¶ A DEFENSE of the sincere and true Translations of the holie Scriptures into the English tong against the manifolde cauils friuolous quarels and impudent slaunders of GREGORIE MARTIN one of the readers of Popish diuinitie in the trayterous Seminarie of Rhemes By WILLIAM FVLKE D. in Diuinitie and M. of Pembroke haule in Cambridge Wherevnto is added a briefe confutation of all such quarrels cauils as haue bene of late vttered by diuerse Papistes in their English Pamphlets against the writings of the saide WILLIAM FVLKE AT LONDON Imprinted by Henrie Bynneman Anno. 1583. Cum gratia Priuilegio To the moste high and mightie Princesse Elizabeth by the grace of God Queene of England Fraunce and Irelande defender of the fayth c. AMONG THE inestimable benefits wherwith almightie God hath woonderfully blessed this your Maiesties most honourable and prosperous gouernement it is not to be numbred among the least that vnder your most gratious and Christian protection the people of your Highnes dominions haue enioyed the most necessarie and comfortable reading of the holy Scriptures in their mother tongue and natiue language Which exercise although it hath of long time by the aduersaries of Him that willeth the Scriptures to be searched especially those of our nation beene accompted little better than an haereticall practise And treatises haue bene written praetending to shew great inconvenience of hauing the holie Scriptures in the vulgar tongue Yet now at length perceiuing they can not preuaile to bring in that darâ—knesse and ignorance of Gods most sacred word and wil therin contained wherby their blind deuotioÌ„ the daughter of ignorance as they them selues professe was wont to make them rulers of the world they also at the last are become Translators of the Newe Testament into English In which that I speak nothing of their insincere purpose in leauing the pure fountaine of the original veritie to folow the croked streame of their barbarous vulgar Latin translatioÌ„ which beside al other manifeste corruptions is founde defectiue in more than an hundred places as your Maiestie according to the excellet knowledge in both the tongs wherwith God hath blessed you is verie well able to iudge And to omit euen the same Booke of their translation pestred with so many annotations both false and vnduetifull by which vnder colour of the authoritie of holie Scriptures they seeke to infecte the mindes of the credulous readers with haeretical and superstitious opinions and to alienate their harts from yelding due obedience to your Maiestie and your most Christian lawes concerning true Religion established And that I may passe ouer the verie Text of their translation obscured without anie necessarie or iust cause with suche a multitude of so strange and vnusuall termes as to the ignorant are no lesse difficult to vnderstande than the Latine or Greeke it self Yet is it not meete to be concealed that they which neither truely nor praecisely haue translated their owne vulgare Latin and only Authenticall text haue neuerthelesse bene bolde to set forth a seuerall Treatise in which most slanderously and vniustly they accuse all our English translations of the Bible not of small imperfections and ouersightes committed through ignorance or negligence but of no lesse than most foule dealing in partiall false translations wilfull and haereticall corruptions Against which most leude and vntrue accusation though easie to be iudged of by such as be learned in the tongues yet daungerous to disquiet the conscience of them that be ignorant in the same I haue written a short and necessarie Defense Which although not labored in words yet in matter I hope sufficient to auoide all the aduersaries cauilles I am most humbly to craue pardon that I may be bolde to dedicate vnto your most excellent Maiestie that vnder whose high Christian authoritie your people haue so many yeares enioyd the reading of the holie bookes of GOD in their natiue language to the euerlasting benefit of many thousand soules Vnder the same your most gratious roial protection they may reade also the Defense of the syncere and faithfull translation of those Bookes to the quieting of their consciences and the confusion of the aduersaries of Gods truth and holie religion By which they may be stirred vp more and more in all duetifull obedience not only to be thankeful vnto your Maiestie as it becommeth them but also to continewe their most earnest and hartie prayers to almightie God for this your moste godlie and happie regiment ouer them for many yeares forwarde to be prolonged The God of glorie which hitherto hath aduaunced your Maiesties throne aboue all Princes of this age in true honour and glorie vouchsafe to preserue the same with his dailie blessing to the perfection of that glorious reparation of his Church which you haue most happily taken in hande to the euerlasting praise of his mercie and the endelesse felicity of your Maiestie Your Maiesties most humble subiect and most bounden daylie orator WILLIAM FVLKE THE PREFACE CONTEINING FIVE SVNDRIE ABVSES or corruptions of holy Scriptures common to all Heretikes and agreeing specially to these of our time with many other necessarie aduertisements to the reader MARTIN AS it hath bene alwaies the fashion of Heretikes to pretend Scriptures for shew of their cause so hath it bene also their custome and propertie to abuse the saide Scriptures many waies in fauour of their errours FVLKE WHETHER these fiue abuses haue bene common to all heretikes whether it hath bene the fashion of all heretikes to pretende Scriptures for shewe of their cause though I will spare nowe to enquire of as a thing wherin learned men at the first sight may espie the great skil that Martin pretendeth to haue in discerning of heretikes and heresies yet will I shew by the grace of God that none of these fiue abuses are committed by vs or our Catholike translations that the popish heretikes are in some sort or other guiltie of them all MART. 1. One way is to denie whole bookes thereof or partes of bookes when they are euidently against them So did for example Ebion all S. Paules epistles Manicheus the Actes of the Apostles Alogiani S. Iohns Gospell Marcion many peeces of S. Lukes Gospell and so did both these and other heretikes in other bookes denying and allowing what they liste as is euident by S. Irenaeus S. Epiphanius S. Augustine and all antiquitie FVLK 1. First we denie no one booke of the Canonicall scripture that hath bene so receaued of the Catholike church for the space of 300. yeares more as it hath bene often proued out of Eusebius S. Ierome and other ancient authorities but the Papists in aduauncing Apocryphall bookes to be of equall credite with the Canonicall Scriptures do in effect deny theÌ„ all Besides that to adde vnto the word of God is as great a fault as to take away from it the one being forbidden vnder as heauie a curse as the other Those blasphemies of
should not haue bene so straunge a matter vnto you to heare that our Sauiour Christ with great astonishment and terrour of mind was afraid of death where he vseth the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not for bodilye paine or bodily death which not onely thousands of holy Martyrs haue ioyfully embraced but infinite wicked persons haue contemned but for the feeling of Gods wrath which was infinitely more heauy vpon his soule than any torments were vpon his bodie MART. 42. Yea Beza sayth further to this purpose much more against his skill in the Greeke tongue if he had any at all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition can not beare this sense For which or in respect whereof and therefore he translateth the Greeke into Latine thus Exauditus est ex metu he was heard from feare not for feare or for his reuerence And because from feare is a hard speech and darke that seemeth to be the cause why our English translators say In that which he feared farre from Beza in word but agreeably in sense FVLK 42. When Beza hath shewed his skill in the Greeke tongue not onely in his translation and annotations but also in diuers Greeke Epigrams which he hath set forth who but one starke mad with malice blind with conceit of his owne slender skil would doubt whether Beza had any skill at all in the Greeke tongue As for that he sayth of the signification of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaketh in respect of the propertie of the Greeke tongue for yet you bring no examples but Hebraisms out of the Scripture for that signification of the preposition MART. 43. But for this matter we send them to Flaccus Illyricus a Captaine Lutherane who disputeth this very point against the Caluinistes and teacheth them that no thing is more common than that signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For proofe whereof we also referre them to these places of the holye scripture Mat. 13. Luc. 22. and 24. Act. 12. Psal. 87. And Machab. 5. 21. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusatiue signifie all one which Beza denieth Gentle Reader beare with these tedious grammatications fitter to be handled in Latine but necessary in this case also good for them that vnderstand for the rest an occasion to aske of them that haue skill in the Greeke tongue whether we accuse our aduersaries iustly or no of false translating the holy Scriptures FVLK 43. And we by the same authoritie sende you to Bezaes answer in his last edition of his annotations And yet the Reader must know that Beza did not simply deny that the preposition might haue such sense But he sayde Non facile mihi persuaserim I can not easily perswade my selfe that any example can be brought wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed And in all these examples that you haue brought it signifieth rather prae which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your vulgar translator obserueth the difference 2. Mac. 5. verse 27. translating prae superbia and propter elationem mentis But Beza requireth an example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may aunswer to the vulgar Latine pro reuerentia For who would translate in Saint Mathew 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro gaudio propter gaudium or secundum gaudium or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro dolore and so of the rest but of these let Beza him selfe giue account As for these tedious grammatications which you confesse to haue bene fitter to be handled in Latine it seemeth you vttered in English for that of many ignorant you might be thought to bringe some great learning out of the Hebrewe and Greeke tongues against vs whereas the learned if you had written in Latine of other nations as well as ours might haue bene witnesses of your fonde trifling and quarrelling against our translations As for the necessarye cause you pretende that the vnlearned may aske them that haue skyll in Greeke is very ridiculous For neyther can they haue at hande alwayes such as be able to resolue them neither if they be of your faction wil they aske any indifferent mans iugement but onely such as will auouch before the ignorant that all which you write is good and perfect MART. 44. And we beseech them to giue vs a good reason why they professing to followe precisely the Greeke doe not obserue truely the Greeke points in such place as concerneth this present controuersie For the place in the Apocalypse which they alledge of our Sauiour Christes suffering from the beginning thereby to inferre that the iust men of the olde Testament might enter heauen then as well as after his reall and actuall death according to the Greeke points sayth thus All that dwell vpon the earth shall worship him the beast whose names haue not bene written in the booke of life of the Lambe slayne from the beginning of the worlde Where it is euident that the Greeke text sayth not the Lambe slaine from the beginning but that the names of those Antichristian Idolaters were not written in Gods eternall booke of predestination from the beginning as it is also most plaine without all ambiguitie in the 17. chapter v. 8. If in a place of no controuersie they had not bene curious in pointes of the Greeke they might haue great reason sometime to alter the same FVLK 44. How faine would you obscure the light of that excellent testimonie euen contrarye to your owne vulgar Latine translation that you might not haue such a faithfull witnesse against your Limbus patrum You require a reason whye wee keepe not the Greeke pointes Apoc. 13. I aunswer we keepe those pointes which the most auncient written copies haue which the Complutensis Ediâ—iâ— hath and which the beste Greeke printes nowe haue If you would knowe a reason why we followe not them that point otherwise I aunswer you the composition of the wordes is against that pointing For except Saint Iohn had meant that the Lambe was slayne from the beginning of the world he would not haue placed those wordes from the beginning of the worlde next to those wordes the Lambe which is slayne but next the worde written And therefore Aretus that could not vnderstande howe the lambe was slaine from the beginning of the world is forced to imagine Hyperbaton in this text where none needeth the sense being good and plaine without it as the wordes doe lye Whose names are not written in the booke of life of the lambe that hath bene slaine since the beginning of the worlde And although it be true that the names of the Antichristian Idolaters were not written in Gods eternall booke of predestination from the beginning as it is said Apoc. 17. v. 8. Yet is that no reason why this also shoulde
not be true that the lambe was slaine since the beginning of the worlde seeing without violence you can not distract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the lambe slaine whom it doth immediatly follow MART. 45. But if in points of controuersie betweene vs they will say diuers pointing is of no importance they knowe the contrarie by the example of auncient heretikes which vsed this meane also to serue their false hereticall purpose If they say our vulgar Latine sense pointeth it so let them professe before God and their conscience that they doe it of reuerence to the saide auncient latine text or because it is indifferent and not for any other cause and for this one place we wil admit their answere FVLK 45 We say that wrong pointing may greatly alter the sense but good composition and placing of wordes in a sentence is a good rule to direct pointing where it is either lacking or falsly signed Wee refuse â—ot the testimonie of the vulgar Latine where it agreeth with the truth of the Greeke or Hebrewe yea before God our consciences we reuerence it as a monument of some antiquitie from which wee neither doe nor are willing to dissent except the same dissent from the originall text Otherwise the truth of this assertion that Christ was slaine from the beginning of the world hath not only testimonie of the ancient fathers but also may bee confirmed out of the Scripture For by the obedience of Christ Saint Paule Rom. 5. teacheth that many are iustified meaning all the elect of God who except Christes death had bene effectuall to them before he suffered actually on the crosse must haue gone not into Limbâ— patrum but into hell Diabolorum which is the place appointed for all them that are not iustified freely by the grace of God through the redemption of Christ Iesus whom God before hath set foorth to be a propitiatorie in his bloud Rom. 3. v. 24. c. The title of this chapter threatneth a discouerie of heretical translations against Purgatorie especially but in the whole discourse thereof which is shamefull long one containing 45. sections there is not one place noted against Purgatorie Amphora coepit institui currenâ—e rota cur vrceus exit CHAP. VIII Hereticall translation concerning IVSTIFICATION Martin ABout the article of iustification as it hath many branches and their errours therein bee manifolde so are their English translations accordingly many wayes false and hereticall First against iustification by good workes and by keeping the commaundements they suppresse the very name of iustification in all such places where the woorde signifieth the commandements or the Lawe of God which is both in the olde and newe Testament most common and vsuall namely in the bookes of Moses in the Psalme 118. that beginneth thus Beati immaculati in the Psalme 147. ver 19. 1. Mach. 1. ver 51. and cap. 2. v. 21. Luke 1. v. 6. Rom. 2. v. 26. In all which places and the like where the Greeke signifieth iustices and iustifications most exactly according as our vulgar latine traÌ„slateth iustitias iustificationes there the English translations say iointly with one coÌ„sent ordinances or statuts For example Rom. 2. If the vncircumcision keepe the ORDINANCES of the lawe shall it not bee counted for circumcision And Luc. 1 6. They were both righteous before God walking in all the commaundementes and ORDINANCES of the Lord blamelesse Why translate you it ordinances and auoide the terme iustifications is it because you would followe the Greeke I beseech you is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications or iustices In the old Testament you might perhappes pretend that you follow the Hebrue word and therefore there you translate statutes or ordinances But euen there also are not the seuentie Greeke interpreters sufficient to teache you the signification of the Hebrue word who alwaies interprete it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English iustifications Fulke THese matters were driuen so thinne in the first chapter that you shall sooner presse out bloud than any more probable matter For the olde Testament which we translate out of the Hebrue you your selfe doe set foorth our aunswere that we giue the Englishe of Chukim when we say ordinaunces or statutes and not of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the Septuaginta is vsed in the same sense for preceptes and commaundementes as you your selfe confesse cap. 1. sect 50. that verie often in the Scripture it signifieth commaundementes But the Septuaginta you say are sufficient to teache vs the interpretation of the Hebrewe worde who alwaies interprete it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had alwayes interpreted it so it is not sufficient to teache vs then there needed none other translation but according to theirs then must you depart from your vulgar translation which in many things departeth from them But where you say they alwaies interprete the Hebrue word Chukim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is false For Exod. 18. v. 20. they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta which your vulgar translation calleth Ceremonias ceremonies as it doeth also Gen. 26. v. 5. where the Septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which you see that iustification is not alwayes the Englishe for the Greeke worde which the Septuaginta doe vse Also Num. 9. v. 3. for Chukoth they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawe which the vulgar Latine calleth Ceremonias ceremonies and for the Hebrewe worde Misphatim they giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparation the vulgar Latin iustification by which you may see how your traÌ„slatour vseth euen the Latin word that you make so much a do about Likewise in the foureteenth verse of the same Chapter the Septuaginta translate Chukath twise togeather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which the vulgar Latine calleth iustification of the passeouer the Greeke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of the pascall Deut. 4. your vulgar Latine turneth Chukim thrise Ceremonias ceremonies And Deut. 5. twise and Deut. 6. twise Deut. 7. once and so commonly almost in euerie chapter But in the chap. 11. v. 32. the Greeke for Chukim hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as in the beginning of the chapter he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine in both Ceremonias ceremonies By which it is euident what the Greekes and Latines meant by those wordes chap. 20. for this Hebrue word and in an other the Greeke hath nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commaundementes So hath he 1. Reg. 2. v. 3. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„mandements Also 1. Reg. 8. v. 58. for Chukim he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for Misphatim he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath it twise in the nexte verse where Salomon prayeth that God will defende his cause and the cause of his people Israell
Pighius Eccius the one calling the holy Scripture a nose of waxe and a dumbe iudge the other terming the Gospel written to be a blacke Gospell and an ynkie Diuinitie and that of Hosius acknowleging none other expresse word of God but onely this one worde Ama or dilige loue thou what other thing do they import but a shamelesse deniall of all bookes of the holy Scripture in deede how soeuer in worde they will seeme to admitte them MART. 2. An other way is to call into question at the least and make some doubt of the authoritie of certaine bookes of holy scriptures therby to diminish their credite so did Manicheus affirme of the whole new Testamēt that it was not writtē by the Apostles and peculiarly of S. Matthewes Gospell that it was some other mās vnder his name therfore not of such credit but that it might in some part be refused So did Marcion the Ariās deny the epistle to the Hebrues to be S. Paules Epiph. li. 2. haer 69. Euseb. li. 4. hist. c. 27 Alogiani the Apocalypse to be S. Iohns the Euāgelist Epiph. August in haer Alogianorii FVLK 2. We neither doubt of the authoritie of anie certaine booke of the holy Scriptures neither cal we any of them into question but with due reuerence do acknowledge thē all euery one to be of equall credit authority as being al inspired of god giuē to the church for the building vp thereof in truth and for the auoiding of fables heresies But the Papists arrogating to their Pope authoritie to allowe or refuse any booke of holy Scripture affirming that no Scripture hath authoritie but as it is approued by their church do bring al bookes of the holy Scripture into doubting vncertaintie with such as wil depend vpō their Pope popish churches authoritie which they affirme to be aboue the holy Scriptures saying they might as wel receaue the gospel of Nicodemus as of S. Marke by the same authoritie reiect the Gospell of S. Matthew as they haue done the Gospel of S. Bartholomew These blasphemous assertions although some of them would couler or mitigate with gentle interpretations yet their is no reasonable man but seeth into what discredite and vncertaintie they must needes bring the authoritie of the Canonicall bookes of holy Scripture with the simple and ignorant MART. 3. An other way is to expound the Scriptures after their owne 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 all the bookes of the Prophets and of the Psalmes that they spake not euidently of Christ but that the auncient fathers did voluntarily draw those sayings vnto Christ which were spoken of other matters so did all heretikes that would seeme to ground their heresies vpon Scriptures and to auouch them by Scriptures expounded according to their owne sense and imagination FVLK 3. We expound not the Scriptures after our owne priuate conceite and fantasie but as neere as God giueth vs grace according to the plaine and natural sense of the same agreable vnto the rule or proportiō of faith which bene approued by the auncient fathers and Catholike church of Christ in al matters necessarie to eternall saluation Not bringing a newe and straunge sense which is without the Scriptures to seeke confirmation thereof in the Scriptures as the manner of heretikes is rightly noted by Clemens but out of the Scriptures thēselues seeke we the exposition of such obscure places as we find in them being perswaded with S. Augustine that nothing in a manner is founde out of those obscure and darke places which may not be found to be most plaine ly spoken in other places And as for the approued sense of the holy auncient Fathers and Catholike Church of the eldest and purest times if the Papists durst stand vnto it for the deciding of many of the most waightie controuersies that are betweene vs there is no doubte but they should soone and easily be determined as hath bene shewed in diuerse and many treatises written against them In which if any thing bee brought so plainely expounding the Scripture against their popish heresies as nothing can be more expresse nor cleare then they are driuen to seeke newe and monstrous expositions of those Fathers interpretations or else they answere they are but those Fathers priuate expositions appealing to the Catholike churches interpretation which is nothing else but their owne priuate conceipte and fansie hauing no recorde to proue that Catholike Churches interpretation but the present hereticall opinions of this late degenerated Antichristian congregation And whē they haue discoursed neuer so much of the Catholike churches interpretation they reduce and submitte all mens iudgements to the determinatiō of their Councels the decrees of the Councels to the approbation of their Pope which as he is oftentimes a wicked man of life so is he ignorant and vnlearned in the Scriptures to whose most priuate cēsure the holy Scriptures themselues and al sense and exposition of them is made subiect vnder colour that Christ praying for Peter that his faith should not fayle in temptation gaue all Popes suche a prerogatiue that they could not erre in faith though they were wicked of life voyde of learning ignorant in the Scriptures destitute of the spirite of God as is proued moste inuincibly by example of diuerse Popes that haue bene heretikes and mainteyners of such errours as are not now in controuersie betweene vs least they should say we begge the principle but of the secte of the Arrians Monothelites Eutychians Saduces and such other MART. 4. An other way is to alter the very originall text of the holy Scripture by adding taking away or changing it here and there for their purpose So did the Arians in sundry places and the Nestorians in the first epistle of S. Iohn and especially Marcion who was therefore called Mus Ponticus the mouse of Pontus because he had gnawen as it were certaine places with his corruptions whereof some are sayd to remaine in the Greeke text vntill this day FVLK 4. The originall text of the holie Scripture we alter not either by adding taking away or changing of any letter or syllable for any priuate purpose which were not only a thing most wicked and sacrilegious but also vaine and impossible For seeing not only so many auncient coppies of the original text are extant in diuers places of the worlde which we can not if we woulde corrupt and that the same are multiplied by printing into so many thousande examples wee shoulde bee rather madde than foolishe if we did but once attempt such a matter for maintenaunce of any of our opinions As also it is incredible that Marcion the mouse of Pontus coulde corrupt all the Greeke coppies in the world as Lindanus of whome you borrowed that conceite imagineth in those places in which he
is charged by Tertullian For Marcions heresie was not so generally receiued by the Greeke Churche that all men would yeeld vnto him neither was Tertullian so souÌ„d of iudgement in the Latine Church that whatsoeuer he iudged to be a corruption in Marcion must of necessity be so taken But if adding and detracting from the Scripture be proper notes of heretikes who can purge Stephen Gardiner Gregorie Martine The one for adding vnto a the verse of the Psalme this pronowne se him selfe to proue the carnall presens citing it thus Escam se dedit timentibus eum He gaue himselfe to be meate to them that feare him whereas the words of the Prophet according to the Hebrue Greeke and Latine are no more but Escam dedit He hath giuen meat c. The other in his fond booke of schisme citing this text out of 1. Cor. 10. as many Papistes doe against the certaintie of Faith Qui stat videat ne cadat He that standeth let him take heede he fall not Whereas not only the truth of the Greeke but euen the vulgar Latin translation hath Qui se existimat stare He that thinketh or supposeth that he standeth let him take heede that he fall not But of such additions and detractions vsed by the Romishe rattes farre worse than the myse of Pontus we shall haue more occasion to speake hereafter MART. 5. Another way is to make false translations of the Scriptures for the maintenaunce of errour and heresie so did the Arians as S. Hierome noteth in 26. Esa. reade and translate Prouerb 8. Dominus creauit me in intio viarum suarum that is The Lord created mein the beginning of his waies so to make Christ the wisedom of God a mere creature S. Augustin also lib 5. cont Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vestimenta for perizómata or campestria that is They made them selues garments Whereas the word of the Scripture is bâ—eeches or aprons proper and peculiar to couer the secretparts Againe the selfe same heretikes did read falsely Rom. 5. Regnauit mors ab Adam vsque ad Moysen etiam in eos qui peccauerunt in similitudinem praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuaricatioÌ„ of Adam to maintaine their heresie against originall sinne that none were infected therewith or subiect to death damnation but by sinning actually as Adam did Thus did the old heretiks FVLK 5. As touching false and hereticall translations which is the chiefe argument of this booke I doubt not but by the grace of god to cleare our english translators from any wilfull corruptions for the maintenance of any errour or heresie such as were those of the Arrians Pelagians which Gregorie Martin as though he vttered some great peece of skill doth so diligently expresse I shall haue occasion also to shew that the Papistes them selues of our times maintaining their corrupt vulgar translation against the truth of the originall textes of Greeke and Hebrew are most guiltie of such corruption and falsification whereof although they be not the first authors yet by obstinate defending of such errors they may proue worse than they which did first commit them For the authors of that vulgar translation might be deceiued either for lacke of exact knowledge of the tongues or by some corrupt and vntrue copies which they followed or else perhaps that which they had rightly translated by fault of the writers negligence of the times might be peruerted but these men frowardly iustifying all errours of that translation howsoeuer they haue bene brought in do giue plaine testimony that they are not led with any coÌ„scieÌ„ce of Gods truth but wilfully carried with purpose of maintaining their owne errours least if they did acknowledge the errour of the Romish church in that one point they should not bee able to defende any one iote of their heresie whose chiefe colour is the credit and authoritie of that particular and false church rather than any reason or argument out of the holy Scriptures or testimonie of the most auncient Christian and Catholike church MART. 6. What these of our daies is it credible that being so wel warned by the condeÌ„nation detestation of theÌ„ they also would be as mad and as impious as those Heretikes gentle Reader be alwayes like Heretikes and howsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by all meanes possibly I will but touch foure points of the fiue before mentioned because my purpose is to stay vpon the last onely and to discipher their corrupt translations But if I would stand vpon the other also were it not easie to shew the maner of their proceeding against the Scriptures to haue bene thus to deny some whole bookes and partes of bookes to call other some into question to expound the rest at their pleasure to picke quarrels to the very originall and Canonicall text â—o fester and infect the whole bodie of the Bible with cancred translations FVLK 6. It is very true that so many Heretikes as pretend the authoritie of the holy Scriptures abuse the same to their owne destruction and no Heretikes worse than the Antichristians or Papistes As partly hath bene seene already in euery one of your fiue markes more may appeare in those foure pointes which you will handle in the Preface because the argument of your whole booke is the fift so that in the ende you shal be proued no wiser with your fiue pointes than he that came forth with his fiue egges neuer a good of them all But you aske if it were not easie for you to shew if you would stand vpon them that the Protestants vse all the said siue meanes of defacing the Scripture I answer no and that shal you see when demonstratioÌ„ is made how vainly you haue laboured in the last point which howsoeuer you would haue it appeare to be a sudden writing of small trauail by interlacing a few lines here there against M. Whitaker against me some other yet it is euident both by Bristowes threatning and Campions promise that it hath bene a work of some yeares vnto you wherin beside that you are beholding much to Lindanus for diuers quarrels against Caluin and to sir Thomas More for many cauillations against W. Tyndals translation there is litle worthy of so long study and large promises as haue gone before this diligent discouerie so that if you will make the like triall in the rest you shall finde them as hard to proue as this last MART. 7. Did not Luther deny S. Iames epistle so contemne it that he called it an epistle of strawe and not worthy of an Apostolicall spirit must I proue this to M. Whitakers who would neuer haue denied it so vehemently in the superlatiue degree for
other Catholike writers haue affirmed of that Epistle and therefore not sufficient to charge him and much lesse others with heresie but being not his simple affirmation yet because it hath bene offensiuely taken he him selfe hath put it out and giuen it ouer O what a sturre would they keepe if they had any weightie matter of truth to burthen him withall MART. 8. To let this passe Tobie Ecclesiasticus and the Machabees are they not most certainly reiected And yet they were allowed and receiued for Canonicall by the same authoritie that S. Iames Epistle was This Epistle the Caluinists are content to admit because so it pleased Caluine those bookes they reiect because so also it pleased him And why did it so please Caluine Vnder pretence forsooth that they were once doubted of and not taken for Canonicall But is that the true cause in deede Howe doe they then receiue S. Iames Epistle as Canonicall hauing before doubted of also yea as they say reiected FVLK 8. You may well let it passe for it is not worth the time you spend in writing of it and if you had bene wise you would vtterly haue omitted it But what say you of Tobie Ecclesiasticus and the Machabees most certainly by vs reiected They were allowed you say for Canonicall by the same authoritie that S. Iames Epistle was And thinke you that S. Iames Epistle was neuer allowed for Canonicall before the third Councell of Carthage For of the other it is certaine they were neuer receiued by the Church of the Israelits before Christ his coÌ„ming nor of the Apostolike and primitiue Church for more than 300. yeres after as both Eusebius out of Origines and the Councell of Laodicea Can. â—9 confirmed afterwarde by the sixt generall Councell of Constantinople sheweth for the Greeke Church and S. Ierome in prologo Galeato for the Latine Church As for the prouinciall Councell of Carthage holden by 44. Bishops of Africa if we were bound to receiue it for these bookes we must also acknowledge fiue bookes of Salomon which in the same Councell are authorised whereas the Church neuer knew but of three And although the booke of wisedom should be ascribed to SalomoÌ„ there could be but foure Againe how they vnderstand the word Canonical it may be gathered both out of the wordes of the same Canon where they giue none other reason of the approbatioÌ„ of all those books of Scripture but that they haue receiued them of their fathers to be read in the Church and also out of S. Augustine who was one present at the same CouÌ„cell which after he hath declared how a man should discerne the Canonicall Scriptures from other writings by following the authoritie of the Catholike Churches especially those that haue deserued to haue Apostolike sees and to receiue their Epistles he addeth further Tenebit igitur hunc modum in scripturis canonicis vt eas quae ab omnibus accipiuntur Ecclesijs Catholicis praeponat eis quas quaedaÌ„ non accipiunt In eis vero quae non accipiuntur ab omnibus praeponat eas quas plures grauiorèsque accipiunt eis quas pauciores minorisque authoritatis Ecclesiae tenent Si autem alias inuenerit à pluribus alias à grauioribus haberi quanquam hoc inuenire non possit aequalis tameÌ„ auctoritatis eas habeÌ„das puto Totus autem canon scripturarum in quo istam considerationem versandam dicimus his libris continetur He shall hold therfore this meane in the canonical Scriptures that he preferre those which are receiued of all catholike churches before those Scriptures which some Churches do not receiue But in those which are not receiued of all let him preferre those Scriptures which the greater number and grauer churches do receiue before those which churches fewer in number of lesse authority do hold But if he shal find some Scriptures to be had of fewer churches other some of grauer churches althogh you can not find this thing yet I thinke they are to be accoÌ„pted of equall authority Now the whole canoÌ„ of scriptures in which we say this consideration must be occupied is contained in these books Fiue books of Moises that is Genesis Exodus c. By this saying of Augustine it is manifest that he calleth canonicall Scriptures not only those bookes that ought of necessity to be receiued of al churches but also such as were receiued of some of some were not in which nuÌ„ber were these bookes of Tobie Ecclesiasticus the Machabees which by his owne rule were not to be receiued as of absolut soueraigne authority because the Apostolike churches of Asia Europa those of grauest authoritie among which was the church of Rome in that time did not receiue theÌ„ as witnesseth not only S. Hierome a Priest of Rome but also Ruffinus of Aquileia in symbolo who both declare what bookes were receiued in their churches as canonical of irrefragable authority to build principles of faith vpon them what books were admitted only to be read for instruction of maners And therfore according to the rule of Augustin testimony of the ancieÌ„t fathers because it coÌ„senteth with the rest of the scriptures not for Caluins pleasure we receiue the Epistle of S. Iames though it hath not bene alwaies and of all Churches receiued Concerning the name of Caluinists as of all other nicke names that it pleaseth you of your charity to bestow vpon vs it shall suffice to protest once for all that we acknowledge none other name of our profession but Christians Catholikes and that we haue neither receiued that Epistle nor reiected the other bicause it pleased Caluin so This may serue for a cleare demonstration that in the first English Bibles that were printed vnder the name of Thomas Mathew before Caluine wrote any word of the reiectioÌ„ of those bookes or of receiuing of the other they are called Apocrypha printed with other of that marke by theÌ„selues the Epistle of S. Iames without any question acknowledged to be one of the canonical Epistles wheras Caluines Institution was first printed An. 1536. his argument vpon S. Iames Epistle 1551. You may see what honest dealing the Papistes vse to bring the truth into discredit the professors thereof into hatred with the simple vnlearned people bearing theÌ„ in hand that we haue no cause to receiue or refuse bookes of Scripture but Caluines pleasure But the God of truth wil one day reward these impudeÌ„t liars shameles slaunderers Well let vs now see vnder what preteÌ„ce it pleased Caluine to reiect these bookes Vnder pretence forsooth sayth Martin that they were once doubted of and not taken for Canonical I pray you sir where doth Caluine pretend that only cause In his Instit. li. 3. c. 5 sect 8. He alleageth diuerse other causes touching the bookes of Machabees as euery maÌ„ that wil may read Shame you nothing to forge such manifest
vntruths that in such matters as you may be conuinced in them by ten thousand witnesses What credit shal be giuen to you in matters that cōsist vpon your owne bare testimonie when you force not to faine of other men that wherin euery man may reproue you And as for the only pretence you speake of Caluine doth so litle esteeme it that notwithstanding the same he doubteth not to receiue the Epistle of S. Iames because it is agreable to the whole body of the canonical Scripture as if you had read his argumēt vpon that Epistle you might easily haue perceiued MART. 9. Marke gētle reader for thy soules sake thou shalt find that heresie only heresie is the cause of their denying these books so farre that against the orders Hierarchies particular patronages of Angels one of them writeth thus in the name of the rest We passe not for that Raphael of Tobie neither do we acknowledge those seuē Angels which he speaketh of al this is farre from Canonical Scriptures that the same Raphael recordeth sauoureth I wote not what superstition Against free will thus I litle care for the place of Ecclesiasticus neither will I beleeue free will though he affirme an hundred times That before men is life death And against praier for the dead intercession of Saincts thus As for the booke of the Machabees I do care lesse for it thā for the other Iudas dreame cōcerning Omas I let passe as a dreame This is their reuerence of the scriptures which haue uniuersally bin reuerenced for canonical in the church of God aboue 1100 yeres Con. Cart. 3. particularly of many fathers long before Aug. de doct Christ. l 2. c. 8. FVLK 9. The mouth that lieth killeth the soule The reader may thinke you haue small care of his soules health when by such impudēt lying you declare that you haue so smal regard of your own But what shal he mark That heresy c. You were best say that Eusebius Hierom Ruffine al the churches in their times were heretiks that only heresie was the cause of their deniall of these bookes For such reasons as moued thē moue vs some thing also their authority But how proue you that only heresie moueth vs to reiect thē Because M. Whit. against the orders Hierarchies particular patronages of Angels writeth in the name of the rest That we passe not c. Take heede least vpon your bare surmise you belie him where you say he writeth in the name of the reste as in the next sectiō following you say he writeth in the name of both the vniuersities for which I am sure he had no cōmissiō frō either of thē althogh he did write that which may well be aduouched by both the vniuersities yet I knowe his modestie is such as he will not presume to be aduocate for both the vniuersities and much lesse for the whole church except he were lawfully called therto This is a cōmon practise of you Papists to beare the world in hand that whatsoeuer is writtē by any of vs in defense of the truth is set forth in the name of al the rest as though none of vs could say more in any matter than any one of vs hath writtē or that if any one of vs chaūce to slip in any smal matter though it be but a wrong quotatiō you might open your wide sclaunderous mouths against the whole church for one mans particular offense Now touching any thing that M. Whit. hath written you shal find him sufficient to maintaine it against a strōger aduersary thā you are therfore I wil medle the lesse in his causes And for the orders patronage or protection of Angels by Gods appointment we haue sufficient testimonie in the Canonical Scriptures that we neede not the vncertain report of Tobies booke to instruct vs what to thinke of thē But as for the Hierarchies patronage of Angels that many of you Papistes haue imagined written of neither the canonical Scriptures nor yet the Apocryphal bookes now in controuersie are sufficient to giue you warrātise The like I say of freewil praier for the dead intercession of Saincts But it grieueth you that those Apocryphal scriptures which haue bin vniuersally receiued for canonicall in the church of God aboue 1100. yeares should find no more reuerēce amōg vs. Stil your mouth rūneth ouer For in the time of the Canon of the coūcel of Carthage 3. which you quote these bookes were not vniuersally reuerenced as canonical And Augustine him selfe speaking of the booke of Machabees Cont. 2. G and. Ep. c. 23. cōfesseth that the Iewes accoūt it not as the law the Prophetes the Psalmes to which our Lord giueth testimonie as to his witnesses saying It behoueth that all things should be fulfilled which are writtē in the Law in the Prophets in the Psalmes cōcerning me but it is receiued of the Church not vnprofitably if it be soberly read or heard This writeth S. Augustine whē he was pressed with the authority of that booke by the Donatists which defended that it was lawful for them to kil themselues by exāple of Razis who is by the author of that booke commēded for that fact He saith it is receiued not vnprofitably immediatly after Especially for those Machabees that suffred paciently horrible persecution for testimony of Gods religiō to encourage Christians by their example Finally he addeth a condition of the receiuing it if it be soberly read or heard These speches declare that it was not receiued without all controuersie as the authenticall word of God for then should it be receiued necessarily because it is Gods word especially how soeuer it be read or heard it is receiued of the Church not only necessarily but also profitably Beside this euen the decree of Gelasius which was neare 100. yeares after that councel of Carthage alloweth but one booke of the Maccabees Wherfore the vniuersal reuerence that is bosted of can not be iustified But M. Whitaker is charged in the margent to condemne the seruice booke which appointeth these books of Toby Ecclesiasticus to be read for holy Scripture as the other And where finde you that in the seruice booke M. Martin Can you speake nothing but vntruths If they be appointed to be read are they appointed to be read for holy Scripture and for suche Scripture as the other canonicall bookes are The seruice booke appointeth the Letanie diuerse exhortations and praiers yea homelies to be read are they therefore to be read for holy canonicall Scriptures But you aske Do they read in their Churches Apocryphall and Superstitious bookes for holy Scripture No verily But of the name Apocryphall I must distinguish which somtimes is taken for all bookes read of the Church which are not canonicall sometime for such bookes onely as are by no meanes to be suffered but are to be hid or abolished These bookes
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
Luke he doth giue a reason thereof both for the 70 and for the Euangelist that folowed them neither doubting of the truth thereof nor controlling 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 Spirite that S. Matthew left out three kings in the genealogie of our Sauiour Where if a man would controll the Euangelist by the Hebrue of the old Testament that is read in the bookes of the kings he should be as wise and as honest a man as Beza Lastly Venerable Bede thinketh it sufficient in this very difficultie of Cainan to maruell at it reuerently vather than to search it dangerously And thus farre of picking quarels to the originall text and their good will to alter and change it as they list if they might be suffered FVLK 22. Here of pittie you will shewe vnto vs a peece of learning how the Fathers reconcile the sayde Hebrue and Greeke without violence to the text as they do alwayes or else leaue the matter to God First S. Augustine De ciuitate lib. 18. cap. 43. de doctr chr lib. 2. cap. 15. of their agreement notwithstanding they were separated into seuerall celles gathereth that those Septuaginta were inspired with the same prophetical spirite of interpreting that the Prophetes were in foreshewing But this doth S. Hierome vtterly denie and derideth the ground of this imagination those 72. celles at Alexandria as a fable and a lie That S. Ambrose saith we haue found that many thinges are not idely added of the 70. Greeke interpreters We confesse as much where their addition serueth for explication of that whiche is contavned in the Hebrue and so meaneth Ambrose not that they had auctoritie to adde any thing which Moses had omitted And we acknowledge with S. Hierome that their may be many reasons giuen for the difference of the one frō the other But concerning this place of S. Luke now in question you say he giueth a reason therof both for the 70. for the Euangelist that followed thē neither doubting of the truth thereof nor controlling them by the auctoritie of Moses And for this you quote Comment in 28. Esa. and in question Hebrai in neither of which places is any mention of this place much lesse any reason giuen to reconcile it or the Septuaginta with the Hebrue It seemeth you redde not the bookes your selfe but trusted to much some mans collectiō which you vnderstoode not In the Preface to the Hebrue questions Hieronime excuseth him selfe against enuious persons that barked against him as though he did nothing but reproue the errors of the 70. saying That he thinketh not his labour to be a reprehension of thē seing they would not expresse vnto Ptolomaeus king of Alexādria certain mysticall thinges in the Scriptures and especially those things which promised the comming of Christ least the Iewes might haue bene thought to worship an other God whom that follower of Plato therefore did greatly esteeme because they were said to worship but one god But the Euangelistes also and our Lorde and Sauiour and S. Paule the Apostle bring foorth many thinges as it were out of the old Testament which are not had in in our bookes of whiche in their due places wee will more fully discusse Whereof it is cleare that those are the more true examples which agree with the auctoritie of the newe Testament Thus much Hierom in that place but neither in his questions vppon Genesis nor 1. Paralip the proper places for this texte is their any mention of this place of Luke Qui fuit Cainan In the place cited by you vpon the 28. of Esay hee sayth Legimus in Apostolo c. We reade in the Apostle In other tongues and lippes will I speake to this people and neither so shall they heare me sayth the Lorde Which seemeth to me to be taken out of this present chapter according to the Hebrew And this we haue obserued in the old Testament except a few testimonies which only Luke vseth otherwise whiche had knowledge of the Greeke tongue rather wheresoeuer any thing is said out of the old Testamēt that they set it not according to the 70. but according to the Hebrue folowing the translatiō of no mā but turning the sense of the Hebrue into their owne speach You see that Hierome saith nothing particularly that which he sayth generally concerneth this place nothing at all And very like it is that this corruption was not crept into S. Lukes text in his tyme especially seeing neyther S. Ambrose in his commentarie vpon S. Luke once toucheth this controuersie as hee doth all other questions about that Genealogie Where you say S. Hierome was a great patrone of the Hebrue not without cause being at that time perhaps the Hebrue veritie in deede It is without perhaps or peraduenture that not one iote or pricke of the lawe of God can perishe by the testimonie of our Sauiour Christe Math. 5. And if you will beleeue Arias Montanus an excellent learned Papiste he will tell you as much out of the same text doubtles in his Preface vnto the great Bible by him set out with diligent obseruation of all the Accents Hebrue points which Christ sayth he will neuer suffer to perish And if the Hebrue veritie were in Hieronyms time as doubtlesse it was whether he had a perfect copie therof or no the same Arias Montanus testifieth if you dare credite him being one of your sect for opinion though in sinceritie of minde and loue of the truth which I pray to God to reueale vnto him I thinke him far better than a number of you he I say affirmeth in the same Preface against the obiection that is made of the Iewes corruption of the Hebrue bookes Etenim apud nonnull for we reade in some auctors that through the fraude and impulsion of the spirit of errour some of the nation of the Iewes in times past were brought to that point of insolencie or madnesse that in the beginning of the Christian church they changed some words which might altogither breake of that their contention of oppugning the Christian veritie But those places so defiled by them were very fewe and in the bookes of our writers and also in the copies both printed written of the Iewes them selues are all for the most partnoted and shewed out For although either by the fraude of those men or by the ignorance of the booke writers or by iniurie of the times some change hath bene made in the Hebrew bookes which we vse yet is there not one word nor one letter nor point that is mentioned to haue bene of olde time which is not found to haue bene safely kept in that moste riche treasurie which they call the Mazzoreth For in that as in an holy and faithfull custodie appointed with vttermost diligence
so to doe if by later cogitations that often are wiser he finde any thing meete to be changed Doe not you Papistes vse the same Is Bristowes chapter of obedience in his motiues nothing altered from the high treason contained in the first edition Is nothing added taken away or changed in your Iesus Psalter in any of your editions or are you your selues ashamed of the former Or haue your schollers presumed to alter their maisters writings If you may haue an euasion in these cases I trust we are not so pente in but we may change our owne writings without shame of the former or corruption in the later As for the example of S. Iames Epistle denyed as you saye and faced out for Luthers credit will serue you for no proofe For so farre off is it that we or the world doe knowe that is was moste truly layed to his charge that nowe we knowe of a certaintie that it was a very slaunder as false as it was common seeing Luthers wordes of that Epistle are not absolute but in comparison as is confessed by you and founde by some of vs to be none otherwise in deede who haue not stoode vpon one onely booke or edition but vpon as many as they could come by both in the Latine and in the Dutch tongue MART. 34. Eightly in citing Beza I meane alwaies vnlesse I note otherwise his Latine translation of the new Testament with his annotations adioyned thereunto printed in the yeare 1556. FVLK 34. You were afraide lest they that vnderstoode not Latine for whose sake you wrote in English this treatise might take hurt by Bezaes translations and annotations in Latine And if he him selfe haue espied and corrected any thing of his first edition that was either faultie or offensiue in his two later editions with great equitie as though you were the onely man that had discouered his errours you muste let all the vnlearned in Englande knowe what shamefull corruptions you haue obserued in Bezaes translation or annotations MART. 35. Lastly and principally is to be noted that we will not charge them with falsifying that which in deede is the true and authenticall Scripture I meane the vulgar Latine Bible which so many yeares hath bene of so great authoritie in the Church of God and with all the auncient fathers of the Latine Church as is declared in the Preface of the newe Testament though it is much to be noted that as Luther onely in fauour of his heresies did wilfully forsake it so the rest followed and doe follow him at this daye for no other cause in the world but that it is against them And therefore they inueigh against it and against the holye Councell of Trent for confirming the authoritie thereof both in their speciall treatises thereof and in all their writings where they can take any occasion FVLK 35. In the margent You will not charge vs with forsaking the old approued Latine text though it be an ill signe and to our euident confusion S. Augustine though a meere Latine man whome you your selfe doe after confesse to haue vnderstoode but one tongue well and that was euen his mother tongue learned as he confesseth of his nurses is not so addicted to the Latine translation but that he would haue men to seeke to the Hebrew and Greeke fountaines which you like a blasphemous hypocrite deny to be the true and authenticall Scriptures in deede allowing onely the vulgar Latine translation as though neither the Churches of Greece Syria Armenia Aethiopia nor any other in the world which haue not the vulgar Latine had not the true and authenticall Scriptures And though your vulgar Latine hath for many yeares bene of great authoritie in the Latine Church from the time when the knowledge of the Hebrew and Greeke tongues haue decayed yet is it vtterly false that you say that it hath bene of great authoritie with all the fathers of the Latine Church whereas there is not one that liued within 400. yeares after Christ that knew it but almost euery one followed a seueral translation And S. Augustine in the place before cited telleth you that there were innumerable translations out of the Greeke into the Latine Againe that your vulgar Latin is full of many errours and corruptions I haue shewed by the confession of Isidorus Clarius and Lindanus two of your owne profession of which the one tooke paines by the Hebrue and Greeke to correct it the other shewed meanes how it should be corrected And where you say that Luther and his followers forsooke it for none other cause in the world but that it is against them it is vtterly vntrue For beside that they haue made cleare demonstration of many palpable errours therein which they that haue any forehead amongst you cānot denie they haue and do dayly conuince you of horrible heresies euen out of your owne corrupt vulgar translation Finally whosoeuer shall reade what Caluine and Kemnitius hane written against the Councell of Trent for auctorizing that translation shall plainely see that they had something else to alledge against it which nothing at all concerneth their opinions that be contrarie to the Popish heresie MART. 36. And concerning their wilfull and hereticall auoyding thereof in their newe translations what greater argument can there be than this that Luther who before alwaies had reade with the Cath. Church and with all antiquitie these wordes of S. Paul Haue not we power to leade about A WOMAN A SISTER as also the rest of the Apostles and in S. Peter these wordes Labour that BY GOOD WORKES you may make sure your vocation and election sodenly after he had contrarie to his profession taken a wife as he called her and preached that all other votaries might do the same and that faith only iustified good workes were not necessarie to saluation sodenly I say after he fell to these heresies he began to reade and translate the former Scriptures accordingly thus Haue not we power to lead 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 wordes by good workes And so do both the Caluinists abroade and our English Protestants at home reade and translate at this day because they holde the selfe same heresies FVLK 36. If their be no greater argument as you confesse there can be none that their auoyding of this vulgar Latine is wilfull and hereticall than this that Luther defended his mariage beyng a votarie by that texte of 1. Corinth 9. wherein the Apostle challengeth power to leade aboute with him a sister to wife whiche your texte hath Mulierem sororem a woman a sister And that to proue that faith only iustifieth and good workes are not necessarie to saluation he lefte out of the text of S. Peter good workes by which the Apostle exhorteth vs to make sure vnto our selues our vocatiō election there is none argument at all of
Christ as I haue shewed before MART. 43. Well let vs goe forwarde in their owne daunce You allowe at the least the Iewes Canonicall bookes of the olde Testament that is all that are extant in the Hebrewe Bible and all of the newe Testament without exception Yea that we doe In these bookes then will you be tried by the vulgar auncient Latine Bible onely vsed in all the West Church aboue a thousandyeares No. Will you be tried by the Greeke Bible of the Septuaginta interpreters so renowmed and authorised in our Sauiours owne speaches in the Euangelistes and Apostles writings in the whole Greeke Church euermore No How then will you be tried They answere Only by the Hebrue Bible that now is and as now it is pointed with vowels Will you so and do you thinke that only the true authenticall Hebrue which the holy Ghost did first put into the pennes of those sacred writers We do thinke it say they and esteeme it the only authenticall and true Scripture of the old Testament FVLK 43. Where so many of your owne Popish writers do accuse your vulgar Latine text of innumerable corruptions what reason is there that we should follow that translation onely especially seeing God hath giuen vs knowledge of the tongues that we may resort to the fountaines them selues as S. Augustine exhorteth As for the Greeke translation of the Septuaginta from which your owne vulgar Latine varieth although we reuerence it for the antiquitie and vse it for interpretation of some obscure places in the Hebrew why should you require vs to be tried thereby which will not be tried by it your selues If I were as captious as you are with Iohn Keltrige about the Greeke Bible of the Septuaginta Interpreters I might make sporte with you as you doe with him but I acknowledge your Synâ—cdoche that you meane the olde Testament onely whereas the word Bible is commonly taken for both But to the purpose we acknowledge the text of the olde Testament â—n Hebrew and Chaldee for in the Chaldee tongue were some partes of it written as it is now printed with vowels to be the onely fountaine out of which we muste draw the pure truth of the Scriptures for the olde Testament adioyning herewith the testimonie of the Mazzoreth where any diuersitie of pointes letters or wordes is noted to haue bene in sundry auncient copies to discerne that which is proper to the whole context from that which by errour of the writers or printers hath bene brought into any copie olde or newe MATT. 44. We 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 hands and my feete being an euident prophecie of Christes nailing to the crosse There in deede say they we followe not the Hebrue but the Greeke text Sometime then you follow the Greeke and not the Hebrue onely 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 reward and Redeeme thy sins with almes might we not obtaine here the like fauour at your handes for the Greeke texte specially when the Hebrue doth not disagree No say they nor in no other place where the Greeke is neuer so plaine if the Hebrue worde at the least may be any otherwise interpreted drawen to an other significatioÌ„ FVLK 44. We say to you first that you haue falsely pointed the Hebrue word in the margeÌ„t for all the printed bookes that euer I haue seene as Bomberge both in folio and quarto Stephanus Basil Plantine Arias Montanus CoÌ„plutensis al place Camets vnder Caph where you make Patach But perhaps your Hebrue is most out of MuÌ„sters Dictionarie where it is pointed as you make it But for answere to your question we say that their is a double testimonie of the Mazzorites to proue that in the most auncient and best corrected copies the Hebrue was Caru they haue digged or pearced this is testified not onely by our translators but also by Ioannes Isaac your owne Rabbin against Lindanus a prelate of yours And this the auctors of the Complutense edition doe acknowledge for thus they haue pointed it Caru where is nothing but the redundans of Aleph whiche is vnderstood in euery Camets differing from the vsuall reading and declining of the Verbe Carah that signifieth to pearce or digge Againe where it is redde otherwise if it be rightly pointed as it is in Arias Montanus Caari it cannot signifie Sicut leo as a lion as both the Mazzorites do teach and Iohannes Isaac a Grammarian out of theÌ„ by the points the note ouer iod doth plainly demonstrate For what should shureâ—h sound in iod or if you would contend it should be Daghes to what purpose should it be in iod if the worde should signifie as a lion Therefore howsoeuer this varietie of copies came either by negligence of some writers or by corruption of the Iewes wee haue sufficient warrant for the auncient and true reading whiche the Greeke translator did followe whiche also was in S. Hieromes copie otherwise hee woulde not haue translated out of the Hebrue Fixerunt they haue pearced Therefore Rabbi Ioseph which made the Chaldeâ— Paraphrase vpon the Psalter laboured to expresse both the copies as well that which hath plainely they haue pearced as that whiche hath it corruptly as though it spake of a Lion and yet can not rightly be so translated because the points are imperfect euen for that reading Therefore he hath saide Nikethin Heich Cheariah They haue indented and pearced like a lion my handes and my feete as it is in the Venice print of Daniel Bomberg although Arias Montanus in his Bible haue no more but Nachethin which he traslateth biting my handes and my feete I haue played the foole to vtter these matters in the mother tongue to ignorant men that can make no triall of them but you haue not only giuen me example but also enforced me with your vnsoluble question as you thought by one word somewhat out of frame to ouerthrow the whole Hebrue text But you are to be pardoned for that you follow your M. Lindanus herein who hath nothing else in effect to quarrel against the Hebrue text but this therfore he repeteth it in many places to make greater shew of it as you doe In other places where the Hebrue worde hath diuerse significations who shall forbid vs to chuse that which is most agreeable to the circumstance of the text and to the analogie or rule of faith MART. 45. We replie againe and say vnto them why Is not the credit of those Septuaginta interpreters who them selues were Iewes and best learned in their owne tongue and as S. Augustine often and other auncient fathers say were inspired with the holy Ghost in translating the
Hebrue Bible into Greeke Is not their credit I say in determining and defining the signification of the Hebrue worde farre greater than yours No. Is not the authoritie of all the auncient fathers both Greeke and Latine that followed them equiualent in this case to your iudgement No say they but because we finde some ambiguitie in the Hebrue we will take the aduantage and we will determine and limit it to our purpose FVLK 45. S. Hieronym aboundantly aunswereth this cauill denying that supposed inspiration and deâ—iding the fable of their 70. celles which yet pleased Augustine greately yea calling in question whether anye more were translated by them than the fiue bookes of Moses because Aristaeus a writer in Ptolomees time and after him Iosephus make mention of no more The same cause therfore that moued S. Hierome to translate out of the Hebrewe mooueth vs whose translation if we had it sounde ande perfect might much further vs for the same purpose Althoughe for the signification of the Hebrewe wordes we require no more credite than that which al they that be learned in the Hebrewe tongue must be forced to yeelde vnto vs. And seeing your vulgare Latine departeth from the Septuagintaes interpretation euen in the bookes of Moses whiche if anie bee theirs may most rightly be accounted theirs because it is certaine they translated them although it be not certaine whether they translated the rest with what equity do you require vs to credite them which your owne vulgare translation affirmeth to haue translated amisse as I haue shewed before in the example of Canans generation An other example you haue in the 4 of Genesis Nonne si bene egeris recipies c. If thou shalt do wel shalt thou not receiue but if thou shalt doe euill straighte-way thy sinnes shall be present in the doores The greke texte hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not if thou haste rightly offered but thou hast not rightly diuided hast thou sinned be stil. Where your translation commeth muche nearer to the Hebrue as might be shewed in verie many examples As for the auncient fathers credit of the greeke Church and the Latine that folowed them if our iudgement alone be not aequiualent vnto them yet let these auncient fathers Origene and Hierome that thought them not sufficient to be followed and therefore gathered or framed other interpretations let theyr iudgement I say ioining with ours discharge vs of this fonde and enuious accusation MART. 46. Againe we condiscend to their wilfulnes and say what if the Hebrewe be not ambiguous but so plaine and certaine to signifie one thing that it can not bee plainer As Thou shalt not leaue my soule in Hel whiche prooueth for vs that Christ in soule descended into Hell Is not the one Hebrewe worde as proper for soule as anima in Latine the other as proper and vsual for hel as infernus in Latine Heere then at the least wil you yeeld No say they not here neither for Beza telleth vs that the word which commonly and vsually signifieth soule yet for a purpose if a man wil straine it may signifie not onely bodie but also carcase and so he translateth it But Beza say we being admonished by his friendes corrected it in his later edition Yea say they he was content to change his translation but not his opinion concerning the Hebrewe worde as himselfe protesteth FVLK 46. You haue chosen a text for example wherein is least colour except it bee with the vnlearned of an hundred For whereas you aske whether Nephesh be no not as proper for soule as anima in Latin Sheol for Hel as infernus in Latine I vtterly deny both the one and the other For nephesh is properly the life and Sheol the graue or pit though it may sometimes be taken for Hel which is a consequent of the death of the vngodly as nephesh is taken for person or ones selfe or as it is sometimes for a dead carcase Yea there be that hold that it is neuer taken for the reasonable immortall soule of a man as anima is specially of Ecclesiasticall writers That Beza translated the Greeke of the newe Testament after the signification of the Hebrewe wordes althoughe it was true in sense yet in mine opinion it was not proper in wordes and therefore he himselfe hath corrected it in his latter editions as you confesse hee hathe not chaunged hys opinion concerning the Hebrewe the reason is because it is grounded vppon manifest textes of Scripture whiche hee citeth Leuit. 19. verse 27. cap. 21. verse 1. and 11. Num. 5. verse 2. and 9. verse 10. In the firste place your owne vulgare Latine translation for la nephesh turneth mortuo you shall not cut your flesh for one that is dead In the second place your vulgare Latine hathe Ne non contaminetur sacerdos in mortibus and Ad omnem mortuum non ingredietur omnino Lette not the Priest bee defiled with the deathes of his countreymen and The highe Priest shall not enter into any dead bodie at all where the Hebrue is lenephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the thirde place your vulgare Latine readeth polluiusque est super mortuo they shall caste out him that is polluted by touching a dead carcase where the Hebrewe is lanephesh In the first place your vulgare Latine hathe indede anima but in the same sense that it had before mortuo for the text is of him that is vncleane by touching any dead bodie which in Hebrue is nephesh How say you nowe is the Hebrewe worde as proper for soule as anima in Latine except you wil say the Latine worde anima dothe properly signifie a dead bodie hathe not Beza good reason to retaine his opinion concerning the Hebrewe worde when hee hathe the authoritie of youre owne vulgare translation You that note such iumps and shiftes in vs whether wil you leape to saue your honestie will you saye the Hebrewe texte is corrupted since your translation was drawen out of it The seauentie interpretours then will crie out againste you for they with one mouth in all these places for the Hebrewe worde nephesh render the vsuall signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding in the 21. of Leuit. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which either you muste translate a deade bodie or you shall call it absurdly a dead soule Woulde any man think to haue founde in you eyther suche grosse ignoraunce or shamefull negligence or intollerable malice against the trueth that Beza sending you to the places eyther you woulde not or you coulde not examine them or if you dydde examine them that you woulde notwythstanding thus malitiouslye agaynste youre owne knowledge and conscience raile against him you make vs to saye if a manne will straine the worde it may signifie not onely bodie but also carcase What saye you did Moses straine the worde to that signification You saide beefore that wee were at the iumps and turnings of
in 25. Eidyll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the 24. Edyll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Theocritus let vs passe to Hesiodus out of whome it were ouer tedious to cite how often he vseth the article prepositiue for the relatiue and not agreeing in case with the antecedent but an example or two shall serue where the verbe substantiue is vnderstood and not expressed nor any other verbe to gouerne the relatiue yet not agreeing in case with the Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here me thinkes I heare you grudge against poetrie and poeticall licence as doubtlesse you would quarrell against profane authorities if I should bring you any like examples out of Prosaicall writers We must see therefore whether we are not able to bring examples of the like phrase out of the holy Scriptures First that Soloecophanes is found in S. Luke I wil referre you to the first cap. of his Gospell v. 74. and cap. 6. v. 4. Likewise Actes 27. v. 3. and act 13. v. 6. But for the like Soloecophanes to this in question Luc. 22. I will sende you first to S. Paule Col. 1. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needes be the accusatiue case as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by apposition then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nominatiue case signifying Quod absconditum fuit which the later part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most plainly declare For what else should be the nominatiue case to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and euen so your vulgar Latine text hath it translated vt impleam verbum Dei mysterium quod absconditum fuit à saeculis generationibus nunc autem manifestatum est sanctis eius But because this is not so euident for that the nominatiue case the accusatiue of the neuter gender be of one termination I will bring you yet more plaine examples out of the reuelation of S. Iohn cap. 1. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace to you and peace from him or from God as some copies haue which is and which was which is to come Would not your grammer say it is a plaine Soloecisme because he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what haue you here to quarrel Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase that is in Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well let vs goe a litle further to the next verse of the same chapter where we reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from Iesus Christ which is a faithfull witnesse the first borne from the dead and Prince ouer the kinges of the earth The more vsuall construction would require that he should haue sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that hevseth the same Soloecophanes which S. Luke doth ca. 22. If the reading be not altered where the article prepositiue is put in the place of the subiunctiue and agreeth not in case with the antecedent as often it doth but being the nominatiue case commeth before the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not expressed but must needes be vnderstoode as euen your vulgar translator doth acknowledge rendring it in both verses thus ab eo qui est qui erat qui venâ—urus est and à Iesu Christo qui est testis fidelis c. These examples I doubt not but they are sufficient to satisfie any reasonable man to shew that I haue not inuented a newe construction that neuer was heard of to saue Bezaes credit and whereof I am able to giue not so much as one example But that I may ouerthrow M. Martines vaine insultation with a whole cloude of examples I wil yet adde one or two more In the same reuelation ca. 8. v. 9. Thus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there dyed the thirde of all creatures which are in the sea which had liues Your vulgar Latine text turneth it thus Et mortua est â—ertia pars creaturae eorum quae habebant animas in mari And there dyed the thirde parte of the creatures of those thinges which had life in the sea In which translation although the order of the wordes which Saint Iohn vseth is somewhat inuerted yet the sense remayneth the same and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated quae habebant which agreeth not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in case as euerye childe that can declyne a Greeke noune doth knowe where otherwise the moste common construction were to haue sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the phrase and construction is the same which is Luke 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can fine M. Gregorie which carpeth at my skill that speake so barbarously and rustically of Greeke elegancies what can Maister Gregorie Martin I saye the great linguist of the Seminarie of Rhemes alledge why these phrases are not alike or rather changinge the wordes in figure the very same And if he haue any thing to cauill against this example as I see not what he can haue yet haue I an other out of the same booke cap. 3. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will write vppon him the name of my God and the name of the cittye of my God the newe Ierusalem which descendeth out of heauen from my God The vulgar Latine translation differeth not from this which sayth Et scribam super eum nomen dei mei nomen ciuitatis dei mei nouae Ierusalem quae descendit de coelo à deo meo Here the antecedent is of the genitiue case the relatiue of the nominatiue which commeth before the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstoode in the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Luc. 22. it is in the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these examples in seeking whereof I promise you I spent no great time you may learne to be wiser hereafter not to condemne all men beside your self out of your readers chaire at Rhemes of ignorance vnskilfulnes barbarusnes rusticity yea wilfulnes madnes where you your self deserue a much sharper censure through your immoderat insultation the matter thereof being both more false and forged than we might iustly haue borne if we had bene ouertaken with a litle grammatical ignorance By these examples I trust you see or if you will needes be blinde all the young Grecians in England may see that as in the Latine translation you confesse the relatiue standeth more likely to be referred to the word Sanguine than to the word Calix so in the Greeke there is no help to remoue it from the next manifest necessary antecedent to a worde further of with which the signification of the participle can not agree For who would say that a cup is shed for vs And though you make a metonymye of the cup for that which is in the cup
〈◊〉 which the vulgar Latine and Erasmus translate Agite poenitentiam Repent or Doe penance This interpretation sayth he I refuse for many causes but for this especially that many ignorant persons haue taken hereby an occasion of the false opinions of SATISFACTION wherewith the Church is troubled at this day Loe of purpose against satisfaction he will not translate the Greeke worde as it ought to be and as it is proued to signifie both in this booke and in the annotations vpon the newe Testament A litle after speaking of the same worde he sayth why I haue changed the name poenitentia I haue tolde a litle before protesting that he will neuer vse those wordes but resipiscere and resipiscentia that is amendment of life because of their heresie that repentance is nothing else but a meere amendment of former life without recompense or satisfaction or penance for the sinnes before committed See chap. 13. FVLK 49. Of purpose against the heresie of satisfaction Beza will not translate the Greeke worde as the vulgar Latine translator dothe but yet as the Greeke worde ought to be translated Erasmus finding the vulgar Latine vnsufficient hath added Vitae prioris that is repent yee of your former life Neither dothe Beza finde faulte with the English worde repent but with the Latine Agite paenitentiam when you translate it do penaunce meaning thereby paine or satisfaction for sinnes passed to be a necessarie parte of true repentance which is not conteyned in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth changing of the mind that is not onely a sorrow for the sinne past but also a purpose of amendment which is beste expressed by the Latine worde Resipiscere which is alwaies taken in the good parte as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Scripture where as the Latine wordes paenitere and Paenitentia are vsed in Latine of sorrowe or repentance that is too late As paenitere and paenitentia may be saide of Iudas grief of minde which caused him to hang him selfe but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or resipiscere and resipisscentia and therefore the Holye Ghoste speakinge of his sorrowe vseth an other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the cause why Beza refused the worde Paenitentia hauing a Latine worde that more properlye doeth expresse the Greeke worde as wee might lawefullye doe in Englishe if wee had an other Englishe worde proper to that repentaunce whiche is alwayes ioyned with faith and purpose of amendmente for wante whereof wee are constrayned to vse the wordes repente and repentaunce whiche maye bee taken in good parte or in euill For wee saye repentaunce too late and Iudas repented too late but there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can bee called too late But where you saye that resipiscere and resipiscentia is nothing but amendement of life and that repentaunce in our heresie is nothing else but a meere amendment of former life you speake vntruly for those words do signifie not only amendment of life but also sorrow for the sinnes past although without recompēce or satisfactiō which you call penance for the sinnes before cōmitted for we know no recompence or satisfactiō made to God for our sinnes but the death of Christ who is the propitiation for our sinnes 1. Iohn 1. Neither hath your blasphemous satisfaction any grounde in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely a foolish colour by the Latine translation Agite poenitentiam which it is like your Latine interpreter did neuer dreame of and therefore he vseth the worde Resipiscere 2. Tim. 2. Of them to whom God should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentaunce to the acknowledging of the truth Et resipiscant and so they may repent or as you translate it recouer themselues from the snare of the Diuell Seyng therefore repentance is the gifte of God it is no recompence or satisfaction made by vs to God to answere his iustice but an earnest and true griefe of minde for our transgression of Gods lawe and offending against his maiestie with a certaine purpose and determination of amendment so neere as God shall giue vs grace Hetherto therefore we haue no demonstration of any wilfull corruption but a declaration of the cause that moued Beza to vse a more exact translation and such as commeth nearer to the originall worde than that which the vulgar translation hath vsed vpon which occasion of a great blasphemie hath bene taken and is yet mainteyned MART. 50. Againe concerning the worde Iustifications which in the Scripture very often signifie the commaundements he saith thus The Greeke interpreters of the Bible meaning the Septuaginta applieth this worde to signifie the whole Lawe of God and therefore commonly it is wont to be translated worde for worde Iustificationes which interpretation therefore only I reiected that I might take away this occasion also of cauilling against iustification by faith and so for iustificationes he putteth constituta Tullies worde forsooth as he saith Can you haue a more playne tèstimonie of his heretic all purpose FVLK 50. Concerning the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza translateth Constitutionibus constitutions and you confesse that in Scripture it doth very often signifie the commaundements He sayth first that as the whole Lawe of God is diuided into three partes Morall Ceremoniall and Iudiciall so the Hebrewes haue three seuerall words to expresse the seueral precepts of those lawes For the Hebrew word which signifieth the Ceremoniall precepts the Greekes vse to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense is that Zacharie and Elisabeth were iust walking in all the Morall commaundements and obseruing the holy rites and ceremonies as much as concerned them but the thirde worde which signifieth Iudgements S. Luke doth not adde because the exercise of Iudiciall cases did not belong vnto them being priuate persons After this he saith that the Greeke Interpreters of the Bible transferred this worde vnto the whole lawe of God and especially to the holy ceremonies so verily exceedingly commending the law that it is a certaine rule of all iustice And therefore men are wont commonly in respect of the worde to turne it Iustifications And this worde in this place Beza in deede confesseth that he refused to vse for auoyding of cauillations against iustification by fayth seeing he hath none other worde neither woulde he for offence seeke any newe worde to expresse iustification by faith whereas the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text Luc. 1. verse 6. signifieth not that by which they were made iust but the commaundements or precepts of God by walking in which they were declared to be iust For by the workes of the lawe such as Saint Luke here speaketh of no fleshe shall be iustified before God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place must haue an other sense than iustifications namely commaundements as you saye it
Beza cry out as lowd as you can there is neither fraude nor corruptioÌ„ malice nor partialitye but a prudent declining of that terme which might giue occasioÌ„ of error the Apostles meaning truly and faithfully deliuered To shewe that one word may be diuersly traÌ„slated especially wheÌ„ it signifieth diuers things to wise meÌ„ is needeles I haue said before you your selues translate or else you should be taken for mad men the Latine worde tradere of which tradition is deriued sometimes to deliuer sometimes to betray and yet the Greeke and Latine worde being all one in all the saide places MART. 4. Yea they doe else where so gladly vse this word tradition when it may tend to the discredit thereof that they put the sayd word in all their English Bibles with the like ful consent as before when it is not in the Greeke at all As when they translate thus If ye be dead with Christ from the rudimeÌ„ts of the world why as though liuing in the world ARE YE LEDDâ— WITH TRADITIONS and as an other English translation of theirs readeth more heretically Why are ye burdened with traditions Tell vs sincerely you that professe to haue skill in the Greeke and to translate according to the Greeke tell vs we beseech you whether this Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be lead or burdened with traditions You can not be ignorant that it doth not so signifie but as a litle before in the same chapter and in other places your selues translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces decrees so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be as in the vulgar Latine it is Quid decernitis Why do you ordaine or decree or why are you ledde with decrees FVLK 4. It grieueth you that tradition shoulde be mentioned so often in the ill part as it is And it seemeth you would defend the Colossians against S. Paule who reproueth them because they were led with ordinaunces according to the precepts and doctrines of men But you seeme to make light of suche traditions and therefore you count that the more hereticall translation which sayth why are you burthened with traditions Wherfore I pray you is that more hereticall Doe you not thinke that such traditions as are the commaundements doctrines of men are burthenous to mens consciences But they that haue skill in the Greeke tongue must tell you sincerely whether this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be led or burdened with traditions I answere you if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you confesse signifie ordinances and decrees or doctrines and the worde tradition signifieth the same why shoulde not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to be ledde or burdened with traditions as well as with ordinaunces customes or decrees These wordes differ much in sounde but not greatly in signification Dogmata Pythagoraea that might neuer be put in writing what were they but the traditions of Pythagoras Such were the Philosophicall decrees called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Tullie speaketh in his booke de finibus which were dictata taught by worde of mouth which to set foorth among them was compted an heynous offence might not those rightly be called traditions MART. 5. Iustifie your translation if you can either out of Scriptures fathers or Lexicon And make vs a good reason why you put the worde traditions here where it is not in the Greeke and would not put it in the places before where you know it is most euidently in the Greeke Yea you must tell vs why you translate for tradition ordinance and contrarie for ordinance tradition so turning caâ—te in panne as they say at your pleasure and wresting both the one and the other to one end that you may make the very name of traditions odious among the people be they neuer so authenticall euen from the Apostles which your conscience knoweth and you shal answere for it at the dreadfull day FVLK 5. Firste out of Scripture I iustifie it thus Those dogmata against which the Apostle writeth were according to the precepts doctrines of men but such the Scripture calleth traditions Math. 15. Therfore these were traditions SecoÌ„dly out of the fathers Chrysostome vpon this place saith Traditiones graecorum taxat he reproueth the traditions of the Greekes saying all is but a humane doctrine Secondly S. Ambrose vpon this texte Loue not the world sayth he nor those errours Quos humana adinuenit traditio which the tradition of men hath inueÌ„ted And afterward Sagina enim carnalis sensus humana traditio est For the tradition of man is the pampering of carnal sense by which he saith men are so burthened that they cannot be ioyned to the head which is aboue Yet burthening with traditions is called of you the more heretical translation Say as much to Ambrose that he maketh an hereticall coÌ„mentarie The interpretor of Theodoret printed at Collen 1573. hath translated in the very text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditiones hominum traditions of meÌ„ You see nowe this matter is not so voide of testimonie of the fathers as you supposed The reason you require vs to make is made often before Wee thought it not meete to expresse the Greeke worde in both places by the same english word because the english word as it is vsed by you is not so indifferent to signifie the doctrine of God deliuered out of the Scriptures as to signifie doctrines of men deuised beside the Scriptures If we must answere why we call tradition ordinance and ordinance tradition let your vulgar Latine interpreter answere vs or you for him why he calleth tradition precept and vsage or precept traditioÌ„ The one he doth 1. Cor. 11. v. 2. the other Act. 6. v. 14. where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying there precepts or obseruations commauÌ„ded he translateth traditiones as in the other place the Greeke being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translateth praecepta If this be lawfull for him why should it be couÌ„ted corruptioÌ„ or false translation in vs seeing we are moued with as good reason as can be yeelded for him As for authentical and apostolicall traditions that are grounded vpon the doctrine of the Apostles expressed in their writings we shall be ready to receiue them when so euer they shal be brought soorth If they caÌ„not be proued by the Scriptures which are writteÌ„ that we might beleeue and beleeuing haue eternall life which are able to make vs wise vnto saluatioÌ„ we haue nothing to do with them we may wel spare them nay we dare not admit them least we should answer for blasphemie against the holy Scriptures in that dreadfull day if by admitting of such traditioÌ„s we should professe that the doctrine contained in the holy Scriptures is vnperfect or insufficient to saluation MART. 6. Somewhat more excusable it is but yet proceeding of the same hereticall humor and
confession of any grosse faulte herein cōmitted except you will count it a grosse fault in S. Luke to vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any scrupulositie for all three as the translator doth the worde congregation and you in two significations the worde assemblye Neither can your heathenish and barbarous burning of the holy Scriptures so translated nor your blasphemie in calling it the deuils worde be excused for any fault in translation which you haue discouered as yet or euer shall be able to descrye That stinking cauill of leauing out of the Bible this worde Church altogither being both foolish and false I haue aunswered more than once alreadye It is not left out altogither that in contents of bookes and chapiters and in notes of explication of this worde congregation is set downe Neither could there be any purpose against the Catholike Churche of Christe in them that translated and taught the Creede in English professing to beleeue the holy Catholike Church As for our hatred of the malignant Antichristian Church of Rome we neuer dissembled the matter so that wee were afrayed openly to professe it what neede had wee then after suche a fantasticall manner as is fondly imagined to insinuate it MART. 5. But my Maisters if you would confesse the former faults and corruptions neuer so plainely is that inough to iustifie your corrupt dealing in the holy Scriptures Is it not an horrible fault so wilfully to falsifie and corrupt the worde of God written by the inspiration of the holy Ghost May you abuse the people for certaine yeares with false translations and afterward say Loe we haue amended it in our later translations Then might the Heretike Beza be excused for translating in steede of Christes soule in hell his carcas in the graue And because some friend told him of that corruption he corrected it in the later editions he shoulde neuerthelesse in your iudgement be counted a right honest man No be ye sure the discrete Reader can not be so abused but he will easily see that there is a great difference in mending some ouersights which may escape the best men in your grosse false translations who at the first falsifie of a prepensed malice and afterwardes alter it for verie shame Howbeit to say the truth in the chiefest principal place that concerneth the Churches perpetuitie stability you haue not yet altered the former translation but it remaineth as before and is at this day red in your Churches thus Vpon this Rocke I will build my congregation Can it be without some hereticall subtiltie that in this place specially and I thinke only you chaunge not the worde congregation into Church Giue vs a reason and discharge your credit FVLK 5. You are very hardly in very deede maliciously bent against vs that you will accept no confession of faults escaped neuer so plainly made As for corrupt dealing in the holy Scriptures and falsifying of the word of god you are not able no not if you would burst your selfe for malice to conuict vs. And therefore looke for no confession of any such wickednes whereof our conscience is cleare before God and doth not accuse vs. As for Bezaes correction of his formen translation Act. 2. v. 27. if your dogged stomach will not accept he shall notwithstanding with all godly learned men be accoūted as he deserueth for one who hath more profited the Church of God with his sincere translation and learned annotations than all the popish Seminaries and Seminarists shall be able to hinder it iangle of grosse false translations as long as you will But the chiefest principall place that concerneth the Churches perpetuitie is not yet reformed to your minde For in the Bible 1577. we reade still Math. 16. vpon this rocke I will build my congregation If Christ haue a perpetuall congregation builded vpon the foundation of the Prophets and Apostles him selfe being the corner stone his Church is in no daunger euer to decay Yet you aske whether it can be without some hereticall subtiltie that in this place specially and as you thinke onely the word congregation is not chaunged into Church It is an homely but a true prouerbe the good wife would neuer haue sought her daughter in the ouen had she not bene there first her selfe You are so full of hereticall subtilties and traiterous deuises that you dreame of them in other mens doinges whatsoeuer commeth into your handes yea where you your selfe can haue no probable imagination what to suspect And therefore we must giue you a reason in discharge of our credit For my part I knowe not with what speciall reason the translator was moued but I can giue you my probable coniecture that he thought it all one as in deede it is to say my congregation or my Church For what is Christes congregation but his Church or what is Christes Church but his congregation And yet to put you out of all feare the Geneua translation hath the worde Church that you make so great account of as though it were not an indifferent word to the true Church of true Christians and the false Church of malignant Heretikes being vsurped first to signifie the congregation of Christians by a Metonymie of the place containing for the people contained For the etymologie thereof is from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was vsed of Christians for the place of their holy meetings signifying the Lordes house therefore in the northren which is the more auncient English speech is called by contraction Kyrke more neare to the sound of the Greeke word MART. 6. What shal I say of Beza whom the English Bibles also follow translating actiuely that Greeke word which in common vse and by S. Chrysostoms and the Greeke doctors exposition is a plaine passiue to signifie as in his annotations is cleare that Christ may be without his Church that is a head without a body The words be these in the heretical translation He gaue him to be the heade ouer all thinges to the Church which Church is his body the fulnes of him that filleth all in all S. Chrysostom saith Beza he might haue said all the Greeke Latine auncient fathers taketh it passiuely in this sense that Christ is filled all in all because all faithfull men as members the whole Church as the bodie cōcurre to the fulnes accomplishment of Christ the head But this saith he seemeth vnto me a forced interpretation Why so Beza FVLK 6. That Beza translateth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely it is plaine both in the text of his translation in his annotations But that he doth it to signifie that Christ may be without his Church that is a head without a body it is a shameles slaūder His words vpon which you weaue this cobweb are these Omninò autem hoc addidit Apostolus vt sciamus Christum per se non indigere hoc supplemento vt
hāds least as we haue laughed at in some men the secrete imprecation of the voyce should ordaine Clerkes being ignorant thereof And so proceedeth to inueigh against the abuse of them that would ordaine Clerkes of their basest officers and seruitours yea at the request of foolish women By which it is manifest that his purpose is not to tell what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly doth signifie but that imposition of handes is required in lawfull ordination which many did vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although in that place it signified no such matter And therefore you muste seeke further authoritie to proue your Ecclesiasticall etymologie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth putting foorth of the handes to giue orders The places you quote in the margent out of the titles of Nazianzens sermons are to no purpose although they were in the texte of his Homilies For it appeareth not although by Synecdoche the whole order of making Clerkes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that election was excluded where there was ordination by imposition of handes As for that you cite out of Ignatius proueth against you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth from imposition of hands because it is made a distinct office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to lay on handes and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your owne author doe differ MART. 8. But they are so profane and secular that they translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the new Testament as if it had the old profane signification still were indifferent to signifie the auncients of the Iewes the Senatours of Rome the elders of Lacedemonia and the Christian Clergie In so much that they say Paul sent to Ephesus and called the Elders of the Church Act. 20. and yet they were such as had their flockes and cure of soules as foloweth in the same place They make S. Paul speake thus to Timothee Neglect not the gift so they had rather say than grace lest holy orders should be a Sacrament giuen thee with the laying on of the handes of the Eldership or by the authoritie of the Eldership 1. Tim. 4. What is this companie of Eldership Somewhat they woulde say like to the Apostles worde but they will not speake plainly least the worlde might heare out of the Scriptures that Timothee was made Priest or Bishop euen as the vse is in the Catholike Churche at this day Lette the fourth Councell of Carthage speake for bothe partes indifferently and tell vs the Apostles meaning A Prieste when hee taketh his orders the Bishoppe blessing him and holding his hande vppon his head let all the Priestes also that are present holde their handes by the Bishops hand vpon his head So doe our priestes as this daye when a Bishop maketh priests and this is the laying on of the handes of the companie of Priests which S. Paule speaketh of which they translate the companie of the Eldership Onely their former translation of 1562. in this place by what chaunce or consideration we know not let fall out of the penne by the authoritie of Priesthood FVLK 8. We desire not to be more holy in the englishe termes than the holye Ghost was in the Greeke termes Whome if it pleased to vse such a word as is indifferent to signifie the auncients of the Iewes the Senators of Rome the Elders of Lacedemonia and the Christian Cleargie why shoulde we not truely translate it into English But I pray you in good sadnes are we so profane and secular Act. 20. in calling those whome Saint Paule sent for out of Ephesus Elders What shall we saye then of the vulgar Latine text which calleth them Maiores natu as though they obtayned that degree by yeares rather than by any thing else and why doe you so profanely and secularly call them the Auncients of the Church Is there more profanenesse and secularitie in the Englishe worde Elders than in the Latine worde Maiores natu or in your Frenchenglishe terme Auncients Surely you doe nothing but play with the noses of such as be ignorant in the tongues and can perceiue no similitude or difference of these wordes but by the sounde of their eares But nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Saint Paule 1. Tim. 4. which we call the Eldershippe or the companye of Elders I haue shewed before howe it is vsed by Saint Luke in his Gospell cap. 22. and Act. 22. You saye we will not speake playnely lest the worlde shoulde heare that Timothie was made Priest or Bishop euen as the vse is in the Catholike Church at this day And then you tell vs out of the Councell of Carthage 4. cap. 3. that all the Priestes present shoulde laye their handes on the heade of him that is ordayned togither with the Bishoppe We knowe it well and it is vsed in the Church of England at this daye Onely the terme of Eldership displeaseth you when we meane thereby the companye of Elders But whereas the translators of the Bible 1562. call it Priesthood eyther by Priesthood they meant the same that we doe by Eldershippe or if they meant by Priesthood the office of Priestes or Elders they were deceiued For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a companie of Elders as it is twise vsed by S. Luke and oftentimes by the auncient writers of the Church both Greekes and Latines MART. 9. Otherwise in all their English Bibles all the bells ringe one note as The Elders that rule well are worthye of double honour And Against an Elder receiue no accusation but vnder two or three witnesses 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 annoynt him with oyle c. Iacob 5. Wheras Saint Chrysostom out of this place proueth the high dignitie of Priestes in remitting sinnes in his booke entituled Of Priesthood vnlesse they will translate that title also Of Eldershippe Againe they make S. Peter saye thus The Elders which are among you I exhort which am also an Elder feedeye Christes flocke as much as lyeth in you c. 1. Pet 5. FVLK 9. In these three textes you triumphe not a litle because your vulgar Latine text hath the Greeke worde Presbyter The high dignitie of Priestes or Elders in remitting sinnes we acknowledge with Chrysostom in his booke entitled of Priesthood which seing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will neuer translate Eldershippe But we may lawfully wishe that both Chrysostom and other auncient writers had kept that distinction of termes which the Apostles and Euangelists did so precisely obserue In the last text 1. Pet. 5. your vulgar Latine sayth Seniores and Consenior your selues in English seniors and fellow senior What trespasse then haue we committed in saying Elders fellow Elder or an Elder also MART. 10.
than are the afflictions of all passions what soeuer Thus wee see plainely that short tribulations are true merites of endlesse glorie though not comparable to the same which truth you impugne by your false and hereticall translation But let vs see further your dealing in the selfe same controuersie to make it plainer that you bende your translations against it more than the text of the Scripture doth permit you FVLK 9. A man may see you are driuē to extreme shiftes when you will seeke Praemia meritorum in S. Augustine can finde it no where but among the Sermones de sanctis which beare no credite of Augustines workes but of some later gatherer The true Augustine in Ps. 70. Con. 1. thus writeth Nihil es per te deum inuoca tua peccaia sunt merita dei sunt supplicium tibi debetur cum praemium venerit sua dona coronabit non merita tua Thou art nothing by thy selfe call vpon God thine are the sinnes the merites are Gods to thee punishment is due and when the rewarde shal come he will crowne his giftes not thy merites Finally Augustine in nothing is more earnest than in denying the reward which is of grace to be due in respect of merite or worthinesse of workes MART. 10. In the booke of wisedome where there is honorable mention of the merites of Saincts and their rewardes in heauen you translate the holy Scripture thus God hath proued them and findeth them MEETE FOR HIM SELFE To omitte here that you vse the present tense whereas in the Greeke they are preter tenses God knoweth why only this wee knowe that it is no true nor sincere translation but to wincke at smaller faultes why say you here in all your Bibles that God findeth his Saincts and holy seruants meete for him selfe and not worthie of him selfe See your partialitie and be ashamed FVLK 10. The booke of wisedome writtē by Philo the Iewe as S. Hierome thinketh is no holy Canonical Scripture to cōfirme the credite of any article of beliefe Therefore whether he thought that mens merites were worthy of the fauour and grace of God the reward of eternall life or no it is not materiall But somewhat it is that you say that our translators for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue not translated worthie but meete For my parte I wishe they had reteyned the vsuall signification of that worde and said worthie of him selfe onely to take away your cauill For otherwise in the sense there is no difference if that he saith be true none is meete for God but they that are worthie of him which are not meete or worthie of thē selues but made such by grace not for merite of their workes but by the righteousnesse of Christe imputed to them by faith This if the wiseman meaneth not but that their vertues were such as deserued Gods fauour and eternall life we may boldely reiect him as going against the wisedome of God reuealed in the Canonicall Scriptures MART. 11. In the Apostles places before examined you saide negatiuely that the afflictions of this time were NOT WORTHIS OF the glorie to come the Greeke not bearing that translation but here when you should say affirmatiuely and that word for word after the Greeke that God found them WORTHIE OF HIM SELFE there you say MEETE FOR HIM SELFE auoiding the terme worthie because merite is included therein So that when you will in your translatiō denie merites then condignae ad signifieth worthie of when you should in your translation affirme merites then Dignus with an ablatiue case doth not signifie worthie of No maruell if such wilfulnesse wilnot see the worde merite or that whiche is equiualent thereto in all the Scripture For when you do see it should trāslate it you suppresse it by another word But this is a case worthie of examination whether the Scripture haue the worde merite or the equiualent thereof For we will force them euen by their owne translations to confesse that it is founde there and that they should translate it accordingly often when they doe not yea that if wee did not see it in the vulgar Latine translation yet they must needes see it and finde it in the Greeke FVLK 11. In the Canonicall Scripture it seemeth the translators had a religious care to keepe bothe the propertie of the wordes and the true meaning of the holy Ghost In the Apocryphall bookes they had a wise consideration to translate them according to the beste meaning that their wordes would beare Now whether you say worthie of God or meete for God you must vnderstand this meetenesse or worthinesse to be of grace and not of merite or else the saying is blasphemous against the grace of God For merite is not necessarily included in worthinesse The Kings sonne is worthie to succeede his father by right of inheritance not by merite of vertue alwayes A straunger may bee worthie of the kinges seruice which neuer deserued the kings entertainement but for such good qualities as are in him But after this tedious trifling it would somwhat awake our spirites if you could as you threaten in the margent proue the merite of good workes plainely by the Scriptures eyther by the worde merite which you can neuer doe or by any thing that is equiualent vnto it and to force vs by our owne translations to cōfesse that it is founde there if not in the vulgar Latine yet in the Greeke MART. 12. First when they translate the foresaid place thus The afflictions of this time are not worthie of the glorie to come they meane this deserue not the glorie to come for to that purpose they do so translate it as hath bene declared Againe when it is said The workemā is worthy of his hire or wages What is meant but that he deserueth his wages And more plainely Tob. 9. they translate thus Brother Azarias if I should giue my self to be thy seruaunt I shal not DESERVE thy prouidence And such like If then in these places both the Greeke and the Latine signifie to be worthie of or not to be worthie of to deserue or not to deserue then they must allow vs the same signification and vertue of the same wordes in other like places Namely Apoc. 5. of our Sauiours merites thus The lambe that was killed IS WORTHY to receyue power and riches c. What is that to say but DESERVETH to receiue For so I trust they will allowe vs to say of our Sauiour that he in deede deserued Againe of the damned thus Thou hast giuen them bloud to drinke for they ARE WORTHY or THEY HAVE DESERVED is it not all one lastly of the elect thus They shall walke with me in white because they are worthie Apocal. 3. that is because they deserue it And so in the place before by them corrupted God founde them worthie of him that is such as deserued to bee with him in eternall
Publican iustified onely by remission of his sinnes and of the harlot saued by faith which he vseth doth plainely declare And yet sanctification and the fruites of good life are not excluded from the persons iustified and saued but onely merite or desert of workes according to which as the same Chrysostome sayth in ep Col. 1. we must saye we are vnprofitable seruaunts when we haue done all that is commaunded vs. But this is no place to handle controuersies of religion but translations of the Scripture The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except you bring vs better euidence than yet we see any in all places where we reade it we may translate it dignari which is to vouchsafe or account worthy MART. 19. Thus we see howe the holye Scripture vseth equiualent wordes to signifie merite which you suppresse as much as you can So likewise we might tell you of other words and phrases that do plainely import and signifie merite As when it is saide Ecclesiastici 16. Euery man shall finde according to his workes Budee both your Maister and ours in the Greeke tongue telleth vs that the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde is proprely to receyue for that which a man hath giuen or laboured And to require you with some profane authoritie because you delight much in that kinde the whole oration of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will tell you the same Now to receyue for that which a man hath laboured or wrought what doth it else presuppose but merite and desert It is a common phrase of the Scripture that God will iudge and reward or repay according to euery mans workes Doth not this include merite and demerite of workes but I wote not howe nor wherefore in this case you translate sometime deedes for workes saying Who will rewarde euery man according to his deedes And againe You see then howe that of deedes a man is iustified and not of faith onely FVLK 19. We doe not yet see that the holy Scriptures vsed any worde aequiualent to merite whereby it might be gathered that wee are iustified or saued by merite of good workes But you haue other wordes and phrases that doe plainely importe and signifie merite as in Ecclesiasticus 16. euery man shall finde according to his workes Where you put vs in minde what our Maister Budee writeth of the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to deserue bringing example therefore out of Demosthenes oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I pray you doeth our saide Maister affirme this to be the onely signification of that verbe Where he bringeth you the example out of Gregorie of Saule whiche seeking his fathers Asses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founde a kingdome doeth he meane that by seeking his fathers Asses he deserued a kingdome Againe the example he bringeth out of Sainct Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founde fauour or grace with God doeth he vnderstande that the virgine Marie deserued the grace of God But you obiect that it is a common phrase of the Scripture that God will iudge or rewarde or repay to euerie man according to his workes It is true but not to euerie one according to his merites for then all shoulde bee damned for all haue deserued death and no man shoulde bee saued for no man meriteth saluation But God rendereth to the faithfull according to their workes when he freely giueth for Christes sake eternall life to them that by perseueraunce of good workes as the Apostle sayeth seeke glorie honour and incorruptioÌ„ Their workes therfore are the fruites of his grace not the merites or desertes of his grace by which wee are saued Eph. 2. But here againe you quarrell that for works we saie sometimes deedes as though they were not all one Or if they be not why doe you 1. Cor. 5. translate Qui hoc opus fecit that hath done this deede MART. 20. I know you will tell vs that you vse to say deedes or workes indifferently as also you may say that you put no difference betweene iust and righteous meete and worthie but vse both indifferently To the ignorant this is a faire answere and shall soone persuade them but they that see further must needes suspect you till you giue a good reason of your doing For the controuersie being of faith and workes of iustice and iustification by workes of the worthinesse or valure of workes why do you not precisely keepe these termes pertaining to the controuersie the Greeke wordes beeing alwayes pregnant in that signification Why shoulde you once translate the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes rather than workes You know it is properly workes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes It were very good in matters of controuersie to be precise Beza maketh it a greate faulte in the olde vulgare Latine translatour that he expresseth one Greeke worde in Latine diuers waies You choppe chaunge significations here and there as you liste and you thinke you satisfie the reader maruellous wel if sometime you say idol not alwayes images sometime iust and not alwayes righteous and if in other places you say workes or if one Bible hathe workes where an other hath deedes you thinke this is very wel and wil answere all the matter sufficiently God and your conscience be iudge herein and let the wise reader consider it depely The least thing that we demaunde the reason of rather than charge you with al is why your Church Bible saith in the places before alleaged The righteous iudgement of God which wil reward euerie man according to his deedes and man is iustified by deedes and not by faith only Whereas you know the Greeke is more pregnant for vs than so the matter of controuersie woulde better appeare on our side if you saide thus The IVST iudgement of God which will rewarde euerie man according to his WORKES and Man is iustified by workes and not by faith only FVLK 20. If you could tell vs what aduauntage our doctrine might haue by translating deedes rather than workes it might bee suspected why some translations vse the one rather than the other but seeing you can not imagine nor any man else what it shoulde aâ—â—ile vs to vse the one rather than the other it may be reasonably thought that the translators meante no subtiltie especially when in places of like apparaÌ„ce for our assertion they vse the worde deedes also As Gal. 2. v. 16. A man is not iustified by the deedes of the lawe but by faith of Iesus Christ where the Greeke worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as in S. Iames. But where you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper for deedes you were beste call the seconde booke of S. Luke The deedes of the Apostles The faulte that Beza findeth with the vulgar Latine translation is that in diuerse places hee translateth one worde diuerse wayes and them differing For otherwise to translate for 〈◊〉
They wil say the first Hebrewe word can not be as Saint Hierome translateth and as it is in the Greeke and as all antiquitie readeth but it muste signifie Let vs destroy They say truely according to the Hebrewe word which now is But is it not euident thereby that the Hebrewe worde nowe is not the same which the Septuaginta translated into Greekeâ— and S. Hierom into Latine and consequently the Hebrue is altered and corrupted from the originall copie which they had perhaps by the Iewes as some other places to obscure this prophecie also of Christes Passion and their crucifying of him vpon the Crosse. Such Iewish Rabbines and new Hebrue words do our newe maisters gladly folow in the translation of the olde Testament whereas they might easily conceyue the old Hebrue worde in this place if they would employ their skill that way and not onely to nouelties For who seeth not that the Greeke Interpreters in number 70. and al Hebrues of best skill in their owne tongue S. Hierom also a great Hebrician did not reade as now wee haue in the Hebrue Nashchîta but Nashitha or Nashlîcha Againe the Hebrue worde that now is doth so litle agree with the wordes folowing that they cannot tell how to translate it as appeareth by the diuersitie and difference of their translations thereof before mentioned and transposing the wordes in English otherwise than in the Hebrue neither of both their translations hauing any commodious sense or vnderstanding FVLK 19. If we shoulde acknowledge the Hebrue word to be altered in so many places as the 70. departe from it we should not only condemne the Hebrue text that now is in many places but your vulgar Latine text also the translator whereof differing oftentimes from the Greeke followeth the truth of the Hebrue or at least commeth nearer vnto it Your argument of the number of the 70. interpreters al Hebrewes is very ridiculous childish Hierom him selfe will laugh you to skorne in it who acknowledged for certaintie no more than the bookes of the lawe translated by them And Lindanus proueth manifestly vnto you that some partes of the old Testament in Greeke which wee now haue are not the same that were counted the 70. translation in the auncient fathers time Whether Hierom in this place did consider the Hebrue text we know not for he doth not as his manner is shew the diuersitie of the Hebrue and the Septuaginta in this chapiter beside he professeth great breuitie intreating vpon so long a Prophete But whether a letter in this word haue bene altered or no or whether it were corrupt in the copie which the Greeke translater and Hierom did reade for the true or simple sense thereof there is no great difference No nor for that sense which Hierom bringes which although it seemeth to be farre from the Prophets meaning yet it may haue as good ground vpon the worde Naschita as vpon the worde Nashlicha MART. 20. But yet they will pretende that for the first worde at the least they are not to be blamed because they folow the Hebrue that now is Not considering that if this were a good excuse then might they as well folowe the Hebrue that now is Psal. 21. v. 18 and so vtterly suppresse and take out of the Scripture this notable prophecie They pearced my hands and my feete Which yet they do not neither can they doe it for shame if they will be counted Christians So that in deede to folow the Hebrue sometime where it is corrupt is no sufficient excuse for them though it may haue a pretence of true translation and we promised in the preface in such cases not to call it hereticall translation FVLK 20. To this cauill against the certaine truth of the Hebrue texte I haue sufficiently answered in my confutation of your preface Sect. 44. shewing that the true reading of this word as Felix PrateÌ„sis Ioannes Isaak Tremelius and other do acknowledge is still remayning and testified by the Mazzorites MART. 21. But concerning the B. Sacrament let vs see once more how truely they folow the Hebrue The holy Ghost saith S. Cyprian ep 63. nu 2. by Salomon foresheweth a type of our Lordes sacrifice of the immolated host of bread wine saying Wisedome hath killed her hostes SHE HATH MINGLED HER WINE INTO the cuppe Come ye eate of my bread and drinke the wine that I HAVE MINGLED for you Speaking of WINE MINGLED saith this holy doctor he foresheweth prophetically the cuppe of our Lorde MINGLED WITH WATER AND WINE So doth S. Hierom interprete this mixture or mingling of the wine in the chalice so doth the author of the commentaries vpon this place among S. Hieroms workes so doe the other fathers So that there is great importance in these propheticall wordes of Salomon She hath mingled her wine into the cuppe and the wine which I haue mingled as being a manifest prophecie of Christes mingling water and wine in the Chalice at his last supper which the Catholike Churche obserueth at this day and whereof S. Cyprian writeth the foresaide long epistle FVL. 21. It had bene to be wished that S. Cyprian when he goeth aboute to proue the necessitie of wine in the celebration of the Lordes supper agaynst the Heretikes called Aquarij that contended for onely water had retained the precise institution of Christe in wine onely which the Scripture mencioneth and not allowed them a mixture of water and for that purpose driuen him selfe to suche watrie expositions as this of Prouerbes 9. which without good warrant he draweth to represent the Lordes supper Where if hee had bene vrged by the aduersaries whereto the beastes slayne were referred in this Sacrament hee muste haue bene driuen to some violent comment But whereto tendeth this preparation MART. 22. But the Protestants counting it an idle superstitious ceremonie here also frame their translation accordingly suppressing altogither this mixture or mingling and in steede thereof saying Shee hath drawen her wine and drinke the wine that I haue drawen or as in other of their Bibles Shee hath powred out her wine and the wine which I haue powred out neither translation agreing either with Greeke or Hebrue Not with the Greeke which doth euidently signifie mingling and mixture as it is in the Latine and as al the Greeke Church from the Apostles time hath vsed this word in this very case whereof wee nowe speake of mingling water and wine in the chalice S. Iames and S. Basil in their Liturgies expresly testifying that Christ did so as also S. Cyprian in the place alleaged S. Iustine in the end of his second Apologie calling it of the same Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Plutarche wine mingled with water likewise S. Irâ—neus in his fifth booke neere the beginning See the sixth generall Councell most fully treating hereof and deducing it from the Apostles and auncient fathers and interpreting
faith imputed to hir for righteousnes without workes or iustice as you wil haue it called we doubt no more of hir than of Abraham But that shee was also sanctified with moste excellent graces and indued in hir soule with al christian vertues Beza and all that esteeme Beza in the word wil confesse as muche as is conuenient for hir honour so nothing bee derogated from the honour of God That which Athanasius saith we do likewise admit and that which Hierome writeth also But this is all the controuersie whether the Virgine Marie were freely accepted and beloued of God so by his spirite indued with gratious vertues or whether for her vertues which she had of her selfe she were worthie to be beloued of God and deserued that honour whereof she was vouchsafed to become the mother of God Athanasius saith expresly that all those graces and giftes were freely giuen her by the obumbration or ouershadowing of the holy Ghost which the Angel promised should come vpon her MART. 7. Now let the English Bezites come with their new terme freely beloued and controll these and all other auncient fathers both Greeke and Latine and teach them a new signification of the Greeke worde which the◠knew not before Let Iohn Keltridge one of their great Preachers in London come and tell vs that the Septuaginta and the beste trāslatiōs in Greeke haue no such words as we vse in the Aue Marie but that the word which the Septuaginta vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who euer heard such a iest that the preacher of the worde of God in London so he is called in the title of his booke and preacher before the Iesuites and Seminaries in the tower which is next degree to the disputers there whose sermons be solemnely printed dedicated to one of the Queenes Councell who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the significatiō of the Greeke word and in other places of his booke alleageth the Greeke texte that this man for all this referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is too ridiculous or as trāslators thereof as though S. Luke had written in Hebrue yea as though the whole newe Testament had bene written in Hebrue for so no doubt he presupposed and that the Septuaginta had translated it into Greeke as they did the old who were dead three hundred yeares before S. Lukes Gospell and the new Testament was written FVLK 7. Concerning Iohn Keltridge agaynst whose ignorance and arrogancie you insult I can say nothing because I haue not seene his booke But knowing how impudently you slaunder me M. Whitaker Beza and euery man almost wyth whome you haue any dealing I maye wel suspecte your fidelitie in this case and thinke the matter is not so hard against Iohn Keltridge as you make it seeme to be If he haue ouershot himself as you say he is the more vnwise if you slaunder him as you do others you are moste of al too blame MART. 8. Al this is such a pitiful iest as were incredible if his printed booke didde not giue testimonie Pitiful I say because the simple people count such their preachers iolly fellows and great Clearks because they can talke of the Greeke and of the Hebrewe texte as this man doth also concerning the Hebrue letter Tau whether it had in olde time the forme of a Crosse or no euen as wisely and as skilfully as he did of the Septuaginta and the Greeke worde in S Lukes Gospel Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned because I thinke the reste are sorie and ashamed of him but that he boasteth of that whereof he hath no skill and that the people may take him for a very paterne and example of many other like boasters and braggers among them and that when they heare one talke lustily of the Hebrewe and Greeke and cite the text in the said tongues they may alwaies remember Iohn Keltridge their Preacher and say to themselues what if this fellow also be like Iohn Keltridge FVLK 8. Reseruing Iohn Keltridge to the trial defence of himselfe I say you haue shewed your selfe as ridiculous in this booke diuerse times and so haue many that beare a greater countenance among you tentimes than Iohn Keltridge doth among vs how so euer it pleaseth you to make him the next degree to the disputers But if Iohn Keltridge haue shewed him selfe to be a vaine boaster of that knowledge whereof perhaps he is ignorant what reason is it that other learned men which know the tongues in deede should be drawne into suspition of ignorance for his follie But that you delight by al meanes to discredite their learning and good giftes of God in them to whom if you were comparable your selfe yet it were not tollerable that you should seeke their reproche before their vnskilfulnesse may plainely be reproued MART. 9. But to proceede these great Grecians and Hebricians that controll all antiquitie and the approued auncient Latine translation by scanning the Greeke and Hebrue wordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shall bruise thy head because it pertaineth to our Ladies honour calling it a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard and the rest reade so as being the common receiued texte in their time though there hath bene also alwaies the other reading euen in the vulgar Latine translation and therefore it is not any late reformation of these new correctors as though the Hebrue and Greeke texte before had bene vnknowen these controllers I say of the Latine texte by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue worde and that also for small deuotion to the B. Virgin namely Hierom 7. and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very well because it may sounde in the peoples eares against the vse of the Catholike Churche which calleth our Lady Queene of heauen But they know very well that the Hebrue worde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians whom they gladly folow deduce it otherwise to signifie rather the whole corps and frame of heauen consisting of all the beautiful starres and planets and the Septuaginta call it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen c. 7. Hierem and S. Hierom not onely reginā but rather militiam coeli and when he nameth it reginam Queene he saith we must vnderstand it of the moone to which and to the other starres they did sacrifice commit idolatrie But the Protestants against their custome of scanning the Hebrue and the Greeke translate here Queene of heauen for
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
in India and America which vaine brag I will not stand to confute but seeing this enlargement is but newe begun in our graundfathers dayes before those partes of the earth were discouered by nauigation òf the Portingals and Spaniardes where was the Romish church pope thereof acknowledged but onely in a piece of Europe If yet they will alledge the submission of any Patriarkes or Prelates of the Aethiopian or Armenian churches made to the Pope by some wandring pilgrimes which are of no credit among wisemen yet all men may knowe that those Christians continuing to this day in the same religion rites and ceremonies that they did before such pretended submissions holding and doing manie things contrarie to the Romish religion and custome which argueth plainly that they neither were nor meane to become members of the church of Rome and subiects to Popish religion which they refuse to receiue in as manie points as euer they did Wherefore the Popish church remaineth still shut vp within the streites of Europe for any accession of them And what enlargement so euer it hath in the newe world it is rather by colonies of Portingals Spaniardes than by conuersion of those barbarous nations For as for them that were for feare of death compelled to receiue baptisme as manie of the barbarous people haue been no true Catholike can acknowledge for good and Catholike Christians who as occasion alwayes serued them spared not to giue sufficient testimonie of their counterfeit conuersion whereby it appeared that the sacrament of baptisme was in them prophaned rather than that they by it were sanctified As for my bad answere to Howlet as it seemeth was so sufficient that neuer a Papist these two yeares can finde time to confute it Although if they thought it too bad to confute there hath beene since a better set forth with more aduise by master Wyborne but the replie we shall haue at greater leasure the Howlet as I gesse being otherwise occupied in defence of his Censure for that his proude stomack had rather play the Iudge than the defendant The next quarell followeth in the thirde lease after where he approueth I. Nicols affirming as he sayeth that Purgatorie prayer for the dead and inuocation of Saints are late inuentions of Popes Papists Whereas his owne companions namely Fulke in his late answere to doctor Allen and doctor Bristowe confesseth that all these three errours were receiued in the church aboue 1200. yeares that is in the times of Augustine Ierome Ambrose and vpwarde and that these fathers with other beleeued them also If to those three doctors which he named he had not added vpward I must haue abated one hundred yeres at least of his account But now let vs see what I haue confessed of these doctors and vpward First against Purgatorie page 306. But whosoeuer shall vouchsafe to turne the booke to that page shall finde neuer a word of my writing good or bad but onely the first section of the ninth Chapter of Allens second booke Wel this may be the printers fault peraduenture it is page 106. because it is not like that 306. should come before 115. the next quotation that followeth but neither is there any thing to this purpose Then let vs see what may be founde page 115. euen as much as in page 306. for there is neuer a worde of my writing in that page but all is Allens 8. chapter of the first booke Then come we to the thirde quotation page 316. and there in deede is something sounding toward this matter touching prayer for the dead which Augustine did allowe but of purgatorie there is nothing Of inuocation of Saints there is mention but no affirmation that Augustin did beleeue it for in the next page followeth a discourse to prooue that S. Augustine as he declareth in his booke De cura pro mortuis c. was not certaine how the Saints departed should knowe any thing that is done in this worlde although he inclined to that opinion that they might haue knowledge by relation of dead men or of Angels or else hee knoweth not howe and so doth plainly confesse From hence we must passe to page 320. where in deede I doe confesse that Ambrose alloweth prayer for the dead as it was a common error of his time but not sacrifice of the masse in that sense that Papistes do Last of all Ar◠page 39. I denie that for 200. yeares after Christ it can be prooued that any Catholike writer doth allow praier for the dead or inuocation of Saints and that the later error was not confirmed 400. yeares after Christ namely in Saint Augustines time in that small helpe was acknowledged by Chrysostome to come to the dead by prayers made for them In all those places S. Ierome is not once named nor purgatorie confessed to bee receiued whereof S. Augustine the laste of the three sometime doubteth sometime vtterly denyeth any third place neither did I euer cōfesse that any of those three errors were holden by these auncient fathers in all respects as they are by the Papistes nor that purgatorie was euer beleeued of any of them onely Augustine sometimes speaketh of it as of a doubtful matter which he sayeth may be inquired whether there be any such place or no and yet confuted those interpretations of the scriptures which the Papistes make their chiefest groundes of it By this you may see how liberall this Iesuite is in extending my confession further than euer it was made or meant by mee or can be proued by him or any Papist of them all The third leafe againe after this he saieth that Nicols by citing a place of Augustine woulde haue men thinke that S. Augustine disallowed prayer to Saints which is contrarie to Fulkes opinion who confesseth Augustine to haue defended this superstition as hee termeth it and rayleth on him for it For this is quoted Purg. pag. 315. 316. 317. Howe hee gathereth what Nicols would haue men thinke let other men iudge And what mine opinion is of Augustines allowing of prayer to Saints I haue before expressed out of the places quoted but where he sayeth I raile on him for it that is but a fryers report which seldome differeth from a lie For this is all I say of him for it By such places as I haue in those pages cited out of Augustine it is proued that although Augustine were willing to maintaine the superstition that was not throughly confirmed in his time about burials and inuocation of Saints yet he hath nothing of certeintie out of the worde of God either to perswade his owne conscience or to satisfie them that moued the doubtes vnto him Whether in these wordes I haue rayled I submit my selfe to the iudgement of the reader that will weigh what I haue cited out of S. Augustine in the pages mentioned In the same leafe and the next page the margent is painted with quotations out of my booke against Purgatorie But what thinke
you to proue Forsooth that his aduersaries do confesse all the olde fathers to be on their side and to haue erred with them as Fulke doth of S. Ambrose Austen Tertullian Origen Chrysostom Gregorie and Bede by name with most reprochefull and contemptuous words against them This is spoken generally as though we confesse all the doctors to bee on their side in euery controuersie which we doe not acknowledge to be true in any one although many of the later sort do in some part fauour one or two errours of theirs among an hundreth But let vs examine his prooues which seeme to be verie plentifull yet of nine quotations I must needes strike out two page 306. and 279. because in them is not one syllable of my writing but all of Allens In the pages 315. 316. is nothing more contained touching this matter than I haue alreadie declared There remaineth nowe page 349. where I say touching a rule of S. Augustine which hee giueth to trie faith and doctrine of the Church onely by the scripture that if he had as diligently followed it in examining the common error of his time of prayer for the dead as he did in beating downe the schisme of the Donatistes or the heresie of the Pelagians hee woulde not so blindly haue defended that which by holy scripture he was not able to maintaine as he doeth in that booke De Cura pro mortuis agenda and else where What most reprochefull or contemptuous wordes are here against S. Augustine Seeing the holie scripture is a light shining in a darke place as S. Peter sayeth who so goeth without it must walke blindly which I say in commendation of the light of the scripture not in contempt of Augustines reason whome as I may not honour with contempt of the trueth so when he is a patrone maintainer of the truth I honour him from my heart Likewise page 78. Saint Ambrose is named but nothing acknowledged to fauour any popish errour Augustine is againe noted speaking of the amending fire whereof he hath no ground but in the common errour of his time and whereof he affirmeth sometimes that it is a matter that may bee doubted of sometimes that there is no third place at all Wherefore this place hath neither reprochful wordes nor confession of any constant opinion of Augustine inclining to your errours Then let vs passe to the next place which is page 435. where concerning this matter I haue written thus I denie that any of the auncient fathers in Christs time or scholers to his Apostles or within one or two hundreth yeares after Christ except one that had it of Montanus the heretike as he had more things beside in any one word maintained your cause for purgatorie or prayers for the dead Secondly of them that maintained prayers for the dead the most confessed they had it not out of the scriptures but of tradition of the Apostles and custome of the church therefore they are not to be compared vnto vs in better vnderstanding of the scriptures for that point which they denyed to be receiued of the scriptures Thirdly those of the auncient fathers that agreed with you in any part of your assertion for none within 400. yeares was wholly of your errour notwithstanding manie excellent gifts that they had yet maintained other errors beside that and about that diffented one from another and sometime the same man from himselfe and that is worst of all from manifest truth of the holy scriptures Therefore neither is their erronious interpretation in this matter to be receiued nor M. Allens wise iudgement of vs to bee regarded Here also I appeale to the iudgement of indifferent readers what confession I haue made of the fathers to be on their side or what reprochefull or contemptuous wordes I haue vsed against them for dissenting from vs. The next place is quoted page 247. where I say against Allen boasting of auncient testimonies for prayer for the dead I will not denie but you haue much drosse and dregges of the later sort of doctors the later the fuller of drosse But bring me any worde out of Iustinus Martyr Irenaeus Clemens Alexandrinus or any that did write within one hundreth yeares after Christ that aloweth prayer or almes for the dead I will say you are as good as your word Here except he will cauil that I acknowledge much drosse and dregs to be in the later sort of doctors I knowe not what hee findeth that hath any shadowe of his slander But the trueth must be confessed that the pure waters of life are to be founde onely in the worde of God and beside that the best and purest liquors that are to bee seene are not cleare from all dregges and drosse of humane error and frailtie In the next page Origen deliuered from the shamefull mangling of Allens allegation is shewed plainly to be an enimie of purgatorie prayer for the dead in that he affirmeth the day of a Christian mans death to be the ende of all sorrowe and the beginning of all felicitie There remaineth nowe the last place quoted page 194. where I acknowledge that Gregorie Bernard Bede vpon the text Matth. 12. are of opinion that sinnes not remitted in this world may be remitted in the world to come But how happeneth it say I that Chrysostome Ieronyme which both interpreted that place could gather no such matter although they otherwise allowed prayer for the dead The reason must needes be because the errour of purgatorie growing so much the stronger as it was neerer to the full reuelation of Antichrist Gregorie and Bede sought not the true meaning of Christ in this scripture but the confirmation of their plausible error Here is all the confessions most reprochefull contemptuous wordes that are conteined in so manie of those places as he hath quoted in which I will not tarrie to rehearse how manie vntruthes he hath vttered against mee but wish the indifferent reader to consider that if he be so bolde to slander mee concerning a booke printed in English by which he may be conuinced of euerie simple reader what dare he not aduouch of matters done and past at Rome whither none may trauell to trie out his tretcherie but he is in manifest danger neuer to returne the answere of his message From this Popish Parson whatsoeuer his name be I must passe to another gentleman namelesse in deede but not blamelesse yea much more blame worthie than the other who among so manie and so great flanders as it is wonder howe they could bee conueyed into so small a booke against our prince her lawes her councellors her iudges her officers the nobilitie the comminaltie the church the gouernors the pastors the people thereof against all states persons of the land in whome there is religion towardes God ioyned with dutie towarde their prince and countrie hath founde yet some emptie corners where he might place me in particular And
first of all page 46. of his Latine Epistle after he hath described the manner of quartering vsed in the execution of traytors and most impudently flandered the officers of Iustice to make such haste in cutting downe the Papistes which are hanged as they vse not in punishment of other traytours to the ende they might satisfie their cruel minds in their torments which is proued false by manie thousand eye witnesses that haue not lightly seene any of them reuiue with any sense of their paynes except one Storie who also did hang so long before he was cut downe that it was great wondering to manie to see him so soone recouered not onely in life but also in strength At length he commeth in his tragical manner to inueigh against the crueltie of their aduersaries whome this cruell sight doth nothing at all moue to pitie but they laugh and make sport at it and insult against them that are a dying But especially saieth hee if any ouercome with paine hath giuen foorth any groning which yet happeneth most seldome so one of them no meane preacher in a certeine imprinted booke doeth gather that ours are not true martyrs because one of them as he himselfe affirmeth gaue foorth a certaine howling as of an helhound that I may vse his owne wordes O sentence worthie of a preacher O new charitie of the new gospel What ruffinaly theefe at any time hath not blushed to vtter such a voice What murtherer did euer shewe a minde so cruell and barbarous This froth of wordes I might easily match with like rhetoricall exclamations O impudent lyer O shamelesse slanderer O trayterous backbyter c. But I had rather beat it downe with trueth of matter Bristowe in his booke of Motiues maketh Martyrs his 15. Motiue Among whome hee commendeth as well for the goodnes of their cause as also for their patient suffering The good Earle of Northumberland I vse his owne traiterous wordes Storie Felton Nortons Woodhouse Plomtree and so manie hundreths of the Northeren men whome approued by miracles vndoubted he opposeth against Foxes martyrs as he calleth them Against this traiterous commendation of open rebels and traitors among other things thus I haue written Retent page 59. Seeing not the paine but the cause maketh a martyr whosoeuer haue suffered for treason and rebellion may well be accounted Martyrs of the popish church but the church of Christ condemneth such for enimies of Christes kingdome and inheritours of eternall destruction except they repent and obteine mercie for their horrible wickednesse And seeing patient suffering is by Bristowes owne confession a gift of God vnto all true martyrs such as were manifestly voyde of patience can be no true martyrs as were most of these rebels and traitors and Storie by name who for all his glorious tale in the time of his most deserued execution by quartering was so impatient that he did not onely roare and crye like an helhound but also strake the executioner doing his office and resisted as long as strength did serue him being kept downe by three or foure men vntill he was dead O patient martyr of the popish church What cause had this slaunderous spirite vppon these my wordes to make such hydeous outcryes what theefe what ruffian what murderer or what matter is ministred in this my saying to accuse all the aduersaries of Papistes in England of such barbarous crueltie We are not so voide of humanitie but we lament y e miserie euen of our greatest most graceles enimies but yet wee are not so voide of vnderstanding to acknowledge impatient suffering to bee true martyrdome no not if the cause were neuer so good Not that wee thinke true martyrs to be voide of sense and feeling of their torments or that they may not testifie their paines euen with teares and strong crying sometimes but that there is a great difference between the crying of patient martyrs vnto God for strength comfort and the brutish roaring of impatient sufferers expressed only with paine and torment as was this of Storie who vttered no voice of prayer in all that time of his crying as I heard of the verie executioner himselfe beside them that stoode by but onely roared and cryed as one ouercome with the sharpnes of the paine as no martyr is whome God is faithfull to deliuer out of temptation so that although they haue neuer so great sense of their torment yet are they neuer ouercome thereby But peraduenture this orator for the popish traytors wil take me vp for concluding against Storie that he did not pray because no voice of prayer was heard to come from him as though I could not consider that he was immediatly before strangled so that the passage of his voice might be stopped that albeit that roaring were his prayer yet it might not bee vnderstood by them which heard it In deede if there had beene no other signe of his impatiencie but his crying I would not haue beene bolde to haue iudged therof and made him an example of impatiencie as I did But what patient martyr euer strake his tormentor Who praying for his persecutors would striue to buffet and beat them What man submitting himselfe to the will of God in his suffering would resist the executioners that he might not suffer yea when there was no remedie but he must suffer except God for his crueltie shewed against his patient saints had not onely giuen him a taste of such torments as he procured to others but also made him an open spectacle of the impatient vncomfortable state of them that suffer not in a good cause and with a good conscience By this it is manifest how honestly this proctor of the persecuted Papistes reporteth that vpon a litle groning I gather that hee was no true martyr and further rayleth as his facultie well serueth him The like honest dealing and trueth is shewed in the English translation of this pamphlet toward the latter ende where hee speaketh of certaine imprisoned pyned with famine at Yorke There in the margent Fulke is placed as though he had beene author or executer of some persecution at Yorke neere to which citie he neuer came by 40. miles But this will be excused perhaps by the printers fault because it is not mentioned in the Latine Howsoeuer it be it argueth a lying and a slaunderous stomack of the setters foorth of this treatise that would suffer so open and so apparent a slander to passe vncorrected being in such a place where it could not escape their sight and knowledge But the storie of the conference at Wisbich is a worthie matter wherein not onely this rhetoritian but also the confuter of M. Charke if they be not both one Parson as I gesse they be haue thought good to exercise their stile The trueth whereof is this as it is easie to be prooued in euery respect by sufficient testimonies It pleased the Lordes and other of her maiesties councell after those obstinate recusantes
reproueth others for intemperate speech there is nothing more in substance but that I did set foorth that pamphlet in mine owne commendation and I attempted the matter without authoritie wherein without all rhetorike I must tell him plainely hee lyeth impudently As for the disputation he sayth they haue sued for in seditious maner and for a purpose of seditioÌ„ by Campion their valiant champion for other suite they cannot prooue that euer they made or by any other meanes that euer I hearde of howe like it is they would sewe for it we may knowe by this that they would not accept it when it was offered and howe well it was discharged by Campion their lusty chalâ—nger when he could not refuse it there be many both wise and learned witnesses that can testifie to the reproofe of such impudent reportes as haue beene bruted in popish pamphlets by ignorant asses to whom their owne champion is so litle beholding that they haue for the most part made his answere a great deale more absurde and further from shewe of learning than in deede it was But if you be so sharpe set vpon disputation as you pretende why doth neuer a papist of you all aunswere my chalenge made openly in print to all learned papists almost three yeere ago set before my Retentiue against Bristowes Motiues wherein you may expresse what you haue in mainteinaunce of your opinion without suite without danger and to the best and surest try all of the trueth But nowe it is time to come to other cauilles of this syrly censurer They are of two sorts the one concerning wordes the other touching matter I will beginne first with the wordes and as neere as I can readily finde them I wil quote the places of my bookes where I haue vsed them And letting the reader see what cause moued mee sometimes to such vehement termes I referre it to his iudgement whether I haue passed the bondes of modestie or equitie yea or nay First he chargeth me with a ruffianlike spirite because I say to Allen Shewe me Allen if thou canst for thy guttes pag. 241. In that place I answere to Allen which scornefully biddeth the Papistes say vnto vs M. Protestant let me haue sight of your onely fayth I would be of that religion c. that Iames calleth pure and vnspotted c. Whiles he requireth a sight of our fayth by our good workes I aunswere that because the tryall of singular persons is vncertaine and vnpossible let vs consider the whole states Then followeth Shewe me if thou canst for thy guttes or name any popish citie that hath made such prouision for the fatherlesse and widowes as the citie of London c. What speech is heare like a ruffian Except the delicate censurer cannot abide to heare Allens guts named but he thinketh it russianlike as though he had neuer hearde of these phrases ruparis licet non si te ruperis inquit rumpantur ut ilia Codro In which sauing the authoritie of this noble censurer no wise man did euer conceiue any ruffianlike spirite It sauoureth a great deale more of a ruffianlike spirite that himselfe abuseth the phrases of the holie Ghost to scorning and scoffing as heare in the margent Doctor Fulkes tallent in rayling and pag. 50. Luthers lying with a nunne in the lord who but an atheist would not abhor to speake so But let vs examine what rayling he hath noted out of my Retentiue against Bristowes Motiues First leaud Losell and vnlearned dogbolt which I finde pag. 6. where I say that some of the Papistes were moderators of the conference at Westminster at least one namely D. Heath then occupiing the place of the Bishoppe of Yorke Therefore not onely lay Lordes and vnlearned heretikes as this leaude losell and vnlearned dogbolt and trayterous papist I am bolde with him because he is so malepeart with the learned and godly nobilitie of England most slaunderously and maliciously affirmeth were onely moderators of that disputation but some of the popish faction were not onely present but presidentes of that action beside all the rest of the popish prelates which then were of that parliament for information whereof that conference was appointed I say let the reader iudge whether hee haue not deserued those termes that being but a man of verie meane learning as his writinges declare was not ashamed to call all the nobilities and coÌ„mons of the parliament lay lordeâ— and vnlearned heretikes Againe pag. 58. I call Bristowe a traiterous Papist because he slaundereth our state not onely for publike execution of open rebelles and errant traytours as the Earle of Northumberlande Storie Felton Nortons Woodhouse and so many hundreths of the northeren men whom all hee calleth holy martyres prooued by miracles vndoubted but also with priuie murthering by poysoning whipping and famishing what lesse I could haue sayde of him for this hygh treason openly printed and what an honest Papist the censurer is for reproouing me in so terming him I refer to the iudgement of all Christian and faithfull subiectes To proceede I call him shamelesse beast pag. 18. because he maketh a shamlesse and beastly conclusion in those wordes Whosoeuer haue at any time set themselues against any doctrine confirmed by miracle they haue beene against the trueth There can to this no instance bee giuen our doctrine which they resist hath beene confirmed by miracles therefore playne it is that they are enemies of the trueth Doe you not heare this shamelesse beast say quod I there can be no instance giuen against his proposition when the Lorde himselfe giueth an expresse lawe against a false prophet which sheweth signes and miracles Deut. 13. c. Weigh the terme with the desert of the person in this bolde assertion and if it bee too extreme I desire no fauour Yet againe pag. 10. I write thus Where Luther confesseth that the mockers of the true Church were commonly called heretikes his conscience did not accuse him as Bristowe sayde of him that his side were heretikes For hee was able to put a difference betweene him that by heretikes is called an heretike and him that is so indeede although Bristowe either for his blockish wit cannot or for his spitefull malice will not conceiue it Heere I doe not simply accuse his wit but either his wit or his malice and that one of them was to blame if not both euery wise man may see by his argument Furthermore pag. 39. I say he is an impudent asse which to stablish his grounde of custome is not ashamed to falsifie the wordes of holy scripture For hee had said that Saint Paul after many reasons 1. Cor. 11. for the vncomlinesse of womens going bareheaded recoyleth to this inuincible fort Si quis c. But if any man seeme to be contentious we haue no such custom for women to pray vncouered nor the church of God His ignorance and impudence is manifest in this place If the terme asse offende any man let him
vocat propterea sacerdotio fungitur vt homo recipis autem ea quae offeruntur vt Deus offeri verò ecclesia corporis eius sanguinis symbola omne fermentum per primitias sanctificans And Christ is nowe a priest which is sprung of Iuda according to the flesh not offering any thing himselfe but is called the head of them that offer seeing he calleth the church his bodie and therefore he exerciseth the priesthoode as a man and hee receiueth those thinges that are offered as God and the church truely doth offer the tokens of his bodie and bloud sanctifying euerie leauen by the first fruites In these wordes Theodoret speaketh not of the sacrifice that Christ offered himselfe but of the spirituall sacrifice of thankesgiuing which the church offereth to him in celebrating the memorie of his death Not of the priesthoode which Christ did exercise in earth but of the priesthoode that he doth exercise in heauen not now offering anie thing but as God receiuing oblations And where he sayth that nowe he exerciseth the priesthoode as man he denieth not but that he doeth exercise it as mediator God and man Which is more plaine in his exposition of the Epistle to the Heb. cap. 8. where he enquireth how Christ doth both sit at the right hande of maiestie and yet is a minister of the holy thinges Quonam enim munere sacerdotali fungitur qui seipsum semelobtuliâ— non offert amplius sacrificium Quomodo autem fieri potest vt idem sedeaâ— socerdotali officio fungatur Nisi fortè dixerit quispiam esse munus sacerdotale salutem quam vt dominus procurat Tabernaculum autem vocauit coelum cuius est ipse opifex quem vt hominem dixit Apostolus fungi sacerdotio For what priestly office doth he exercise which hath once offered vp himselfe and doth no more offer any sacrifice And howe can it be that the same person shoulde together both sit and exercise the priestly office Except perhaps a man will say that the saluation which he procureth as Lorde is a priestly office Neither hath he any other meaning Dialog prime where his purpose is to prooue that Christ had a body Si est ergo sacerdonum proprium offerre munera Christus autem quod ad humanit atem quidem attinet sacerdos appellatus est non aliam autem hostiam quam suum corpus obtuliâ— Dominus ergo Christus corpus habuiâ— If therefore it be proper for priestes to offer giftes and Christ as concerning his humanitie truely is called a priest and he offered none other sacrifice but his owne bodie therefore our Lorde Christ had a bodie He sayth not that Christ is a priest according to his humanitie onelie whereas the excellencie of his person being both God and man caused â—is sacrifice to be acceptable and auaileable for the redemption of man But to make the matter cleare beside that which the Apostle writeth to the Hebrues ca. 9. these argumentes may plainely be drawen out of the 7. cap. where he speaketh expresly of his priesthood after the order of Melchisedech Christ as he is without father and without mother is â— priest after the order of Melchisedech Christ as he is God and man is without father and without mother therfore Christ as he is God and man is a priest after the order of Melchisedech Againe Christ as he hath no beginning of his dayes nor ende of his life is a priest after the order of Melchisedech Christ according to his diuinitie hath no beginning of his daies nor ende of his life according to his whole person Therefore Christ according to his diuinitie and according to his whole person is a priest after the order of Melchisedech Againe except you vnderstand Christ to haue beene a priest according to his diuinitie he was tythed in the loynes of Abraham as well as Lcui but according to his diuinitie hee was not in the loynes of Abraham and therfore payde no tythe in Abraham as God though as man he was subiect to the law but receiued tythes of Abraham in his priest and figure Melchisedech For the priest receiueth tythes in the name of God as also he blesseth in the name of God Therefore if Christ giue priestly blessing in his owne name he giueth it as he is God and not as man onely Finally to say that that Christ was a priest only in respect of his manhood â—auoreth rankely of Nestorianisme whereas our assertion that Christ is an high priest both according to his deitie in which he is equall with his father and also according to his humanitie in which the father is greter than he is as farre from Arrianisme as the Papistes are from honestie and synceritie to charge vs with such open blasphemie God be praised Imprinted at London by George Bishop and Henrie Binneman 1583. D. Standish D. Heskins Heretikes fiue vvaies specially abuse the Scriptures â— Denying certaine bookes or parts of bookes 2 Doubting of their authoritie and calling theÌ„ into question 2 Voluntarie expositions according to euery ones fansie or heresie 4. Changing some vvordes or sentences of the very originall text Tertul. cont Marae cio li. â— in princ Tertul. lib. 5. False and heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. ep 89. lib. 1. de pec mer. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Protestants Caluinists vse the foresaid fiue meanes of defacing the Scriptures * Cont. rat Edm. Camp pag. 18. Retent pag. 32. dist of the Rock pag. 307. Luther in noâ—o Test. Germa in Prefat Iacobi Conc. Cart. 3. can 47. * Argu. in epist. Iacob * Whitak p. 10. * Ibid. Lib. 6. cap. 18. De doct Christ. lib. 2. cap. 8. Anno. 1532. Anno. 1537. Ibid. pag. 17. M. VVhitaker by these vvords condemneth their ovvne Seruice booke vvhich appointeth these bookes of Tobie and Ecclesiasticus to be read for holy Scripture as the other Doe they read in their Churches Apocryphall superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice In expositione Symbolâ— pag. 10. M. VVhitakers booke In the argument Bib. an 1579. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 6. cap. â— Hieronim ad â—aâ—d Tom. 3. â—â—â—â—â—â— lib. 3. cap. 6. in EuaÌ„g Math. â—â— 5. cap. 26. Cyprianus aliâ— in Concilio Aphricano * Whitak pag. 17. 120. Ibid. pag. 101. Praef. ad 6. theses Oxon pag. 25. Lib. Confess 1. cap. 14. lib. 7. c. 20. Cicer. de Senect Beza the mouse of Geneua gnavveth the text of Scripture De ineam dom cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. an 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reconcileth the Greeke â—â—â—â— of the nevv TestameÌ„t vvith the Hebrevve text of the old by putting out of the Greeke text so much as pleaseth him Est. 6. 9. 10. Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉