Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	appear_v	common_a	great_a	350	4	2.1119	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17143	An answere to ten friuolous and foolish reasons, set downe by the Rhemish Iesuits and papists in their preface before the new Testament by them lately translated into English, which haue mooued them to forsake the originall fountaine of the Greeke, wherein the Spirit of God did indite the Gospell, and the holie Apostles did write it, to follow the streame of the Latin translation, translated we know not when nor by whom With a discouerie of many great corruptions and faults in the said English translation set out at Rhemes. By E.B.	Bulkley, Edward, d. 1621?	1588 (1588)	STC 4024; ESTC S106854	84,001	112

important considerations hath declared and defined this only of all other Latin translations to be autenticall and so onely to be vsed and taken in publike lessons disputations preachings and expositions and that no man presume vpon any pretence to reiect or refuse the same Answer THe decrée of some more ancient Councell in this matter if any could be had as none would be found might haue stood you in far greater stead For howsoeuer this Tridentine conuenticle as euen Henrie 2. the French king termed it moue you surely it is of small force to persuade vs. We little care what it hath héerin determined being called togither and gouerned by the Pope whom we iustly accuse to be the Archenimie of God whereof you all shall neuer be able to excuse him and consisting of about 40. blind Bishops his sworne seruants This cursed conuenticle or Councell we no more estéeme than the godly fathers estéemed the Councels of Ariminum Tyre Ephesinum 2. and such others And when you and all your adherents shall be able to prooue the canons of that Tridentine Councell to be grounded vpon the foundations of the Prophets and Apostles and agréeable with Gods blessed word then will we acknowledge the truth of this constitution In the meane time we will not maruell if a corrupt Councell maintaine a corrupt translation 6. Reason IT is the grauest sincerest of greatest maiestie least partialitie as being without all respect of controuersies and contentions specially of this our time as appeereth by those which Erasmus and others at this day translate much more to the aduantage of the catholike cause Answer HEre be bare and naked assertions without any proofe which may as well be denied of vs as affirmed by them And therefore this I say that the translations of Erasmus and Beza be as graue of as great maiestie as sincere and as little partiall as is the common Latin And in some part to prooue this my affirmation this I say that that translation which hath many both barbarous phrases and grosse soloecismes is not to be counted so graue maiesticall and sincere but this vulgar translation which they magnifie hath many such ergo it is not so graue c. Some few for example I will shew to alledge all were infinite What grauitie and sinceritie is in these words Principes gentium dominantur eorum where the masculine gender is put for the feminine eorum for earum and the genitiue case for the datiue contrarie to the rules of Grammar and so false Latin committed Or in these words Nònne vos magis plures estis illis Or these Eum qui modico quàm Angeli minoratus est Or these Memorari testamenti sui sancti Or these Vir timoratus secundum legem Or these Opiniones praeliorum Or Populus manicabat ad eum in templo Many such other and woorse might be alledged wherein I suppose no wise and learned man will thinke any grauitie maiestie or sinceritie to be As touching partialitie whatsoeuer you pretend yet if you in your consciences did not iudge it to be more partiall and fauorable for your doctrine you would neuer preferre it before the originall of the Greeke contrarie to the iudgement of the ancient fathers and of the best learned of your owne side lately and as yet liuing And that you do know it to be more partiall for you than the Grooke I will prooue by a few examples which may serue for many Iohn 14. v. 26. The common Latin translation hath it thus Suggeret vobis omnia quaecunque dixero vobis which you thus finely translate Shall suggest vnto you all things whatsoeuer I shall say vnto you Where you know the Gréeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which I haue said or spoken vnto you Is not this translation of yours more partiall to maintaine the traditions of your church and decrées of Popes and Councels than the originall of the Gréeke In the 10. of Luke vers 35. the vulgar Latin translation hath it thus Et quodcunque supererogaueris ego cùm rediero reddam tibi which you haue translated Whatsoeuer thou shalt supererogate c. doth not this make more for your works of supererogation which I may well call supererrogant works than the Gréeke which is Whatsoeuer thou spendest more c. In the 13. to the Hebrewes vers 16. the Latin translation is thus Talibus enim hostijs promeretur Deus which fond translation you more fondly and foolishly translate thus For with such hosts God is promerited Doth not this make more for your doctrine of Merits than the fountaine of the Gréeke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is With such sacrifices God is delighted or well pleased And for defence of the same doctrine of Merit doth not the omitting of those words Rom. 11.6 serue to your purpose But if it be of works it is no more grace or els were worke no worke Doth not I say the dashing out of these words in the text well serue your turne The which notwithstanding be found in al Gréeke copies in the ancient Syrian translation in Chrysostom and other fathers And to the maintenance of the same doctrine may not that which is in your vulgar translation Philip. 1.28 be more fitly applied than the Gréeke Will you not thereof better gather that the suffering of afflictions is a cause of saluation than of the Gréeke which saith it is a declaration or token of saluation whereunto the children of God do passe through manifold tribulations Doth not the Latin vulgar translation in the 5. to the Ephesians Sacramentum hoc magnum est This is a great sacrament stand you in better stead to prooue Mariage one of your seuen sacraments than the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is This is a great mysterie or secret which S. Paul speaketh and meaneth of Christ and his Church Sundrie such other examples might be alledged but these at this time shall suffice to shew that whatsoeuer you say in word or pretend in shew it is the partialitie it séemeth to beare to your doctrine that mooueth you to follow it and to prefer it before the fountaine of the Gréeke the which how absurd it is shall héerafter be shewed 7. Reason IT is so exact and precise according to the Greeke both the phrase and the word that delicate heretikes therefore reprehend it of rudenes And that it followeth the Greeke more exactly than the Protestants translations besides infinite other places we appeale to these Tit. 3.14 Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib 1577. to maintaine good works Hebr. 10.20 Viam nobis initiauit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib he prepared So in these words Iustifications Traditions Idola c. In al which they come not neere the Greeke but auoid it of purpose Answer WE do not mislike it for the simplicitie of phrase for such is the Gréeke wherin the Apostles wrote

shewed yet it must néedes be confessed to be but a small fault to expresse this word Lord and to attribute it to Iesus Christ to whom it doth so properly appertaine and of small force to discredit generally the autenticall text of the Gréeke Two hundred greater corruptions may be found in the vulgar Latin Furthermore whereas héere is produced the onely single testimonie of Tertullian I may iustly say that If by the law of God one mans witnes be not sufficient against a man much lesse may it be against the originall copie of the Testament of Iesus Christ Moreouer I may except against the credit of this one witnes as vnsufficient to giue testimonie against the originall text of Christs Testament For whereas Heluidius alledged his autoritie in defence of his opinion S. Hierom answereth him in these words Et de Tertulliano quidem nihil amplius dico quàm ecclesiae hominem non fuisse That is And as touching Tertullian I say no more but that hée was not a man of the Church And so without more ado turneth him ouer If Hierom refuse his credit as vnsufficient in that cause surely we will as well reiect him in this and not credit him in séeming to say that this word Lord came into the text by Marcions meanes Lastly I say that whereas Chrysostom doth charge that great heretike Paulus Samosatenus with corrupting a place Iohn 5.27 yet notwithstanding your vulgar Latin and your owne English do follow and allow that which Chrysostom counted to haue béen corruptly read and distinguished by the said P. Samosatenus The like may be said of Epiphanius who thinketh a place of S. Paul 2. Tim. 4.10 otherwise to be read than either your vulgar Latin or you do whose words be these Cresces inquit in Gallia Non enim in Gallatia velut quidam decepti putant sed in Gallia legendum est That is Cresces saith he is gone into Fraunce not into Gallatia as some being deceiued do thinke but it is to be read In Gallia into Fraunce Now if you will not iudge these places to be corrupted although Chrysostom Epiphanius did so thinke who were fathers far more sound sincere than Tertullian that fel into the heresies of Montanus why shall we be bound to thinke this place of the Corinthians to be corrupted by Marcion bicause Tertullian séemeth so to say Surely if you will not allow the iudgement of Chrysostom and Epiphanius in those places we wil not approoue the opinion of Tertullian in this The which also may be said concerning the two testimonies of Hierom and Socrates following to the former whereof hauing sufficiently spoken of this I will now come Rhemish Iesuits AGaine S. Hierom noteth that the Greeke text 1. Cor. 7.33 which is at this day is not the Apostolicall veritie or true text of the Apostle but that which is in the vulgar Latin Qui cum vxore est solicitus est quae sunt mundi quomodo placeat vxori diuisus est That is He that is with a wife is carefull of worldly things how he may please his wife and is diuided or distracted Answer HEre is brought in the onely testimonie of S. Hierom to discredit the Gréeke text the autoritie whereof he greatly magnified and by which he labored to reform the Latin bookes as hath béene shewed But to this single testimonie of Hierom héere produced I may obiect a saying of Hierom himselfe agréeable to the law of God before alledged Vni testi nè Catoni creditum est That is Men beléeue not one witnes though he were Cato And therefore both by the law of God and saying of S. Hierom himselfe we are not bound to beléeue this single witnes of Hierom especially in so great and weightie a matter as is the discrediting of the originall text of Christs Testament Secondly to this one testimonie of Hierom I oppose not onely the consent of Gréeke copies and those ancient translations of the Syrian and Arabian which both agrée with it but also S. Basil who in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thrise in another booke doth so alledge it as it is in the Gréeke also Chrysostom Theophylactus the Gréeke Scholies Epiphanius also contra Hiera haeres 67. and Tertullian De virginibus veland And lastly I oppose Hierom to Hierom himselfe who both in his booke against Heluidius and also Ad Eustochium de seruanda virginitate doth alledge this place as it is in the Gréeke referring the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which followeth and not to that which goeth before The which S. Hierom ought not to haue done if he had thought it not to be the Apostolicall veritie But héereby it doth appéere that Hierom in that booke against Iouinian did deale with this place as he did with many other which he wrested from the simple sense to serue his owne cause For how Hierom in those bookes abused certaine places of Scripture to serue his purpose and how hardly or rather contemptuously he spake of Matrimonie any man of any iudgement reading the bookes may easily perceiue Whereupon it came to passe that euen in those daies those bookes were misliked of them that were learned and godly as appéereth by Hieroms owne Apologies vnto Pammachius and Domnion insomuch that the said Pammachius being a godly man and Hieroms great friend went about to suppresse them But least I should séeme ouer hardly to charge Hierom whom otherwise I confesse to haue béene a godly and learned father I wil set downe for a taste two or thrée places Bonum est inquit homini mulierem non tangere Si bonum est mulierem non tangere malum est ergò tangere That is It is good saith he for a man not to touch a woman then it is euill to touch hir Héere Hierom doth not onely wrest that place for S. Paul doth not there oppose Good to sinne and euill but doth take it for conuenient expedient and commodious as Erasmus sheweth but also doth ouer iniuriously speake of matrimonie in saying it is euill to touch a woman which God hath ordained and sanctified Againe Hierom saith Si prudentia carnis inimicitia est in Deum qui in carne sunt Deo placere non possunt arbitror eos qui seruiunt officio coniugali quòd prudentiam carnis diligant in carne sint That is If the wisedome of the flesh be enimitie against God and that they which be in the flesh cannot please God I thinke that they which do the dutie of marriage loue the wisedome of the flesh and be in the flesh How iniuriously Hierom héere speaketh of Marriage and how he abuseth these places of S. Paul Rom. 8. it is so plaine that I néed not to shew S. Paul in the same place saith Vos non estis in carne You are not in the flesh but in the spirit speaking generally of the faithfull at