it should be Iustice is found in me For Greeke and Latine we will not contende because we translate not Daniel out of Greeke and Latine but out of the Chaldee But in good sadnes are you so deepely seene in Chaldee that you will auouch the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in me A huÌ„dreth boyes in Cambridge knowe that it signifieth as well in Chaldee as in Hebrew to me rather than in me But moste properly haue our translators expressed the phrase in English saying my iustice or vnguiltines was found out for of a vertue inherent Daniel speaketh otherwise Dan. 2. v. 30. to the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by wisedome which is in mee So that heere your quarrell bewrayeth more spite than wit more malice than learning MART. 10. Againe it must needes be a spot of the same infection that they translate thus As Dauid DESCRIBETH the blessednes of the man vnto whome God imputeth righteousnes Rom. 4. 6. as though imputed righteousnes were the description of blessednes They knowe the Greeke doth not signifie to describe I woulde once see them precise in following the Greeke and the Hebrew if not we must looke to their fingers FVLK 10. It must needes come of an high wit to haue such deepe insight into other mens intents purposes But why I praye you is not righteousnes imputed by God c. and so forth as Paule sayth a description of mans blessednes If they had sayd defineth where they saye describeth you would haue made much a doe But can you not allowe this that the Prophet sayth to be a description of mans blessednesse howsoeuer it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to describe but to speake to saye to pronounce and in effect there is nothing els meant by the worde describeth here vsed but that Dauid pronounceth or setteth forth the blessednesse of man in such wordes You in your translation saye termeth as Dauid termeth which if you meane it not scornefully commeth as neare a definition as describeth the worde which we vse and our describeth is as neare the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your termeth is to the Latine dicit But looke to our fingers and spare not to tell vs where you see vs goe wide from the Greeke or Hebrew but if you doe nothing but trifle and quarrell as you haue done hetherto be sure we will be bold to beshrew your fingers and hit you on the thumbes now and then also to your discredite CHAP. XII Hereticall translation for SPECIAL FAITH vaine securitie and ONELY FAITH MARTIN AL other meanes of saluation being thus taken away their onely and extreme refuge is Only faith the same not the Christian faith of the articles of the creede such like but a speciall faith confidence wherby euery man must assuredly beleeue that himselfe is the Sonne of God and one of the elect and praedestinate to saluation If he bee not by fayth as sure of this as of Christes incarnation he shall neuer be saued FVLK AL other meanes of saluation being taken away and only faith apprehending the mercie of God in the redeÌ„ption of Iesus Christ being left we haue great sufficient cause to account our selues happy and assured of eternall life because he that hath promised is faithfull also to performe But where you saye that our only faith is not the Christian faith of the articles of the creede you lye without measure impudently for that faith and none other doe we beleue teach and professe And that faith is a speciall faith and confidence in the mercie of God whereof euery man that beleueth doth make a singular confession for himselfe saying I beleeue in God c. And of all thinges contained in that profession of faith that is of forgiuenesse of sinnes resurrection of our bodies and life euerlasting by beliefe and trust in God the Father Almightie maker of heauen and earth and in Iesus Christ his only Sonne our Lorde conceiued borne suffered crucified deade buried descended into hell risen againe and ascended into heauen and in God the holy Ghost by whose gracious and mightie working we are incorporate into the bodie of Christ and made members of his holy Catholike Church which is the communion of Saincts euery Christian man ought to be as certainely persuaded as the things are most true being inwardly taught by the spirite of truth that he is the childe of God and consequently elect predestinate vnto eternall saluation But that a man sâ—â—â—l neuer be saued except he haue such certentie of this faith as the truth of Gods promises doth deserue none of vs doth teach none of vs doth thinke For we know our owne infirmitie we knowe the temptation of Satan neuerthelesse wee acknowledge in our selues and so seeke to persuade all men that these things standing vpon the immoueable pillers of Gods promises who can neyther deceiue nor be deceyued ought to be most certaine vnto vs and for dayly confirmation and increase of this faith all those meanes are of vs diligently to be vsed that God for this purpose in his holy Scripture hath appointed MART. 2. For this heresie they force the Greeke to expresse the very word of assurance and certaintie thus Let vs drawe nighe with a true hart IN ASSVRANCE OF FAITH Heb. 10. v. 22. and Beza Certa persuasione fidei that is with a certaine assured persuasion of faith interpreting him selfe more at large in another place that he meaneth thereby such a persuasion and so effectuall as by which we know assuredly without all doubt that nothing can separate vs from God Which their hereticall meaning maketh their traÌ„slation the lesse tolerable because they neither expresse the Greeke precisely nor intend the true sense of the Apostle they expresse not the Greeke which signifieth properly the fulness and coÌ„plement of any thing and therfore the Apostle ioyneth it sometime with faith els where Hebr. 6. v. 11. with hope with knowledge or Col. 2. v. 2. vnderstaÌ„ding to signifie the fulnes of all three as the vulgar Latin interpreter most sincerely Ro. 4. v. 21. alwaies translateth it to Timothee 2. Tim. 4. he vseth it to signifie the full accomplishment executioÌ„ of his ministerie in euery point Where a man may woÌ„der that Beza to maintaine his conceiued signification of this word translateth here also accordingly thus Ministerij tui plenaÌ„ fidem facito but their more currant Church English Bibles are coÌ„tent to say with the vulgar Latine interpreter fulfil thy ministerie or fulfil thine office to the vtmost And the Greeke fathers do finde no other interpretation Thus when the Greeke signifieth fulnesse of faith rather than assurance or certaine persuasion they translate not the Greeke precisely Againe in the sense they erre much more applying the foresaid wordes to the certaine assured faith that euery man ought to haue as they say of his
non satis videatur illam vim obsignationis declarare The terme signaculum which the old interpretor and Erasmus hath vsed I haue willingly refused partely because it is no very vsuall worde partely because it seemeth not sufficiently to declare that vertue or efficacie of sealing You see therefore what word he auoydeth for what cause that vour eies were not matches or else they were daseled with a mist of malice whē you redde that he auoided Sigillum and placed quod obsignaret for sigillum The worde sigillum as he vseth not so doth he make no mention of it I thinke because it being a diminutiue of signum and taken sometimes for a litle image vnde sigillares c. it is not proper nor ful to expresse the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he maketh circumcision equall vnto the Sacramentes of the newe Testament I haue shewed before that it is in matter substaunce and ende whiche hee that confesseth not as Beza saith seemeth neuer to haue knowen howe farre the office of Christe extendeth but that hee hath any purpose to disgrace the Sacraments of the new Testament instituted by Christ him selfe in a more cleare dispensation of grace and truth you affirme with the same credite by whiche you saide he put quod obsignaret for sigillum MART. 3. Which is also the cause why not only he but the English Bibles for commonly they ioyne handes and agree togither to make no difference betweene Iohns Baptisme and Christs translate thus concerning certaine that had not yet receiued the holy Ghost Vnto what then were ye baptized And they said vnto Iohns Baptisme Which Beza in a long discourse proueth to be spoken of Iohns doctrine and not of his baptisme in water As though it were said what doctrine then doe ye professe and they sayd Iohns Whereas in deede the question is this and ought thus to be translated In what then or wherein were you Baptized And they said in Iohns Baptisme As who should say wee haue receiued Iohns Baptisme but not the holy Ghost as yet And therefore it foloweth immediatly then they were baptized in the name of Iesus and after imposition of hands the Holy Ghost came vpō thē Wherby is plainely gathered that being baptized with Iohns baptisme before yet of necessitie baptized afterward with Christs baptisme also there must needes be a great difference betweene the one baptisme the other Iohns being insufficient And that this is the deduction which troubleth these Bezites and maketh them translate accordingly Beza as commonly still he vttereth his griefe telleth vs in plaine wordes thus It is not necessarie that wheresoeuer there is mention of Iohns Baptisme we should thinke it to be the very ceremonie of Baptisme Therefore they that gather Iohns Baptisme to haue bene diuers from Christs because these a litle after are said to be baptized in the name of Iesus Christ haue no sure foundation Lo how of purpose he translateth expoundeth it Iohns doctrine not Iohns Baptisme to take away the foundation of this Catholike conclusion that his Baptisme differeth and is farre inferior to Christs FVLK 3. And is Iohns Baptisme now made a Sacrament of the old lawe was Iohn the Baptist a minister of the law or of the Gospel Our Sauiour Christ is sufficient to teach vs that the lawe and the Prophetes prophecied vntill Iohn but frō the daies of Iohn the kingdome of heauen suffereth violence But if you will make Iohns Baptisme a Sacrament of the new Testament and yet differing frō the Baptisme of Christ then you make two Baptismes of the newe Testament contrarie to the Nicene Creede and Christ him selfe who was baptised for vs baptised with the worse But concerning that place Actes the 19. which hath troubled so many interpreters with the obscuritie thereof or rather with a preiudicate opinion of a difference in the Baptisme of Iohn and of Christ I am neither of Bezaes opinion nor yet of our translators for the vnderstanding and translation of that place Neither doe I thinke that mention is made of any second baptisme the auoyding whereof hath bred diuerse forced interpretations but that S. Paule enstructeth those Disciples that knew not the grace of the holy Ghost that they which heard Iohns preaching to the people that they should beleeue in Christ Iesus which was comming after him were also baptised in the name of Iesus Christ who had graunted those visible graces of his holy spirite to be bestowed vpon them that beleued by imposition of the Apostles handes Thus therefore I am perswaded those verses are to be translated But Paule sayde Iohn truely baptised with the baptisme of repentance saying to the people that they should beleue in him that commeth after him that is in Iesus they which heard him were baptised into y e name of our Lord Iesus And after Paule had layd his handes vpon c. The argumēt of difference thereof grounded vpō this place is nothing worth where the baptisme of Iohn is confirmed by imposition of handes rather than disgraced by reiteration which giueth strength to the errour of the Donatists and Anabaptistes for rebaptization Whereas it can not be proued that any which were once baptised by Iohn were euer baptised againe But the contrary may easily be gathered for seeing our Sauiour Christ baptised none him selfe it shall follow that the Apostles were either not baptised at all or els baptised onely with Iohns baptisme And where there is expresse mention of Iohns Disciples that came vnto Christ to become his Disciples there is no mention of any other baptisme than they had already receaued MART. 4. But doth the Greeke leade him or force him to this translation In quid vnto what First him selfe confesseth in the very same place the contrary that the Greeke phrase is often vsed in the other sense wherein or wherewith as it is in the vulgar Latine and Erasmus but that in his iudgement it doth not so signifie here and therefore he refuseth it Yet in the very next verse almoste where it is saide by the same Greeke phrase that they were baptized in the name of Iesus Christe there both he and his so translate is as wee doe and not vnto the name of Christe Is it not playne that all is voluntarie and at their pleasure For I beseeche them if it be a right translation baptized in the name of Iesus why is it not right baptized in the baptisme of Iohn Is there any difference in the Greeke none Where then in their commentaries and imaginations onely against which wee oppose and set both the texte and the commentaries of all the fathers FVLK 4. The Greeke dothe allow him so to translate and to be Baptised in the name of Iesus and into the name of Iesus is all one as in the name of the Father the Sonne and the holy Ghost or into the name of the Father the Sonne and the holy Ghost is
therefore in controuersie with other of the same sort are sometimes called Hagiographa holy writings as of S. Hierom praefat in lib. Tobiae sometime Ecclesiastica Ecclesiastical writings and so are they called of Ruffinus Because sayth he they were appointed by our Elders to be read in the Churches but not to be brought forth to confirme authoritie of faith but other Scriptures they named Apocryphall which they would not haue to be read in the Churches So sayth S. Hierom in praefat in Prouerb Euen as the Church readeth in deede the bookes of Iudith Tobias and the Machabees but yet receaueth them not among the Canonical Scriptures so let it read these two bookes of Ecclesiasticus and wisedom for the edifying of the people not for the confirmation of the authoritie of Ecclesiastical doctrines These auncient writers shal answer for our seruice booke that although it appoint these writings to be read yet it doth not appoint them to be read for Canonicall Scriptures Albeit they are but sparingly read by order of our seruice booke which for the Lordes day other festiuall daies commonly appointeth the first lesson out of the Canonicall Scriptures And as for superstition although M. Whitaker say that some one thing sauoreth of I know not what superstition he doth not by and by condemne the whole booke for superstitious and altogither vnworthy to be read neither can he thereby be proued a Puritane or a disgracer of the order of dayly seruice MART. 10. As for partes of bookes doe they not reiect certaine peeces of Daniel and of Hester because they are not in the Hebrew which reason S. Augustine reiecteth or because they were once doubted of by certaine of the fathers by which reason some part of S. Marke and S. Lukes Gospell might nowe also be called in controuersie specially if it be true which M. Whitakers by a figuratiue speech more than insinuateth That he can not see by what right that which once was not in credit should by time winne authoritie Forgetting him selfe by by in the very next lines admitting S. Iames epistle though before doubted of for Canonicall Scriptures vnles they receiue it but of their curtesie so may refuse it when it shall please them which must needes be gathered of his wordes as also many other notorious absurdities contradictions and dumbe blanckes Which onely to note were to confute M. Whitakers by him selfe being the answerer for both Vniuersities FVLK 10. As for peeces of Daniel of Hester we reiect none but only we discerne that which was written by Daniel in deede from that which is added by Theodotion the false Iew that which was written by the spirit of God of Esther from that which is vainly added by some Greekish counterfecter But the reason why we reiect those patches you say is because they are not in the Hebrew which reason S. Augustine reiecteth Here you cite S. Augustine at large without quotation in a matter of controuersie But if we may trust you that S. Augustine reiecteth this reason yet we may be bold vpon S. Hieroms authoritie to reiect whatsoeuer is not found in the canō of the Iewes written in Hebrew or Chaldee For whatsoeuer was such S. Hierom did thrust through with a spit or obeliske as not worthy to be receyued Witnes hereof S. Augustine him selfe Epist. ad Hier. 8. 10. in which he disswaded him from translating the Scriptures of the olde Testament out of the Hebrew tongue after the 70. Interpreters whose reasons as they were but friuolous so they are derided by S. Hierom who being learned in the Hebrew Chaldee tongues refused to be taught by Augustine that was ignorant in them what was to be done in translations out of them Also Hieronym him selfe testifieth that Daniel in the Hebrew hath neither the story of Susanna nor the hymne of the 3. children nor the fable of Bel the Dragon which we saith he because they are dispersed throughout the whole world haue added setting a spit before them which thrusteth them through lest we should seeme among the ignorant to haue cut of a great part of the booke The like he writeth of the vaine additions that were in the vulgar edition vnto the booke of Esther both in the Preface after the ende of that which he translated out of the Hebrew There are other reasons also beside the authoritie of S. Hierom that moue vs not to receiue them As that in the storie of Susanna Magistrats iudgement of life death are attributed to the Iewes being in captiuitie of Babylon which hath no similitude of truth Beside out of the first chapter of the true Daniel it is manifest that Daniel being a young man was caried captiue into Babylon in the dayes of Nebucadnezer but in this counterfect storie Daniel is made a young child in the time of Astyages which reigned immediatly before Cyrus of Persia. Likewise in the storie of Bel and the Dragon Daniel is said to haue liued with the same king Cyrus and after when he was cast into the lyons denne the Prophet Habacuck was sent to him out of Iurie who prophecied before the first comming of the Chaldees and therefore could not be aliue in the daies of Cyrus which was more than 70 yeares after The additions vnto the booke of Esther in many places bewray the spirite of man as that they are contrary to the truth of the story containing vaine repetitions amplifications of that which is contained in the true historie that which most manifestly conuinceth the sorgerie that in the epistle of Artaxerxes cap. 16. Haman is called a Macedonian which in the true storie is termed an Agagite that is an Amalekite whereas the Macedonians had nothing to doe with the Persians many yeares after the death of Esther Haman I omit that in the ca. 15. ver 12. the author maketh Esther to lie vnto the king in saying that his countenance was ful of all grace or else he lyeth him selfe v. 17. where he saith the king beheld her in the vehemēcy of his anger that he was exceding terrible As for other reasons which you suppose vs to follow because these parcels were once doubted of by certaine of the fathers it is a reason of your owne making and therefore you may confute it at your pleasure But if that be true which Maister Whitaker by a figuratiue speech doth more than insinuate parte of S. Markes and S. Lukes Gospell may also be called in controuersie Why what saith M. VVhitaker Marie that he can not see by what right that which once was not in credit should by tyme winne authoritie But when I pray you was any part of S. Marke or S. Luke out of credit if any part were of some person doubted of doth it follow that it was not at al in credit you reason profoundly and gather very necessarily As likewise that he forgetteth him selfe in the very next lines admitting
ascribing that Reuelation to Sainct Iohn the Euangelist and Apostle Last of all you say it is most certaine and we knowe best by our vsuall doings that it is a principall way to discredit any booke to deny it to be the authors vnder whose name it hath bene receyued Howe certaine it is with you whereof no man else but you can see any light of reason or necessitie of conclusion I knowe not but wee are not so voyde of witte if we lacked honestie that we would discredite Paules Epistle by saying it was Peters or Augustines sermon by saying it was Ambrose or Chrysostomes worke by saying it was Basils But if wee would bring any booke out of credite by denying the auctor whose title it hath borne wee would rather intitle it to some other writer of lesse credite or later tyme or by some other argumentes proue it vnworthie of credite not by onely denying it to be the auctors vnder whose name it hath hene receyued MART. 13. But I come to the thirde point of voluntarie expositions of the Scripture that is when euery man expoundeth according to his errour and Heresie This needeth no proofe for we see it with our eyes Looke vpon the Caluinistes and Puritanes at home the Lutherans Zuinglians and Caluinists abrode reade their bookes written vehemently one secte 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 Ecclesiasticall degrees Arch-bishop Bishop and minister the example abroade their diuerse imaginations and phantasies vpon these most sacred wordes Hoc est corpus meum FVLK 13. That euery one of vs expoūdeth the scripture voluntarily according to his errour or heresie you say it needeth no proofe for you see it with your eyes You haue very cleere sight to see a mote in other mens eies but can not see a beame in your owne You make your demonstration by the Caluinists and Puritans at home the Lutherans Zuinglians Caluinists abroad the one for the distinctiō of Ecclesiastical degrees Archbishop Bishop Minister the other for their diuerse imaginations phantasies of these wordes Hoc est corpus meum But I beseech you sir touching the domestical dissentiō what is the text or what be the texts of Scripture vpon which these voluntarie expositions are made for the distinction or confusion of Ecclesiastical degrees If they had bene as ready as Hoc est corpus meum they should haue bene set downe as well as that But I suppose they are yet to seeke for that controuersie as I take it standeth rather in collections than interpretations and in question whether the political gouernment of the Church be distinctly expressed in the scripture or no. As for the cōtention abroad I confesse to stand a great part in exposition of that text wherin although the one part doth erre is that a sufficient cause to condēne thē both The church of Africa and the Church of Rome and the two principall lights of them both Cyprian and Cornelius dissented about rebaptizing them that were baptized of Heretikes The Aphricans not in one text onely but in the exposition of many differed from the Romanes from the truth yet it were hard to condemne them both for Heretikes least of all them that held the truth S. Augustine and S. Hierom dissented about a text of S. Paule to the Galathians of Peters dissembling as their contrary epistles doe testifie The truth was of S. Augustines side yet was not the other an heretike following a wrōg interpretation And to come nearer home vnto you the Dominicans Franciscans Friers were at daggers drawing as we say yea at most sharpe and bitter contention betwene themselues and all the Popish Church was deuided about their brawling concerning the conception of the virgin Marie whether she were conceaued in sinne or no where many texts of Scripture must needes receiue voluntarie expositions if not of both partes yet at the least of one parte which of those will you say were heretikes If you say neither of both then must you haue stronger reasons to proue vs all heretikes than voluntarie expositions where parties be in diuerse opinions especially in matter not ouerthrowing the foundation of Christian religion And when you haue gathered the most voluntarie expositions you can finde yet shall you finde none so grosse so absurde so impertinent as you Papistes haue coyned for maintenaunce of your errours and heresies of which you your selfe are ashamed though otherwise you haue iron foreheads and brasen faces A few examples among a great many shall suffice God made man according to his owne image that is to say we must haue images in the Church No man lighteth a candell and putteth it vnder a bushell the meaning is that images must be set vpon the altar God made two great lightes the Sunne and the Moone that is the Pope to be aboue the Emperour Beholde here are two swordes that is the Pope hath power of both the swordes Put on the whole armour of God that is the Priest must put on all his vestiments before he saye Masse I am become as sownding brasse or as a tinckling Cymbal that is the bels in the steeple signifie preaching of Gods word I might fill many leaues yea a whole booke of such popish expositions as the Papistes in our dayes dare not for shame abide by MART. 14. And if you will yet haue a further demonstration this one may suffice for all They reiect Councels Fathers and the Catholike Churches interpretation vnlesse it be agreeable to Gods word and whether it be agreeable or no that Luther shall iudge for the Lutherans Caluin for the Caluinists Cartwright for the Puritans and an other for the Brethren of loue briefly them selues will be iudges both of Councels and Fathers whether they expound the Scriptures well or no and euery youth among them vpon confidence of his spirit and knowledge wil saucily controule not onely one but all the fathers consenting togither if it be against that which they imagine to be the truth FVLK 14. We had neede of a better demonstration than the former by which you your selues are proued Heretikes rather than we But let vs see how handsomly you begin They reiect say you Councels and Fathers and the Catholike Churches interpretation vnlesse it be agreeable to Gods word Thus farre you say wel We doe reiect not only those that you name but euen an Angel from heauen except his message be agreeable to Gods word But all the rest that you assume to the ende of this section is a starke staring lye except that you saye of H. N. for the brethren of loue which are more like to you than to vs. For neither Luther nor Caluin nor Cartwright is iudge among vs whether any thing be agreeable to the worde of God but whatsoeuer any of them doe
of faith necessarie to saluation are comprehended But we are content to be iudged by those places which seeme of most importance for the dignity preheminence authoritye of the Church MART. 2. Our Sauiour saith Vpon this Rocke I will build my Church and the gates of hell shall not preuaile against it They make him to say Vpō this rocke I wil build my congregation Againe If he heare not them tell the Church if he heare not the Church let him be to thee as an Heathen and as a publicane they say Congregation Againe who woulde thinke they woulde haue altered the worde Church in the Epistle to the Ephesians their English translation for many yeares red thus Ye husbands loue your wiues as Christ loued the congregation and clensed it to make it vnto him selfe a glorious congregation without spot or wrinkle And This is a great secrete but I speake of Christ of the cōgregation And to Timothee The house of God which is the cōgregation of the liuing God the pillar and grounde of truth Here is no worde of Churche which in Latine Greeke is Ecclesia Dei viui columna firmamētum veritatis Likewise to the Ephesians againe He hath made him heade of the congregation which is his bodie And to the Hebrues they are all bolde to translate The congregation of the first borne where the Apostle nameth heauenly Hierusalem the citie of the liuing God c. FVLK 2. In the first English Bible printed where it was thus translated Math. 16. vppon this rocke I will build my congregation the note in the margent is thus vpon this rock that is as saith S. Augustin vpon the confession which thou hast made knowledging me to be Christ the sonne of the liuing God I will build my congregation or Church Was not this translator thinke you sore afraid of the name of the Church What other thing should he vnderstand by the word congregation in al places by you noted or in any like but the church as he doth here expound him selfe And this translation almost worde for worde doth the Bible you call 1562. follow MART. 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 translation was in a few new brethren of England for whose sake the name Church was left out of the English Bible to commend the name of congregation aboue the name of Church Whereas S. Augustine telleth them that the Iewes Synagogue was a congregation the Church a conuocation and that a congregation is of beasts also a conuocation of reasonable creatures onely and that the Iewes congregation is sometime called the Church but the Apostles neuer called the Church Congregation Doe you see then what a goodly chaunge they haue made for Church to say congregation so making themselues a very Synagogue that by the property of the Greeke word which yet as S. Augustine telleth them most truely signifieth rather a conuocation FVLK 3. A strange matter that the Church militant and triumphant should be excluded by vsing the word congregation when by it nothing is signified but the congregation or Church militant and triumphant and that Christ should no more be head of the Churche when he is head of the congregation where the differēce is only in sound of words not in sense or meaning Your vaine and ridiculous surmise why the name of Church shuld be left out of the Bible I haue before cōfuted shewing that in euery Bible it is either in the text or in the notes But S. Augustin telleth vs say you that the Iewes synagoge was a congregation the church a cōuocation that a congregation is of beasts also a conuocation of reasonable creatures only But S. Luke in the person of S. Stephen telleth vs and Augustine telleth vs as much that the synagoge of the Iewes is called also Ecclesia which signifieth the church and congregation That Congregatio the Latin word may be of beasts also it skilleth not for the church of Christ is called also a flocke and sheepe of his pasture But he that should say in English a cōgregation of beastes might be taken for as wise a man as he that said an audiēce of sheepe And wheras S. Augustine telleth you that the Iewes congregation is somtime called the church what is the cause that you doe translate it the assembly Act. 7. euen as you do the congregation of the Idolatrous Ephesians Act. 19 But further you say Augustine telleth vs that the Apostles neuer called the church congregation It is a worlde to see what foolishe fetches you haue to deceiue the ignoraunt Augustine sayeth the Apostles neuer called our assembly Synagoga but alwaies Ecclesia and yet he is a litle deceiued for S. Paul calleth our gathering togither vnto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Congregatio a cōgregation he saith not And although he make a nice distinction betwene the wordes Congregation Conuocation yet all men which know the vse of these words will confesse no necessitie of a Iewish synagoge to be implied in the word cōgregation more than in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the holy Ghost is vsed for an assembly or gathering togither either of Iewes Christiās or Gentils And therfore it seemeth the translatour vsed the word congregation which is indifferent for all euen as the worde Ecclesia is vsed both in the Greeke and vulgar Latine MART. 4. If they appeale here to their later translatiōs we must obtaine of them to condemne the former and to confesse this was a grosse fault cōmitted therein And that the Catholike Church of our coūtrie did not il to forbid burne such bookes which were so translated by Tyndal and the like as being not in deede Gods booke worde or Scripture but the Diuels worde Yea they must confesse that the leauing out of this worde Church altogither was of an hereticall spirite against the Catholike Romane Church because then they had no Caluinisticall Church in any like forme of religion gouernement to theirs now Neither will it serue them to say after their maner And if a man should translate Ecclesiam congregation this is no more absurdity than in steede of a Greeke word to vse a Latin of the same signification This we trow will not suffise them in the iudgement of the simplest indifferent Reader FVLK 4. Wee neede not to appeale to the later translations for any corruption or falsification of the former no nor for any mistranslation For seing the spirite of God as I haue said before vseth the word Ecclesia generally for a companie of Christians Iewes and Gentils the translator hath not gone from the truth and vse of the Scriptures to vse the word cōgregation which signifieth indifferently all three Wherefore there needeth no condemnation nor
bene accounted is it credible that the holy Ghost would neuer haue called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well yea and rather than the Sacrificers of the olde Testament Seeing therefore the holy Ghost had made such a broade difference betwene their names and offices those auncient fathers that confounded those names which the spirit of God would haue to be distinct can not be excused although they neuer dreamed of the mischiefe that followed that the altar of the crosse being ouerthroweÌ„ the only sufficient sacrifice which Christ our high Sacrificer offered once for all being iudged imperfect a new altar a newe sacrifice and a new sacrificing Priesthoode shoulde be set vp in the steede of it Wherefore the vnproper speaches of the auncient writers are no warrant for vs either to translate the Scripture according to their vnproper speaking or to set vp a newe sacrifice and function of sacrificing contrarie to their meaning They named sacrifice and offering but they meant not propitiatorie sacrifiee but only of prayers or praises and giuing of thankes They named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sacerdotes but they meant according to the generall etymologie of those wordes suche as were occupied in distributing holy things not suche as shoulde verily sacrifice the bodie of Christ againe to his father but offer the sacrifice of thankes giuing in the Sacrament of the Lordes supper which after a certaine manner as Sainct Augustine sayeth is called the bodie of Christ when in deede it is the Sacrament of the bodie and bloude of Christ. And it is called the sacrificing of the bodie of Christ not in trueth of the thing but a signifying mysterie as Gracian citeth out of Hierome MART. 25. Likewise when Sainct Ambrose sayth The consecration of the bodie of Christ with what wordes is it and by whose speache Of our Lord Iesus For in the rest that is said there is praise giuen to God prayer made for the people for Kings and others but when it commeth that the venerable Sacrament must be consecrated now the Priest vseth not his owne words but he vseth the wordes of Christ. And S. Chrysostome in very many places saith The sacred oblation it selfe whether Peter or Paul or any meaner Priest whatsoeuer offer it is the verie same that Christ gaue vnto his disciples and which now the Priestes doe make or consecrate Why so I pray thee because not men doe sanctifie this but Christ him selfe which before consecrated the same And againe It is not man that maketh the bodie and bloud of Christ but he that was crucified for vs Christ the wordes are vttered by the Priestes mouth and by Gods power grace are the things proposed consecrated For this sayth he is my bodie With this worde are the things proposed consecrated FVLK 25. These testimonies are heaped vp without any neede for the vnproper vsage of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacerdos in the auncient writers we doe acknowledge but in the holy Scripture you are not able to bring one place where Presbyteri of the newe Testament are called Sacerdotes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore of the vnproper applying of these names to the Ministers of the newe Testament can followe no consequence of externall sacrifice or altar which you vrge except sacrifice and altar be likewise vsed vnproperly as where the table is called an altar the bread wine a sacrifice as in Irenaeus lib. 4. cap. 32. where also he saith that the sacrifices do not sanctifie the man but the coÌ„science of the man being purâ— sanctifieth the sacrifice and causeth God to accept it as of a friende cap 34. Which can not in any wise be true of the naturall bodie of Christ. MART. 26. And so be these places where them selues translate Sacerdos a Priest they may learne also how to translate Presbyteros in S. Hierome saying the verie same thing that at their praiers the bodie and bloud of our Lord is made And in an other place that with their sacred mouth they make our Lordes bodie Likewise when they read S. Ambrose agaist the Nouatians that God hath grauÌ„ted liceÌ„câ— to his Priests to release forgiue as well great sinnes as litle without exception in the Ecclesiastical history how the Nouatian Heretikes taught that such as were fallen into great sinnes should not aske for remission of the Priest but of God onely they may learne howe to translate Presbyteros in S. Hierom and in the Ecclesiasticall historie where the one sayth thus Episcopus Presbyter cùm peccatorum audierit varietates scit qui ligandus sit qui soluendus and the other speaketh de Presbytero Poenitentiario of an extraordinarie Priest that heard confessions and enioyned penance who afterward was taken away and the people went to diuerse ghostly fathers as before And especially Saint Chrysostome â—ill make them vnderstand what these Presbyteri were and how they are to be called in English who telleth them in their owne word that Sacerdotes the Priestes of the newe lawe haue power not onely to know but to purge the filth of the soule therefore whosoeuer despiseth them is more worthy to be punished than the â—ebell Dathan and his complices FVLK 26. Where S. Hierom vseth the worde Presbyteri we wil make no great curtesie to translate Priests knowing that when he sayth at their prayers the bodie and bloud of Christ is made he meaneth the Sacrament of the bodie and bloud of Christ as he him selfe sayth in an other place Dupliciter sanguis Christi â—arâ— intelligitur The bloud and flesh of Christ is vnderstoode two maner of wayes either that spirituall and diuine whereof he him selfe sayde my flesh is meate in deede and my bloud is drinke in deede and except yee shall eate my fleshe and drinke my bloud you shall not haue eternall life or else the flesh and bloud which was crucified and which was shedde by the speare of the souldier This and such other places teach vs to vnderstand S. Hierome if he speake any where obscurely or vnproperly of the mysterie of our Lordes supper We graunt with Ambrose that God hath giuen auctoritie to all the ministers of the worde to remit all sinnes that be remissible But this do not you graunt for you reserue some to the Bishops and some to the Pope alone to remitte wherein you goe cleane against Ambrose who fauoureth you not so much by the terme Sacerdos which you say he vseth as he condemneth your partiall Popish reseruation of cases when he alloweth euery Priest to forgiue as well great sinnes as litle without exception S. Hierom you cite at large as it seemeth to insinuate auricular coÌ„fession But the whole saying you liked not because it sheweth how they forgiue sinnes It is writteÌ„ in Math. lib. 3. cap. 16. vpoÌ„ those wordes spoken to Peter Vnto thee will I giue the keies of the kingdome of
it but the verbe substantiue And the meaning is plaine It shal be sinne in thee for sinne is indeede inherent as perfecte iustice also shoulde bee if wee coulde obserue all the commaundements of God as Moses sayeth Deut. 6. and we shoulde be iustified thereby But by one iuste acte whereof Moses speaketh Deut. 24. thoughe it proceede of iustice that is in vs the scripture neuer saith that wee shall be iustified To conclude wee confesse that bothe sinne and iustice are in the children of God but not that iustice whereby they are reputed iuste or iustified or made iuste beefore God but an effecte or fruite thereof MART. 4. Againe the Greeke fathers make it plaine that to be reputed vnto iustice is to be true iustice in deede interpreating S. Paules worde in Greeke thus Abraham obtained iustice Abraham was iustified For that is say they It was reputed him to iustice Doth not S. Iames say the like cap. 2. verse 23. testifying that in that Abraham was iustified by faith and workes the Scripture was fulfilled that saith it was reputed him to iustice Gen. Cap. 15. verse 6. In whiche wordes of Genesis where these wordes were firste written by Moyses in the Hebrewe there is not for iustice or in steede of iustice whiche Beza pleadeth vppon by the Hebrewe phrase but thus He God reputed it vnto him iustice though heere also the Englishe Bibles adde for Whiche precisely translating the Hebrewe they shoulde not do specially when they meane it was so counted or reputed for iustice that it was not iustice indeede FVLK 4. I knowe not against whome you fight but against your owne shadow For we say that to be iustified and be reputed iust and to obtaine iustice is all one in this case But where S. Iames sayth that Abraham was iustified by workes he meaneth that he was declared iust before men euen as he sayth shewe me thy faith by thy workes for Abraham was not iustified by a dead faith but by a working faith and yet he was not iustified before God by workes but the Scripture was fulfilled which sayd Abraham beleued God and it was reputed to him for iustice which is as S. Paule expoundeth it Abraham was iustified before God by faith and not by workes But in Gen. 15. v. 6. there is not the preposition for or in steede but simply iustice therefore it should be translated he reputed it to him iustice And will you then controule both the Apostles Paule and Iames for adding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnto or for Or will not common sense inforce the same vnderstanding that both the Apostles doe giue it He reputed it to him as iustice or for iustice Must not such particles in translation be alwayes expressed to make the sense plaine which in English without the particle hath no sense or vnderstanding To translate precisely out of the Hebrew is not to obserue the number of wordes but the perfect sense and meaning of them in fewer or more wordes as the phrase of our tongue will serue to be vnderstood or else 2. Cor. 8. qui multum why do you translate he that had much and qui modicum non minorauit he that had litle wanted not you should haue said which much which little not lessed if you would haue giuen word for word and not added any word for explication Againe 2. Cor. 1. Supra virtutem aboue our power why adde you our which is not in the text and in deede not necessarie to be added in the translation Againe 1. Cor. 13. Euacuaui quae erant paruuli I did away the things that belonged to a litle one Here for foure Latine wordes you haue giuen tenne or eleuen English wordes which no reasonable man can greatly mislike if you were not such a quarreller at other mens doing without all cause or wise colour but onely to bleare the eyes of the ignorant MART. 5. But as for either the Hebrew or Greeke word that is here vsed to repute or account they are then vsed wheÌ„ it must needes signifie that the thing is so in deed and not onely so reputed as Psal. 118. octonario SAMEC I haue reputed or accounted all the sinners of the earth preuaricators or transgressors praeuaricantes reputaui So did the Septuaginta take the Hebrew word and read it And S. Paule So let a man repute or account vs as the Ministers of Christ. Let them goe now and say that neyther they were sinnâ—rs in deede nor these Christes ministers in deede because they were reputed for such let them saye the children of the promise were not the seede of Abraham because the Apostle sayth Rom. 9. v. 8. they are reputed for the seede But howsoeuer it be the Protestants will haue it so to be taken at the least in the matter of iustification FVLK 5. Silence were the beste aunswer to these tedious repetitions It were sufficient once to saye among reasonable men When faith is reputed by God or accounted for iustice faith is truely and in deede the instrumentall cause of iustification or apprehending the iustice of Christ by which we are accounted and made iust in the sight of God It is therefore a most ridiculous cauill of the difference betwene reputing iust and being iust in deede For God when he iustifieth the vngodly doth both repute him and make him iust in deede by the iustice of Christ of his owne meere mercye and not of the mans merits or by iustice inherent For what iustice can be in an vâ—godly man and such is euery one of vs whome God doth iustifie and then giue vs his holy spirit to sanctifie vs in newnesse of life to set forth his glorie in our holye and blamelesse conuersation MART. 6. Againe where Saint Paule sayth 2. Cor. 5. That wee mighte bee made the iustice of God in him they in their firste translations intolerably corrupte iâ— thus That wee by his meanes should bee that righteousnesse which BEFORE GOD IS ALLOWED Who â—aught them to translate so dissolutely Iustitia Dei the righteousnesse which before God is allowed did not their errour and heresie which is that God reputeth and accounteth vs for iuste though wee bee in deede moste foule sinners and that our iustice beyng none at all in vs yet is allowed and accepted before him for iustice and righteousnesse FVLK 6. There is no texte in all the Bible more cleare against iustification by iustice inhaeâ—ent than this 2. Corinth 5. wherein not altogither causelesse you reproue our firste interpreters to translate dissolutely There it is certaine they had no suche purpose as you ascribe vnto them For their translation dothe rather obscure than sette out our iustification by the iustice which is not in vs but in Christ. The texte is therefore playne him that knewe no sinne he made sinne for vs that wee might become the iustice of God in him that is in Christ and not in our selâ—es For though
gift Or dare you say that faith is not a speciall gift of God They say not a special faith but a speciall gift of faith The other quarrel of the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure is so brutish that when you confesse the vulgare Latine interpreater commonly to translate it Certus sum and that in the end you can vse no demonstration to conuince vs yet stil neuerthelesse you charge our conscience with the secreate thinges of dishonestie That the Apostle was sure of his owne saluation by the testimonie of Gods spirite which is giuen to al his children wee doubt not and that he was sure of the saluation of all Gods elect of whiche it is vnpossible that any should perish And seing the same spirit of adoptiō is giuē to al the children of God which is the earnest of the heauēly inheritance we cā not affirme without blasphemie against Gods truth that any mā ought to discredite the promises of God or the testimonie of his spirite MART. 4. You holde also in this kinde of contronersie that a man must assure himself that his sinnes be forgiuen but in the booke of Eccle. c. 5. v. 5. We reade thus Of thy sin forgiuē be not without feare or as it is in the Greke Of forgiuenes propitiation bee not without feare to heape sin vpon sins Which you translate falsly thus Because thy sin is forgiuen thee be not therfore without feare Is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thy sin is forgiuen thee You knowe it is not but that wee shoulde bee afraid of the very forgiuenes thereof whether our sin be forgiuen or no or rather whether our sinne shall be forgiuen or no if we heape one sinne vppon an other Whiche seemeth to bee the truest sense of the place by the wordes following as though he should say Be not bold vpon forgiuenes to heap sin vpō sin as thogh God wil easly forgiue c. FVLK 4. We hold that a man when he is truly penitent ought to assure himself that his sins bee forgiuen him because God hath so promised in an hūdred places without iniurie of whose credit we cannot doubt of the performance of his promise But that which the sonne of Syrach speaketh of propitiatiō is meant of the shadowie propitiation by the sacrifices of the lawe which can not assure anie man of the forgiuenesse of his sins by themselues much lesse them that heape sin vpon sin which are neuer truely repentant For vnto true repentaunce is required an hatred of sin a desire purpose of amendment Our translation is as your vulgar Latine not precise to the words of the Greeke but iuste vnto the meaning for the words are concerning propitiation be not without feare and your Latin is De propitiato peccato of sin forgiuen And if you wil reprooue your Latin aswel as our English and say we must be afraid of the very forgiuenes I haue told you that the forgiuenes of God testified by the sacrifices pertained vnto them that be truly penitent and not to hypocrites And where you make it a doubt whether sin shall bee forgiuen or no in them that heape one sin vpon an other we are out of doubte that sin shall neuer bee forgiuen to suche as so continue without true conuersion vnto God MART. 5. I touched before vpon another occasion how you adde to the text making the Apostle say thus Ephes. 3. By whom we haue boldnes and entrance with THE CONFIDEHCE WHICHE Is by the faith of him or as in an other Bible which is al one in the confidence by faith of him The learned and skilful among you in the Greke tong know that this translation is false for twoo causes the one is because the Greeke in that case shoulde be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an other cause is the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the very simple sincere translation is this wee haue affiaunce and accesse with confidence by the faith of him euen as elsewhere it is said wee haue confidence if our hart reprehend vs not we haue confidence by keping the commaundements by tribulations and afflictions and al good workes hope also giueth vs great confidence Against all which your translation is preiudiciall limiting and defining our confidence toward God to be faith as though wee had no confidence by workes or otherwise FVLK 5. For vnderstanding of the article I haue answered alreadie meane not here to repeate it The point you misse in the Bible 1577. is obserued in that boke which I haue of Richard lugs printing By whom we haue boldenesse and entrance in the confidence by faith of him But it cannot be the confidēce you think but confidence because the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put before the worde that signifieth confidence But al Englishemen know that our English the may be put and sometime must be put before nounes without any article either in Greeke or Latine And in this place I would not giue a rush to choose whether it be in or out for anye sense that it chaungeth What confidence we haue by a good conscience by suffring tribulation and by al good workes it skilleth not for this question so it be determined that we haue no confidence in the merites of a good conscience of suffering of al good works that we can do to haue boldenesse and entrance vnto God But of merites we haue spoken before in their proper place MART. 6. For this confidēce by faith only Beza translateth so wilfully peruersly that either you were ashamed to folow him or you lacked a cōmodious English word correspondēt to his Latine If I haue all faith saith the Apostle and haue not charitie I am nothing totam fidem saith Beza I had rather translate than omnem fidem because the Apostle meaneth not al kind of faith to witte the faith that iustifieth but he meaneth that if a man haue the faith of Christs omnipotencie or of any other article of the Creede or of al wholy entirely perfectly that is nothing without charitie This is Bezaes tota fides whole faith thinking by this translation to exempt frō the Apostles words their special iustifying faith and wrastling to that purpose in his annotatiōs against Pighius and other Catholike Doctours Whereas euery man of smal skil may see that the Apostle nameth al faith as he doth al knowlege and al mysteries comprehending al sortes of the one and of the other al kinde of knowledge al kind of mysteries al faith whatsoeuer Christian Catholike historical or special which two later are Heretical termes newely deuised FVLK 6. When your spightfull and dogged malice cannot reprooue our English translation then wee muste aunsweare for Bezaes Latine who hath sufficiently aunswered for himselfe to them that vnderstande and liste to reade him In the place mentioned by you hee chooseth to say totam fidem rather than omnem
Lorde the sacred cup. why or to what effect It followeth changing it by the holie spirite Where is signified the transmutation and consecration thereof into the bodie and bloud But in the other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be some question because it signifieth properly to giue thankes therefore may seeme to be referred to God onely and not to the element and creature But this also we finde contrarye in the Greeke fathers who vse this worde also transitiuely saying panem calicem eucharistisatos or panem in quo gratiae actae sunt that is the bread and the cuppe made the Eucharist the bread ouer which thankes are giuen that is which by the worde of prayer and thankes-giuing is made a consecrated meate the fleshe and bloud of Christ as S. Iustine in fine 2. Apologo and Saint Irenaeus lib. 4. 34 in the same places expound it Whereas it may also signifie that for which thankes are giuen in that most solemne sacrifice of the Eucharist as S. Denyâ— in one place seemeth to take it Eccl. Hier c. 3. in fine Who in the selfe same chapter speaketh of the consecration thereof most euidently FVLK 4. That the creatures or elements are blessed and consecrated that by the working of Gods spirite they shoulde bee chaunged into the bodye and bloud of Christ after a diuine and spirituall manner vnto the worthye receyuers Beza and we agree with the Greeke Liturgies But that this blessing is performed by the worde of God prayer and thankes-giuing both Iustinus and Irenaeus doe most plainely testifie with Beza and vs. When the mixed cuppe and bread sayth Irenaeus receyueth the worde of God it is made the Eucharist c. The breade on which or for which thankes is giuen The bread which is of the earth receyuing the vocation or inuocation of God So sayth Iustinus the meate for which thankes are giuen by the worde of prayer which is receyued from him and speaking of the verie manner of the consecration vsed in his tyme. When the breade and wine with water is offered the chiefe Minister sendeth forthe prayers and thankes-giuing with all his might and the people consenteth saying Amen Then followeth the distribution and participation of those thinges for which thankes was giuen to euery one c. As for the Magicall mysteries of Dionyse although in this behalfe they make nothing againste vs we make not so great account of that we will stand to his iudgement any more than you to his practise MART. 5. Whereby we haue to note that the Heretikes in vrging the worde Eucharist as meere thankes-giuing thereby to take away blessing and consecration of the elements of bread and wine doe vnlearnedly and deceitfully because all the fathers make mention of both Saint Paule also calleth it blessing of the chalice which the Euangelistes call giuing of thankes Whose wordes Theophylacte explicateth thus THE CHALICE OF BLESSING that is of the Eucharist For holding it in our handes we blesse it and giue thankes to him that shedde his bloud for vs. See here both blessing and Eucharist blessing the chalice and thankes-giuing to Christ. Saint Iames and the Greeke fathers in their Liturgies put both wordes in the consecration of eche element saying thus giue thankes sanctifying breaking and giuing thankes blessing sanctifying and taking the cuppe giuing thankes sanctifying blessing filling it with the holy Ghost he gaue it to vs his Disciples Saint Chrysostome who in many places of his workes speaketh much of thankes-giuing in these holy mysteries doth he not as often speake of the blessing consecration yea and the transmutation thereof and that with what wordes and by what power it is done Doth not Saint Augustine saye of the same benedicitur sanctificatur it is blessed and sanctified who often speaketh of the solemne giuing of thankes in the sacrifice of the Church Doth not the Church at this daye vse the very same termes as in Saint Augustines time Gratias agamus Domino Deo nostro Let vs giue thankes to the Lord our God and Verè dignum iustum est semper vbique tibi gratias agere c. It is very meete and right alwayes and in all places to giue thee thanks Which the Greeke Church also in their Liturgies expresse most aboundantly yet doth there follow blessing and consecration and whatsoeuer Saint Ambrose describeth to be done in this holye sacrifice touching this poynt writing thereof moste excellently in his booke de ijs qui initiantur mysterijs c 9. FVLK 5. If it were to proue any thing that we deny you would be as bare and hungry as nowe you are franke and plentifull of your testimonies Theophylact sayth the same that Beza sayde out of Chrysostome and Oecumenius The Greeke Liturgies falsely intituled to Saint Iames Basil and Chrysostome haue no other thing nor any other author whome you name But your popish Church doth not either as the Greeke Liturgies or as the Churches in Ambrose and Augustines time For they holde that the elements are consecrared by prayer and thankes-giuing whereof although you vse some termes in your masse yet you holde that the consecration consisteth onely in a Magicall murmuration of the wordes Hoc est corpus meum ouer the bread by a Priest with intent of consecration wherefore you are farre from the iudgement that the auncient fathers had and we haue of the consecration of the bread and wine to be the sacraments of the bodye and bloud of Christ. MART. 6. Of all which this is the conclusion that the Eucharist is a solemne name taken of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because this sacrament and sacrifice is blessed and consecrated with prayer thankes-giuing as S. Iustine speaketh and because in this sacrifice so blessed and consecrated into the body and bloud of Christ him we offer vp a most acceptable oblation of thankes-giuing and a memorie of all Gods maruelous benefites towarde vs. In this sense the fathers and the holye Church speake of the Eucharist including all the rest to wit sacrament sacrifice blessing consecration without which thiâ— were no more to be called Eucharist than any other common giuing of thanks as S. Irenaeus doth plainly signifie when he declareth that being before bread receiuing the inuocation of God ouer it now is no more coÌ„mon bread but the Eucharist coÌ„sisting of two things the earthly the heauenly So that it is made the Eucharist by circuÌ„stance of solemne wordes and ceremonies and therefore is not a meere giuing of thankes and further we learne that S. Iustines and S. Irenaus wordes before alledged Panis calix Eucaristisatus signifie the bread and chalice made the Eucharist and consequently we learne that the a 〈…〉 e thereof is by thankes-giuing to make the Eucharist a 〈…〉 â—ecause the other word of blessing and this of thankes-giuing are vsed indifferently one for an other in Christs action
auncient passe the bounds which our holy forefathers haue set and appointed preferring your owne singularities newe deuises euen there where you can not iustly pretend either the Hebrew or Greeke When the Hebrew Lexicon hath giuen the coÌ„mon interpretation of this place then saith Quidam exponunt Some expound it otherwise why had you rather be of that lesser some that expound otherwise than of the great societie of all auncient interpreters FVLK 2. The Hebrew is as we haue translated how great is the summe of them So doth Kimchi expound it so doth Pagnin and to the same effect Iustinian And the same word â—atsemu missapel the summe of them is greater than can be numbred Psal. 40. Where the Prophet speaketh of the counsailes or thoughts of God as in this place Where you quarrel at vs for following the lesser number when Pagnin saith Quidam c. You may know if you list that Pagnine him selfe is one of those quidam that translateth euen as we doe Howe precious are their thoughts vnto me howe are the summes of them multiplied As for Hierom whom you would haue vs to follow in steede of Princes hath poore men And therefore you doe iniuriously to require vs to follow him whome you followe not your selues You must therefore indite Pagnine of hereticall translation beside all Protestants or els you are very partiall MART. 3. But this new fangled singularitie of teaching and translating otherwise than all antiquitie hath done shall better appeare in their dealing about our B. Ladie whose honour they haue sought so many wayes to diminish and deface that the defense and maintenance thereof against the Heretikes of our time is growen to a great booke learnedly written by the great Clerke and Iesuite father Canisius entituled Mariana FVLK 3. I thinke Canisius in all his great booke called Mariana medleth not with our English translations and therefore very idlely was this matter brought in to tell vs of Canisius booke called Mariana I haue seene a blasphemous booke against I may iustly saye though it were pretended in the honour of the blessed Virgine called Mariale I haue seene that horrible blasphemous Psalter of Bonauentur peruerting all the Psalmes vnto the honour of the Virgine Marie with intollerable blasphemie against God and the holy mother of Christ whose greatest honour is in the kingdome of her sonne and in his infinite glorie MART. 4. Concerning our purpose what was euer more common and is now more generall and vsuall in all Christian Countries than in the Aue Marie to say Gratia plena full of grace insomuch that in the first English Bible it hath continued so still and euery child in our countrie was taught so to say till the Aue Marie was banished altogither and not suffered to be sayd neither in Latine nor English What auncient father of the Latine Church hath not alwaies so redde and expounded What Church in all the West hath not euer so sung and sayd Onely our new Translators haue found a new kind of speeche translating thus Haile thou that art freely beloued and Haile thou that art in high fauour Why this and that or any other thing rather than Haile full of grace S. Iohn Baptist was full of the holy Ghost euen from his birth S. Steuen was ful of grace as the scripture recordeth of them both why may not then our Ladie much more be called full of grace who as S. Ambrose sayth onely obtained the grace which no other women deserued to be replenished with the author of grace FVLK 4. The salutation of the Virgine may be sayd still either in Latine or English as well as any parte of the holye Scripture beside But not to make a popish Orizon of an Angelike salutation That we haue translated Haile Marie freely beloued or that art in high fauour we haue followed the truth of the Greeke worde not so denying there by but that the virgin Marie of Gods special goodnesse without her merites as she confesseth was filled with all gratious giftes of the holy spirite as much as any mortall creature might be except our Sauiour Christe whose onely priuiledge it is to be free from sinne and to haue receyued the giftes of the holy Ghost without measure in his manhood MART. 5. They will say the Greeke worde doth not so signifie Doth it not I make them selues witnesses of the contrarie and their owne translation in other places shall confute them where they translate an other worde of the selfe same nature and forme and in all respectes like to this ful of sores If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be full of sores why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace Let any Grecian of them all make me a difference in the nature and significancie of these two wordes Againe if vlcerosus as Beza translateth be full of sores why is not gratiosa as Erasmus translateth full of grace or why doth Beza maruell that Erasmus translated gratiosa when him selfe translateth the like word vlcerosus All which adiectiues in osus you knowe signifie fulnes as periculosus aerumnosus Yet what a sturre doth Beza keepe here in his annotations to make the Greeke word signifie freely beloued FVLK 5. The signification of the Greeke worde with your foolish cauillation of Vlcerosus I haue discussed sufficiently cap. 1. sect 43. MART. 6. But hath it in deede any such signification tell vs you that professe this great skill of the tongues what syllable is there in this word that soundeth to that signification S. Chrysostom the Greeke Doctors that should best know the nature of this Greeke word say that it signifieth to make gracious acceptable beloued beautiful amiable so to be desired as when the Psalme saith The king shal desire thy beautie Beza him selfe saith that it is word for word gratificata made grateful yet he expoundeth it accepted before God translateth it freely beloued because he wil haue no singular grace or goodnes or vertue resident in our B. Lady but all by imputation acceptation wherof I haue spoken before S. Athanasius a greke doctor saith that she had this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the holy ghost descended into the Virgin filling hir with al graces and vertues and I beseech the reader to see his words which are many moe concerning this fulnesse of grace and al spiritual gifts S. Hierome that knewe the Greeke word as wel as the Protestants readeth Gratia plena and findeth no fault with this interpretation but saith plainely she was so saluted full of grace because shee conceiued him in whom al fulnesse of the deitie dwelt corporally FVLK 6. Looke in the best Greeke Lexicons and you shal finde it the same signification that we translate and none other Chrisostome is of the same iudgement as I haue shewed in the place aboue mentioned That the Virgine Marie was iustified before God by
auncient and graue personage in respecte of ciuilitie and not of superstition may be well vsed without transgression of our Sauiour Christs commaundement Math. 23. MART. 11. Contrarywise as they are diligent to put some wordes odiously where they shoulde not so they are as circumspect not to put other wordes and termes where they should In their first Bible printed againe An. 1562. not once the name of Church in the same for charitie loue for altar temple for heretike an author of sectes for heresie sectâ—â— because in those beginnings al these words sounded exceâ—dingly against them The Church they had then forsaken Christian charitie they had broken by schisine altars they digged downe here sie and heretike they knewe in their conscience more like in the peoples eares to agree vnto them rather than to the olde Catholike faith and professors of the same Againe in all their Bibles indifferently both former and later they had rather say righteous than iust righteousnesse than iustice gift than grace specially in the sacrament of holy orders secrete rather than mysterie specially in matrimonie dissension than schisme and these wordes not at all Priest to wit of the new Testament Sacrament Catholike hymnes coÌ„fessioÌ„ penance iustifications traditions in the good part but in steede therof Elders secrete general praiseâ— acknowledging amendment of life ordinaÌ„ces instructions And which is somewhat worse carcas for soule and graue for hel We may say vnto you as Demosthenes said to Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat are these wordes or wonders certainly they are wonders and very wonderfull in Catholike mens eares and whether it be sincere and not hereticall dealing I appeale to the wise and indifferent reader of any sorte FVLK II. For all the termes quarrelled at in this Section wee haue answered before except perhaps for the terme of loue which is vsed in steede of charitie expressing what charitie is in deede and not as it is commonly taken of the common people for an effect of charitie when they call almesse charitie No man that patiently could abide the people to be instructed would cauill at the explication of the worde charitie by loue when in the English tongue the worde charitie of the common people is eyther not vnderstood or taken for an other thing than the Latine worde Charitas do the signifie As for the wonders of wordes that Demosthenes spake of I knowe not where more properly they shal be found than in your affected nouelties of termes such as neither English nor Christian eares euer heard in the English tongue Scandall prepuce neophyte â—â—â—osium gratis parasceue paraclete exinanite repropitiate and a hundred such like inkehorne termes Yea I woulde gladly know why among so many Greckish and Latine-like terms Gazophylacâ—â— is not a Gazophilace but a treasurie enâ—aenia the dedication and not the encaenes as wel as pasce Pentecost azymes parasceue belike the Church must haue treasure and the feast of dedication must not â—e hidde in a new found terme Why shoulde Aduentus be sometime the comming and sometime the aduent except it were for the sounde of the time of aduent beefore the feast of the natiuitie of Christ Why should Latine words be translated in Greekish termes as scissuras into selismes aemulatores zelators and such like These and suche other be wonders of wordes that wise menne can giue no good reason why they should be vsed CHAP. XXII Other faults Iudaeical prophane meere vanities follies and nouelties Martin NOW leauing matters of controuersie lette vs talke a little with you familiarly and learne of you the reason of other pointes in your translation which to vs seeme faults and sauour not of that spirite whyche shoulde bee in Christian Catholike translatours Fulke OVR translations as neare as the translators could see the truth are euen and iuste with the originall texte the sense whereof if it doe not alwaies containe suche excellent matter as the Septuaginta or vulgar Latin translation haue supposed there is no cause why our translators shoulde be blamed whose office is to regarde what the originall truth is and not to drawe it for any respecte to an other meaning thaÌ„ the spirit of god expresseth in those words MART. 2. First you are so profane that you say The ballet of ballets of Salomon so terming that diuine booke Canticum canticoruÌ„ contayning the high mysterie of Christ and his Church as if it were a ballet of leue betweene Salomon and his concubine as Castaleo wantonly translateth it But you say more profanely thus we haue conceiued we haue born in paine as thoughe wee shoulde haue brought â—ooâ—â—â—â— wind I am ashamed to tel the literall commentarie of this your translation why might you not haue said we haue conceiued and as it were traueled to bring forth and haue brought forth the spirite is there any thing in the Hebrewe to hinder you thus far Why woulde you say winde rather than spirite knowing that the Septuagintain Greeke and the auncient fathers and S. Hierome himselfe who translateth according to the Hebrew yet for sense of the place al expound it both according to Hebrew and Greeke of the spirite of God which is first conceiued in vs beginneth by feare which the scripture calleth the beginning of wisdome in so muche that in the Greeke there are these goodly words famous in al antiquitie Through the feare of thee ô lord we conceiued and haue trauailed with paine and haue brought forth the spirite of thy saluation which thou hast made vpon the earth Which doth excellently set before our cies the degrees of a faithful mans increase and proceeding in the spirite of God which beginneth by the feare of his iudgements and is a good feare though seruile and not sufficient and it may be that you condemning wyth Luther this seruile feare as euil and hurtfull meane also some such thing by your traÌ„slatioÌ„ But indede the place may be vnder stode of the other fear also which hath his degrees more or lesse FVLK 2. I meruaile why this word ballet should seme to you to be profane more than this word song or canticle songs and caÌ„ticles be many as il as any ballets But the other matter is of greate waight Esay 26. where for the spirite we translate winde whych is suche an absurditie that you are ashamed to tel the literall coÌ„mentarie of this our translation Belike you are afraide of suche a faulte as S. Lambert in your legend is reported to haue committed But excepte you hadde a prophane minde you would neuer haue imagined any such matter thereof which you are ashamed to vtter The circumstaÌ„ce of the place requireth that we should translate the word in this place for wind and not the spirit for the pro phets pur pose was to shew that people wer in desperat case without hope of help til God did raise them eueÌ„ as it were froÌ„ death The similitude is taken of a trauailing woman
whose womb if it be ful of wind she is in great tormentes But you aske vs whether there be anie thing in the Hebrue that hindreth vs to say we haue coÌ„ceiued and as it were traueled and haue brought forth the spirit Yea verily the coÌ„text of the Hebrue words wil not beare that translation for the worde chemo quasi as it were is placed before the word ialadhenu which signifieth bringing foorth and not before chalnu which signifieth trauailing in paine Therfore the text is worde for word as wee haue translated it And the word following wee coulde make no helpe to the lande or there was no help in the earth declareth a continuance of their miserie and cannot agree with that sense whiche you woulde haue because they which haue receiued the holy Ghost haue founde helpe and are able to helpe Beside that it is a monstrous phrase that the godly shoulde saye they haue conceiued trauailed and brought foorthe the holie Ghost by which they are borne againe to bee the children of God rather than that they haue conceiued or brought forth Gods spirite And therfore howsoeuer Hierom like your interpretation it agreeth neither with the words of the Hebrue nor with the circuÌ„stance of the place it is scarce tollerable to make such a conceptioÌ„ and generation of Gods spirite in men That seruile feare is to be reprooued in the children of God whych shoulde feare him as sonnes and not as slaues wee are content to acknowledge with Luther But what place is this for vs to meane any thing against seruile feare whâ— there is no mention of feare in the Hebrewe texte and the Greeke hathe suche licentious additions that Hierome is faine to strike them through with a spitte and note them to be wiped out MART. 3. But to saye wee haue broughte foorthe winde can admit no suche interpretation but euen as if a meere Iew should translate or vnderstand it who hath no sense of Gods spirite so haue you excluded the true sense which concerneth the holie Ghost and not the colde terme of winde and whatsoeuer naked interpretation thereof And it is your fashion in al such cases where the richer sense is of Gods holie spirite there to translate winde as Psal. 147. v. 1â— as you number the psalmes FVLK 3. We must say in english as the prophet hath said before vs in Hebrue and so truly translate the scripture that neuer a Iewe in the world may haue iust cause to accuse our falshode or partialitie And how cold soeuer the terme of winde seeme to your crooked minde and how naked soeuer the interpretation be thought of your cloaked hypocrisie it is the worde of the euerliuing God and the true sense thereof as it is expressed by the Prophet Likewise Psalme 147. the Prophet sheweth who doth execute the commandement of God in thawing dissoluing the frost namely the wind which being southerly wee see the effect of it what neede wee here to cause the holie ghost to be sent to melt the ice MART. 4. And it is not vnlike to this that you wil not translate for the Aungels honor that carried Abacuâ— He sette him into Babilon ouer the lake by the force of his spirite but thus through a mightie winde so attributing it to the winde not to the Aungels power and omitting cleane the Greeke pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his which sheweth euidently that it was the Angels spirite force and power FVLK 4 That we haue translated in the storie of Abacuks taking vp that it was through a mighty winde it hath good probabilitie by the circumstance of the place and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a force with with a noise is more apt to the winde than to the spirite And in other writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the vehement noise of windes but the pronoune I confesse should not haue bene omitted and then it may be referred either to the winde or spirite of God whose Angell this is sayd to be rather than to the Angel For the Angell being nothing but a spirite it is not so conuenient to saye by his spirite as by his owne force againe the pronoune is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof you made great difference as in deede there is difference in another case MART. 5. Againe where the Prophets speake most manifestly of Christ there you translate cleane an other thing as Esa. 30. v. 20. When S. Hierom translateth thus the church hath alwayes redde accordingly Non faciet auolare à te vltra Doctorem tuum erunt oculi tui videntes praeceptorem tuum that is And our Lord shall not cause thy Doctors to flie from thee any more and thine eyes shall see thy Maister Which is all one in effect with that which Christ sayth I will be with you vnto the eâ—de of the word there you translate thus Thy raine shall be no more kept back but thine eyes shall see thy raine So likewise Ioel 2. v. 23. where the holy Church readeth Reioyce you children of Sion in the Lord your God because he hath giuen you the Doctor of iustice there you translate the raine of righteousnesse Doth the Hebrue word force you to this you Iewes theÌ„selues partly vnderstaÌ„d it of Esdras partly of Christs Diuinitie Why are you more profane I will not say more Iudaicalâ— than the Iewes themselues why might not S. Hierom a Christian Doctor and lacking no skill in the Hebrue as you well know satisfie you who maketh no doubt but the Hebrue in these places is Doctor Maister Teacher Who also in Psal. 84. 7. translateth thus With blessings shall the Doctor be araied meaning Christ. Where you with the later Rabbines the enemies of Christ translate The raine coâ—ereth the pooles What cold stuffe is this in respect of that other translation so clearly pointing to Christ out Maister doctor FVLK 5. I haue told you in the beginning of this chapter we must not neither is it safe for the strengthening of our faith to drawe places of Scripture vnto Christ which by the holy Ghost had an other meaning so shall the Iewes laugh vs to scorne and the faith of the ignorant which is grounded vpon such translation if it shall be opened vnto them that it is vntrue shall be mightily shaken and brought in doubt of all other places of Scripture applyed to the like ende God be thanked there be plaine and euident testimonies of Christ in the Scripture which no malice of Iewish or Heathenish enemies can wrest out of our handes which are sufficient for instruction and confirmation of our faith Now concerning those places where you would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Doctour Teacher or Maister first it seemeth you haue your Hebrew but from hande to mouth for chapter 3. sect 25. whereas we translate moreh shaker a teacher of lyes Abacuc 2. you saye wee