of Priest Priesthod proprely so called as S. Augustine faith which is an order distinct from the laitie vulgar people ordained to offer Christ in an vnbloudy maner in sacrifice to his heauenly father for vs to preach and minister the Sacraments to be the Pastors of the people they vvholy suppresse in their translations and in al places vvhere the holy Scripture calleth them Presbyteros there they neuer translate Priests but Elders and that they do obserue so duely and so vvarily and vvith so full and generall consent in al their English Bibles as the Puritans do plainely cōfesse See the puritans replie pag. 159. and vvhitgifts defence against the Puritans pag. 722. M. vvhitgift denieth it not that a man vvould vvonder to see hovv carefull they are that the people may not once heare the name of any such Priest in all the holy Scriptures 4 As for example in theire translations vvhen there fel a questiō about circūcision They determined that Paul and Barnabas should goe vp to Hierusalem vnto the Apostles and ELDERS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteros about this question Act. 15. And againe They vvere receiued of the * The later Bibles read Church congregation and of the Apostles and ELDERS Againe The Apostles Elders came together to reason of this matter Againe Then pleased it the Apostles and Elders vvith the vvhole cōgregation to send c. Againe The Apostles and Elders and brethren send greating c. Againe They deliuered them the decrees for to keepe that vvere ordained of the Apostles and ELDERS Act. 16. If in al these places they had translated Priests as in deede they should haue done according to the Greeke vvord it had then disaduantaged them this much that men vvould haue thought both the dignitie of Priests to be great also their authoritie in Councels as being here ioyned vvith the Apostles to be greatly reuerenced obeied To keepe the people from all such holy and reuerent cogitatiōs of Priests they put Elders a name vvherevvith our holy Christian forefathers eares vvere neuer acquainted in that sense 5 But let vs goe forvvard Vve haue heard often of old time of making of Priests and of late yeres also of making Ministers but did ye euer heare in al England of making Elders Yet by these mens translations it hath been in England a phrase of Scripture this thirtie yere but it must needes be very strāge that this making of elders hath not al this vvhile been practised knovvē no not among them selues in any of their churches vvithin the realme of England To Titus they make the Apostle say thus Tit. 1. For this cause left I thee in Creta that thou shouldest ordaine ELDERS in euery citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteros c. Againe of Paul and Barnabas Vvhen they had ordained Elders by election in euery * Bib. an 1562. congregation Act. 14. If they had said plainely as it is in the Greeke as our forefathers vvere vvont to speake and the truth is Titus vvas leaft in Creta to ordaine Priests in euery citie and Paul and Barnabas made Priests in euery Church then the people vvould haue vnderstood them they know such speaches of old and it had been their ioy and comfort to heare it specified in holy Scriptures Novv they are told another thing in such nevvnesse of speaches and vvordes of Elders to be made in euery citie congregation and yet not one citie nor cōgregation to haue any Elders in all England that vve knovv not vvhat is prophane noueltie of vvordes 1 Tim. 6. vvhich the Apostle vvilleth to be auoided if this be not an exceding profane noueltie 6 That it is noueltie to all English Christian eares it is euident And it is also profane because they do so English the Greeke vvord of ordaining for of the vvord Presbyter vve vvill speake more anone as if they should trāslate Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. or the lawes of Athens concerning their choosing of Magistrates vvhich vvas by giuing voices vvith liftīg vp their hands so do they force this vvord here to induce the peoples election yet in their churches in Englād the people elect not ministers but their bishop vvhereas the holy Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ordained to the people and vvhatsoeuer force the vvord hath it is here spoken of the Apostles and pertaineth not to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. and therfore in the place to Titus it is another vvord vvhich cannot be forced further then to ordaine appoint And they might knovv if malice and Heresie vvould suffer them to see and confesse it that the holy Scriptures and fathers and Ecclesiastical custome hath dravven this the like wordes from their profane common signification to a more peculiar and Ecclesiastical speache as Episcopus an ouerseer in Tullie is a Bishop in the nevv Testament 7 And concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vve novv speake of S. Hierom telleth them in c. 58. Esai that it signifieth Clericorum ordinationem that is geuing of holy orders vvhich is done not onely by praier of the voice Greg. Naziā in titul Ser. 1.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep 10. saith of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by imposition of the hand according to S. Paul vnto Timothee Manus citò nemini imposueris Impose or put hands quickly on no man that is be not hastie or easie to giue holy orders Where these great etymologistes that so straine the original nature of this vvord to profane stretching forth the hand in elections may learne an other Ecclesiastical etymologie thereof as proper and as vvel deduced of the vvord as the other to vvit putting forth the hand to giue orders so they shal finde it is al one with that vvhich the Apostle calleth imposition of hands 1 Tim. 4. 2 Tim. 1 and consequently for ordaining Elders by election they should haue said ordaining or making Priests by imposition of hands as els vvhere S. Paul 1 Tim. 5. and the Actes of the Apostles Act. 6. and 13. do speake in the ordaining of the seuen Deacons and of SS Paul and Barnabas 8 But they are so profane and secular that they translate the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in al the nevv Testament as if it had the old profane signification still vvere indifferent to signifie the auncients of the Ievves the Senatours of Rome the elders of Lacedemonia and the Christian Clergie in so much that they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul sent to Ephesus and called the Elders of the Church Act. 20 and yet they vvere such as had their
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
vvould ful gladly auoid hereby namely the Catholike true doctrine of limbus patrum and Purgatorie Vvhat neede vve say more he translateth animam a Carcasse so calling our sauiour Christs body irreuerently vvickedly he translateth infernum graue 3 Neede vve take any great labour to proue this to be a foule corruption or that it is done purposely vvhen he confesseth that he thus trāslateth because els it vvould serue the Papists Vvhich is as much to say as the vvord of God if it be truly and sincerely trāslated maketh in deede for them For the first part vve vvill not stand vpon it partly because it is of it self most absurd and they are ashamed of it partly because it shall suffise to confute Beza that tvvo other as famous heretikes as he Castalio Flaccus Illyricus vvrite against him in this point and cōfute him partly also because vve speake not here vniuersally of al heretical trāslations but of the English corruptions specially therefore vve may only note here hovv gladly they also vvould say somevvhat els for soule euen in the text if they durst for shame for in the margent of that English translation Bib. an 1579 they say or life or person there by aduertising the Reader that he may reade thus if it please him Thou shalt not leaue my life in the graue or Thou shalt not leaue my person As though either mans soule or life vvere in the graue or anima might be translated person vvhich the self same English Bible doth not Act. 7. v. 14. no not in those places vvhere it is euident that it signifieth the vvhole person For though this vvord soule by a figure is sometime taken for the whole man yet euen there they doe not nor must not trāslate it otherwise then soule because our tonge beareth that figure as vvell as Latine Greeke or Hebrue but here vvhere it can not signifie the vvhole person it is vvicked to translate it so 4 But as for the vvord graue that they put boldly in the text to signifie that hovvsoeuer you interprete soule or vvhatsoeuer you put for it it is not meāt according to S. August the faith of the whole Catholike Church that his soule descended into Hel vvhiles his body vvas in the graue but that his soule also was in the graue hovvsoeuer that is to be vnderstood So making it a certaine and resolute conclusion that the holy Scripture in this place speaketh not of Christs being in Hel but in the graue and that according to his soule or life or person or as Beza vvill haue it His Carcasse or body and so his soule in Hel as the holy Scripture speaketh shal be his body in the graue as Beza plainely speaketh See Vigors sermōs pag. 110. 115. deinceps and the Bezites couertly insinuate and vvhite shal be blacke and chaulke shal be cheese and euery thing shal be any thing that they wil haue it And al this their euident false translation must be to our miserable deceiued poore soules the holy Scripture and Gods vvord 5 Vvhere vve can not but maruel vvhy they are afraid to translate the vvordes plainely in this place of his soule being in Hel Vvvhereas in the Creede they admit the vvords and interprete them that by suffering Hel paines vpon the Crosse so he descended into Hel and no othervvise Vvhy did they not here also keepe the vvordes for the credit of their translation and aftervvard if they would needes giue them that glose for maintenance of their heresie This mysterie vve knovv not and vve vvould gladly learne it of the Puritan Caluinists vvhose English translation perhaps this is for the grosser Caluinists being not so pure and precise in folovving Caluine as the Puritans be that haue vvel deserued that name aboue their fellovves they in their other English Bibles haue in this place discharged thē selues of false translatiō Bib. an 1562. and 1577. saying plainely Thou shalt not leaue my soule in Hel. But * See lind dubit pa. 19. in vvhat sense they say so it is very hard to gesse perhaps them selues can not tell yet vvhat to make of it as appeareth by M. Vvhitakers ansvver to F. Campion Vvhitak pag. 165. M. Hues B. of S. Asaph in Vvalles And he is novv called a Bishop among them and proceeded Doctor in Oxford that could not obtaine his grace to proceede Doctor in Cambridge because he preached Christes descending into Hel and the Puritans in their second admonition to the Parliament pag. 43. crie out against the politike Caluinists for that in the Creede of the Apostles made in English meeter song openly in their Churches in these vvordes His spirit did after this descend into the lovver partes to them that long in darkenes vvere the true light of their hartes they fauour his descending into Hel very much and so consequently may thereby build Limbus Patrum and Purgatorie And the Puritans in their second replie against M. Whitegifts defense pag. 7. reprehend one of their chefest Caluimstical martyrs for affirming as they tearme it a grosse descēding of our Sauiour Christ into Hel. Thus the Puritanes cōfesse plainely their heretical doctrine against Christs descending into Hel. 6 The truth is hovvsoeuer the politike Caluinists speake or write in this point more plausibly and couertly to the people and more agreably to the Article of our faith then either Caluine or their earnest brethren the Puritans doe vvhich vvrite and speake as phantastically and madly as they thinke yet neither doe they beleeue this Article of the Apostles Creede or interpret it as the Catholike Church and auncient holy fathers alvvaies haue done neither can it stand vvith their nevv profession so to doe or vvith their English translations in other places It can not stand vvith their profession for then it vvould folovv that the Patriarches and other iust men of the old Testament vvere in some third place of rest called Abrahams bosome or Limbus Patrum til our Sauiour Christ descended thither deliuered them from thence vvhich they deny in their doctrine though they sing it in their meeters Neither can it stand vvith their English translations because in other places vvhere the holy Scriptures euidently speake of such a place calling it Hel because that vvas a common name for euery place and state of soules departed in the old Testamēt til our Sauiour Christ by his Resurrection and Ascension had opened heauē there for Hel they translate Graue 7 As vvhen Iacob saith Gen. 37. Descendam ad filium meum lugens in infernum I vvil goe dovvne to my sonne into Hel mourning they translate I vvil goe dovvne into the graue vnto my sonne mourning as though Iacob thought that his sonne Ioseph had been buried in a graue vvhereas Iacob thought and said immediatly before as appeareth in the holy Scripture that a vvilde beast had deuoured him and so could not be presumed to be in any graue or as
leade a man euen contrarie to his ovvne knovvledge to falsifie Gods holy vvord 42 Yea Beza saith further to this purpose much more against his skill in the Greeke tonge if he had any at all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition cannot beare this sense For vvhich or in respect vvhereof and therfore he trāslateth the Greeke into Latin thus Exauditus est ex metu he vvas heard from feare not for feare or for his reuerence and because from feare is a hard speache and darke that seemeth to be the cause vvhy our English trāslators say In that vvhich he feared far from Beza in vvord but aggreably in sense Flac. Illyric 43 But for this matter vve send them to Flaccus Illyricus a captaine Lutherane vvho disputeth this very point against the Caluinistes and teacheth them that nothing is more common then that signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For profe vvhereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vve also referre thē to these places of the holy Scripture Mat. 13. Luc. 22. and 24. Act. 12. Psal 87. And Machab. 5 21. vvhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvith a genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvith an accusatiue signifie al one vvhich Beza denyeth Gentle Reader beare vvith these tedious grammatications fitter to be handled in Latin but necessarie in this case also good for them that vnderstand for the rest an occasion to aske of thē that haue skill in the Greeke tonge vvhether vve accuse our aduersaries iustly or no of false translating the holy Scriptures 44 And vve beseeche them to giue vs a good reason why they professing to folow precisely the Greeke do not obserue trevvly the Greeke points in such place as concerneth this present controuersie for the place in the Apocalypse which they alleage of our Sauiour Christs suffering frō the beginning thereby to inferre that the iust men of the old Testament might enter heauen then c. 13 8. as vvel as after his real and actual death according to the Greeke points saith thus Al that dvvel vpon the earth shal vvorship him the beast vvhose names haue not been vvritten in the booke of life of the Lambe slame from the beginning of the vvorld Vvhere it is euident that the Greeke text saith not the lambe slaine from the beginning but that the names of those Antichristian Idolaters vvere not vvritten in Gods eternal booke of predestination from the beginning as it is also most plaine vvithout al ambiguitie in the 17 Chapter v. 8. If in a place of no controuersie they had not been curious in points of the Greeke they might haue great reason sometime to alter the same 45 But if in points of controuersie betvvene vs they vvil say diuers pointing is of no importance they knovv the contrarie by the example of auncient heretikes vvhich vsed this meane also to serue their false heretical purpose If they say our vulgar latine text pointeth it so let them professe before God and their conscience that they do it of reuerence to the said auncient latin text or because it is indifferent not for any other cause for this one place vve vvill admit their ansvver CHAP. VIII Heretical translation concerning IVSTIFICATION ABOVT the article of iustification as it hath many branches their etrours therein be manifold so are their English translations accordingly many vvaies false and heretical First against iustification by good vvorkes and by keeping the commaundements they suppresse the very name of iustification in al such places vvhere the vvord signifieth the commaundements or the Lavv of God vvhich is both in the old and nevv Testament most common and vsual namely in the bookes of Moyses in the Psalme 118. that beginneth thus Beati immaculati in the Psalme 147. v. 19. 1 Mac. 1. v. 51. and c. 2. v. 21. Luc. 1. v. 6. Ro. 2. v. 26. In al vvhich places and the like vvhere the Greeke signifieth iustices iustifications most exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as our vulgar Latin translateth iustitias and iustificationes there the English translations say ioyntly and vvith one consent ordināces or statutes For example Ro. 2. If the vncircumcision keepe the ORDINANCES of the Lavv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal it not be counted for circumcision And Luc. 1 6. They vvere both righteous before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvalking in al the commaundements and ORDINANCES of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse Vvhy translate you it ordināces and auoid the terme iustifications is it because you vvould folovv the Greeke I beseeche you is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications or iustices In the old Testament you might perhaps pretend that you folovv the Hebrue vvvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore there you translate statutes or ordinances But euen there also are not the Seuentie Greeke interpreters sufficient to teach you the signification of the Hebrue vvord vvho alvvaies interprete it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English iustifications 2 But be it that you may cōtroule them in the Hebrue vvhich none but fooles vvil graunt vnto you in the nevv Testament vvhat pretense haue you do you there also translate the Hebrue vvord or rather the Greeke the Greeke vndoubtedly you should translate what reason then can you haue vvhy you doe not none other surely then that vvhich Beza giueth for him self saying that he reiected the vvord iustificatiōs notvvithstanding it expressed the Greeke vvord for vvord notvvithstanding the Seuentie Greeke interpreters vsed it to signifie the vvhole Lavv and in Latin it be commonly translated iustificationes notvvithstanding al this Annot. in 1 Luc. for this only cause saith he did I reiecte it to auoid the cauillatiōs that might be made by this vvord against iustification by faith As if he should say This vvord truely translated according to the Greeke might minister great occasion to proue by so many places of Scripture that mans iustification is not by faith only but also by keeping the lavv and obseruing the commaundements vvhich therfore are called according to the Greeke and Latin iustifications because they concurre to iustification and make a man iust as by S. Lukes vvordes also is vvel signified vvhich haue this allusion that they vvere both iust because they walked in al the iustifications of our Lord. Vvhich they of purpose suppresse by other vvordes 3 And hereof also it riseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vvhen he cānot possibly auoid the vvord in his trāslation as Apoc. 19 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this commentarie That iustifications Beza Annot. in Apoc. 19. are those good vvorkes vvhich be the testimonies of a liuely faith But our English translatours haue an other vvay to auoid the vvord euen in their trāslatiō For they say here the righteousnes of Saincts because
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because this Sacrament and sacrifice is blessed and consecrated vvith praier thankes-giuing as S. Iustine speaketh and because in this sacrifice so blessed and consecrated into the body and bloud of Christ him vve offer vp a most acceptable oblation of thankes-giuing and a memorie of al Gods maruelous benefites tovvard vs. In this sense the fathers and the holy Church speake of the Eucharist including al the rest to vvit Sacrament sacrifice blessing consecration vvithout vvhich this vvere no more to be called Eucharist then any other common giuing of thakes as S. Irenaeus doth plainely signifie vvhen he declareth hat being before bread Li. 4. c. 34. and receiuing the inuocation of God ouer it novv is no more common bread but the Eucharist consisting of tvvo things the earthly and the heauenly So that it is made the Eucharist by circumstance of solemne vvordes and ceremonies therfore is not a mere giuing of thankes and further vve learne that S. Iustines and S. Irenaeus vvordes before alleaged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis calix Eucharistisatus signifie the bread and chalice made the Eucharist and consequently vve learne that the actiue thereof is by thankes-giuing to make the Eucharist and because the other vvord of blessing this of thankes-giuing are vsed indifferently one for an other in Christs action about this Sacrament vve learne vndoubtedly that vvhen it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is blessing giuing thankes he made the Eucharist of his body and bloud that is the Sacrament and Sacrifice of a singular thankesgiuing vvhich as S. Augustine often is vvont to say the faithful only do knovv vnderstand in the sacrifice of the Church and because the faithful only vnderstand therfore the Protestants and Caluinistes are so ignorant in this mysterie that to take away al the dignitie thereof they bend both their expositions and translations 7 After they haue turned blessing or consecration into bare thankes-giuing vvhich is one steppe tovvard the denying of the real presence they come neerer and so include Christ in heauen that he can not be vvithal vpon the altar translating thus Vvhom heauen must conteine vntil the times that althings be restored Act. 3. v. 21. and yet Beza vvorse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad rat camp pag. 43. and he that alleageth him M. Vvhitakers vvho must be conteined in heauen Vvhich is so far from the Greeke that not only Illyricus the Luthera but Caluin him self doth not like it Beza protesteth that he so trāslateth of purpose to keepe Christs presence from the altar and vve maruel the lesse because vve are wel acquainted vvith many the like his impudēt Protestatiōs M. Vvhitak only vve do maruel at that he should be either so deceiued by an other mans translation or him self be so ouerseen in the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he knovveth not a mere deponent and onely deponent from a passiue 8 This doth not become him that * Ibid. pa. 84. obiecteth ignorance of the Greeke to an other man and that after he had vvel tried by publike conference If he had not yet tried him he presumed to belye him before he knevv him that he vvas not ignorant so obiecteth it as though he knevv not three vvordes in that tongue vvhereas he had heard him reade interpret S. Basil not the easiest of the Greeke Doctors This is palpable impudencie and a face that can not blush and ful of malice against the sainctes of God vvho if they knevv not a vvord in the Greeke tongue vvere neuer the vvorse nor the lesse learned but among fooles and children that esteeme learning by such trifles vvhich Grammarians knovv far better then great Diuines For vvere not he a vvise man that vvould prefer one Maister Humfrey Maister Fulke Maister Whitakers or some of vs poore mē because vve haue a litle smack in the three tonges before S. Chrysostom S. Basil S. Augustin S. Gregorie or S. Thomas that vnderstoode vvel none but one Hovvbeit if they esteeme learning by knovvledge of the tongues they vvil not I trovv compare vvith Catholikes either of former time or of these later age specially since their nevv Gospel began if they vvil cōpare with vs herein for their simple credite vve may perhaps giue them occasion ere it be long to muster their men al at once if they dare shevv their face before our campe of excellent Hebricians Grecians Latinistes of absolute linguistes in the Chaldoe Syriake Arabike c. vvhom they must needes confesse to haue been and to be euen at this day their Maisters and teachers 9 But to returne to you M. Vvhitakers greater is your fault in diuinitie then in the tonges vvhen you make your argument against the real presence out of this place as out of the Scripture S. Peter vvhereas they are Bezas vvordes and not S. Peters Againe vvhether you take Bezas vvordes or S. Peters your argument faileth very much when you conclude that Christs natural body is not in the Sacrament because it is placed and conteined in heauen For S. Chrysostom telleth you Ho. 2 ad po Antioch that Christ ascending into heauen both left vs his flesh and yet ascending hath the same and againe O miracle saith he Li. 3 de Sacerdotio He that sitteth aboue vvith the Father in the same moment of time is handled vvith the handes of al. This is the faith of the auncient fathers M. Whitakers and this is the Catholike faith and this is I trovv an other maner of faith and far greater thus to beleeue the presence of Christ in both places at once because he is omnipotent and hath said the vvord then your faith vvhereof you boast so much vvhich beleeueth no further then that he is ascended and that therfore he cannot be present vpon the altar nor dispose of his body as he list 10 Againe it is a very famous place for the real presence of the bloud vvhich vve haue handled at large * Chap. 1. numb 38. els vvhere but here also must be breifely touched vvhen our Sauiour saith Luc. 22. This is the Chalice the nevv Testamēt in my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich Chalice is shed for you For so vvhich must needes be referred according to the Greeke In which speache Chalice must needes be taken for that in the chalice and that in the chalice must needes be the bloud of Christ not wine because his bloud only vvas shed for vs. so vve do plainely proue the real presence according as S. Chrysostom also said in 1 Cor. ca. 10. ho. 24. Hoc quod est in calice illud est quod fluxit de latere That vvhich is in the Chalice is the same that gushed out of his side Al vvhich most necessarie deduction Beza vvould defeate by saying the Greeke is corrupted in al the copies that
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
great Grecians and Hebricians that controule al antiquitie and the approued aunciēt Latin translation by scāning the Greeke Hebrue vvordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shal bruise thy head because it pertaineth to our Ladies honour calling it * Sand. Rocke discou pag. 145. a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard the rest reade so as being the cōmon receiued text in their time though there hath been also alvvaies the other reading euen in the vulgar Latin trāslatiō therfore it is not any late reformation of these new correctors as though the Hebrue and Greeke text before had been vnknovven these controulers I say of the Latin text by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue vvord and that also for smal deuotion to the B. Virgin namely Hierem 7 and 44. Vvhere the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very vvel because it may sound in the peoples eares against the vse of the Catholike Church vvhich calleth our Lady Queene of heauen but they knovv very vvel that the Hebrue vvorde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians vvhom they gladly folovv deduce it othervvise to signifie rather the vvhole corps and frame of heauen consisting of al the beautiful starres and planets and the Septuaginta call it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagn in radice Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 7. Hierem and S. Hierom not only reginam but rather militiam coeli vvhen he nameth it reginam Queene he saith vve must vnderstand it of the moone to vvhich and to the other starres they did sacrifice and commit idolatrie but the Protestants against their custom of scanning the Hebrue and the Greeke translate here Queene of heauen for no other cause in the vvorld but to make it sound against her vvhom Catholikes truely call and vvorthily honour as Queene of heauen because her sōne is king and she exalted aboue Angels and al other creatures See the Nevv Test Annot. Act. 1. v. 14. 10 Againe An. 1580. vvhy doth the Geneua nevv Testament make S. Mathevv to say Cap. 1. v. 25. that He to vvit Ioseph called his name Iesus Vvhy not she Cap. 1. v. 32. as vvel as he For in S. Luke the Angel saith to our Lady also Thou shalt call his name Iesus S. Matthevv then speaking indifferently and not limiting it to him or her vvhy doe they giue this preeminence to Ioseph rather then to the B. Virgin did not both Zacharie and also Elisabeth his vvife by reuelation giue the name of Iohn to Iohn the Baptist Luc. 1. v. 60 and 63. yea did not Elisabeth the mother first so name him before Zacharie her husbād much more may vve thinke that the B. Virgin the natural mother of our Sauiour gaue him the name of Iesus then Ioseph his putatiue father specially if vve consider that the Angel reuealed the name first vnto her saying that she should so call him and the Hebrue vvord Esa 7. vvherevnto the Angel alludeth is the foeminine gender and referred by the great Rabbines Rabbi Abraham and Rabbi Dauid vnto her saying expresly in their commentaries Et vocabit ipsa puella and the maide her self shal call and surely the vsual pointing of the Greeke text for Beza maketh other points of his ovvne is much more for that purpose Novv if they vvil say that Theophylacte vnderstandeth it of Ioseph true it is and so it may be vnderstood very wel but if it may be vnderstood of our Lady also and rather of her then of him vvhy doth your translation exclude this other interpretation 11 Vvhere by the vvay I must tel you and els vvhere perhaps more at large that it is your common fault to make some one doctors interpretation the text of your translation and so to exclude al the rest that expound it othervvise vvhich you knovv is such a fault in a translator as can by no meanes be excused Secōdly the reader may here obserue and learne that if they shal hereafter defend their translation of any place by some doctors expositiō agreable therevnto that vvil not serue nor suffice them because euery Doctor may say his opinion in his cōmentaries * See chap. 1. nu 3.43 Cha. 10. nu 1.2 chap. 19. nu 1. but that must not be made the text of Scripture because other doctors expound it othervvise and being in it self and in the original tōge ambiguous and indifferent to diuers senses it may not be restrained or limited by translation vnles there be a mere necessitie vvhen the translation can not possibly or hardly expresse the ambiguitie and indifferencie of the original text 12 As for example in this controuersie cōcerning Saincts 2 Pet. 1. v. 15. S. Peter speaketh so ambiguously either that he wil remember thē after his death or they shal remember him that some of the Greeke fathers gathered and concluded therevpon Oecum in Caten Gagneius in hunc locū that the Saincts in heauen remember vs on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make intercession for vs. Vvhich am biguitie both in the Greeke and the Latin should be also kept and expressed in the English translation and vve haue endeuoured as neere as vve could possibly so to make it because of the diuers interpretations of the auncient fathers But it may seeme perhaps to the reader that the said ambiguitie can not be kept in our English tongue and that our ovvne translation also can haue but one sense If it be so and if there be a necessitie of one sense then as I said the translator in that respect is excused But let the good reader consider also that the Caluinists in restraining the sense of this place folovv not necessitie but their heresie That Saincts pray not for vs. Beza Vvhich is euident by this that they restraine it in their Latin translations also vvhere there is no necessitie at al but it might be as ambiguous indifferēt as in Greeke no. Test Gr. Henr. Steph. an 1576. if it pleased them yea when they print the Greeke Testament only vvithout any translation yet here they put the Latin in the margent according as they vvil haue it read and as though it might be read no othervvise then they prescribe CHAP. XIX Heretical translation against the distinction of LATRIA and DVLIA 1 IN this restraining of the Scripture to the sense of some one Doctor there is a famous example in the epistle to the Hebrues Heb. 11. v. 21 vvhere the Apostle saith either Iacob adored the toppe of Iosephs scepter as many read and expound or els that he
maruel vnto vs that knovv not the reason of your doings vvhy you haue c Bib 1577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left out Alleluia nine times in the sixe last Psalmes Alleluia being in the Hebrue nine times more then in your translation specially vvhen you knovv that it is the auncient and ioyful song of the primitiue Church See the nevv English Testament Annot. Apoc. 19. 14 Againe you translate thus Many vvhich had seen the first house vvhen the foundation of this house vvas laid before their eies vvept c. Looke vvel to your Hebrue and you shal finde it according both to the Greeke the Latin thus Many vvhich had seen the first house in the foundation thereof that is yet standing vpon the foūdation not destroied and this temple before their eies vvept You imagined that it should be meant they savv Salomons temple vvhen it vvas first founded vvhich because it vvas vnpossible therfore you translated othervvise then is in the Hebrue Greeke and Latin But yet in some of your Bibles you should haue considered the matter better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated accordingly 15 And surely vvhy you should translate 4 Reg. 23. v. 13. On the right hand of mount Oliuete rather then as it is in the vulgar Latin and why Ye abiect of the Gentiles Esa 45. v. 20. rather then ye that are saued of the Gentiles you belike knovv some reason vve do not neither by the Hebrue nor the Greeke 16 Howbeit in these lesser things though nothing in the Scripture is to be counted litle you might perhaps more freely haue taken your pleasure in folovving neither Hebrue nor Greeke but vvhen it cōcerneth a matter no lesse then vsurie there by your false translation to giue occasion vnto the reader to be an vsurer is no smal fault either against true religion or against good maners Bib. 1562. 1577. Deut. 23. v. 19. This you doe most euidently in your most authentical translations saying thus Thou shalt not hurt thy brother by vsurie of money nor by vsurie of corne nor by vsurie of any thing that he may be hurt vvithal What is this to say but that vsurie is not here forbidden vnles it hurt the partie that borovveth vvhich is so rooted in most mēs hartes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they thinke such vsurie very lavvful and daily offend mortally that vvay Vvhere almightie God in this place of holy Scripture hath not a vvord of hurting or not hurting as may be seen by the Geneua bibles but saith simply thus Thou shalt not lend to thy brother to vsurie vsurie of money vsurie of meate vsurie of any thing that is put to vsurie 17 Marke the Hebrue and the Greeke and see and be ashamed that you straine and peruert it to say for Non foenerabis fratri tuo vvhich is vvord for vvord in the Greeke and Hebrue Thou shalt not hurt thy brother by vsurie If the Hebrue vvord in the vse of holy Scripture do signifie to hurt by vsurie why do you in the very next vvordes folowing in the self same Bibles translate it thus ibid. v. 20. vnto astranger thou maist lend vpon vsurie but not vnto thy brother Vvhy said you not A stranger thou maist hurt vvith vsurie but not thy brother Is it not al one vvord and phrase here and before And if you had so translated it here also the Ievves vvould haue thanked you vvho by forcing the Hebrue vvord as you doe thinke it very good to hurt any stranger that is any Christian by any vsurie be it neuer so great 18 Vvhat shal I tel you of other faultes vvhich I vvould gladly accoūt ouersightes or ignorances such as vve also desire pardon of but al are not such though some be As Tvvo thousand Cant. Cātic. c. 8. v. 12 Bib. 1579. vvritten at length to them that keepe the fruite thereof In the Hebrue Greeke tvvo hundred Againe in the same booke c. 1. v. 4. As the fruites of Cedar in the Hebr. and Greeke tabernacles And Isa 7. v. 11. Aske a signe either in the depth or in the height aboue for in the depth of Hel. And Great vvorkes are vvrought by him Mat. 14. v. 2. for do vvorke in him as S. Paul vseth the same vvord 2 Cor. 4. v. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make ready an horse Act. 23. v. 24. in the Greeke beastes And Bib. 1577. If a man on the Sabboth day receiue circumcision vvithout breaking of the lavv of Moyses Io. 7. v. 23. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that the lavv of Moyses be not broken And The sonne of man must suffer many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be reproued of the elders Mar. 8. v. 31. For be reiected as in the psalme The stone vvhich the builders reiected vve say not reprouing of the said stone vvhich is Christ 1 Tim. 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a yong scholer in al your trāslatiōs falsely And Simo of Chanaan or Simon the Cananite Mar. 3. vvho is called otherwise Zelótes that is Zelous as an interpretation of the Hebrue vvord Cananaeus vvhich I maruel you cōsidered not specially cōsidering that the Hebrue vvord for Zelous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for a Cananite beginne with diuers letters and Heb. 2. v. 1. lest at any time vve should let them slippe for lest vve slippe or runne by and so be lost 19 And as for the first bible An. 1562. vvhich vvas done in hast and not yet corrected but is printed still a fresh Mat. 22. that saith Vvith Herods seruants as though that vvere the only sense that calleth idiotas lay men a Mat. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ship b Mar. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvondering c Mat. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are gone out Eph. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his substance and To knovv the excellent loue of the knovvledge of Christ For the loue of Christ that excelleth knovvledge And of men that turne avvay the truth Tit. 1. For that shunne the truth and turne avvay from it And Mount Sina is Agar in Arabia For Agar is Mount Sina c. 20 Let these and the like be smal negligences or ignorances such as you vvil pardon vs also if you finde the like Neither do vve greatly mislike that you leaue these vvordes a Deut. 33. Vrim and Thummim and b 4 Reg 23. Chemarim and c Ziims Iims vntranslated Ierem. 50. because it is not easy to expresse them in English and vve vvould haue liked it as vvel in certaine other vvordes vvhich you haue translated images images and stil images Hamanim Esa 17. Gillulim Ier. 50. Miphletseth 3 Ro. 15. being as hard to expresse the true signification of them as the former And vve hope you vvil the rather beare vvith the late Catholike translatiō of
the English Testamēt that leaueth also certaine vvordes vntrāslated not only because they can not be expressed but also for reuerence and religion as S. Augustine saith and greater maiestie of the same 21 Of one thing vve can by no meanes excuse you but it must sauour vanitie or noueltie or both As vvhen you affectate nevv strange vvordes vvhich the people are not acquainted vvithal but it is rather Hebrue to them then English Bib. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demosthenes speaketh Demosth vttering vvith great countenāce and maiestie Against him came vp Nabucadnezzar king of Babel 2 Par. 36. v. 6. 2 Par. 36. v. 6. for Nabuchodonosor king of Babylon Saneherib c. 32. Fo. 172.173 Io. 160. Epistle to the Queene for Sennacherib Michaiahs prophecie for Michaeas Ichoshaphats praier for Iosaphats Vzza slaine for Oza Vvhen Zerubbabel vvent about to build the Temple for Zorobabel Remēber what the Lord did to Miriā for Marie Deut. 34. Bib. 1562. And in your first trāslatiō Elisa for Elisaeus Pekahia Pekah for Phaceia Phacee Vziahu for Ozias 4 Reg. c. 15.16 Thiglath-peleser for Teglath phalasar Ahaziahu for Ochozias Peka the sonne of Remaliabu for Phacee the sonne of Romelia And vvhy say you not as vvel Shelomoh for Salomon and Coresh for Cyrus and so alter euery vvord from the knovven sound and pronunciation thereof Is this to teach the people vvhen you speake Hebrue rather then English Vvere it a goodly hearing thinke you to say for IESVS Ieshuah and for MARIE his mother Miriam and for Messias Meshiach and for Iohn Iachannan and such like monstruous nouelties vvhich you might as vvel doe and the people vvould vnderstand you as vvel as when your preachers say Calfil Nabucadnezer king of Bábel 22 Vvhen Zuinglius your great Patriarke did reade in Munsters translation of the old Testamēt Praefat. in Esa Iehizkiahu Iehezchel Choresh Darianesch Beltzezzer and the like for Ezechias Ezechiel Cyrus Darius Baltasar he called them barbarous voices vnciuil speaches said the vvord of God vvas soiled and depraued by them Knovv you not that proper names alter chaūge and are vvritten and sounded in euery language diuersely Might not al antiquitie the general custom both of reading and hearing the knovven names of Nabuchodonosor and Michaeas and Ozias suffice you but you must needes inuent other vvhich the people neuer heard rather for vaine ostentation to amase and astonish them then to edification and instruction Vvhich is an old Heretical fashion noted by Eusebius lib. 4. c. 10 and by the author of the vnperfect cōmentaries vpon S. Matthevv ho. 44 and by S. Augustine lib. 3. c. 26. contra Cresconium 23 Vvhat shal I speake of your affectation of the vvord Iehôua for so it pleaseth you to accent it in steede of Dominus Iehouah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord vvhereas the auncient fathers in the very Hebrue text did read and sound it rather Adonai as appeareth both by S. Hieroms translation and also his commētaries and I vvould knovv of them the reason vvhy in the Hebrue Bible vvhen so euer this vvord is ioyned vvith Adonai it is to be read Elohim but only for auoiding Adonai tvvise together This I say vve might iustly demaund of these that take a pride in vsing this vvord Iehôua so oft both in English Latin though otherwise we are not superstitious but as occasion serueth only in the Hebrue text vve pronounce it and reade it Againe vve might aske them vvhy they vse not as vvel Elohim in steede of Deus God and so of the rest changing al into Hebrue that they may seeme gay fellovves and the people may vvonder at their vvonderful and mystical diuinitie 24 To conclude are not your scholers thinke you much bound vnto you for giuing them in steede of Gods blessed worde and his holy Scriptures such translations heretical Iudaical profane false negligent phantastical nevv naught monstruous God open their eies to see and mollifie your hartes to repent of al your falshod treacherie both that vvhich is manifestly conuinced against you and can not be denied as also that vvhich may by some shevv of ansvver be shifted of in the sight of the ignorant but in your consciences is as manifest as the other FINIS The faultes correcte thus Page 46. fecit honem fecit hominem 53 Abac. 2. v. 13. Abac 2. v. 18. 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 Prou. 3 15. marg Prou. 30 15. ibid. Prou. 27 30. marg Prou. 27 20. 124 mur-in marg murder 186 178. For 187 Read 179. 178 Io. 5 3.  1 Io. 5 3. 194  186. 195  187. 241 line 2 then  rather then 256 hat being  that being 255 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marg  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210 and 316 in the Hebrue of necessitie because the printer could not supplie them there vvanteth the vovvel Holem and for like reason pa. 211. and 134. there vvanteth Kibuts Vvhich also caused vs to leaue some wordes vvithout vovvels as once in the Preface alibi 49 in some fevve copies ther vvanteth Segol A BRIEF TABLE TO DIRECT THE READER TO SVCH PLACES as this booke proueth to be corrupted in diuers translations of the English Bibles by order of the bookes chapters verses of the same Vvith some other corrupted by Beza others in their Latin translations Genesis CHap. 4. vers 7. pag. 11. nūber 28. and p. 172. nu 9. chap. 14. ver 18. p. 18. nu 42. and pag. 263. chap. 34. v. 35. p. 106. numb 7. chap. 42. v. 38. p. 111 nu 12. 4 of the Kinges Chap. 29. v. 5. p. 302. nu 6. 2 Paralipomenon Chap. 28. v. 19. p. 313. nu 10. chap. 38. v. 8. p. 49. nu 19. and p. 291. nu 1. 1 Esdras Chap. 9. v. 5. p. 209. nu 16. Psalmes Psal 48. v. 16. p. 133. Psal 84. v. 7. p. 309. Psal 85. v. 13. p. 112. nu 13. and p. 20. nu 46. Psal 89. v. 48. p. 113. nu 14. Psal 95. v. 6. p. 288. Psal 98. v. 5. ibidem Psal 131. v. 7. ib. Psal 138. v. 17. p. 274. Psal 147 v. 19. p. 133. and v. 18. p 308. nu 3. Prouerbes Chap. 1. v. 12. p. 117 num 22. cha 9. v. 2. p. 271. nu 21. cū seq chap. 27. v. 20. p. 117. chap. 30. v. 16. ibid. Cantica Canticorum Chap. 6. v. 8. p. 70. num 10. chap. 8. v. 6. p. 20. num 46. See pag. 306. num 2. Of vvisedome Chap. 3. v. 14. p. 190 num 3. chap. 15. v. 13. p. 55. num 27. Ecclesiasticus Chap. 5. v. 5.191 num 4. chap. 7. v. 31. p. 221. in princip Esai Chap. 2. p. 310. num 7. chap. 26. v. 18. p. 307. chap. 30. v. 22. p. 52. num 23. and v. 20. p. 308. num 5. chap. 33. p. 310. num 6. Hieremie Chap. 7. v. 18. p. 208. num 9. chap. 11. v.