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
A DISCOVERIE OF THE MANIFOLD CORRVPTIONS OF THE HOLY SCRIPTVRES BY THE Heretikes of our daies specially the English Sectaries and of their foule dealing herein by partial false translations to the aduantage of their heâ—â—sies in their English Bibles vsed and authorised since the time of Schisme By GREGORY MARTIN one of the readers of Diuinitie in the ENGLISH COLLEGE OF RHEMES 2 Cor. 2. Non sumus sicut plurimi adulterantes verbum Dei sed ex sinceritate sed sicut ex Deo coram Deo in Christo loquimur That is VVe are not as very many adulterating the word of God but of sinceritie as of God before God in Christ vve speake Printed at RHEMES By Iohn Fogny 1582. THE PREFACE CONTEINING FIVE SVNDRIE ABVSES OR CORRVPTIONS OF HOLY Scriptures common to al Heretikes agreing specially to these of our time vvith many other necessarie aduertisements to the reader Heretikes fiue vvaies specially abuse the Scriptures AS it hath been alvvaies the fashioÌ„ of Heretikes to preteÌ„d Scriptures for shevv of their cause so hath it been also their custom and propertie to abuse the said Scriptures many vvaies in fauour of their errours 1 Denying certaine bookes or partes of bookes 1 One vvay is to deny vvhole bookes thereof or partes of bookes vvhen they are euidently against them So did for example Ebion al S. Paules epistles Manicheus the Actes of the Apostles Alogiani S. Iohns Gospel Marcion many peeces of S. Lukes Gospel and so did both these and other heretikes in other bookes denying and allovving vvhat they list as is euident by S. Ireneus S. Epiphanius S. Augustine and al antiquitie 2 Doubting of their authoritie and calling them into questioÌ„ 2 An other vvay is to call into question at the least and make some doubt of the authoritie of certaine bookes of holy Scriptures thereby to diminish their credite so did Manicheus affirme of the vvhole nevv Testament that it vvas not vvritten by the Apostles peculiarly of S. Matthevves Gospel that it was some other maÌ„s vnder his name and therfore not of such credite but that it might in some part be refused so did MarcioÌ„ the AriaÌ„s deny the epistle to the Hebrues to be S. Paules Epiphan li. 2. haer 69 Euseb li. 4. hist c. 27. Alogiani the Apocalypse to be S. Iohns the EuaÌ„gelist Epiph. August in haer Alogianorum 3 Voluntarie expositions according to euery ones fansie or heresie 3 An other way is to expound the Scriptures after their ovvne priuate conceite and phantasie not according to the approued sense of the holy auncient fathers and Catholike Church so did Theodorus Mopsuestites Act. Synod 5. affirme of al the bookes of the Prophets and of the Psalmes that they spake not euidently of Christ but that the auncient fathers did voluntarily dravv those sayings vnto Christ vvhich vvere spoken of other matters so did al heretikes that vvould seeme to grouÌ„d their heresies vpon Scriptures to auouch them by Scriptures expounded according to their ovvne sense and imagination 4 Changing some vvordes or senteÌ„ces of the very original text Tertul. cont Marcio li. 1. in princ 4 An other vvay is to alter the very original text of the holy Scripture by adding taking away or changing it here and there for their purpose so did the Arians in sundrie places and the NestoriaÌ„s in the first epistle of S. Iohn and especially Marcion vvho was therfore called Mus Ponticus the mouse of Pontus because he had gnavven as it vvere certaine places vvith his corruptions whereof some are said to remaine in the Greeke text vntil this day Tertull. li. 5. 5 False and heretical translation 5 An other way is to make false translations of the Scriptures for the maintenance of errour and heresie so did the Arians as S. Hierom noteth in 26. Esa read and translate Prouerb 8. Dominus creauit me in initio viarum suarum that is The Lord created me in the beginning of his vvaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to make Christ the vvisedom of God a more creature S. Augustin also li. 5. Cont. Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vesti menta for perizómata or campestria that is They made them selues garments whereas the vvord of the Scripture is breeches or aprons proper peculiar to couer the secrete partes Againe the self same Heretikes did reade falsely Ro. 5. Aug. ep 89. lib. 1. de pec mer. ca 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnauit mors ab Adam vsque ad Moysen etiaÌ„ in eos qui peccaueruÌ„t in similitudineÌ„ praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuarication of Adam to maintaine their heresie against original sinne that none vvere infected therewith or subiect to death damnatioÌ„ but by sinning actually as Adam did Thus did the old Heretikes 6 what these of our daies is it credible that being so vvel vvarned by the condemnation and detestation of them they also vvould be as mad and as impious as those Heretikes gentle Reader be alvvaies like Heretikes and hovvsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by al meanes possibly I vvil but touche foure points of the fiue before mentioned because my purpose is to stay vpon the last only and to discipher their corrupt translations That the Protestants and Caluinistes vse the foresaid fiue meanes of defacing the Scriptures But if I vvould stand vpon the other also vvere it not easy to shevv the maner of their proceding against the Scriptures to haue been thus to deny some vvhole bookes and parts of bookes to call other some into question to expound the rest at their pleasure to picke quarels to the very original and Canonical text to fester and infect the vvhole body of the Bible vvith cankred translations 7 Did not Luther deny S. Iames epistle and so contemne it that he called it an epistle of stravv not vvorthie of an Apostolical spirit must I proue this to M. Vvhitakers vvho vvould neuer haue * Cont. rat Edm. Camp pag. 11. denied it so vehemently in the superlatiue degree for shame if he had not thought it more shame to graunt it I neede not goe far for the matter Aske M. Fulke Retent pag. 32. dist of the Rocke p. 307. Luther in nouo Test Germa in Pref. Iacob and he vvil flatly confesse it vvas so Aske Caluin in arg ep Iacobi aske Flaccus Illyricus in argum ep Iacobi and you shal perceiue it is very true I vvil not send you to the Catholike Germans and others both of his ovvne time and after that vvrote against him in the question of iustification among vvhom not one omitteth this being a thing so famous and infamous to the confusion of
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
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
of purpose against our altars and in fauour of their communion table See chap. 17. numb 15.16 12 If at the beginning of their heresie vvhen sacred images vvere broken in peeces altars digged dovvne the Catholike Churches authoritie defaced Bib. in king Edvv. time printed againe 1562. the king made supreme head then their translation vvas made accordingly and if aftervvard vvhen these errours vvere vvel established in the realme and had taken roote in the peoples hartes al vvas altered and changed in their later translations and novv they could not finde that in the Greeke vvhich vvas in the former translation vvhat vvas it at the first but vvilful corruption to serue the time that then vvas See chap. 3.5 chap. 17. nu 15. chap. 15. nu 22. 13 If at the first reuolt vvhen none were noted for Heretikes and Schismatikes but them selues they did not once put the names of Schisme or Heresie in the Bible but in steede thereof diuision and secte in so much that for an Heretike they said an author of Sectes Bib. 1562. Tit. 3. vvhat may vve iudge of it but as of vvilful corruption See chap. 4. numb 3. 14 If they trāslate so absurdly at the first that them selues are driuen to change it for shame it must needes be at the first vvilful corruption for example vvhen it vvas in the first Temple and in the later Altar in the first alvvaies Congregation in the later alvvaies Church in the first To the king as cheefe head in the later To the king as hauing preeminence So did Beza first translate carcas and afterward soule Which alteration in al these places is so great that it could not be negligence at the first or ignorance but a plaine heretical intention See chap. 17. numb 15. chap. 5. nu 4.5 chap. 15. numb 22. chap. 7. nu 2. 15 If they vvil not stand to al their translations but flee to that namely vvhich novv is readde in their churches if that vvhich is novv read in their churches differ in the pointes aforesaid from that that was readde in their churches in king Edvvards time if from both these they flee to the Geneua Bible and from that againe to the other aforesaid vvhat shal vve iudge of the one or the other but that al is voluntarie and as they list See chap. 3. numb 10.11.12 cha 10. numb 12. 16 If they gladly vse these wordes in il part vvhere they are not in the original text Procession shrines deuotions excommunicate images and auoid these vvordes vvhich are in the original Hymnes grace mysterie Sacrament Church altar Priests Catholike traditions iustifications is it not plaine that they doe it of purpose to disgrace or suppresse the said things and speaches vsed in the Catholike Church See chap. 21. numb 5. seq chap. 12. numb 3. 17 If in a case that maketh for them they straine the very original signification of the vvord and in a case that maketh against them they neglect it altogether vvhat is this but vvilful and of purpose See chap. 7. nu 36. 18 If in vvordes of ambiguous and diuers signification they vvil haue it signifie here or there as it pleaseth them and that so vehemently that here it must needes so signifie and there it must not and both this and that to one end and in fauour of one and the same opinion Beza in 1. Cor. 7. v. 1. 9. v. 5. vvhat is this but vvilful translation So doth Beza vrge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie vvife and not to signifie vvife both against virginitie and chastitie of Priests and the English Bible translateth accordingly Bib. an 1579 See chap. 15. nu 11.12 19 If the Puritanes and grosser Caluinistes disagree about the translations one part preferring the Geneua English Bible the other the Bible read in their Church and if the Lutherans condemne the Zuinglians Caluinistes translations and contrarivvise and if al Sectaries reproue eche an others translation Vvhat doth it argue but that the translations differ according to their diuers opinions See their bookes vvritten one against an other Luc. 3. v. 36. Act. 1. v. 14. c. 2. v. 23. c. 3. v. 21. c. 26. v. 20. 2 Thes 2. v. 15. c. 5. v. 6. 20 If the English Geneua Bibles thē selues dare not folovv their Maister Beza vvhom they professe to translate because in their opinion he goeth vvide and that in places of controuersie hovv vvilful vvas he in so translating See chap. 12. numb 6.8 cha 13. numb 1. 21 If for the most part they reprehend the old vulgar translation and appeale to the Greeke and yet in places of controuersie sometime for their more aduantage as they thinke they leaue the Greeke and folovv our Latin translation vvhat is it els but voluntarie and partial translation See chap. 2. nu 8. chap. 6. nu 10.21 chap. 7. nu 39. chap. 10. nu 6. 22 If othervvise they auoid this vvord iustificationes Peza Luc. 1. Ro. 2. Apoc. 19.8 altogether yet trāslate it When they can not choose but vvith a cōmētarie * Beza in c. 19. Apoc. v. 8. that it signifieth good vvorkes that are testimonies of a liuely faith doth not this heretical commentarie shevv their heretical meaning vvhen they auoid the vvord altogether See chap. 8. nu 1.2.3 23 Vvhen by adding to the text at their pleasure they make the Apostle say Ro. 5. v. 18. No. Test an 1580. Bib. 1579. that by Adams offence sinne came on al men but that by Christs iustice the benefite only abounded tovvard al men not that iustice came on al vvhereas the Apostle maketh the case alike vvithout any such diuers additions to vvit * Ro. 5. v. 18. that vve are truely made iust by Christ as by Adam vve are made sinners is not this most vvilful corruption for their heresie of imputatiue and phantastical iustice See chap. 11. nu 1. 24 But if in this case of iustification vvhen the question is vvhether only faith iustifie vve say no hauing the expresse vvordes of S Iames they say yea hauing no expresse scripture for it if in this case they vvil adde only to the very text is it not most horrible and diuelish corruption So did Luther * Ia. 2. v. 24. Ro. 3. v. 28. Luth. tom 2. fol. 405. edit Witteb an 1551. Whitak pag. 198. vvhom our English Protestants honour as their father and in this heresie of only faith are his ovvne children See chap. 12. Their ignorance of the Greeke and Hebrue tongue or their false wilful translation thereof against their knowledge 25 If these that account them selues the great Grecians Hebricians of the vvorld vvil so translate for the aduantage of their cause as though they had no skil in the vvorld and as though they knevv neither the signification of vvordes nor proprietie of phrases in the said languages is it not to be esteemed shamlesse corruption 26 I vvil not speake of the
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
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
the Greeke vvordes is then doth it signifie Deacōs only Vvhich if they knovv not or vvil not beleeue me let them see Beza him self in his Annotations vpon S. Matthevv Annot. e. 5. v. 25. vvho protesteth that in his translation he vseth alvvaies the vvord Minister in the general signification and Diaconus in the special and peculiar Ecclesiastical function of Deacons So that yet vve can not vnderstād neither can they tell vs vvhence their peculiar calling function of Minister commeth vvhich is their secōd degree vnder a Bishop is placed in steede of Priests 3 Againe vvhat can be more against the dignitie of sacred orders and Ecclesiastical degrees then to make them profane secular by their termes and translations For this purpose as they translate Elders Eldership for Priests and Priesthod so do they most impudently terme S. Peter and S. Iohn * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. Bib. 1562. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For messenger legate the Scripture vseth these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay men they say for Apostle Embassadour Messenger Io. 13. v. 16. and for Apostles of the Churches Messengers of the same 2 Cor. 8. for Bishops ouerseers Act. 20. Why my maisters doth idiota signifie a lay man Suppose a lay man be as vvise and learned as any other is he idiota or that one of your Ministers be as vnlearned and ignorant as any shepheard is he not idiota so then idiota is neither clerke nor lay man but euery simple and ignorant man They that spake vvith miraculous tōgues in the primitiue Church vvere they not lay men many of them 1 Cor. 14.25.24 yet the Apostle plainely distinguisheth them from idiota So that this is more ignorantly or vvilfully translated then Neophytus a yong scholer 1 Tim. 3. in al your Bibles 4 Novv for changing the name Apostle into Messenger though Beza do so also in the foresaid places yet in deede he controuleth both him self and you in other places saying of the same vvord Apostles Annot in c. 10. Mat. v. 2. A man may say in Latin legates but vve haue gladly kept the Greeke vvord Apostle as many other vvordes familiar to the Church of Christ Annot. in Ro. 16. v. 7. in 2 Cor. 8. v. 23. And not only of the principal Apostles but also of the other Disciples he both translateth and interpreteth in his comentarie that they are notable Apostles and he proueth that al Ministers of the vvord as he termeth them are and may be so called And for your Ouerseers he saith Episcopos and not Superintendentes Vvhich he might as wel haue said as you Ouerseers But to say the truth though he be to to profane yet he doth much more keepe vse the Ecclesiastical receiued termes then you doe often protesting it and as it vvere glorying therein In tit Euāg Math. in c. 3. v. 11. c. 10. v. 2. c. 5. v. 25. against Castaleon especially As vvhen he saith Presbyterum vvhere you say Elder Diaconū vvhere you say Minister so forth Vvhere if you tel me that hovvsoeuer he translate he meaneth as prophanely as you I beleeue you and therfore you shal goe together like Maister like Scholers al false and profane translatours for this Beza vvho sometime so gladly keepeth the name of Apostle yet calleth Epaphroditus legatum Philippensium Philip. 2. v. 15. Vvherevpon the English Bezites translate your messenger for your Apostle As if S. Augustine vvho vvas our Apostle should be called our messenger 5 As also vvhen you translate of S. Matthias the Apostle no. Test 1580. that he vvas by a common consent counted vvith the eleuen Apostles Act. 1. v. 26. vvhat is it els but to make onely a popular election of Ecclesiastical degrees Annot. ibid. Act. 14. v. 23. as Beza in his Annotations vvould haue vs to vnderstand saying that nothing vvas done here peculiarly by Peter as one of more excellent dignitie then the rest but in common by the voices of the vvhole Church though in an other place vpon this election he noteth Peter to be the cheefe or Corypheus And as for the Greeke vvord in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if partialitie of the cause vvould suffer him to consider of it he should finde that the proper signification thereof in this phrase of speache is as the vulgar Latin interpreter Erasmus and Valla al vvhich he reiecteth translate it to vvit He vvas numbred or Annumeratus est cooptatus est counted vvith the eleuen Apostles vvithout al respect of common consent or not consent as you also in your other bibles do translate 6 Vvhich diuersitie may procede of the diuersitie of opinions among you For vve vnderstād by Maister vvhitegiftes bookes against the Puritanes His defense or 2 booke pag. 157. that he and his fellovves deny this popular election giue preeminence superioritie and difference in this case to Peter and to Ecclesiastical Prelates and therfore he proueth at large the vse and Ecclesiastical signification of the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be the giuing of voices in popular elections but to be the Ecclesiastical imposing of handes vpon persons taken to the Churches ministerie Vvhich he saith very truely and needeth the lesse here to be spoken of specially being touched * chap. 6. nu 7 els vvhere in this booke 7 One thing onely vve vvould knovv vvhy they that pleade so earnestly against their brethren the Puritanes about the signification of this vvord pretending herein only the primitiue custome of imposition of handes in making their Ministers vvhy I say them selues translate not this word accordingly Bib. 1577. but altogether as the Puritanes thus Vvhen they had ordained them elders by election in euery Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. v. 23. For if the Greeke vvord signifie here the peoples giuing of voices as Beza forceth it only that vvay out of Tullie the popular custome of old Athens then the other signification of imposing handes is gone vvhich Maister Whitgift defendeth and the popular election is brought in vvhich he refelleth and so by their translation they haue in my opinion ouershot them selues and giuen aduantage to their brotherly Aduersaries Vnles in deede they trāslate as they thinke because in deede they thinke as heretically as the other but yet because their state of Ecclesiastical regiment is othervvise they must mainteine that also in their vvritings hovv so euer they translate For an exāple They al agree to translate Elder for Priest and M. Whitakers telleth vs a fresh in the name of them all Pag. 200. ad rat Camp that there are no Priests novv in the Church of Christ that is as he interpreteth him self This name Priest is neuer in the Nevv Testamēt peculiarly applied to the Ministers of the Gospel pag. 210. this is their doctrine But vvhat is their practise in the
regiment of their Church cleane contrarie For in the order of the communion booke vvhere it is appointed vvhat the Minister shal doe it is indiffereÌ„tly said Then shal the Priest doe or say this that Then shal the Minister c. Vvhereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers so their practise is contrarie to their teaching and doctrine 8 Novv concerning imposition or laying on of handes in making their Ministers vvhich the Puritanes also are forced to allovv by other vvordes of Scripture Beza Annot Act. 6 v. 6. hovvsoeuer they dispute and iangle against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it then of the like Iudaical ceremonie in the old Lavv not acknovvledging that there is any grace giuen withal though the Apostle say there is in expresse termes but they vvill ansvver this text as they are vvont vvith a fauorable translation turning grace 1 Timoth. 4. v. 14. into gift As vvhen the Apostle saith thus Neglect not THE GRACE that is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich is giuen thee by prophecie vvith imposition of the handes of Priesthod they translate Neglect not the GIFT and Beza most impudently for by prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth to prophecie making that only to be this gift vvithal adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of handes vvas chosen only to execute that function But because it might be obiected that the Apostle saith Vvhich vvas giuen thee vvith the imposition of handes or as he speaketh in an other place by impositioÌ„ of haÌ„des making this imposition of handes an instrumental cause of giuing this grace 2 Tim. 1. he saith that it did only confirme the grace or gift before giuen 9 Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the vvord grace vvhich is much more significant to expresse the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then gift is because it is not euery gift but a gratious gift or a gift proceding of maruelous and mere grace as when it is said Phil. cap. 1. v. 29. To you it is giuen not only to beleeue but also to suffer for him the Greeke vvord signifieth this much To you this grace is giuen c. So vvhen God gaue vnto S. Paul al that sailed vvith him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27. this Greeke vvord is vsed because it vvas a great grace or gratious gift giuen vnto him Vvhen S. Paul pardoned the incestuous person before due time 2 Cor. 2. it is expressed by this vvord because it vvas a grace as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodorete calleth it giuen vnto him therfore also the almes of the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. v. 3. are called their grace vvhich the Protestants translate liberalitie neglecting altogether the true force and signification of the Greeke vvordes 10 But concerning the Sacrament of orders as in the first to Timothee 2. Tim. â—â— v. 6. so in the second also they suppresse the vvord grace and call it barely and coldly gift saying I put thee in remembrance that thou stirre vp the gift of God vvhich is in thee by the putting on of my handes Vvhere if they had said the grace of God vvhich is in thee by the putting on of my handes then vvere it plaine that S. Paul by the ceremonie of imposing handes vpon Timothee in making him Priest or Bishop gaue him grace and so it should be a very Sacrament of holy Orders for auoiding vvhereof they translate othervvise or els let them giue vs an other reason thereof specially the Greeke vvord much more signifying grace then a bare gift as is declared 11 The more to profane this sacred order vvherevnto continencie single life hath been alvvaies annexed in the nevv Testament for the honour and reuerence of the functions therevnto belonging to profane the same I say and to make it merc laical popular they vvil haue all to be maried men yea those that haue vovved the contrarie and it is a great credite among them for our Priests Apostataes to take vviues This they would deduce from the Apostles custom but by most false and impudent translation making S. Paul say thus as of his ovvne vvife and the other Apostles vviues Haue not vve povver to lead about a vvife being a sister 1 Cor. 9. v. 5. No. Test 1580. as vvel as the rest of the Apostles Vvhereas the Apostle saith nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. a vvoman a sister that is a Christian vvoman meaning such holy vvomen as folovved Christ and the Apostles to finde and mainteine them of their substance Li. 1. aduers Iouin De op mon. cap. 4. So doth S. Hierom interpret it and S. Augustine both directly prouing that it can not be translated vvife but vvoman the Greeke fathers most expresly And as for the Greeke vvord if they say it is ambiguous in CollectaÌ„ Occu super huÌ„c locum S. Augustine telleth them that as the Apostle hath put it dovvne with al the circumstances there is no ambiguitie at al that might deceine any man yea let vs set a part the circumstances consider the Greeke vvord alone in it self and Beza vvil tell vs in other places Annot. Mat. 5. v. 28. 1. Cor. 7. v. 1. that it signifieth a vvoman rather then a vvife reprehending Erasmus for translating it vvife because there is no * Quia non additur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance annexed vvhy it should so signifie thereby declaring that of it self it signifieth vvoman and therfore much more vvhen thâ— circumstance also as S. Augustine faith maketh it certaine that so it doth signifie 12 Vvherfore great must the impudencâ— of Beza be and of the English Bezites that knovving this and protesting it els vvhere in his Annotations yet here translateth sororem vxorem a sister a vvife and saying after his lordly manner I doubted not so to traÌ„slate it disputing and reasoning against al other interpreters both auncient and later for the contrarie ineptè faceret yea and affirming that S. Paul him self did foolishly if he spake there of other riche vvomeÌ„ Such a fansie he hath to make the Apostles not only maried men but that they caried about their vviues vvith them and that they vvere the Apostles vviues for so he translateth it Act. 1. v. 14. that returned vvith them after our Lords asceÌ„sion to Hierusalem Cum vxoribus and continued together in praier til the Holy Ghost came vpon them Whereas S. Luke there speaketh so euideÌ„tly of the other holy faithful women
Gen. 1. 9. Noe and his children saying Increase and multiplie vvhen he blessed the children of Israël and they multiplied excedingly vvhen he blessed the later things of Iob more then the first Iob. 42. Vvas this also a giuing of thankes and not an effectual blessing vpon these creatures Vvhat vvil they say or vvhat difference vvil they make As God blessed here so he vvas God and man that blessed the loaues and fishes there If they vvil say he did it as man and therfore it was a giuing of thankes to God his father to omit that he blessed them as he multiplied them that is rather according to his diuine nature then humane vve aske them vvhen he blessed as man vvas it alvvaies giuing of thankes he blessed the litle children he blessed his disciples Luc. 24. vvhen he ascended vvas this giuing thākes for them as Beza expoundeth his blessing of the loaues fishes Vvhen * Beza loco citato vve blesse the table or the meate vpon the table vvhen S. Paul saith 1 Timoth. 4. al meate is lavvful that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word cā neuer signifie giuing thankes is sanctified by the vvord by praier is al this nothing but giuing thankes So saith Beza in expresse vvordes 3 Vve goe forvvard and proue the contrarie yet more manifestly in the very matter of the B. Sacrament for the vvhich they multiplie al the foresaid absurdities Vve tell them that S. Paul saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice of blessing vvhich vve blesse is it not c. hovv could he speake more plainely that the chalice or cuppe meaning that in the cuppe is blessed Vvhich S. Cyprian de Corn. Do. explicateth thus Calix solenni benedictione sacratus The Chalice consecrated by solemne blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius thus The Chalice vvhich blessing vve prepare that is which vve blesse so prepare for so it must signifie not as Beza vvould haue it Annot. in 1 Cor. 10. v. 16. vvhich vvith thankes giuing vve prepare and that I proue by his ovvne vvordes immediatly before vvhere he saith that the Greeke vvord being vsed of the Apostle transitiuely that is vvith a case folovving can not signifie giuing thankes Hovv then can it so signifie in Oecumenius vvordes vvho doth interprete the Apostles meaning by the Apostles ovvne vvordes and phrase yea that you may note a notorious contradiction hovv doth Beza then in the place of Luke before alleaged vvhere the same Greeke vvord is a plaine transitiue as in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place expound it of giuing thankes for the bread and fishes A lyer they say must be mindeful to make his tale agree in euery point He that before forced the vvord in euery sentēce to be nothing els but thankes giuing euen vvhen it vvas a plaine transitiue novv confesseth that he neuer read it in that signification vvhen it is a transitiue and so vve haue that the blessing of the cuppe or of the bread is not giuing thankes as they either translate or interprete it 4 And surely in the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is most euident that it signifieth in this case the blessing consecration of the creature or element in so much that S. Basil and S. Chrysostom in their Liturgies or Masses say thus by the same Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse ô Lord the sacred bread and Blesse ô Lord the sacred cuppe and vvhy or to vvhat effect It folovveth changing it by the holy Spirit Vvhere is signified the transmutation and cōsecration thereof into the body and bloud But in the other vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be some questiō because it signifieth properly to giue thankes and therfore may seeme to be referred to God only and not to the element and creature But this also vve finde contrarie in the Greeke fathers vvho vse this vvord also transitiuely saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panem calicem eucharistisatos or panem in quo gratiae act ae sunt that is the bread and the cuppe made the Eucharist the bread ouer vvhich thankes are giuen that is vvhich by the vvord of praier and thankes-giuing is made a consecrated meate the flesh and bloud of Christ as S. Iustine in fine 2 Apolgo and S. Irenaeus li. 4.34 in the same places expound it Vvhereas it may also signifie that for vvhich thankes are giuen in that most solemne sacrifice of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Denys in one place seemeth to take it Eccl. Hier. c. 3 in fine Vvho in the self same chapter speaketh of the consecration thereof most euidently 5 Vvhereby vve haue to note that the Heretikes in vrging the vvord Eucharist as mere thankes-giuing thereby to take away blessing and consecration of the elements of bread and vvine do vnlearnedly and deceitfully because al the fathers make mention of both S. Paul also calleth it blessing of the chalice which the Euāgelists call giuing of thankes Vvhose vvordes Theophylacte explicateth thus THE CHALICE OF BLESSING that is of the Eucharist For holding it in our handes vve blesse it giue thankes to him that shed his bloud for vs. See here both blessing Eucharist blessing the chalice and thankes-giuing to Christ Liturg. S. Iac. Basil Chrys S. Iames and the Greeke fathers in their Liturgies put both vvordes in the consecration of eche element saying thus giuing thankes sanctifying breaking and giuing thankes blessing sanctifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking the cuppe giuing thankes sanctifying blessing filling it vvith the boly Ghost he gaue it to vs his Disciples S. Chrysostom vvho in many places of his vvorkes speaketh much of thankes-giuing in these holy mysteries Hom. 2. in Tim. 2. Hom. 83. in Mat. Ho. de Iuda proditore doth he not as often speake of the blessing consecration yea and the transmutation thereof that vvith vvhat vvordes and by vvhat povver it is done Doth not S. Augustine say of the same Aug. ep 59. benedicitur sanctificatur it is blessed and sanctified vvho often speaketh of the solemne giuing of thankes in the sacrifice of the Church De bone viduit c. 16. Doth not the Church at this day vse the very same termes as in S. Augustines time Gratias agamus Domino Deo nostro Let vs giue thankes to the Lord our God and Verè dignum iustum est semper vbique tibigratias agere c. It is very meete and right alvvaies and in al places to giue thee thankes Vvhich the Greeke Church also in their Liturgies expresse most aboundantly yet doth there folovv blessing consecration and vvhatsoeuer S. Ambrose describeth to be done in this holy sacrifice touching this point vvriting thereof most excellently in his booke de ijs qui initiantur mysterijs c. 9. 6 Of al vvhich this is the conclusion that the Eucharist is a solemne name taken of the vvord 〈◊〉
the Septuaginta as false because it differeth froÌ„ the Hebrue Their perplexitie in defending both the hebrue text of the old Testament and Greeke text of the new Vvhich being reiected therevpon it folovveth againe that wheresoeuer those places so disagreing from the Hebrue are cited by Christ or the Euangelistes Apostles there also they must be reiected because they disagree from the Hebrue and so yet againe it folovveth that the Greeke text of the nevv Testament is not true because it is not according to the Hebrue verÃtie and consequently the wordes of our Sauiour and vvritings of hÃs Apostles must be reformed to say the lest because they speake according to the Septuaginta and not according to the Hebrue 21 Al which must needes folow if this be a good consequeÌ„ce I finde it not in Moyses nor in the Hebrue therfore I strooke it out as Beza doth and saith concerning the foresaid vvordes Qui fuit Cainan This consequence therfore let vs see hovv they vvil iustifie and vvithal let them tel vs vvhether they vvil discredite the nevv Testament because of the Septuaginta or credite the Septuaginta because of the nevv TestameÌ„t or hovv they caÌ„ credite one discredite the other vvhere both agree consent together or vvhether they vvil discredite both for credite of the Hebrue or rather whether there be not some other way to reconcile both Hebrue and Greeke better then Bezas impudent presumption Vvhich if they vvil not mainteine let them flatly confesse that he did vvickedly and not as they doe defend euery vvord and deede of their Maisters be it neuer so heinous or salue it at the least Hovv the fathers reconcile the said Hebrue and Greeke 22 Alas hovv far are these men from the modestie of the auncient fathers vvho seeke al other meanes to resolue difficulties rather then to doe violence to the sacred Scripture and vvhen they finde no vvay Li. 18. de Ciuit c. 43. 2 Lib. de Doct. Chr. c. 15. they leaue it to God S. Augustine concerning the difference of the Hebrue and the Greeke saith often to this effect that it pleased the holy Ghost to vtter by the one that vvhich he vvould not vtter by the other And S. Ambrose thus Hexam li. 3. cap. 6. Vve haue found many things not idly added of the 70 Greeke interpreters S. Hierom though an earnest patrone of the Hebrue not vvithout cause In Prooem li. Paralip being at that time perhaps the Hebrue veritie in deede yet giueth many reasons for the differences of the Septuaginta and concerning the foresaid places of S. Luke he doth giue a reason thereof CoÌ„ment in 28. Esa and in quaestion Hebrai both for the 70 and for the Euangelist that folovved them neither doubting of the truth thereof nor controuling them by the authoritie of Moyses as Beza speaketh that is by the Hebrue Others say concerning Cainan that Moyses might leaue him out in the Genealogie of Sem by the instinct of the same Spirit Mat. c. 1. that S. Matthevv left out three kings in the genealogie of our Sauiour Vvhere if a man vvould controule the Euangelist by the Hebrue of the old Testament that is read in the bookes of the kings he should be as vvise and as honest a man as Beza Praef. in Act. Apost Lastly Venerable Bede thinketh it sufficient in this very difficultie of Cainan to maruel at it reuerently rather then to searche it dangerously And thus far of picking quarels to the original text and their good vvil to alter and change it as they list if they might be suffered The 5. abuse of Scriptures Corrupt translation vvhich is the argumeÌ„t and purpose of this booke 23 Vvhich also may be proued by al their false translatÃons being the principal point I meane to speake of most euidently For as novv they translate falsely to their purpose because they can not alter the text so vvould they if it vvere possible haue the text agreable to their translation For example he that translateth ordinances vvhen it is in the original Greeke text iustifications and traditions he vvould rather that it vvere ordinances also in the Greeke but because he cannot bring that about he doth at the least vvhat he can to make the ignorant beleeue it is so by so translating it 24 And this of al other is the most fine and subtil treacherie against the Scriptures to deceiue the ignorant readers vvithal 2 Cor. 4. vvhich S. Paul calleth the secrete things of dishonestie and adulterating of the vvord of God as it vvere mingling vvater vvith vvine like false vinteners vvhen they giue them for Gods vvord vnder the name of Gods word their ovvne vvordes and not Gods forged and framed altered and changed according to differences of times and varietie of nevv opinions and diuersitie of humors and spirits diuersely and differently one Heretike not only correcting his fellovv euery day The Heretikes dissension about their translations but one egrely refuting and resolâ—ing an other * Dial. cont Melancth Lind. dubit pag. 84 96.98 Bucer and the Osiandrians and c See Zuingl resp 1. and Confess Tigurinorum Sacramentaries against Luther for false translations Luther against Munster Beza against Castaleo Castaleo against Beza Caluin against Seruetus Illyricus both against Caluin and Beza The Puritanes coÌ„troule the grosser Caluinistes of our Countrie yea the later translations of the self same Heretikes controule the former excedingly not only of ouersights but of vvilful falsifications as it is notorious in the * ibid. pag. 83.97 later editions of Luther and Beza and in our English Bibles set forth in diuers yeres from Tindal their first translatour vntil this day The nevv Test of the yere 1580. yea vvhich is more the English traÌ„slatours of Bezas nevv Testament controule him and his translation vvhich they protest to folovv * Luc. 3 36. being afraid sometime and ashamed to expresse in English his false translations in the Latin 25 But in this Catalogue of dissentions falsifiers and disagreing translatours Act. 1 14 2 23. Act. 3 21. I vvil not greatly rippe vp old faultes neither abrode nor at home I leaue Luthers false translations into the German tongue The GermaÌ„ Frenche and English corruptions of the nevv Testament to the credite of Staphylus Apolog. part 2. and Emserus praef Annot. in no. Test Luth. and other German vvriters of his ovvne time that savv them and readde them and reckened the nuÌ„ber of them in the nevv TestameÌ„t only about * See Lind. Dubit p. 84 85 c. 1400 heretical corruptions I leaue Caluins and Bezas frenche corruptions to so many vvorthie men as * Vigor and the rest haue noted them in their freÌ„che bookes against the said heretikes Tindals and his companions corruptioÌ„s in their first English bible to our learned couÌ„triemen of that age namely to the right Reuerend Father and Confessor Bishop Tonstal