command vs. But now let vs examine our Iesuits proofes for the confirming of this strange Paradoxe Rhemish Iesuits THe proofe heerof is euident bicause most of the ancient heretikes were Grecians and therefore the Scriptures in Greeke were more corrupted by them as the ancient fathers often complaine Answer LEt the good Christian Reader héere consider the desperate dealing of the Papists against the holy Worde of God First they haue with all carefulnes and diligence kept it vnder the bushell of a strange toong that the light thereof might not shine in the eies of the common people to the discouering of their errors Idolatries and mockeries But when through the great mercie of God this light hath béene taken from vnder this bushell and set vpon a candlestick to giue light to al that are in Gods house to the directing of their féete to walke in Gods waies then they haue fallen to raile on it and reprochfully to speake of it Iohn Ecchius calleth the Scripture Euangelium nigrum Theologiam atramentariam That is the blacke Gospell and Inken Diuinitie Albertus Pighius another patron of the Popes cause writeth thus Sunt Scripturae vt non minus verè quà m festiuè dixit quidam velut nasus cereus qui se horsum illorsum in quamcunque volueris partem trahi retrahi fingÃque facilè permittit That is The Scriptures be as one no lesse truly than pleasantly said like a nose of waxe which maybe drawen this way and that way be applied to whatsoeuer part a man will One Ludouicus a canon of the Laterane church in Rome thus spake in an oration in the late goodly Councell of Trident Ecclesia est viuum pectus Christi Scriptura autem est quasi mortuum atramentum That is the Church is the liuely brest of Christ but the Scripture is as it were dead inke How contemptuously writeth Cardinall Hosius of those comfortable and swéet Psalmes of Dauid which be a pretious part of the holy canonicall Scripture For whereas it was obiected for the proofe of kings and princes power in Ecclesiasticall causes that king Dauid did not onely deale in such causes for the restoring and planting of Gods true worship and seruice greatly decaied in the daies of king Saul a wicked hypocrite but also did write Psalmes which pertaine to the canon of the Scripture for the instruction and direction of Gods Church for euer Hosius answereth in these words Scripsit Dauid Psalmos aliquot si quid Athanasio credimus quinque tantùm Quid ni scriberet Ne nunc quidem regi prohibetur aut principi quominus aut rythmos aut Psalmos aut carmina scribat quibus Dei laudes celebret Scribimus indocti doctÃque poemata passim That is Dauid did write certaine Psalmes if we beléeue Athanasius but fiue onely Why might he not write Euen now a king or prince is not prohibited to write either rimes or Psalmes or verses wherewith he may praise God We write learned and vnlearned poems apace Thus contemptuously writeth that popish prelate and president in that Tridentine Conuenticle of the Psalmes comparing them with rimes and verses that kings may or do now write and thereunto disdainfully and blasphemously applying that verse of Horace the profane poet Besides this contemptuous speaking of the holy Scriptures our Papists be now procéeded a step further in accusing the originall texts of the Scriptures to be corrupted the old Testament by the Iewes and the New by Gréeke heretikes Is not this desperate dealing against the word of God First to suppresse it and kéepe it in a strange toong then reprochfully to speake of it and now lastly to accuse the original and autenticall copies thereof to be corrupted What can they do more vtterly to deface and discredit the word of God contained in the Scriptures the which may séeme to be the marke they shoote at that by pulling downe the credit of the holy Scriptures they may set vp their owne vaine inuentions and wicked traditions wherewith their religion doth much better agrée than with the Scriptures But now let vs more particularly come to the examination of this assertion The proofe heerof is euident say our Rhemish Iesuits bicause most of the ancient heretikes were Grecians c. I answer that the disproofe héerof is easie For this is not the complaint as you most falsely affirme of ancient fathers but a false slander of ancient wicked heretikes as by the ancient godly fathers doth most plainly appéere So did Heluidius as Saint Hierom sheweth whose words I may aptly apply vnto you which be these Ac nè fortè de exemplariorum veritate causeris quia tibi stultissimè persuasisti Graecos codices esse falsatos ad Ioannis Euangelium venio That is But least peraduenture you complaine of the truth of the copies bicause thou hast most foolishly persuaded thy selfe that the Gréeke bookes be falsified I come to the Gospel of Iohn In which words you may sée how that you who will be worshippers of the virgin Marie ioine héerin hand in hand with Heluidius whom otherwise you would séeme much to mislike for denying the perpetuall virginitie of hir And as Hierom said that Heluidius was most foolishly persuaded then that the Gréeke bookes of the Testament were corrupted Euen so may I say vnto you that this is an extreame folly thus to iudge now as did Heluidius then for what reason is it to thinke that the Gréeke heretikes could corrupt all the Gréeke copies in the world Or why shall not we thinke that the godly learned fathers were as carefull to kéepe them pure from corruption as the heretikes were to corrupt them And whereas there were as the Papists also do now that thought the Iewes had corrupted the Hebrew in the old Testament S. Augustine answereth thus Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè latéque dispersis vel septuaginta illos memorabiles viros hoc de inuidenda gentibus veritate vnum communicasse consilium That is But God forbid that any wise man should beléeue that the Iewes how peruerse or malitious soeuer they were could do so much as to corrupt so many copies and so far and wide dispersed abroad or that those woorthy men the seuentie interpretors did take this counsell togither to depriue the Gentils of the truth Vpon which words of S. Augustine Ludouicus Viues writeth thus Hoc idem responderi potest hijs qui falsatos corruptósque ab Hebraeis codices veteris instrumenti à Graecis noui obijciunt nè veritas sacrorum librorum ex illis fontibus petatur That is This same may be answered to them who do obiect vnto vs as our Rhemish Iesuits do now that the bookes of the old Testament were corrupted and falsified by the Iewes and the bookes of the new Testament by
God aboue 1300. yeeres ago as appeereth by the fathers of those times Answer HEre is an vncertaine assertion and a foolish reason For although I grant the said translation to be ancient yet to be so old as they affirme I suppose it wil be hard for al the Rhemish rout of Iesuits plainly to prooue Tertullian who liued somwhat aboue 200. yeeres after Christ doth not follow it neither hath any steps of it in the places which he alledgeth Cyprian who liued about the yéere of Christ 284. doth not at all vse it Hilarius Hierom and Augustine in their allegations of the Scriptures dissent from it But to omit to speake any more of the antiquitie of it what a foolish reason is this It is 1300. yéeres old therfore true and vncorrupt The Gréeke translations of the Septuaginta interpretors of Symmachus Aquila and Theodotion were ancient yet euen in S. Hieroms time wanted not many and great corruptions The Latin translations which in S. Hieroms and Augustines daies were many were euen then very corrupt as héerafter I wil by Gods grace out of S. Hierom declare Or what a fond reason is this It is 1300. yéeres old therefore to be preferred before the Gréeke which being the originall is aboue 1500. yéeres old So that if this matter be to be measured by antiquitie the Gréeke were to be preferred and this Latin translation not to be followed 2. Reason IT is that by common receiued opinion and by all probabilitie which S. Hierom afterward corrected according to the Greeke by the appointment of Damasus then pope as he maketh mention in his Preface before the iiij Euangelists vnto the said Damasus and in Catalogo in fine Answer THis is but a popish and foolish opinion void of all probabilitie and truth for proofe whereof I will first alledge the saying of that learned man Erasmus Roterodamus which I doubt not but with all wise and learned men will counteruaile our Rhemish Iesuits and all their adherents Who in an Epistle writeth thus Ceu confessum assumit hanc Noui Testamenti translationem qua vulgò vtimur esse Hieronimi cum eam constet nec esse Cypriani nec Hilarij nec Ambrosij nec Augustini nec Hieronimi cùm is diuersa legat multò minùs eam quam emendasse testatur cùm in hac deprehendantur quae ille damnat non solùm quantum ad verba verùm etiam quantum ad sententiam That is He taketh it as granted that this translation of the new Testament which we do commonly vse is Hieroms whereas it is certaine that it is neither Cyprians nor Hilaries nor Ambroses nor Augustines nor Hieroms forasmuch as he dissenteth from it and much lesse to be that which he testifieth that he corrected séeing there be found in this which he condemneth not onely as touching the words but also the sense and meaning Héere Erasmus flatly affirmeth that this common Latin translation was neither made by Hierom nor is that which he at the request of Damasus corrected And to prooue both the truth of Erasmus assertion and the falshood of our Iesuits receiued opinion I will set downe a few places wherein Hierom not onely dissenteth from it but also findeth fault with it In his first booke against Iouinian he writeth thus Ita tamen si ipsos filios erudiret in fide dilectione in sanctificatione pudicitia Non enim vt malè habetur in Latinis codicibus Sobrietas est legenda sed castitas id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Yet so if she instruct hir children in faith and loue and in sanctification and chastitie for it is not to be read Sobrietas sobrietie as it is euill translated in the Latin bookes but Castitas chastitie for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe in the same booke Sobrium siue vt melius in Graeco dicitur vigilātem id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicum hoc enim significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Sober or as it is better in the Gréek watchfull for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie chaste for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie And againe in the same booke Non plus sapere quà m oportet sapere sed sapere ad pudicitiam non ad sobrietatem vt male in Latinis legitur sed sapere inquit ad pudicitiam That is Not to be wise aboue that ye ought to be wise but to be wise vnto chastitie not vnto sobrietie as it is euill translated in the Latin bookes but saith he to be wise to chastitie In all these places Hierom misliketh and condemneth that which is in our Latin common translation And although I confesse that he to helpe his cause doth without sufficient cause find fault in these places with the said translation for that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do more properly and aptly signifie Sobrietie and Sober than chastitie and chaste as also Erasmus in his Scholies in these words doth shew Torquet nonnihil hunc locum Hieronimus ad commoditatem causae suae nam hie certè magis quadrat vertere modestiam vel sobrietatem quà m pudicitiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ad hoc vt sobrij sint modesti non insolentes elati That is Hierom somewhat wresteth this place to the commoditie of his cause for surely it is more fit to translate it modestie or sobrietie than chastitie that they should be sober and modest not insolent and proud yet it is sufficient for me that he misliketh and findeth fault with that which is in our common Latin translation which is a plaine proofe that this was not his for then he would otherwise haue translated it Hierom also findeth fault with the vulgar translation of that place of S. Paule Galat. 5.9 in these words Malè in nostris codicibus habetur Modicum fermentum totam massam corrumpit sensumpotiùs interpres suum quà m verba Apostoli transtulit That is It is euill translated in our Latin bookes Modicum fermentum totam massam corrumpit and the interpretor hath translated rather his owne meaning than the words of the Apostle And there he doth translate it otherwise Modicum fermentum totam conspersionem fermentat But what néede I to busie my selfe in seeking mo places where S. Hierom findeth fault with that which is in the vulgar Latin translation séeing that Andradius the Spanish Iesuit hath eased me of that labour who hath piked out and produced a number of places in the which Hierom misliketh that which is in the said translation Andradius liking of them that require more diligence and plainnes in the said old translator writeth thus Nà m dum vel Graecorum dicendi rationi nimium adhaerescit c. That is For whilest he either doth too much cleaue to the Gréeke phrase or is not diligent inough in weighing the Latin and Greeke words he becommeth somtime ouer obscure
if héere in this place the Latin word do more aptly expresse the Gréeke than the English that doth not follow But if we examine the etymologie propertie and signification of the words I cannot sée but our English doth as well answer to the Gréek as that Latin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to renew to make new or fresh And although Initium do signifie a beginning yet Initio doth not properly signifie to begin to make new or fresh for that doth Innouo but to instruct to dedicate to enter into And therefore I sée no cause why the word Prepared may not as well answer the Gréeke as the Latin Initiauit Sure I am it neither goeth far from the signification of the word nor meaning of the matter But this being onely a friuolous cauill I will omit it being glad that you can find no greater disagréeing in our translations from the Gréeke than these And whereas you would commend the Latin for exactly following and kéeping these words Iustifications Traditions Idola c. I answer that as yet you neither haue nor euer will be able to prooue that our translations haue not truly expressed the sense of the Gréeke in all these words so do some of them as much retaine the last translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols as doth the Latin For whereas you mislike that wée translate the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image and not Idoll doth not your Latin often translate it Simulacrum which I pray you what doth it else signifie but an image As that place whereof Master How lets friend so much complaineth 1. Iohn 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the vulgar Latin is thus Filioli custodite vos à simulacris which how is it to be translated in English but thus Little children kéepe your selues from images For what is the English of Simulacrum but an Image If you say Idoll I say that that is rather the Gréeke of it than the English And therfore you do nothing but wrangle and cauil when you find fault with translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image as I doubt not but by others hath and will be more largely prooued In like maner Act. 7.41 and Apocal. 9.20 the vulgar interpretor translateth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simulacrum which doth signifie nothing els but an Image And to prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke may be translated an Image in English it may appéere by the etimologie which Tertullian maketh of it in these words Ad hoc necessaria est vocabuli interpretatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diductam aequè apud nos formulam fecit Igitur omnis forma vel formula idolum se dici exposcit Inde Idololatria omnis circaidolum famulatus seruitus That is Héereunto is necessarie the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke signifieth a forme or image and thereof by diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued which in like maner signifieth a little forme or image Therefore euery forme requireth to be called Idolum And thereupon Idolatrie is all that seruice and worship which is done about euerie Idoll Doth it not héerby plainly appéere that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the forme shape or image of any thing and therefore may well so be translated as also my learned brother D. Fulke hath learnedly shewed 8. Reason THe aduersaries themselues namely Beza prefer it before all the rest in Praefatione noui Testamenti Ann. 1556. And againe he saith that the old interpretor translated very religiously Annot in 1. Luc. v. 1. Answer IF Master Beza and others thinke reuerently of the old translator they do as becommeth good and godly men to do in accepting thankfully and in good part the labors of good men in so good a worke as is the translating of the blessed word of God for the instruction and comfort of Gods people and passing by and by charitie couering some faults that haue escaped But it is the propertie of wicked men and enimies to Gods truth rather to cauill and carpe to raile at and reuile good men laboring in this sort in Gods vineyards than either charitably to couer faults or louingly to amend them themselues So S. Hierom when he was raised vp of God and prouoked by Damasus Bishop of Rome to translate the holy Scriptures faithfully out of Hebrew Gréeke into Latin how was he handled of many Forsooth railed vpon very miserably as in infinite places of his Prefaces and Epistles doth appéere For example I will set downe one or two Legite de hijs exemplaribus quae nuper à nobis edita maledicorum quotidie linguis confodiuntur That is Read those copies which I haue lately set foorth and are daily thrust throw with the toongs of railers and euill speakers Againe Sicubi ergò aeditio men à veteribus discreparit interroga quemlibet Hebraeorum liquidò peruidebis me ab aemulis frustra lacerari qui malunt contemnere videri praeclara quà m discere That is If my edition differ from the old aske any Hebrew and Iew and thou shalt plainly perceiue that I am without cause torne in péeces of my aduersaries who would rather séeme to despise good things than to learne any thing Thus was S. Hierom for translating the holy Scriptures vsed And was not that learned man Erasmus Roterodamus for his godly paines in translating the new Testament in like maner intreated Being railed vpon by Lea in England by Natalis Bedda in France by Stunica in Spaine and infinite other vnlearned Moonks and Friers as Erasmus himselfe doth declare in an Epistle to Mosellanus where he sheweth that a Carmelite Frier being a Doctor in a publike sermon charged him there present with sinne against the holie Ghost for altering some things in the new Testament otherwise than was in the old translation And another cried out for the same cause that the comming of Antichrist was at hand And when Erasmus vrged him to shew one place in the Testament that did offend him he said plainly that he had neither read nor séene it And euen so Master Beza and our godly countrimen succéeding those godly learned fathers in their godly labors be in like sort handled by our Rhemish Iesuits in this Testament and by Gregorie Martin in his booke intitled A Discouerie wherin he too much discouereth his owne folly and the melancholie of his stomacke in railing vpon them so rudely or rather despitefully who haue woorthily labored in bringing to light the light of Gods blessed word Thus we sée how Satan by his imps and ministers rageth against those that take pains to translate the holy Scripture which is the sword that doth foyle him the hammer that beateth downe his house the light that driueth away his darknes which also conuerteth the soule lighteneth the eies reioiceth the hart and maketh
vs circumspect in all our waies But if they do not vnfainedly repent this their rude railing and reuiling of Gods faithfull seruants let them be assured that they shall fall into the clawes of him that is indéed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a railer a slanderer and a false accuser of Gods Saints As touching my iudgement of the old translation of the new Testament I say as S. Hierom somtime said to such superstitious admirers of the old translation that then was as our Romish Papists be now Quòd si vetus eis tantum interpretatio placet quae mihi non displicet nihil extra recipiendum putant c. That is But if the old translation onely please them which displeaseth not me and they thinke nothing els to be receiued c. Euen so say I to them now that stand so much vpon the old translation I do not generally disallow it nor condemne it although some faults haue béen both by the translator committed and afterwards by negligence crept into it which are not malitiously to be railed at but charitably in the feare of God to be reformed But wheras you say Master Beza preferreth it before all the rest in his Preface before the Testament 1556. you do misreport him for he doth not in that Preface prefer it before all the rest whereof he maketh no comparison but onely defendeth it against Erasmus in some places which he thought that he found fault with it without sufficient cause You cannot be ignorant that Master Beza in that Preface affirmeth besides manifold faults crept in by the writers it doth often dissent from the Gréeke interpret many things obscurely adde some things and omit others And wheras you further alledge that in his Annotations vpon Luke he saith the old translator translated very religiously he did as I haue before declared reuerently thinke of him who no doubt was a godly man and tooke godly paines in setting foorth Gods holie word to the benefit of his Church Yet you know that euen in that very place Master Beza sheweth some imperfection in him For these be his words out of which you haue culled your testimonie Vetus autem interpres quamuis alioqui videatur summa religione sacros libros interpretatus tamen quae significatio sit horum vocabulorum non videtur cognouisse ne dum vt vim illorum intellexerit That is But the old interpretor although otherwise he may séeme very religiously to haue translated these holy bookes yet it appéereth that he did not know what is the signification of these words much lesse that he vnderstood the force and power of them And how iustly héere he findeth fault any that is indued with any knowledge in the toongs and not blinded with malice may plainly perceiue Therefore although Master Beza reuerently iudged of him yet he did not thinke him to be without his faults which are charitably to be corrected and reformed as he doth and not malitiously to be carped and reprooued as is our Iesuits and Greg. Martins maner It is not also to be thought but that most of those faults and corruptions which be now in the text were not committed at the first by the translator but haue crept in since either as S. Hierom saith by negligent writers and copiers out of the bookes or by presumptuous and ignorant correctors c. which are not to be imputed vnto him Lastly I say the question is not so much which is the best translation or whether it be better than the rest but whether it is to be preferred before the originall Gréeke which héereafter is to be discussed 9. Reason IN the rest there is such diuersitie and dissention and no end of reprehending one another and translating euerie man according to his fantasie that Luther said if the world should stand long time we must receiue againe which he thought absurd the decrees of Councels for preseruing the vnitie of faith bicause of so diuers interpretations of the Scripture And Beza in the place aboue mentioned noteth the itching ambition of his fellowe translators that had much rather disagree and dissent from the best than seeme themselues to haue said or written nothing And Bezas translation it selfe being so esteemed in our countrie that the Geneua English Testaments be translated according to the same yet sometime goeth so wide from the Greeke and from the meaning of the holie Ghost that themselues which protest to translate it dare not follow it For example Luc. 3. v. 36. they haue put these words The sonne of Cainan which he wittingly and wilfully left out And Act. 1.14 they say With the women agreeably to the vulgar Latin where he saith Cum vxoribus With their wiues Answer HEre in this 9. reason you complaine of the diuersitie and dissention of other translations by reason wherof we should for the preseruing of vnitie of faith if the world should long continue receiue the decrées of Councels as you imagine and make Luther to affirme Why may not vnitie of faith stand with diuersitie of translations There were in the primitiue Church fower seuerall Gréeke translations of the old Testament The first of the seuentie interpretors second of Simmachus third of Aquila fourth of Theodotion and yet there was vnitie of faith in the true Church or whatsoeuer diuersitie of doctrine there was I thinke you cannot prooue that it came of the diuersitie of translations There were in the Latin Church very many diuers translations as S. Augustine in these words sheweth Qui enim Scripturas ex Hebraea lingua in Graecam verterint numerari possunt Latini autem interpretes nullo modo That is For they that haue translated the Scriptures out of the Hebrew toong into the Gréeke may be numbred but the Latin translators cannot Héere you sée that S. Augustine affirmeth the Latin translators of the Scriptures to haue béene so many that they could not be numbred yet he was so far from our Rhemists opinion that they bred diuersitie of doctrine that he thought the same profitable especially for them which wanted the knowledge of the originall toongs forasmuch as that which is obscure in one may be made manifest by another And if there may be diuersitie of expositions of one place of Scripture without breach of vnitie of doctrine why may not some diuersitie of translations stand with vnitie of faith and doctrine Héerof S. Augustine writeth thus Quos necesse est etiamsi rectae atque vnius fidei fuerint varias parere in multorum locorum obscuritate sententias quamuis nequdquam ipsa varietas ab eiusdem fidei vnitate discordet sicut etiam vnus tractator secundum eandem fidem aliter atque aliter eundem locum potest exponere quia hoc eius obscuritas patitur That is Who must néedes although they be of one true faith bring foorth by reason of the obscuritie of many places diuers opinions and iudgements albeit the same diuersitie doth
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 quà m 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
in the margent So againe in the 9. chap. vers 14. they haue thrust the true reading agréeable to the Gréeke confirmed by the Syrian translation Chrysostom and the Gréeke scholies into the margent which also Hentenius sheweth to haue béene in 7. of his copies emundabit shall clense for the which some negligent writer did write emundauit hath clensed By faith he that is called Abraham obeied Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is By faith Abraham being called obeied So is the Syrian translation Chrysostom and Theophilactus By faith Sara also hirselfe being barren receiued vertue in conceiuing of seed yea past the time of age bicause she beleeued c. Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is By faith Sara also receiued strength to conceiue séed and past the time of age did beare a childe bicause c. Héere first they haue these words Being barren which are not in the Gréeke Secondly they haue foolishly and falsely translated this receiued vertue in conceiuing of seed For receiued strength to conceiue seed For although the Latin word Virtus do somtimes signifie power and strength and answereth to the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is héere vsed yet in our English this word Vertue is not so vsed but onely answereth to the other Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But more absurdly in the 18. of the Apoca. v. 3. they translate thus Rich by the vertue of hir delicacies Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the power greatnes or abundance of hir delicacies Is not this fond and absurd to attribute vertue to the delicacies of the great whoore of Babylon of whom S. Iohn speaketh Thirdly they haue omitted this bare a childe which is in the Gréeke wherevnto agrée Chrysostom Theophylactus and the Gréeke scholies And also the Syrian translation sauing that it hath those words being barren And beneficence and communication do not forget for with such hosts God is promerited Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God is delighted or well pleased Héere for the maintenance of their Merits they translate promerited wheras the Gréeke word signifieth to please or delight And that God is pleased with the good works of his children is confessed but that they merit and deserue any thing that is by reason of the corruption and imperfection of them denied with the Gréeke agrée the Syrian translation Chrysostom and the Gréeke scholies I omit to shew how obscurely and vnproperly they vse these words Beneficence Communication and Hosts the former two for liberalitie and almes the last for sacrifices Where Communication is improperly vsed for almes for that in our English toong it is vsed for conference of spéech and not for distribution of almes That sentence we translate thus To do good to distribute forget not for with such sacrifices God is pleased Let the godlie and learned reader consider whether is the truer apter and plainer translation You know my deerest brethren and let euerie man c. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Wherefore my déere brethren let euery man be swift to heare So is the Syrian translation and the Gréeke scholies It séemeth the old translator did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but falsely and without sense He that hath looked in the law of perfect libertie Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the perfect law of libertie So is the Syrian translation and the Gréeke scholies Erasmus sheweth that in one Latin copie it was in lege perfecta Hentenius sheweth that in one Latin copie of his it was in legem perfectam that is into the perfect law Is idle In the margent they put Dead which is the true reading agréeing with the Gréeke with the Syrian translation and fiue of Hentenius Latin copies Behold how much fire what a great wood it kindleth Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is behold how great wood a little fire kindleth or burneth In the margent they haue put this word Little which agréeth with the Gréeke and is confirmed by the Syrian translation by S. Hierom who vpon the 66. chapter of Esaie thus citeth this place Paruus ignis quà m grandem succendit materiam that is a little fire what a great deale of wood or matter it burneth Beda also sheweth that in some copies it was written modicus ignis that is a little fire The sense and circumstance of the place and comparison which the Apostle vseth requireth it to be so that as a little fire burneth a great deale of stuffe so the toong being but a little member braggeth of great things and doth much mischiefe Erasmus doth probably coniecture that the interpretor did translate it Quantulus ignis the which an ignorant or negligent writer did alter into Quantus and now by prescription the corruption possesseth the text and the true reading is thrust out into the margent He deliuered himselfe to him that iudged him vniustly Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He committed himselfe or his cause to him that iudgeth iustly So is the Syrian translation and Oecumenius the Gréeke scholiast Augustine also Tract in Iohan. 21. agréeth with the Gréeke Héereof read before pag. 14. Our Lord command In the margent they haue put this word Rebuke which is the true reading agréeing with the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Lord rebuke thée So doth S. Hierom alledge it Increpet tibi Dominus and the Gréeke scholies so read it as it is in the Gréeke So is the Hebrew Zachar. 3.2 out of which S. Iude doth alledge it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord rebuke thée satan In like maner Matth. 8.26 the old translator hath translated the same Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperauit and our Rhemists He commanded wheras it should be He rebuked And these certes reprooue being iudged but them saue pulling out of the fire And on other haue mercie in feare hating also that which is carnall the spotted cote Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And haue compassion on some in putting difference and others saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh With the Gréeke agrée the Gréeke scholies Blessed are they that wash their stoles Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Blessed are they that kéepe his commandements So readeth Arethas and Cyprian lib. 2. aduers Iudaeos cap. 22. A few places of manie in which words and sentences be omitted and want in the Rhemish English translation of the new Testament and be expressed in the Greeke which is approoued to be true by ancient translations fathers and other testimonies Heere I do first set downe the text of Scripture agreeable to the Greeke and then shew what is omitted in the Rhemish translation of the Papists And lastly I bring in witnesses to confirme the Greeke and confound the other He
that is angrie with his brother vnaduisedly c. Héere this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be translated vnaduisedly or without cause is left out The ancient Syrian translation hath it retaining euen the very Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Euthymius and Theophylactus also haue it Basil in his Morals doth so alledge it So doth also Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 5. In the same chapter vers 44. these words be omitted Blesse them that curse you which be in the Syrian translation in Chrysostom and Theophylactus In the end of the praier which our Sauiour Christ hath taught vs be omitted these words For thine is the kingdome the power and the glorie for euer Which be in the Syrian translation in Chrysostom and Theophylactus I came not to cal the righteous but sinners to repentance these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to repentance be omitted Which be expressed in Chrysostom Theophylactus Iustinus Martyr and Basil do so alledge it Hierom also so alledgeth it Sed peccatores ad poenitentiam Hentenius the Louanian Doctor sheweth that he found them in two Latin copies And in the 5. of Luke vers 32. they in the Latin translation and their owne English and therefore héere ought not to be omitted So that the blind and dum spake and sawe these words blind dum are left out Which be in the Syrian translation in Chrysostom Theophylactus and in S. Basill in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 19. Iesus said vnto them vnderstand ye all these things these words Iesus said vnto them be left out which be in the Syrian translation in Chrysostom and Theophylactus This people draweth néere vnto me with their mouth and honoreth me with their lips c. These words Draweth neere vnto me with their mouth be omitted which be not onely in all Gréeke copies but also in the place of Esaie the prophet cap. 29.13 out of which it is alledged They be also in Chrysostom and Theophylactus So likewise shall mine heauenly father do vnto you except ye forgiue from your harts ech one to his brother their trespasses These words their trespasses be omitted which be in the Syrian translation in Chrysostom and Theophylactus Go ye also into my vineyard and whatsoeuer is right yée shall receiue These last words and whatsoeuer is right ye shall receiue be omitted which be in the Syrian translation in Chrysostom and Theophylactus These words left out With my owne which be in the Syrian translation in Chrysostom Theophylactus and Augustine Sermone 59. de verbis Domini These words following be twise omitted Be baptised with the baptisme that I shall be baptised Which be extant in the Syrian translation in Origen Chrysostom and Theophylactus And in Mark 10.39 where this story is rehearsed in their owne translation be expressed All this sentence following left out Verily I say vnto you it shall be easier for Sodom and Gomorrha at the day of iudgement than for that citie Which is in the Syrian translation Theophylactus and in Matthew 10.15 And againe he sent vnto them another seruant and at him they cast stones these words cast stones omitted which be in the Syrian translation and Theophylactus And when they lead you and deliuer you vp take no thought afore neither premeditate what ye shall say These words neither praemeditate omitted which be in the Syrian translation and Theophylactus Moreouer when ye shall sée the abomination of desolation spoken of by Daniel the prophet standing c. These words spoken of by Daniel the prophet be left out which be in the Syrian translation in Theophylactus and are expressed in Matth. 24.15 where the same matter is rehearsed Surely thou art one of them for thou art of Galile and thy spéech is like These words and thy speech is like are omitted which be in the Syrian translation and in Theophylactus But Iesus answered him and said Hence from me satan for it is written c. These words Hence from me Satan be omitted which be in Theophylactus and the 4. of Mathew Thou art the Christ the sonne of God These words the Christ omitted which be expressed in the Syrian translation and in Theophylactus And his hand was restored whole as the other As the other omitted which be in the Syrian translation and Theophylactus Daughter be of good comfort thy faith hath made thée whole These words Be of good comfort omitted which be in the Syrian translation and Theophylactus That fire come downe from Heauen and consume them as Helias did These words as Helias did omitted in the text and thrust into the margent which be in the Syrian translation in Theophylactus and in S. Basill in his morals In the praier of our Lord Iesus Christ all these words following be omitted Our which art in heauen thy will be done in earth as it is in heauen but deliuer vs from euill Which be all in the Syrian translation in Theophylactus Euthymius yea and some Latin copies Woe be vnto you Scribes and Pharisies Hypocrits These wordes Scribes Pharisies Hypocrites omitted which be in the Syrian translation and Theophylactus And the voices of them and of the high Priests preuailed c. These words and of the high Priests omitted which be in the Syrian translation and Theophylactus It may séeme that our Rhemists were glad that these words were in the Latin left out that the simple people might not knowe that the voices of the high Priests preuailed to the crucifiyng of Iesus Christ the which if they did they might gather that the high Priest of Rome may not onely erre but also séeke to crucifie Iesus Christ in his members as he dayly doth Therefore the Iewes did persecute Iesus and sought to slea him bicause he had done these things on the Sabboth day These words and sought to slea him be omitted which be in the Syrian translation and in Theophylactus And the bread that I will giue is my flesh which I will giue for the life of the world These words which I will giue be left out but be expressed in the Syrian translation and in Theophylactus Iesus shewed himselfe againe to his disciples at the Sea of Tyberias These words to his disciples be omitted but be extant in the Syrian translation in Chrysostom and in some copies of the old Latin translation Hentenius of Louaine confesseth that they were in 4. of his copies Send therefore to Ioppa and call for Simon whose surname is Peter he is lodged in the house of Simon a tanner by the sea side who when he commeth shall speake vnto thée These last words who when he commeth shall speake vnto thee be omitted which be in the Syrian and Arabian translations in Chrysostom and in the Gréeke scholies Not to all the people but vnto the witnesses