wilful needlesse or hereticall aâ—oyding For although the mariage of ecclesiasticall ministers generally is proued by that Scripture yet the mariage of votaries specially is nothing confirmed And for the mariage of Bishops Priestes and Deacons your owne translation of 1. Tim. 3. and Tit. 1. both Latine and English will warrant them to be the husbandes of one wife so that euery childe may see that he needed not for that purpose to corrupt the texte 1. Cor. 9. And as for the other texts 2. Pet. 1. although this worde by good workes is not expressed in the moste Greeke copies yet the whole circumstance of the place giueth it necessarily to be vnderstoode and yet it maketh nothing agaynst iustification by fayth only For our election which is most certaine immutable in Gods determinatioÌ„ is made certainly knowen vnto vs by good workes the fruites of iustifying faith euen as the effectes doe necessarily proue the cause gone before And so dothe Thomas Mathewes Bible note likewise the Bishops Bible and the Geneua Bible for so I had rather call them than by the yeares in whiche they were once printed whiche haue bene often printed and perhaps all in some one yeare Couerdales Bible also addeth these wordes by good workes whiche is redde in some Greeke copies So true it is that you say wee leaue it out because wee holde the selfe same heresie As likewise that you slaunder vs to hold that good workes are not necessarie to saluation whereas we beleeue that good workes are as necessarie to saluation as fayth in all them that are iustified by faith onely But because you are not able to withstand the truth which we beleeue you faine odious Monsters as Dragons Centaures Hydraes to fight withall before the people that you might gette the prayse of glorious conquerours like S. George on horsebacke that in a pageant vanquisheth an hideous dragon made of paper or painted clothes MART. 37. So do they in infinite places alter the olde text which pleased them well before they were Heretikes and they do it with brasen faces and playne protestation hauing no shame nor remorse at all in fleeing from that which all antiquitie with one consent allowed and embraced vntill their vnhappie daies Which though it be an euident condemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader we will not charge them for altering the auncient approued Latin translation because they pretend to folowe the Hebrue and Greeke and our purpose is not here to proue that they should not folowe the Hebrue and Greeke that now is before the auncient approued Latine text which is done briefly already in the preface to the new Testament FVLK 37. You were afrayde belike to be ouermatched in rayling and therefore you thought to beare vs downe at once with a whole floud of reprochfull slaunders and that you vtter euen with the same face with which you affirme that al antiquitie with one consente allowed and embraced your vulgar Latine texte for what else you shoulde meane I cannot coniecture seing you say afterwarde you will not charge vs for altering the auncient approued Latine translation What say you Martin doth all antiquitie with one consent allowe and imbrace your vulgar Latine translation What is the cause then that the most of all antiquitie of the Latine Church vsed not your vulgar Latine text or dare you ioyne issue with me that all the Latine doctors for 400 yeares after Christe vsed none other Latine translation but that or that they all knewe your vulgar Latine translation you are neuer able to proue it The 70. translation in deede was greatly esteemed and almost generally receyued in the Greeke and Latine Churches and out of it were innumerable Latine versions as S. Augustine affirmeth But your vulgar Latine followeth it not in many places as it were easie to shewe if time and occasion serued and I suppose you will not denie As for the reasons you bring in the Preface to the newe Testament to proue that we should not followe the Hebrue and Greeke that now is before that auncient approued text when they come to be considered it shall appeare how vayne and friuolous they are But as for the Hebrue and Greeke that now is may easilie be proued to be the same that alwaies hath bene neither is their any diuersitie in sentence how soeuer some copies eyther through negligence of the writer or by any other occasion do varie from that which is commonly and most generally receyued in some letters syllables or wordes MART. 38. Neither will we burden them for not folowing the vulgar Latine texte when the same agreeth with most auncient Greeke copies which notwithstanding is great partialitie in them must needes be of an heretical wilful humor that among the Greeke copies themselues they reiect that which moste agreeth with the vulgar Latine text in places of controuersies Yet will wee not I say neither in this case lay falsehood and corruption to their charge because they pretend to translate the common Greeke text of the newe Testament that is one certaine copie But here at the least lette them shewe their fidelitie and that they be true and exact translatours For here onely shall they be examined and called to account FVLK 38. In translation we follow the common vsuall and printed coppies as you doe in your translation and yet you know there be as many yea ten times as many diuerse readings in the Latine as are in the Greeke witnesse hereof the Bible printed at Antwerpe by Christopher Plantine 1567. of Hentenius castigation where the margents almost of euerie leafe be full of diuerse readings obeliskes asterisks stigmates signifying the variety that is in many copies by adding detracting chaunging The same is confessed by Arias Montanus Lindanus likewise acknowledgeth as much Of that which you say we reiect that which best agreeth with the vulgar Latine in places of controuersie you bring none example But that among your diuerse readings you reiect that which agreeth best with the Hebrue and with the Greeke in places of controuersie I will giue you an example Gen. 3 v. â—5 where the Hebrue truth teacheth that the seede of the woman shall breake the serpentes heade and the Greeke translateth the pronoune in the masculine gender he meaning Christ and some auncient copies of your vulgar Latine haue ipse you neuerthelesse followe that blasphemous corruption that in these later times hath bene receiued in your vulgar Latine Bibles and reade still in your texte ipsa she which though you would wrest blasphemously to the virgin Marie which is proper to Christ can not by the circumstance of the place be aptly referred to any but to Eue. MART. 39. And if they followe sincerely their Greeke and Hebrue text which they professe to followe and which they esteeme the onely authenticall texte so farre we accuse them not of hereticall
Paule Ro. 5. v. 19. who maketh it all one to be iustified and to be made iust And againe by this reason that it shoulde bee manifestly repugnant to Gods iustice to account him for iuste that is not iuste and therfore that man in deede is made iust Thus Beza Woulde you not thinke hee were come to bee of our opinion but hee reuolteth againe and interpreateth all these goodly wordes in his olde sense saying Not that any qualitie is inwardly giuen vnto vs of which wee are named iust but because the iustice of Christe is imputed to vs by faith freely By faith then at the least we are truly iustified Not so neither but faith sayth he is an instrument wherewith we apprehende Christ our iustice So that we haue no more iustice in vs than we haue glorie for glorie also we apprehend by faith FVLK 2. Al learned meÌ„ I hope do see that you haue no regarde how vainely you cauil so you may seeme to the ignorant to say somthing against theÌ„ that be godly and learned Act. 13. v. 39. Beza translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui that is saith hee to bee declared iust or absolued and giueth this reason why he vseth not the worde iustificaâ—i in that place which he vseth elsewhere Ne quis illud ab omnibus perinde acciperet ac si casus esset modi aut instrumenti per quod iustiâ—icemur id est iustifiamus ac pronunciemur aut pro iustis habeamur hoc quidem loco malui absolueÌ„di verbum vsurpare vt magis perspicua esset oratio Least anie man should take this worde of the texte ab omnibus as though it were the case of the meane or instrument by which we are iustified that is made and pronounced iust or accounted for iuste In this place I chose rather to vse the worde of absoluing that the sentence mighte bee more cleare The Latine ab omnibus may signifie by all things or from all things Therefore leaste anye manne shoulde mistake the Apostle as thoughe hee saide wee are iustified by all those thinges where hee meaneth wee are iustified from all thinges Beza in this place vseth the worde of absoluing or acquitting in the same sense that he doth iustifying in other places where hee speaketh of the same matter and sayeth as plainely as a man can speake that to be iustified and to be made iuste or pronounced or accompted iust beefore God is all one Yet our Momus findeth faulte with him for expounding to be iustified Rom. 2. v. 13. to bee pronounced iuste as thoughe God will pronounce anye man iuste whiche is not iuste indeede But Beza hee saith elsewhere protesteth that to be iustified is not to be pronounced or accompted iuste but rather to be iust indeede If Martin hadde not beelyed Beza we shoulde haue hadde Bezaes wordes sette downe bothe in Latine and Englishe But in truth Beza hath no suche words yet in sense he hath thus muche that to be iustified before God is to be iuste indeede and not to bee onely pronounced or accompted iuste when hee is not so in deede But that wee are made truely iust indeede by the iustice of Christe whiche is imputed vnto vs freely by faith And as for that newe life or iustice whiche is called inhereÌ„t in vs it is not the cause but the witnes of that iustice by imputation of whiche wee are saued folowing him that is iustified and not going before iustification and faith indede is the instrument by which we apprehend Christ our iustice Neither doth Beza say that we are not truely iustified by faith but that faith is not the principall efficient cause which is the mercie of God but the instrumentall cause by whiche wee take holde of the mercie of God in Christe In al this Beza hath said nothing contrarie to himself nor to the truth And it is no absurditie to say that the iustice of Christe by which we are iustified is no more inherent in vs than his glorie And yet both assured vnto vs by faith As for that iustice whiche is an effect of Gods sanctifying spirite and a fruite of our iustification beefore God by whiche also we are iustified or declared iuste beefore men as S. Iames teacheth is inhereÌ„t in vs as also the first fruits of glorification by that peace of coÌ„science ioy that we haue in God being reconciled to vs by Christ. MART. 3. For this purpose bothe hee and the Englishe Bibles translate thus Abraham beleeued God and it was reputed to him FOR IVSTICE Rom. 4. v. 3. 9. Where he interpreateth for iustice to be nothing else but. in the steede place of iustice so also taking away true inherent iustice euen from Abraham himselfe But to admit their translation whiche notwithstanding in their sense is moste false must it nedes signifie not true inherent iustice because the Scripture saith it was reputed for iustice Do such speaches import that it is not so in deede but is onely reputed so Then if wee say This shall be reputed to thee for sinne for a greate benefite and so foorth it shoulde signifie it is no sinne indeede nor great benefite But let them call to mind that the Scripture vseth to speake of sinne and of iustice alike It shal be sinne in thee or vnto thee as they translate Bibl. 1577 or as S. Hierome translateth It shall bee reputed to thee for sinne Deut. c. 23. 24. as themselues translate it shall be righteousnesse vnto thee before the Lord thy God And againe Deut. c. 6. This shall bee our righteousnes before the Lord our God if we kepe al the commaundements as he hath commaunded vs. If then iustice onely be reputed sinne also is onely reputed if sin bee in vâ— indeede iustice is in vs indeede FVLK 3. Our translation taketh not from Abraham true iustice nor yet iustice inherent but declareth that he was not iustified before God by workes that is by iustice inherent but by faith whyche apprehendeth the iustice of Christ whych is altogyther without vs. And therefore you cauil in your olde rotten quarrell when you goe aboute to make reputed to bee contrarie to truthe or indeede Faith was reputed by God to Abraham for iustice indeede but not as iustice inherent And AbrahaÌ„ was truly iustified by faith as by an instrumentall cause not that faith was the iustice by which he was iust in the sight of God excluding all other causes but there was nothing in AbrahaÌ„ but faith which God accompted for iustice But Abrahams faith embraced the mercie of God in the promised seede in whiche as well hee as all the tribes of the earth should be blessed The places of scripture that you cite speaking of sinne iustice alike be not contrary to the imputation of iustice vnto them in which it is not inherent For in neither of both places the holy ghost vseth the word of imputation howsoeuer S. Hierome translateth
say we you can not so answer the matter for in other places you translate it duely and truely tradition and why more in one place than in another They are ashamed to tell why but they must tell and shame both thom selues and the deuill if euer they thinke it good to answer this treatise as also why they changed congregation which was alwaies in their first translation into Church in their later translations and did not change likewise ordinances into traditions Elder◠into Priestes FVLK 51. That the Thessalonians had some parte of Christian doctrine deliuered by word of mouth that is by the Apostles preaching at such time as he did write vnto them and some part by his Epistles the text enforceth vs to graunt and we neuer purposed to denye But that the Church at this daye or euer since the newe Testament was written had any tradition by worde of mouth of any matter necessary to saluation which was not contayned in the olde or newe Testament we will neuer graunt neither shall you euer be able out of this text or any text in the Bible to proue Make your Syllogismes when you dare and you shall be aunswered But we knowe you saye that the Greeke word signifieth tradition as plaine as possibly but here and in like places we rather translate it ordinances instructions and what else soeuer We knowe that it signifieth tradition constitution instruction precept also mancipation treatise treason For al these the Greeke Dictionaries do teach that it signifieth Therefore if in any place we haue translated it ordinaunces or instructions or institutions we haue not gone from the true signification of the worde neither can you euer proue that the worde signifieth such a doctrine onely as is taught by worde of mouth and is not or may not be put in writing But in other places you can tell vs that we translate it duely and truly tradition and you will know why more in one place than in another affirming that we are shamed to tell why For my part I was neuer of counsaile with any that translated the Scriptures into English and therefore it is possible I can not sufficiently expresse what reason moued the translators so to varie in the exposition of one and the same worde Yet can I yeelde sufficient reason that might leade them so to doe which I thinke they followed The Papistes doe commonly so abuse the name of tradition which signifieth properly a deliuerie or a thinge deliuered for such a matter as is deliuered onely by worde of mouth and so receaued from hande to hande that it is neuer put in writing but hath his credite without the holye Scriptures of God as the Iewe had their Cabala and the Scribes Pharisees had their traditions beside the lawe of God and the Valentinian Heretikes accused the Scriptures as insufficient of authoritie and ambiguously written and that the truth could not be found in them by those that knewe not the tradition which was not deliuered by writing but by worde of mouth iumpe as the Papists doe This abusing of the word tradition might be a sufficient cause for the translators to render the Greeke worde where it is taken for such doctrine as is beside the commaundement of God by the name of tradition as the worde is commonly taken But where the Greeke worde is taken in the good parte for that doctrine which is agreeable with the holy Scriptures they might with good reason auoide it as you your selfe doe not alwayes translate tradere to betray but sometimes to deliuer So did the translators giue these words ordinances instructions institutions or doctrine deliuered which doe generally signifie the same that tradition but haue not the preiudice of that partiall signification in which the Papistes vse it who wheresoeuer they find tradition straight way imagine they haue found a sufficient argument against the perfection and sufficiencie of the holy Scripture and to bring in all riffe raffe and trishe trashe of mans doctrine not onely beside but also contrarye to the manifest worde of God conteined in his most holy and perfect Scriptures To the shame of the deuill therefore and of all popish maintainers of traditions vncommaunded by God this reason may be yelded Nowe to aunswer you why Ecclesia was first translated congregation and afterward Church the reason that moued the firste translators I thinke was this the worde Churche of the common people at that tyme was vsed ambiguously both for the assemblie of the faythfull and for the place in which they assembled for auoyding of which ambiguitie they translated Ecclesia the congregation and yet in their Creede and in the notes of their Bibles in preaching writing they vsed the word Church for the same the later translators seing the people better instructed able to discerne when they read in the Scriptures the people from the place of their meeting vsed the worde Church in their translations as they did in their preaching These are weightie matters that wee muste giue accompt of them Why we chaunge not ordinances into traditions and Elders into Priests wee will answere when we come to the proper places of them In the meane season wee thinke there is as good cause for vs in translating sometime to auoide the termes of traditions and prieste as for you to auoid the names of Elders calling them auncients and the wise men sages as though you had rather speake French than English as we do Like as you translate Conside haue a good hart after the french phrase rather than you would say as we do be of good comforte MART. 52. The cause is that the name of Church was at the first odious vnto thē because of the Catholike Church which stoode against them but afterward this name grewe into more favour with them because of their English Church so at length called and termed But their hatred of Priests and traditions continueth still as it first began and therefore their translation also remaineth as before suppressing the names both of the one and of the other But of all these their dealings they shal be told in their seuerall chapiters and places FVLK 52. I pray you who translated first the creed into the English tongue and taught it to the people for that cause were accounted heretikes of the Antichristian Romish rable If the name of Churche were odious vnto them why didde they not suppresse that name in the creede whyche they taught to yong and olde and in steede of Catholike Church call it the vniuersal congregation or assembly Wel Dauus these things be not aptely diuided according to their times The firste translation of the Bible that was printed in the english tong in very many places of the notes vseth the name Church most notoriously in the song of Salomon where before euery other verse almost it telleth which is the voice of the Church to Christ her spous◠which no reasonable man would thinke the translators would
when they professe they are of thē selues vniust of Sacraments mysteries by which the benefits of Christ are sealed vp vnto them of altar when they beleue that Iesus Christ is our altar of Priests when they hold that al good Christians are Priests of deuotions when they dispute that ignorance is not the mother of true deuotion but knowledge of excommunication which they practise daily As for the names and thinges of procession shrines images traditions beside the holy Scriptures in religiō they haue iust cause to abhorre Neither do they vse the one sort of termes without probable ground out of the originall text nor auoide the other but vpon some good speciall cause as in the seueral places when we are charged with them shal appeare MART. 17. If in a case that maketh for them they straine the very originall signification of the word and in a case that maketh against them they neglect it altogither what is this but wilfull and of purpose See chap. 7. numb 36. FVLK 17. I answer we streine no words to signifie otherwise than the nature and vse of them will affoord vs neither doe we spare to expresse that which hath a shewe against vs if the propertie or vsuall signification of the word with the circumstance of the place doe so require it MART. 18. If in wordes of ambiguous and diuerse signification they will haue it signifie here or there as it pleaseth them and that so vehemently that here it must needes so signifie and there it must not and both this and that to one ende and in fauour of one and the same opinion what is this but wilfull translation So doth Beza vrge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie wife and not to signifie wife both against virginitie and chastitie of Priestes and the English Bible translateth accordingly See chap. 15. num 11. 12. FVLK 18. To the generall charge I answer generally we do not as you slaunder vs. Nor Beza whom you shamefully belye to vrge the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7. v. 1. not to signifie a wife against virginitie and chastitie of Priestes For cleane contrariwise he reproueth Erasmus restraining it to a wife which the Apostle saith generally it is good for a man not to touch a woman which doth not onely conteine a commendation of virginitie in them that be vnmaried but also of continencie in them that be maried And as for the virginity or chastitie of Priestes he speaketh not one worde of it in that place no more than the Apostle doth Now touching the other place that you quote 1. Cor. 9. v. 5. Beza doth truely translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sister to wife because the word sister is first placed which comprehendeth a woman and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following must needes explicate what woman he meaneth namely a wife For it were absurd to say a sister a woman Therfore the vulgar Latine Interpreter peruerteth the words saith Mulierem sororem It is true that many of the auncient fathers as too much addict to the singlenes of the Clergie though they did not altogither condemne mariage in them as the Papists doe did expound the sister whereof S. Paule speaketh of certaine rich matrones which followed the Apostles whithersoeuer they went ministred to them of their substance as we reade that many did to our Sauiour Christ. Math. 27. v. 55. Luc. 8. v. 3. But that exposition can not stand nor agree with this text for many causes First the placing of the wordes which I haue before spoken of Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were needeles except it should signifie a wife for the word sister signifieth both a woman a faithful woman and otherwise it was not to be doubted least the Apostle would leade a heathen woman with him Thirdly the Apostle speaketh of one womā not many wheras there were many that followed our Sauiour Christ whereas one alone to follow the Apostle might breede occasion of ill suspition and offence which many could not so easily Fourthly those that are mentioned in the Gospell our Sauiour Christ did not leade about but they did voluntarily follow him but the Apostle here saith that he had authoritie as the rest of the Apostles to leade about a woman which argueth the right that an husband hath ouer his wife or of a maister ouer his maide Fiftly it is not all one if women could trauel out of Galilie to Ierusalem which was nothing neare an hundred miles that women could followe the Apostles into all partes of the world Sixtly if the cause why such women are supposed to haue followed the Apostles was to minister to them of their substance the leading them about was not burdenous to the Church but helpeful but the Apostle testifieth that he forbare to vse this libertie because he would not be burdenous to the Church of Corinth or to any of them Seuenthly seing it is certaine that Peter had a wife and the rest of the Apostles are by antiquitie reputed to haue bene all maried It is not credible that Peter or any of the rest would leaue the companie of their owne wiues leade strange women about with them As for the obiection that you make in your note vppon the text to what ende should he talke of burdening the Corinthians with finding his wife when he himself cleerely saith that he was single I answer Although I thinke he was single yet is it not so cleere as you make it for Clemens Alexandrinus thinketh he had a wife which he left at Philippi by mutual consent But albeit he were single it was lawfull for him to haue maried and Barnabas also as wel as all the rest of the Apostles Againe to what end should he talke of burdening the Church with a woman which was not his wife when such women as you say ministred to the Apostles of their goods Wherby it should follow that none of the Apostles burdened the Churches where they preached with their owne finding which is cleane contrary to the Apostles wordes and meaning Wherefore the translation of Beza and of our Church is most true and free from all corruption MART. 19. If the Puritans grosser Caluinists disagree about the translations one part preferring the Geneua English Bible the other the Bible read in their Church if the Lutherans condemne the Zuinglians Caluinistes translations and contrariwise if all Sectaries reproue eche an others translation What doth it argue but that the translations differ according to their diuerse opinions See their bookes written one against another FVLK 19. Here againe is nothing but a generall charge of disagreeing about translations of Puritans Caluinists Lutherans Zuinglians and of all Sectaries reprouing one an others translation with as generall a demonstration See the bookes written one against an other which would aske longer time than is needeful to answer such a vaine cauil when it is alwaies sufficient
Paule 1. Cor. 15. v. 43. The dead bodie is sowen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in weakenesse it riseth againe in power Doth not weakenesse here signifie priuation of all strength It is maruaile but you will say a dead bodie is not altogither voide of strength Beza telleth you out of S. Paule Rom. 8. v. 6. That the wisedome of the flesh without Christ is death it is enmitie against God it is neither subiect vnto the law of God neither can it be where is the strength of free will that you complaine to bee taken away by our translation Beza doth also tell you that S. Paule calleth all the ceremonies of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are separated from the spirit of Christ the weake and beggerly elementes Galaâ— 4. Are they not voide of strength riches which are voide of Christs grace and spirit But your purpose was only to quarrell and seeke a knot in a rush therefore you regarded not what Beza hath written to iustifie his translation MART. 27. If Caluine translate Non ego sed gratia Dei quae mihi aderat may not meane Graecians controle him that he also translateth falsely against free will because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth require some other participle to be vnderstoode that shoulde signifie a cooperation with free will to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which laboured with me See chap. 10. numb 2. FVLK 27. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God which is with me A meane Graecian will rather vnderstande the verbe substantiue than the participle as you doe and then must needes againe vnderstand the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath laboured For thus the sense must be if your participle be vnderstood I haue laboured more than they all yet not I but the grace of God which labored with me hath labored Who would commit such a vaine tautologie The sense is therefore plaine which the Apostles words do yeeld in the iudgement of better Graecians than euer G. Martine was or will be I haue not labored more than the rest of the Apostles of mine owne strength or will but the grace of God which is in me or with me hath giuen me greater strength ability to trauel in the Gospell than to them But you are afraid least it should be thought that the Apostle had done nothing like vnto a block forced only a blockish feare a forced collection For when the Apostle first saith he hath labored after denieth saith I haue not laboured what sensible man will not gather that in the former he labored as a man indued with life sense and reason and in the later that he laboured not by his owne strength or vertue but by the grace of God to which he attributeth all that he is in such respect By the grace of God I am that I am saith he which manifestly excludeth naturall free will to that which is good appertaining to the glorie of God For which cause he denieth that he laboured more than the rest not I but the grace of God which was present with me MART. 28. If when the Hebrue beareth indifferently to say Sinne lieth at the dore and vnto thee the desire thereof shall be subiect thou shalt rule ouer it the Geneua English Bible translate the first without scruple the later not because of the Hebrue Grammar is not this also most wilfull against free will See chap. 10. numb 9. FVLK 28. I graunt this to bee done willingly against free will but yet no false nor corrupt translation For in the participle Robets which signifieth lying is a manifest Enallage or chaunge of the gender to declare that in Chataoth which word being of the feminine gender signifieth sinne is to bee vnderstoode Auon or some such worde as signifieth the punishment of sinne which may agree with the participle in the masculine gender that the antithesis may be perfect If thou doest well shall there not be reward or remission if thou doest euill the punishment of thy sinne is at hand But that the later end of the verse can not be referred to sinne but vnto Cain not only the Grammar but also the plaine wordes and sense of the place doth conuince For that which is sayd of the appetite must haue the same sense which the same wordes haue before of the appetite of Eue towardes her husband Adam that in respect of the law of nature and her infirmitie she should desire to be vnder his gouernment that he should haue dominion ouer her So Abel the yonger brother should be affected toward his elder brother Cain to whom by the law of nature he was louing and subiect and therefore no cause why Cain should enuy him as he did Otherwise it were a straunge meaning that sinne which is an insensible thing shoulde haue an appetite or desire towarde Cain who rather had an appetite to sinne than sinne to him But you are so greedie of the later parte that you consider not the former I knowe what the Iewisne Rabbines fauourers of Hethenish free will absurdly doe imagine to salue the matter but that which I haue said may satisfie godly Christian MART. 29. If Caluine affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can not signifie propter reuerentiam because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so vsed Beza auoucheth the same more earnestly and the English Bible translateth accordingly which may be confuted by infinite examples in the Scripture it selfe is coÌ„futed by Illyricus the Lutheran is it not a signe either of passing ignorance or of most wilfull corruption to maintaine the blasphemie that hereupon they conclude See chap. 7. numb 42 43. FVLKE 29. If Beza Caluine the English translations be deceiued about the vse of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proueth not that they are deceiued in the translation of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the matter in question They haue other reasons to defend it than the vse of the preposition although you sclaunder Caluine in saying he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vsed for propter For he sayth no more but that the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such like that may designe a cause quae causam designet that is that certainly may point out a cause can not otherwise be taken Likewise Beza saith Atqui non facile mihi persuaserim proferri posse vllum exemplum in quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita vsurpeâ—ur But I can not easily persuade my selfe that any example may be brought forth in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed that is for propter or secundum for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were more proper and vsuall Now if Illyricus haue helped you with a few examples where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken what say Beza or
vs through faith Rom. 4. The Papistes say it is a qualitie inherent within vs for which wordes and matter they haue no warrant in the holy Scripture MART. 54. These few examples proue vnto vs that the Scriptures translated verbatim exactly and according to the proper vse and signification of the wordes do by the Heretikes confession make for the Catholikes and therefore Beza saith he altereth the wordes into other and I thinke it may suffice any indifferent reader to iudge of his purpose and meaning in other places of his translation and consequently of theirs that either allow him or follow him which are our English Caluinists and Bezites Many other waies there are to make mosta certaine proofe of their Wilfulnesse as when the translation is framed according to their false and hereticall commentarie and When they will auouch their translations out of prophane writers Homer Plutarch Plinie Tullie Virgil and Terence and reiect the Ecclesiastical vse of wordes in the Scriptures and Fathers which Beza doth for the most part alwaies But it were infinite to note all the markes and by these the wise reader may conceiue the rest FVLK 54 These examples proue nothing lesse For to runne ouer them all briefly the first two we translate verbatim A man is iustified by faith without the workes of the law and repent and repētance we say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What make these for Poperie If Luc 1. v. 6. we should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications what should Poperie gaine but a vaine cauill when you your selues cōfesse that those iustifications are often vsed for commandements Act. 2. v. 27. all our English translations are as you would haue them Thou shalt not leaue my soule in hell nor suffer thy holy one to see corruption by which verse no descent into Limbus but the resurrection from death can be proued If wee translate as you do Act. 3. v. 21. whome heauen must receaue wee will easily conuince that Christe muste be receaued of heauen In the laste example the question is not howe the worde is to be translated but by what worde the want of the texte is to be supplied whiche wee supplie not with wordes of our owne but with the Apostles owne wordes Haue you not gayned greatly by translating verbatim exactly and according to the proper vse and signification of the wordes I lyke well that euery indifferent Reader may iudge by these examples of Bezaes purpose in other places of his translation But you haue two other wayes to make certaine proofe of their wilfulnesse The firste is when the translation is framed according to their hereticall commentarie A reasonable man would thinke rather that the commentarie were framed according to the texte than the texte to the commentarie But to iustifie the truth of those translations for the firste texte you quote it is handled sect 26. of this chapter and so consequently Cap. 7. The seconde is answered sect 46. the other two concerning tradition sect 23. of the preface and in the chapiter following The second waye of proofe is when they will auouch their translations out of prophane writers I thinke there is no better waye to know the proper or diuerse signification of wordes than out of auncient writers though they be neuer so prophane who vsed the wordes most indifferently in respect of our controuersies of which they were altogither ignorant As for the ecclesiasticall vse of wordes in the Scripture and the Fathers which Beza you say doth for the most part reiect it is vntrue except there be good and sufficient cause why he should so do warranted by the Scripture it selfe or necessarie circumstances of the places which he doth translate For if the Scripture haue vsed a worde in one signification sometimes it is not necessarie that it should alwaies vse it in the same signification when it is proued by auncient writers that the worde hath other significations more proper to the place and agreeable to the rule of fayth which perhaps the vsuall signification is not As for example the Scripture vseth very often this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a boy or seruaunt but when the same worde is applied to our Sauiour Christ in the prayer of the Apostles Act. 4. 27. Who woulde not rather translate it childe or sonne as the worde doth sometime but more seldome signifie Howe the Fathers of the Churche haue vsed wordes it is no rule for translators of the Scripture to followe who oftentimes vsed wordes as the people did then take them and not as they signified in the Apostles tyme. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a publicke testification of repentaunce which wee call penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposition of handes and suche like in whiche sense these wordes were neuer vsed before the Apostles times and therefore it is not lyke that they woulde beginne a newe vse of them without some manifest explication of their meaning without the whiche no man could haue vnderstoode them as they haue done in the vse of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like It is not a faulte therefore prudently to seeke euen out of prophane writers what is the proper signification of wordes and howe many significations a woorde may haue and reuerently to iudge which is moste apte for the place to be translated and moste agreeable with the holy ghostes meaning in that texte and not alwaies to bee tyed to the vsuall signification of wordes as they are sometimes taken in Scripture and much lesse as they are vsed of the auncient Fathers MART. 55. But would you thinke that these men could notwithstanding speake very grauely and honestly against voluntarie and wilfull translations of Scripture that so notoriously offend therein them selues Harken what Beza saith against Castaleo and the like The matter saith he is now come to this point that the translatours of Scripture out of the Greeke into Latin or into any other tōgue think that they may lawfully doe any thing in translating Whom if a man reprehend he shall be answered by and by that they do the office of a translatour not that translateth worde for worde but that expresseth the sense So it commeth to passe that whiles euery man will rather freely folow his own iudgement than be a religious interpreter of the Holy Ghost he doth rather peruert many things than translate them Is not this well said if he had done accordingly but doing the cleane contrarie as hath ben◠proued he is a dissembling hypocrite in so saying and a wilfull Heretike in so doing and condemned by his owne iudgement FVLK 55. No wise man doubteth but they could both speake very grauely and auoyde most religiously al voluntarie wilful translations of scripture that might tende to maintaine any errour And the rather they will be perswaded that Beza hath auoyded that lewde kinde of translatiō for which he reproueth Castaleo when they shall see that
on your parte that should exactly folow the Greeke falsely translated when you translate in S. Peters Epistle thus You were not redeemed with corruptible things froÌ„ your vaine conuersation receiued by the tradition of the fathers Where the Greeke is thus rather to be translated froÌ„ your vaine conuersation deliuered by the fathers But your fingers itched to fâ—â—st in the word tradition and for deliuered to say receiued because it is the phrase of the Catholike Church that it hath receiued many things by tradition which you woulde here controll by likenesse of wordes in this false translation FVLK 6. I maruaile why you should compte it an heretical humor to vse the worde traditions in the euill part which the holy ghost so vseth and your owne vulgar translator also but that you are more partial in allowing the traditions of meÌ„ than we in auoiding the terme somtimes only for doubt lest traditioÌ„s of meÌ„ should creepe into the place of Gods coÌ„mandemeÌ„ts But how is it falsly translated on our part that professe to folow the Greke which is truly translated in your vulgar Latin text which professeth to translate the Greeke as well as we belike because we say receiued by the tradition of the fathers which according to the Greeke should be deliuered by the fathers but that our fingers itched to foyst in the word tradition What I pray you hath your vulgar traÌ„slator foisted in that word did his fingers itch against such catholike phrases that he would coÌ„trol theÌ„ by a false traÌ„slation do you not perceiue that while you raile vpoÌ„ vs you reuile your owne vulgar Latin translatioÌ„ which hath the same word traditioÌ„ for which you storme against vs But for deliuered we haue said receiued See whether frowardnes driueth you the Apostle saith they were deliuered froÌ„ the vaine coÌ„uersation of their fathers traditioÌ„ Do you then vnderstaÌ„d that it was deliuered by the fathers but not receiued by their sonnes Certainely they were deliuered from that vaine conuersation which they had receyued For receyuing doth necessarily importe deliuering And because you called for a Lexicon in the next section before Scapula will teach you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie as indifferently A patre traditus as à patre acceptus deliuered by the father and receyued by the father What wrangling then is this about the moone shine in the water to crie out false translation foysting itching fingers and I know not what MART. 7. But concerning the worde tradition you will say perhaps the sense thereof is included in the Greeke worde deliuered We graunt But would you be content if we should alwayes expresly adde tradition where it is so included then should we say 1. Cor. 11. 2. I praise you that as I haue deliuered you by tradition you keepe my precepts or traditions And againe v. 23. For I receiued of our Lord which also I deliuered vnto you by tradition c. And Luc. 1. v. 2. As they by tradition deliuered vnto vs which from the beginning sawe c. and suche lyke by your example wee should translate in this sorte But we vse not this licentious maner in translating holy Scriptures neither is it a translators parte but an interpreters and his that maketh a commentarie neither doth a good cause neede other translation than the expresse text of the Scripture giueth FVLK 7. We will say it is contained in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth receaued by tradition or deliuerie froÌ„ the Fathers not in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth otherwise many times thaÌ„ simply to deliuer when it signifieth to deliuer it doth not alway signifie to deliuer by word of mouth without writing as you vnderstand tradition but as well by writing as by preaching As when S. Paule saith I receaued of the Lord that which I deliuered vnto vou speaking of the institution of the supper he meaneth that which the Euangelists had written he him selfe doth write So 2. Thess. 2. when he willeth theÌ„ to hold the traditioÌ„s which they had learned of him he speaketh not only of such as they learned by his preaching but such also as they learned by his Epistle Wherefore if you should expresly adde the worde tradition in your partiall signification wheresoeuer you finde the word deliuered you shoulde not onely translate ridiculously but also heretically and falsly Wordes in deriuation and composition doe not alwaies signifie according to their primitiue MART. 8. And if you will yet say that our vulgar Latine translation hath here the worde tradition we graunt it hath so and therefore we also translate accordingly But you professe to translate the Greeke and not the vulgar Latine which you in England condemne as Papisticall and say it is the worst of all though Beza your maister pronounce it to be the very best and will you notwithstanding followe the sayde vulgar Latine rather than the Greeke to make traditions odious Yea such is your partialitie one way and inconstancie an other way that for your hereticall purpose you are content to followe the olde Latine translation though it differ from the Greeke and againe another time you will not follow it though it be all one with the Greeke most exactly as in the place before alledged where the vulgar Latine translation hath nothing of traditions but Quid decernitis as it is in the Greeke you translate Why are ye burdened with traditions FVLK 8. You may be sure we will saye that we know to be true and sufficient to discharge our translation from your foolish and malicious quarrelling But we professe you saye to translate the Greeke and not the vulgar Latine And I pray you what doth your vulgar Latine Interpreter professe to translate but the Greeke if he then translating out of Greeke could finde tradition in the Greeke worde why shoulde not we finde the same especially being admonished by him who if he translated truly why are we blamed for doing as he did if his translation be false why is it allowed as the onely authenticall text We follow not therefore the Latine translation but ioyne with it wheresoeuer it followeth the Greeke as we doe in ten thousand places more than this and willingly depart not from it but where it departeth from the Greeke or else vseth such wordes as would be offensiue if they were translated into English or occasion of errour as you doe likewise when you depart from the proper and vsuall signification of wordes which your Latine translator vseth as when you call foenerator a creditor which signifieth an vsurer Luc. 7. Stabulum an Inne and stabularius an host Luc. 10. Vna Sabathi the first of the Sabaoth Iohn 2. Ecclesia the assembly Act. 7. Baptismata washings Marc. 7. and such like But we in England you say condemne the Latine translation as papisticall We accuse it as not true in many places we saye it is the worst of all though
signification but a true and general vnderstanding of the word which is vsed of the Euangelist for other washings than the Sacrament of Baptisme and so you are inforced to translate it Marc. 7. MART. 2. Now then to come to our purpose such are the absurde translations of the English Bibles and altogither like vnto these Namely when they translate congregation for Churche Elder for Priest Image for Idol dissension for schisme Generall for Catholike secrete for Sacrament ouer-seer for Bishop messenger for Angel embassadour for Apostle minister for Deacon and such like to what other end be these deceitfull translations but to conceale and obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the worde schisme as they do also Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament which is the Latin nor mysterie which is the Greeke but to goe as farre as they can possibly from the common vsuall and Ecclesiastical wordes saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament FVLK 2. Absurde traÌ„slations of the English Bibles you say are congregation for Churche Elder for Priest Image for Idoll and such like The word Church being ambiguously taken of the people for the place of assembly the assembly it selfe it was as lawful for vs to cal congregation as for you to call it assembly Actes 7. This worde Priest commonly taken for a sacrificer and the same that Sacerdos and so by you translated there was good occasion to vse the worde Elder for which you vse Senior or auncient in your translation which is a name of auctoritie as ouerseer is of diligeÌ„ce minister of seruice pastor of feeding all which names set foorth a true Bishop Pastor and Elder and if you will needes haue it of a true Prieste Of Image for Idoll is sayde inough in the nexte Chapiter before Schisme I knowe not how English men should vnderstand except it were englished by dissension diuision rending or some such like Of general for Catholike we shal speake anon Secrete for Sacrament we vse because wee would retaine the ecclesiasticall vse of this worde Sacrament which is to signifie the seales of Gods promises and not confounde it with euery holy or vnholy secrete thing The Greeke worde mysterie which you would enioyne vs to vse was in the time of the firste translation more vnknowen than that wee could well haue vsed it except wee would haue followed your veine in vanitie and noueltie of termes Praepuâ—e neophyte gratis depositum c. or else made generall and common the proper vse of this Ecclesiasticall terme Sacrament to euery mysterie and called the Sacrament of preaching of publishing the Gospel to the Gentils of the seuen starres as you do and yet in the Sacrament of the whore of Babylon you leaue it and call it mysterie Apoc. 17. v. 7. as you shoulde be enforced to doe if you would translate the old Testament out of Latine Dan. 2. diuerse times except you would call Nabuchadonosors dreame a Sacrament and Dan 4. where the king sayth that to Daniell no secrete is impossible meaning vnknowen or not vnderstood you would say no Sacrament Tob. 12. you would translate Sacramentum regis abscondere bonum est It is a good thing to hide the kings Sacrament where you should say secrete and where the English phrase would hardly beare you to say the kings mysterie Of the other termes in the places by you quoted it shal be sufficient to speake But I haue rendred reasonable causes of these termes hitherto so that no maÌ„ but madde with malice would thinke we conceale the name of Church dignities therof in hatred of them or do dissemble the names of schisme heresie in fauour of those abhominations which are as wel set forth to their detestatioÌ„ in the terms of dissention and sectes as for the name Sacrament we find not in the Greeke but mysterium we traÌ„slate a secrete or a mysterie as the worde signifieth which nothing fauoureth the pretended Sacrament of Matrimonie MART. 3. S. Paul saith as plaine as he can speake I beseech you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions which may be in profane and worldly things as well as in matters of religion But schismes are those that diuide the vnitie of the Church whereof they know them selues guilty S. Paule saith as plainely as is possible A man that is an Heretike auoide after the first and second admonition They translated in their Bible of the yeare 1562 A man that is an author of Sectes And where the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes FVLK 3. S. Paule in deede speaketh plainely in Greeke but if you speake English say schismes fortie thousand of the people in England will sweare they vnderstande you not But schismes you say are those that deuide the vnitie of the Churche dissentions may be in prophane and worldly things Verily all schismes deuide not the Church for they were not al the Church of whom it is sayde in S. Iohn 9. There was a schisme among them for I thinke the best of the Pharisees were scarse good members of the Churche Againe where S. Paule doth say least there should bee a schisme in the bodie 1. Cor. 12. He speaketh of the natural bodie whervnto he compareth the Churche S. Paule also sayth as plainely as he canne speake in Greeke 1. Cor. 11. v. 18. I heare that there be schismes among you yet your vulgar Latine translatour is bolde to saye Scissuras cuttings or rendings where you are bold to goe from your Latine texte and call them schismes And for explicating the Greeke name of heresie by sectes why should wee be more blamed than the vulgar Latine translator who commonly translateth it Sectas and namely Gal. 5. 2. Pet. 2. Actes 24. diuerse times 26. and 28 in all which places you your selues translate sectes Is it because he or you fauour heresies and heretikes will you neuer leaue this foolish wrangling which alwaies turneth you to the greater discredite MART. 4. As also they suppresse the very name Catholike when it is expresly in the Greeke for malice towarde Catholikes and Catholike religion because they know them selues neuer shall be called or knowen by that name And therefore their two English Bibles accustomed to be reade in their Churche therefore by like moste authenticall leaue it cleane out in the title of all those Epistles which haue bene knowen by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somewhat more honestly hath turned the worde Catholike into General saying The Generall
Presbyter Doeth not Priest come of Presbyter as certainly and as agreeably as Deacon of Diaconus Doth not also the French and Italian word for Priest come directly from the same Will you alwaies followe fansie and not reason doe what you list translate as you list and not as the truth is and that in the holy Scriptures which you boast and vaunt so much of Because your selues haue theÌ„ whom you call Bishops the name Bishops is in your Englishe Bibles which otherwise by your owne rule of translation should be called an Ouerseer or Superintendent likewise Deacon you are content to vse as an Ecclesiasticall word so vsed in antiquitie because you also haue those whom you call Deacons Only Priests must be turned contemptuously out of the text of the holy Scriptures Elders put in their place because you haue no Priestes nor will none of them and because that is in controuersie betwene vs. And as for Elders you haue none permitted in EnglaÌ„d for feare of ouerthrowing your Bishops office and the Queenes supreame gouernment in all spiritual things and causes Is not this to followe the humour of your heresie by Machiauels politike rules without any feare of God FVLK 12. Here I must aunswere you that we haue no degree of Ministers distinct from Deacons but by vulgar and popular vse of speaking which we are not curious to controule Otherwise in truth we account Bishops Elders and Deacons all Ministers of the Church It is no more therefore but the common speache of men which vseth that worde which is common to all Ecclesiasticall persons as peculiar to the Elders or Priestes Why we keepe the name of Deacons in translating Diaconus rather than of Priestes in translating Presbyter I haue tolde you often before The name Priest being by long abuse of speache applied to signifie Sacrificers of the olde Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we could not giue the same name to the Ministers of the new Testament except we had some other name whereby to call the Ministers of the olde Testament wherein we followe reason and not fansie for it is great reason we should retaine that difference in names of the Ministers of both the Testamentes which the holy Ghost doth alwaies obserue But you follow fansie altogither imagining that Priestes onely are put out of the text because we haue no Priestes Whereas we haue Priestes as well as we haue Bishops and Deacons and so are they called in our booke of common prayer indifferently Priestes or Ministers And where you say we haue no Elders permitted in Englande it is false for those that are commonly called Bishoppes Ministers or Priestes among vs be suche Elders as the Scripture commendeth vnto vs. And although we haue not suche a consistorie of Elders of gouernemente as in the Primitiue Churche they had and many Churches at this daye haue yet haue wee also Elders of gouernement to exercise discipline as Archbishoppes and Bishoppes with their Chauncellours Archedeacons Commissaries Officialles in whome if any defecte bee we wishe it may be reformed according to the worde of God MART. 13. Apostles you say for the most parte in your translations not alwayes as we doe and Prophetes and Euangelistes and Angels and such like wheresoeuer there is no matter of controuersie betwene you and vs there you can pleade verie grauely for keeping the auncient Ecclesiasticall wordes as your maister Beza for example beside many other places where he bitterly rebuketh his fellow Castalâ—ons translation in one place writeth thus I can not in this place dissemble the boldnesse of certaine men which would God it rested within the compasse of words only These men therefore concerning the worde Baptizing though vsed of sacred writers in the mystery or Sacrament of the new Testament and for so many yeares after by the secrete consent of all Churches consecrated to this one Sacrament so that it is now growen into the vulgar speaches almost of all nations yet they dare presume rashly to chaunge it and in place thereof to vse the word washing Delicate men forsooth which neither are moued with the perpetual authority of so many ages nor by the daily custom of the vulgar speach can be brought to thinke that lawfull for Diuines which all men graunt to other Maisters and professors of artes that is to retaine and holde that as their owne which by long vse and in good faith they haue truly possessed Neither may they preteÌ„d the authoritie of some auncient writers as that Cyprian sayeth TINGENTES for BAâ—PTIZANTES and Tertullian in a certaine place calleth SEQVESTREM for MEDIATOREM For that which was to those auncientes as it were newe to vs is olde and euen then that the selfe same words which we now vse were familiar to the Church it is euident because it is very seldome that they speake otherwise But these men by this noueltie seeke after vaine glorie c. FVLK 13. If in any place we vse not the name of the Apostles Prophetes Euangelists Angels and such like wee are able to giue as sufficient a reason why we translate those wordes according to their Generall signification as you for translating somtime Baptismata washings and not baptismes Ecclesia the assembly and not the Church with such like Therefore as Castaleo such other Heretikes are iustly reprehended by Beza for leauing without cause the vsuall Ecclesiasticall termes so when good cause or necessitie requireth not to vse them it were superstition yea and almost madnes sometimes in translating to vse them as to call the Pharisees washings Baptismes or the assembly of the EphesiaÌ„ Idolaters the Churche yet both in Greeke and Latine the wordes are Baptismata ecclesia MART. 14. He speaketh against Castaleon who in his newe Latine translation of the Bible changed all Ecclesiasticall wordes into profane and Heathenish as Angelos into genios Prophetas into Fatidicos Templum into fanum and so foorth But that which he did for foolish affectation of finenesse and stile do not our English Caluinistes the very same when they list for furthering their Heresies When the holy Scripture saith idols according as Christians haue alwayes vnderstood it for false goddes they come and tell vs out of Homer and the Lexicons that it may signifie an image and therfore so they translate it Do they not the like in the Greeke worde that by Ecclesiasticall vse signifieth penaunce and doing penaunce when they argue out of Plutarch and by the profane sense therof that it is nothing else but chaunging of the minde or amendment of life Whereas in the Greeke Church Poenitentes that is they that were in the course of penance and excluded from the Church as Catechumeni and Energumeni till they had accomplished their penance the very same are called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FVLK 14. That Castaleo did for foolish affectatioÌ„ of finenesse you slauÌ„der vs to do for furthering of heresie
heauen c. IstuÌ„ locuÌ„ episcopi presbyteri noÌ„intelligentes c. This place Bishops Priests not vnderstanding take vpon them somewhat of the pride of the Pharizees so that they thinke they may eyther condemne the innocentes or lose the guiltie persons whereas with God not the sentence of the Priests but the life of the persons accused is inquired of Wee read in Leuiticus of the Lepers where they are coÌ„maunded to shewe them selues to the Priestes and if they haue the Leprosie then by the Priest they are made vncleane Not that Priestes make Lepers and vncleane persons but that they may haue knowledge of him that is a Leper and him that is no Leper and may discerne who is cleane or who is vncleane Therefore euen as the Prieste doth there make the Leper cleane or vncleane So here also the Bishop and Prieste doth binde or lose not them that be innocent or guiltie but according to his office when he shall heare the varietie of sinners he knoweth who is to be bound and who is to be loosed But where you saye the people went to diuerse ghostly fathers as before when that extraordinarie penitentiarie Priest was taken away for the adulterie of a Deacoâ— at ConstaÌ„tinople you speake beside the booke to make the ignorant beleeue that the people went to auricular shrift For in Constantinople where this priuie confession was taken away the people were left to their owne consciences At Rome the same time great offenders did open penance neither were there any such diuerse ghostly fathers as you speake of That Chrysostom sayth lib. 3. de sacerdotio we receiue it being so vnderstood as iâ— be not contrary to that I cited euen nowe our of Hie 〈…〉 But what maketh all this against translating Presbyter an Elder MART. 27 Nowe then to conclude this point seeing we haue such a cloud of witnesses as the Apostle speaketh euen from Christes time that testifie not onely for the name but for the very principall functions of externall Priesthood in offering the sucrifice of Christs bodie bloud in remitting sinnes and so forth what a peâ—â—ish malicious and impudent corruption is this for the defacing of the testimonies of the holy scriptures tending therevnto to seeke to scratch aduantage of the â—ord Presbyter and to make it signifie an Elder not a Priest Presbytenum Eldership rather than Priesthoode as if other new fangled companions that would forge an Heresie that there were no Apostles shoulde for that purpose translate it alwaies legates or that there were no Angels should translate it alwaies Messengers that Baptisme were but a Iudaical ceremony should translate it washing which Castalio did much more tolerably in his traÌ„siatioÌ„ than any of these should if he did it only of curiosity folly And if to take away al distinction of clergie laiâ—y the Protestantes should alwayes translate clerum lotte or lotterie as they do translate is for the same purpose parish and heritage might not Beza him selfe controule them saying that the auncient fathers transferred the name clerus to the Colledge of Ecclesiastical Ministers FVLK 27. A cloude of testimonies in deede you haue heaped togither not as the Apostle did to vpholde the certainty of faith but to obscure the light of truth For our traÌ„slation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder is true cleare plaine without ambiguity Insomuch as the vulgar Latin interpreter who as it semeth was a GreciaÌ„ therfore vseth gladly many Greeke termes doeth yet translate this woâ—d almost twise as ofteÌ„ senior or maior natu as he doth Presbyter wheÌ„ he speaketh of the ministers of the gospel How the ancieÌ„t writers applied vnto theÌ„ improperly the name of sacrificer as vnto the sacrameÌ„t the name of oblation or sacrifice I haue spoken already sufficiently Our translation therefore is nothing lyke your vai 〈…〉 supposall of of new fangled companions which to 〈…〉 Apostles Angels and Baptisme would turne the wordes into Legates Messengers washing Whereas we haue no purpose to denie any office or function of the Churche appointed by Christ but to distinguish in name as his spirite in the Scriptures doth alwaies the sacrificers of the old Testament from the Ministers of the new TestameÌ„t The worde Clerus 1. Pet. 5 which we translate parishe or heritage your selues in your notes of that place confesse to comprehende in signification all Christians whiche you are not able to proue that in S Peters time it was transferred vnto the college of ecclesiasticall ministers as Beza saith it was afterwarde wherefore it is one of your accustomed slauÌ„ders to say we traÌ„slate it so of purpose to take away all distinction of Cleargie and Laitie when al men know that wheresoeuer our Churches are established we retaine the distinction and so thinke it necessarie alwayes MART. 28. But alâ—s the effect of this corruption and heresie concerning Priestes hathe it not wrought within these fewe yeares such contempt of al Priestes that nothing is more odious in our countrey than that name which before was so honourable venerable now is among all men If ministery or Eldership were growen to estimation in steede thereof somwhat they had to say but that is yet more contemptible and especially Elders and Eldership for the Queenes Maiestie and her Counsailours wil permit none in gouernement of anie Churche in Englande and so they haue brought all to nothing else but profane laiâ—ie And no maruel of these horrible inconueniences for as the Sacrifice and Priesthoode goe togither and therfore were both honourable togither so when they had according to Daniels prophecie abolished the daily sacrifice out of the churche what remained but the contempt of Priestes and Cleargie and their offices so farre foorth that for the holy Sacrifice sake Priestes are called in great despite Massing Priestes of them that litle consider or lesse care what notable holy learned fathers of all ages since Christes time this their reproch toucheth and concerneth as by the testimonies before alleaged is manifest and whereof the Reader may see a peculiar Chapter in the late Apologie of the English Seminaries FVLK 28. A meruaylous corruption for vs to cal them Elders whom you in your translation call Auncients and the vulgar Latine before vs both called Seniores But what is come to passe I pray you by this wonderfull corruption The name of Popish Priestes is so contemptible that nothing is more odious in England And good cause why both for their blasphemie against God and traiterous practises against the honourable state of the realme and our most gratious Queene But Elders and Eldership you weene is more contemptible because the Queenes Maiestie her Counsailors will permit none in gouernment of any Churches in England and so they haue brought all to nothing else but prophane Laitie This trayterous slaunder of yours is as true as all the rest For although the Queenes Maiestie and the Counsaile do not
lesse account to be made of his authoritie being also ignoraunt in the Hebrue tongue and not regarding the Greeke relatiue to be also of the masculine gender Hierome also in that place interpreteth not appetite but societie and fantasie ththat chataoth is the masculine gender and not the foeminine Whereas it is neuer read but in the foeminine gender out of this place of controuersie But the text it selfe you say is sufficient to conuince this absurditie because in this speache of God to Cain there is no word of Abel It is somwhat that you say if this that Moises reporteth were all that God sayd to Cain but seeing it is certaine that God at large discoursed wyth him of the cause of his enuie againste his brother wee may easily vnderstande in this speach two arguments to reproue Caines enuie the one of the person of God the other of the person of Abel For God doth reprooue his enuie by his owne iustice and by Abels innocencie Which latter argumēt your false translation doth vtterly suppresse But that a Relatiue is referred to an Antecedent whiche in the same verse is not expressed it is no strange thing to them that reade the scripture Examples I will giue you Iob 26. v. 6. 11. 12. and cap. 27. v. 9. 10. yea it is verye vsuall when the antecedent maye bee easily vnderstoode as heere both by the gender and also by manner of speache whiche beeing the same that was spoken of Eues infirmitie subiection to hir husband must needes here haue the same sense of Abel towarde Caine his elder brother MART. 10. Now if against the coherence of the texte and exposition of the holy Doctours and of the whole Churche of God you pretend the Hebrewe grammar forsooth as not bearing such construction not to trouble the common reader that cannot iudge of these things and yet fully to satisfie euerye man euen of common vnderstanding we request here the Aduersaries themselues to tel vs truely according to their knowledge skill whether the Hebrewe construction or point of grammar be not al one in these wordes Sinne LYETH at the doore and in these the desire THEREOF shall be subiect to thee and thou shalt rule ouer IT If they say as they must nedes that the Hebrewe construction or Syntaxis is al one then wil it folow that the Hebrewe beareth the one as wel as the other and therefore when the selfe same translation of theirs maketh no scruple of Grammar in the former but trāslate as we do Sinne lieth at the doore a blinde man may see that in the latter wordes also the Hebrue is but a foolishe pretence and that the true cause of translating them otherwise proceedeth of an hereticall humour to obscure and deface this so plaine and euident Scripture for mans free wil. FVLK 10. I haue shewed before the cause of the change of the gender in the worde robets to be for that by sinne is meant here the punishment of sinne Sanctes Pagninus taketh the worde sinne for an oblation for sinne And for the punishment of sinne it is taken Zach. 14 19. The Septuaginta also doe plainly referre these relatiues vnto Abel and therefore they are in the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cōuersion of him pertaineth to thee and thou shalt rule ouer him MART. 11. And as for the Hebrewe grammar in this point were it not for troubling the Reader we could tell thē that the word sinne in Hebrew is not here of the foeminine gender as they suppose but of the masculine so sayth S. Hieror expresly vpon this place who had as much knowledge in the Hebrew tongue as all these new Doctors Aben Ezra also the great Rabbine in his Hebrew commentaries vpon this text sayth it is a meere forgerie and fiction to referre the masculine relatiue otherwise than to the word sinne which though elsewhere it be the feminine gender yet here it is a masculine according to that rule of the Grammarians that the doubtfull gender must be discerned by the verbe adiectiue pronoune or participle ioyned with the same as the sayd Hebrew Doctor doth in the word paradise Gen. 2. which there by the pronounes he pronounceth to be a feminine though elsewhere a masculine Lastly if the worde sinne were here and alwayes only a feminine and neuer a masculine yet they haue litle skill in the Hebrue tongue that thinke it straunge to matche masculines and feminines togither in very good and grammaticall construction Whereof they may see a whole chapter in Sanctes Pagninus with this title Foeminea masculeis iuncta that is Feminines ioyned with masculines FVLK 11. Not only the Hebrue Grammar but the same phrase vsed before maketh plainely for our translation That S. Hierome saith the Hebrue is of the masculine gender as great an Hebritian as he was he may not carrie the matter away with his authoritie except he bring an instance where it is of the masculine gender The Iewish Rabbins patrones of free will as ignorant of the grace of God erre in this place as they doe in a thousand more and are forced to inuent straunge applications of the worde appetite to make their sense probable How the gender of Hebrew wordes may be found out we are not now to learne which because you haue but lately learned you thinke all men ignorant thereof but your selfe By the chapter of Pagninus where he sheweth that feminines are ioyned to masculines you might learne that chataoth is the feminine gender although it be ioyned with a participle of the masculine gēder Who also might haue taught you the difference of nounes ending in he praecedente camets to be this that feminines haue the accent in the last syllable masculines in the last saue one and therefore chataoth in this place hauing the accent in the last syllable notwithstanding the participle which is masculine must needes be of the feminine gender MART. 12. Now for the last refuge if they will say all this needed not because in other their Bibles it is as we woulde haue it we tell them they must iustifie and make good all their translations because the people readeth all and is abused by all and al come forth with priuiledge printed by the Queenes Printer c. If they will not let them confesse the faultes and call them in and tell vs which translation or translations they will stand vnto In the meane time they must be content to heare of all indifferently as there shall be cause and occasion to touch them FVLK 12. We tel you that wee may not iustifie any fault committed in our translations but we haue reformed them if any were espied in the later Neuerthelesse those faults are not so great that we neede call in al the Bibles in which is any fault it is sufficiēt that we admonish the reader in our later editions of such faults as are escaped in the former especially when the faults
we be in deede most foule sinners and all our iustice be as the Prophete saith as a menstruous cloth yet in Christe he washeth and cleanseth vs from our sinnes and reputing his iustice as ours he maketh vs truly iuste before him not hauing our owne iustice whiche is of the lawe but the iustice which is by faith of Iesus Christe the iustice which is of God through faith Where you charge vs to affirme that our iustice being none at all in vs yet is allowed and accepted before hym for iustice and righteousnesse it is no assertion of ours but a dogged slaunder of your owne MART. 7. Againe to this purpose they make S. Paul saie that God hath made vs accepted or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady Haile freely beloued to take away all grace inherent and resident in the B. Virgin or in vs whereas the Apostles worde signifieth that wee are truely made gratious or gratefull and acceptable that is to say that our soule is inwardly endued and beautified with grace and the vertues proceeding thereof and consequently is holy in deede before the sight of God and not only so accepted or reputed as they imagine If they know not the true signification of the Greeke worde and if their heresie will suffer them to learne it let them heare S. Chrysostome not only a famous Greeke Doctor but an excellent interpreter of all S. Paules epistles who in this place putteth such force and significancie in the Greeke worde that he saith thus by an allusion and distinction of wordes He said not WHICH HE FREELY GAVE VS but WHEREIN HE MADE VS GRATEFVL that is not onely delyuered vs from sinne but also made vs beloued and amiable made our soule beautiful grateful such as the Angels and Archangels are desirous to see and such as himselfe is in loue withal according to that in the Psalme THE KING SHALL DESIRE or BE IN LOVE WITH THY BEAVTIE So S. Chrysostome and after him Theophylacte who with many moe wordes and similitudes explicate this Greeke worde and this making of the soule gratious and beautifull inwardly truely and inherently FVLK 7. Wee make S. Paule saye no otherwise than hee saith in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath made vs accepted or he hath freely accepted vs in his beloued son And so we truely say the blessed Virgin Mary was freely accepted or freely beloued But this taketh not away the gratious gifts of God which the blessed Virgin in most plentifull maner was and we in some measure are indued by his grace and fauor which also God loueth in vs because they be his giftes and because he loueth vs freely in his beloued sonne whom alwaies you forget when you speake of iustice or acceptation before God For that being sanctified by his spirite we are holie indeed thoughe not perfectly as sanctification is begunne and not consummate in this life for if it were we should be voyd of sinne death we doe thankfully acknowledge yet those vertues wherewith our soule is inwardly indued and beautified are not the cause that iustifieth vs or maketh vs acceptable in Gods sight but onely his mercie in Iesus Christ for whose sake also he accepteth this vnperfect holines and righteousnes which is in vs by his grace and gift rewarding the same for his sake also with euerlasting glorie And nothing else doth Chrysostome say or meane in the place by you cited about whom you make so many wordes that you might be thought by giuing him his due praise to haue him as it were bound to you to maintaine your vnrighteous cause But Chrysostome careth not for your commendation and that which he sayth maketh nothing for iustice inherent by which we shoulde be iustified for he sayth not so much as that our soule is made amiable and beautiful by vertues and good qualities infused by his grace much lesse that for such qualities inherent in vs GOD shoulde iustifie vs but hee haeth made vs acceptable in Christe amiable and beautiful and louely to the Angels some effect of which grace also appeareth in our life and conuersation to the praise of God and good example of men MART. 8. And I would gladly knowe of the aduersaries if the like Greeke wordes be not of that forme and nature to signifie so much as to make worthy to make meete whether he whome God maketh worthy or meete or gratefull iust and holy be not so in very deede but by acceptation onely if not in deede then God maketh him no better than he was before but only accepteth him for better if he be so in deede then the Apostles word signifieth not to make accepted but to make such an one as being by Gods grace sanctified and iustified is worthy to be accepied for such puritie vertue and iustice as is in him FVLK 8. I haue told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to make worthye but to account worthye for many a man may desire vsing this verbe to be accoūted worthy of him which can not make him worthy but in his owne iudgement and account But where you demaund further whether he whome God maketh meete worthy gratefull iust holy be not so in deede but by acceptation onely I aunswer those whome he accepteth for worthy meete iust holy gratefull are so in deede but then it is further to be knowen whether they be such in them selues or in Christ. We say they are not such in them selues but in Christ. Then are they made nothing better say you in them selues Yes verily as soone as they are accepted to be Gods children and the iustice of Christ is imputed to thē through faith they receiue the spirite of adoption which reneweth them in the inwarde man and beginneth in them holines and iustice puritie vertue but because all these qualities are vnperfect they are not worthy in Gods iustice to be accepted for them but the cause of their acceptation is still the mercie of God in Christ in whome both they and their vnperfecte good qualities are accepted to reward MART. 9. Againe for this purpose Dan. 6. 22. they will not translate according to Chaldee Greeke and Latine Iustice was founde in me but they alter it thus My iustice was found out and other of them My vnguiltinesse was found out to draw it from inherent iustice which was in Daniel FVLK 9. I can but wonder at your impudence and malice which saye so confidently that for this purpose they translated thus Would any man by the iustice or innocencie that was in Daniel or in any iust man feare lest any thing should be detracted from the iustice of Christ whereby Daniel and all iust men are iustified in Gods sight Well let that purpose rest in Gods iudgement as Daniels iustice did when he was shamefully slaundered But what is the fault of the translation According to the Chaldee Greeke and Latine
owne saluation Whereas the Greeke fathers expound it of the full and assured faith that euery faithfull man must haue of al such things in heauen as he seeth not namely that Christ is ascended thither c. adding further and prouing out of the Apostles wordes next folowing that the Protestants* only faith is not sufficient be it neuer so speciall or assured FVLK 2. Hauing nothing to impugne this cleare interpretatioÌ„ of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the vnperfect translatioÌ„ of your vulgar Latine interpreter who was both an vnperfect grecian a very barbarous Latinist you are not ashamed to say we force the Greeke to make it signifie assurance whiche all men that are but meanly learned in the Greeke tongue may know that it signifieth assuraÌ„ce or ful certaine persuasioÌ„ Although for the question in controuersie the fulnesse of faith wil proue the certeintie as much in a maÌ„ner as the assuraÌ„ce But that the Greeke signifieth a full and certaine persuasion I report me not only to the best Greeke Dictionaries of this time but also to Budeus who citeth Isocrates out of Trapezuntius for proofe that it is so vsed also interpreteth that of S. Paule Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let euery man be certaine of his owne minde But you haue a doughty argument that it is not onely ioyned with faith but also with hope knowledge and vnderstanding as though there could not be a certaine persuasion and assurance of hope knowledge and vnderstanding yea the assurance of hope dependeth vpon the assuraunce of faith and the assuraunce of faith vpon the certaine persuasion of knowledge and vnderstanding Yea your vulgar interpretor translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. v. 21. Plenissimè sciens knowing most fully may teach you that it signifieth more than fulnesse for else he should haue saide being fulfilled And better doth Beza expresse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4. than some of our English interpreters whiche say fulfil thy ministry wheras the Apostles meaning is that he should approue the credite and dignitie of his ministerie vnto other men But the Greeke fathers you say find none other interpretation of it and for proofe you cite Ignatius ep ad Smyr which although it be not authenticall yet I see no cause why we may not interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being certainly persuaded in faith loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith And so is it translated in Bibliotheca sacra Margarini de la Bigne Plenè instructae in fide charitate cognoui vos absolutè perfectos in fule stabili fully instructed in faith and charitie and I haue knowen you absolutely perfect in a stedfaste faith Chrysostome and Theodoret because you vouch at large I know not what you would shew out of them In Theophylact I finde that he speaketh against all hesitation doubtfulnesse of faith but against the certaine persuasion thereof neuer a worde Ne aliquam inducas in animum tuum haesitationem neque pendeas animi dubij quiddam cogitans Bring not into thy minde any staggering neither be incertaine of thy mind thinking any doubtfull thing But for the signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil may bee a sufficient witnesse who commonly vseth it for assured and certaine persuasion â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Euery worde and deede must be proued byâ—â—â— testimonie of the holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the full and certaine persuasion of the goâ—â—â— to the shame of the wicked Againe desin 80. what is the propertie of a faithfull man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By such assured persuasioÌ„ to be disposed c. EueÌ„ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the certaine persuasioÌ„ of godlinesse c. and so in other places And you your selfe confesse as much where you say the Greeke fathers expound it of the full assured faith c. which is enough to iustifie our traÌ„slation Now if the fathers vnderstood this full assured faith only of an historicall faith as you say not of trust and confidence in God it is an other controuersie Our translation is not false although we had a false meaning if it be answereable to the words Neither doth Chrysostome speake of an historicall faith only by certaintie whereof we haue accesse vnto God but also of coÌ„fidence which remissioÌ„ of our sinnes doth cause and that we are made coheires with Christ that we enioy so great loue neither doth he proue that the ProtestaÌ„ts only faith is not sufficient to iustisie But the Apostle sheweth saith he that not faith alone but also a vertuous life is required that a man be not guiltie to him self of malitiousnes For these holy places doe not receiue those men with certaine assuraÌ„ce which are not made such This iudgmeÌ„t of Chrysostome the Protestants do allow of better thaÌ„ the Papists for we know that a godly life is necessarie in them that beleeue to iustification without which they can haue no assurance of faith no nor faith in deede but that which is by aequiuocation called faith such saith as the Deuil and the reprobate may haue MART. 3. Yet do these termes please them exceedingly in so much that for the chosen gift of faith Sap. 3. 14. they translate THE SPECIAL gift of faith and Rom. 8. 38. â—â—ni sure that nothing can separate vs from the loue of God 〈◊〉 though the Apostle were certaine and assured not onely of h 〈…〉 wne saluation but of other mens For to this sense they doe 〈◊〉 translate here whereas in other places out of controuersie they translate the same worde as they should doe I am persuaded they are persuaded c. For who knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth onely a probable persuasion They will say that I am sure and I am perswaded is al one Beeing well meant they may indeede signifie alike as the vulgare Latine interpreter doth commonly translate it but in this place of controuersie whether the Apostle were sure of his saluation or no whiche you saye he was yea without reuelation we say he was not here why woulde you translate I am sure and not as in other places I am perswaded but in fauour of your errour by insinuating the termes of sure and assurance and such like as elsewhere you neglect the termes of iuste and iustification In which your secrete things of dishonesties craftinesse as the Apostle calleth it we caÌ„not alwaies vse demonstratioÌ„s to conuince you but yet euen in these things we talke with your coÌ„science and leaue the consideration thereof to the wise reader FVLK 3. Seeing they accompt the booke of Wisdome to be of no authoritie to establish the certaintie of doctrine it is not like they coulde haue any such respecte as you malitiously surmise And yet the translation good and true For what is the choice gifte of faith but a speciall
because it apeareth by the effects that he speaketh of faith as it was a speciall gift of working of myracles of which effectes he nameth one remouing of mountaines And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth you example Ro. 7. v. 8. and elsewhere oftentimes But if it shoulde be taken as you say all knowledge all mysteries is generally to be taken yet he telleth you this separation is but vppon an impossible supposition for iustifying faith can neuer bee separated from charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against iustification by faith onely that a solitarie dead or barraine faith doth not iustifie MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason why hee translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of speciall and onely faith And againe why he translateth Iaco. 2. 22. Thou seest that faith was administra a helper of his workes and expoundeth it thus Faith was an efficient cause and fruitful of good workes Wheras the Apostles wordes be plaine that faith wrought togither with his workes yea and that his fayth was by workes made perfecte This is impudent handling of Scripture to make workes the fruite onely and effecte of fayth which is your heresie FVLK 7. If you dare draw foorth your pen against Beza and demande an answere of himselfe although he hath already giuen you a sufficiēt reason to induce that the Apostle speaketh not of faith as generally as of knowledge because by an example of remouing mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2. v. 22. was an helper me thinke you should make best answere your selfe who not long since by force of that word woulde needes prooue that men were helpers of God chap. 10. sect 6. Haue you so soone forgotten your own voice and is this impudent handling of the scripture to translate as you your selfe in an other case thoughe impertinently did contend the word to signifie But works you wil not haue to be the fruit only and effect of faith because the Apostle saieth that faith wrought togither with his workes and by workes his faith was made perfite as thoughe apples are not the fruite of the tree because the tree doth beare them and by them if they be good the tree is made a good tree MART. 8. Which heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift whatsoeuer in these wordes And yet I shew you a more excellent way 1. Cor. 12. v. 31. he in one edition of the new Testament in the yeare 1556. translateth thus Behold moreouer also I shew you a way most diligently What cold stuffe is this howe impertinent In an other edition an 1565. he mended it thus And besides I shew you a way to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles words and in all the chapter following Wherein you did well for your credite not to followe him no not your Bezites them selues but to translate after our vulgar Latine interpreter as it hath alwayes bene read vnderstoode in the Church FVLK 8. The rarenesse of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as al indifferēt men wil iudge rather than any mind to suppresse the excellencie of charitie caused Beza to giue dyuerse interpretations of that place of whiche yet the latter more commendeth the excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine doth for if charitie be the way to excellencie it is a greater commendation thereof than to saye it is a more excellent waye than other giftes whereof he spake last as of healing of tongues of interpretations c. MART. 9. Luther was so impudent in this case that because the Apostle spake not plà inely ynough for onely faith he thrust only into the text of his translation as himself witnesseth you durst not hitherto presume so farre in this question of onely faith though in other controuersies you haue done the like as is shewed in their places But I wil aske you a smaller matter which in words shew you may perhaps easily answer but in your conscience there wil remaine a gnawing worme In so many places of the Gospell where our Sauiour requireth the peoples faith when he healed them of corporall diseases only why do you so gladly translate thus Thy faith hath saued thee rather than thus thy faith hath healed thee or made thee whole is it not by ioyning these wordes togither to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place where it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also trāslate thus Beleeue only she shall be saued Which translation though very false and impertinent for iustifying faith as you seeme to acknowledge by translating it otherwise in your other Bibles yet in deede you must needes mainteine and hold it for good whiles you alleage this place for onely faith as is euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed his owne offence wee haue lesse to say for him and you against him For our additions except suche as the necessitie of our English phrase dothe require for vnderstanding you slaunder vs to say that wee haue in any controuersies done the like The question you aske is not worthy any answere why wee translate thy faith hath saued thee c. seing wee vse all these wordes indifferently healing making safe and making whole as in S. Iames we say Can faith saue him And it is al one to say thy faith hath saued thee and thy fayth hath made thee whole But you say wee alledge this place for onely faith iustifying citing the answeres of Maister Gough M. Tomson against Feckenham I thinke you lie as in other places very commonly And yet an argument though not a plaine testimonie may be taken out of these places for only faith iustifying Seing Christ was not a phisition for the body but to teach mē that he was a Physition for the soule and as he healed the diseased in bodie onely by faith so hee cureth the sickuesse of
the soule by the same instrument of faith onely which by other places may be more directly prooued and here also in some sorte is insinuated MAR. 10. This then you see is a fallacie wheÌ„ faith only is required to the helth of the body as in many such places thogh not in all there by translation to make it sounde a iustifying faith as thogh faith only were required to the helth of the soule Wheras that faith was of Christes omnipotencie onely and power which Beza confesseth may be in the diuels themselues and is farre from the faith that iustifieth If you saye the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to bee healed corporally as by your owne translation in these places Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be whole They were healed Hee was healed She shal bee made whole And why do you here translate so because you know to be saued importeth rather an other thing to wit saluation of the soule and therefore when faith is ioyned withall you translate rather saued than healed though the place be meant of bodilie health onely to insinuate by all meanes your iustification by only faith FVLK 10. It is no fallacie from the health of the bodie to ascende higher to the health of the soule but that direct and plaine way by whiche Christe himselfe would be knowne to be sauiour of the worlde not of the bodie onely but of the bodie and soule togither And commonly his bodily cures were ioyned with forgiuenesse of sinnes whych are causes of al maladies and with health of their soules whose bodies were made safe As for iustification by faith only we meane none otherwise to insinuate it in this place than Christ him self doth by doing miracles in giuing health of the bodie to testifie that he is the onely authour of the saluation of mens soules CHAP. XIII Heretical translation against PENANCE and SATISFACTION Martin VPon the heresie of onely faith iustifying and sauing a man followeth the deniall of all penance and satisfaction for sinnes Which Beza so abhorreth Annot. in Mat. 3. v. 2 that he maketh protestation that he auoydeth these termes Poenitentia and Poenitentiam agere of purpose and that he will alwayes vse for them in translating the Greeke wordes resipiscentia and resipiscere Which he doth obserue perhaps but that sometimes he is worse than his promise translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Who otherwise followe his rule for the most part translating resipiscentia amendement of life and resipiscite amende your liues and the other English Bibles when they translate best say repentance and repent but none of them all once haue the wordes penance and doe penance Which in most places is the very true translation according to the verye circumstance of the text and vse of the Greeke word in the Greeke Church and the auncient Latine translation thereof and all the fathers reading thereof and their expositions of the same Which foure pointes I thinke not amisse briefly to proue that the Reader may see the vse and signification of these wordes which they of purpose will not expresse to auoyd the termes of penance and doing penance Fulke IF by penance you meane satisfaction for sinnes by any suffering of ours we abhorre your penance as an horrible blasphemy against the bloud of Christ. And for that cause Beza as hath bene shewed before vseth the worde resipiscentia rather than poenitentia because the Greeke word signifieth not onely a sorow for sinne but also a purpose of amendment of life We in English vse the worde repentance or amendment of life which worde of repentance you vse also sometimes when it pleaseth you or when you can not for shame vse your popish terme of doing penance The cause why we neuer vse that word penance is for that you meane not thereby that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a certaine punishment taken vpon men for satisfaction of their sinnes vnto God which is abhominable for all Christian eares to heare which acknowledge that the bloud of Christ onely purgeth vs from all sinne But in foure pointes you will proue if you can that we should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do penance MART. 2. First that the circumstance of the text doth giue it so to signifie we reade in S. Mathew cap. 11. v. 21. If in Tyre and Sidon had bene wrought the miracles that haue bene wrought in you they had done penance in hairecloth or sackecloth and ashes long agoe And in S. Luke cap. 10. v. 13. they had done penance fitting in sackcloth and ashes I beseech you these circumstances of sackecloth and ashes adioyned doe they signifie penance and affliction of the bodye or onely amendement of life as you would haue the word to signifie S. Basil sayth in Psal. 29. Sackcloth maketh for penance For the fathers in olde time sitting in sackcloth and ashes did penance Vnlesse you will translate S. Basil also after your fashion whome you can not any way translate but the sense must needes be penance and doing penance Againe S. Paule sayth You were made sorie to penance or to repentance say which you will and The sorowe which is according to God worketh penance or repentance vnto saluation Is not sorow and bitter mourning and affliction partes of penance Did the incestuous man whome Saint Paule excommunicated and afterward absolued him because of his exceeding sorow and teares for feare lest he might be ouerwhelmed with sorow did he I say change his mind onely or amend his life as you translate the Greeke worde and interprete repentance did he not penance also for his fault enioyned of the Apostle when Saint Iohn the Baptist sayth and Saint Paule exhorteth the like Doe fruites worthy of penance or as you translate meete for repentance Doe they not plainly signifie penitentiall workes or the workes of penance which is the very cause why Beza rather translated in those places Doe the fruites meete for them that amend their liues or giue vs some other good cause Oye Bezites why your maister doth so foâ—ly falsifie his translation FVLK 2. Such is your malicious frowardnes that you will not vnderstande resipiscentia repentance or amendement of life a sorow or griefe of mind for the life past which is testified sometimes by outward signes of sackcloth and ashes fasting and humbling of mens bodies as in the texts of Math. 11. and Luc. 10. and diuerse other is expressed But shew vs that the wearing of sackcloth and ashes is a satisfaction for the life past or any part of amends to Gods iustice or else you do but trifle and waste the time But S. Basil sayth that sackcloth maketh for penance c.
farre more than walking humbly and which is wholy suppressed by so translating See the Psalme 34. v. 14. Ps. 37. v. 7. Ps. 41. v. 10. Where the Prophet vseth many wordes and speeches to expresse sorowfull penance and for that which in Latine is alwayes contristatus in Greeke a word more significant in Hebrew it is the same kind of worde that they translate humbly Whereas in deede this word hath no signification of humilitie properly no not of that humilitie I meane which is rather to be called humiliation or affliction as the Greeke wordes implye But it signifieth properly the very maner countenance gesture habite of a pensiue or sorlorne man if they will say that they so translate it in other places the more is their fault that knowing the nature of the worde they wil notwithstanding suppresse the force and signification thereof in any one place and so translate it that the reader must needes take it in an other sense and can not possibly conceiue that which the worde importeth for to walke humbly soundeth in all English eares the vertue of humilitie whyche thys worde doth neuer signifie and not humilitie or humiliation by affliction which it may signifie though secondarily and by deduction onely FVLK 17. What a many of vaine words are here spent to make a vaine cauil seeme to be of some value what the etymologie of the Hebrewe word is the translatours knewe beefore you were borne But what the worde signifieth heere Pagnine is sufficient to teache bothe you and them who thus interpreateth it in obscuro id est obscurè id est humiliter In the darke that is darkly that is humbly Your vulgare Latine translatour calleth it tristes whiche is as farre from your pretended penaunce as humilitie The Septuaginta translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche signifieth seruile or seruauntes Benedict Arias expoundeth it supplices humble And to put al out of quarrelling the Antithesis or opposition of the proud and arrogant in the next verse following proueth that in this verse they speake of humilitie whych is contrarie to pride and not of the tokens of repentaunce which are mourning apparell and such like MART. 18. Againe what is it else but against penance and satisfaction that they deface these vsual and known words of Daniel to the king Redime eleemosynis peccata tua Redeeme thy sinnes with almes altering and translating it thus Breake off thy sinnes by righteousnesse Firste the Greeke is against them whiche is worde for worde according to the vulgare and common reading Secondly the Chaldee worde whiche they translate Breake off by Munsters owne iudgement in lexico Chald. signifieth rather and more principally to redeeme Thirdely the other worde whiche they translate righteousnesse in the Scriptures signifieth also eleemosynam as the Greke interpreaters translate it Dent. 6. 24 it is most plaine in S. Mathew where our Sauiour saith Mat. 6. v. 1. Beware you do not your iustice before men Which is in other Greke copies your almes And S. Augustine prooueth it by the very text For saith he as though a maÌ„ might aske what iustice he addeth WHEN THOVDOST AN ALMES DEEDS He signified therefore that almes are the works of iustice And in the Psalme they are made one He distributed he gaue to the poore his iustice remayneth for euer and euer Which Beza translateth his beneficence or liberalitie remaineth c. Againe S. Hierome a sufficient Doctour to tel the signification of the Hebrue or Chaldee words both translateth iâ—so and expoundeth it so in his coÌ„mentarie Moreouer the wordes that immediatly folow in Daniel interprete it so vnto vs And thy iniquities with mercies to the pore Lastly Beza himself saith that by the name of iustice with the Hebrues is also signified beneficence or beneficialnes to the pore yea and that in this place of Daniel it is specially taken for almes So that wee see there is no impediment neither in the Chaldee nor Greeke why they might not haue saide as the Church of God alwayes hath saide Redeeme thy sinnes with almes and thy iniquities with mercies to the poore but their heresie wil not suffer them to speake after the Catholike maner that almes mercifull deeds are a redemption ransome and satisfaction for sinnes FVLK 18. Againste popishe penaunce and satisfaction there is no doubte but the translatours were vehemently affected yet in this translation they haue vsed no preiudice againste repentaunce and the true fruites thereof but rather more straightly haue vrged the same For firste whereas in the vulgare Latine texte there is no worde of repenting from sinnes or forsaking of sinnes our translatour vsing the terme of breaking off his sinnes signifieth that all almes and other apparant good deedes without repentaunce and breaking off the cause of the former sinfull lyfe are in vaine and vnprofitable Secondly where the vulgare translatour vseth the worde of redeeming or buying out whiche mighte bring the King into vaine securitie to thinke he might satisfie for his sinnes without repentance by giuing of almes whiche is a small penaunce for a King our translatours tell him that he must break off his sinnes before any thing that he doth be acceptable to God Thirdly whereas the vulgare interpretour requireth of him nothing but almes and mercie to the poore whiche was a verie easie thing for him to performe our translators enioine him righteousnesse which comprehendeth all vertues and is a thousande folde harder penaunce for suche a mightie monarch than giuing of almes and that to poore folks which he shoulde neuer feele Fourthly the wordes are plaine for our translation for pherak the Chaldee verb signifieth as properly and as principally to dissolue or breake off as to deliuer or redeeme Neither is Munsters iudgement otherwise although hee giue the other signification firste whyche is a miserable argument to proue that it signifieth rather and more principallye to redeme But if any signification were more principall than other it were more reason to saye that pherak signifieth rather more principally to breake or dissolue because the word signifieth so in the Hebrewe tongue from whence the Chaldee is deriued And indeede delyuering is a kinde of dissoluing or breaking from him to whome hee was beefore addicte or bounde So that the verbe helpeth you nothing but rather maketh more against you The other worde although verye seldome by synecdoche it be taken for almes yet euerie boy almoste in Cambridge knoweth that it signifieth properly and principally vniuersall iustice or all righteousnesse therefore the Chaldee texte is plaine for our translation and enforced for yours of almes Being agaynste all reason that the Prophete shoulde exhorte the Kyng to gyuing almes before hee hadde exhorted hym to repentaunce and forsakyng of hys sinnes Beside that it is contrarie to the whole scope of the scriptures to teache any other satisfaction or redemption from sinne than the death and passion
shal rule in a rod of yron and from him Peter and the rest by his coÌ„mission giuen in the same word feede rule my sheepe Io. 21. yea and that in a rod of yron as when he stroke Ananias and Sapphîra to corporal death as his successors do the like offenders to spiritual destruction vnlesse they repent by the terrible rod of excoÌ„munication This is imported in the double significatioÌ„ of the Greeke word which they to diminish Ecclesiasticall authoritie they translate feede rather than rule or gouerne FVLK 21. That wee shoulde not meane any thing against the gouernement of Christe whome we wishe desire from our hearts that he alone mighte raigne and his seruants vnder him he himselfe is iudge to whome in this case we do boldely appeale But let vs see how we may be charged with false translation The Hebrewe and greek say you do signifie only a ruler or gouernor Mich. 5. And do not we translate a gouernor or captain which may answere there the Hebrew of the Prophet or the Greeke of the Septuaginta or of the Euangelist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we translate sometime to gouerne sometime to feede is not in the Prophete but in the Euangelist and signifieth properly to feede as a sheepeheard and metaphorically to gouerne What cause haue you here to crie out false translation and to oppose the Hebrewe worde of the Prophet which is fully satisfied in the worde gouernour And the Greeke word which the Euangelist vseth hath his proper signification in some translations in other that which is figuratiue neither doth the one exclude the other But feeding doth import gouerning But it seemeth you would haue rule without feeding that you are so zealous for gouernement The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. in some translations is rendred to rule in other to feede The more proper is to feede yet the greek word wil beare the other also But feeding as a sheephearde doeth his sheepe comprehendeth both The same word Ioan. 21. our Sauiour Christ limiteth rather to feeding as y e Euangelist reporteth his words vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once For by lording ruling Peter shuld not so wel testifie his loue towards Christ as by painefull feeding And there your owne vulgar interpreter translateth Pasce and your selues feede though in the margent you woulde faine pray aide of the Greeke to establish your popes tyrannicall rule Yea you will giue him a rodde of yron which is the scepter of Christ yea an armie of souldiers to subdue Irelande and to wrest it out of the Queene of Englandes dominion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed and rule my sheepe in your secret meaning and for that purpose you bring in the miraculous striking of Ananias and Sapheira for their hypocrisie pretending that you meane but spirituall destruction by the rodde of excommunication which howe terrible it is when it is duely exercised by theÌ„ that haue authoritie we neede not learne of you The other text Psalme the 2. Apoc. 2. v. 27. we translate alwaies rule And your vulgar interpretor Pet. 5. translateth the same worde pascite feede you the church of God c. and else where diuerse times Doth he so diminish ecclesiasticall authoritie c. MART. 22. To the diminishing of this Ecclesiasticall authoritie in the later ende of the reigne of king Henrie the â—ight and during the reigne of king Edwarde the sixt the onely translation of their English Bibles was submit your selues vnto all manner ordinance of man whether it be VNTO THE KING AS TO THE CHIEFE HEAD 1. Pet. 2. Where in this Queenes time the later translatours can not finde those wordes nowe in the Greeke but doe translate thus To the king as hauing preeminence or to the king as the Superiour Why so because then the King had first taken vpon him this name of Supreme heade of the Church and therefore they flattered both him and his sonne till their heresie was planted making the holie Scripture to say that the king was the chiefe head which is all one with supreme head but now being better aduised in that point by Caluine I suppose and the Lutherans of Magdeburge who doâ— ioyntly inueigh against such title and Caluine against that by name which was first giuen to king Henry the eight because they may be bolder with a Queene than with a king and because now they thinke their kingdome is well established therfore they suppresse this title in their later traÌ„slations would take it froÌ„ her altogether if they could to aduance their owne Ecclesiasticall iurisdiction whithout any dependence of the Queenes supreme gouernement of their church which in their conscience if they be true Caluinistes or Lutherans or mixâ— of both they doe and must mislike FVLK 22. Touching this text 1. Pet. 2. I haue answered before y t the word signifieth him that excelleth and therfore it is no corruption to translate it y e chiefe For the name of supreme heade in y e sense which Caluine other abroade did mislike it it was neuer allowed nor by authoritie graunted to the kings Henrie and Edward but in the same sense it is now graunted to Queene Elizabeth whom we acknowledge to haue the same authoritie in causes ecclesiasticall which her father and brother kinges before her had exercised to Gods glorie But as Steâ—en Gardiner vnderstoode y e title in conference with Bucer at Ratisbone we doe vtterly abhorre it and so did all godly men alwaies that a king should haue absolute power to do in religion what he will In what sense the popish clergie of England being cast in the premunire did first of all ascribe it to the king in their submission looke you vnto it we thinke it was rather of flatterie than of dutie wisedome or religion As for the ecclesiasticall gouernement which the scripture prescribeth may well stande which craueth the aide of a christian Prince which is y e Queenes authoritie in causes ecclesiasticall MART. 23. But howsoeuer that he let them iustifie their translation or confesse their fault And as for the kinges supremacie ouer the Church if they make any doubt let theÌ„ read S. Ignatius wordes who was in the Apostles time â—uen when S. Peter gaue the foresaide admonition of subiection to the king and knewe very wel how farre his preeminence extended and therefore saith plainely in notorious wordes that we must first honour God then the Bishop and then the king Because in all thinges nothing is comparable to God in the Chuch nothing greater then y e Bishop who is consecrated to God for the saluation of the whole worlde and among magistrates tempâ—rall rulers none is like the king See his other wordes immediatly folowing where he preferreth the Bishops office before the kings al other thinges of price among men FVLK 23. Howsoeuer those Epistles bee truely or vntruely
Latine Churche there to follow the other sense not so generally receiued and approoued as in Saint Iames epistle where the common reading is Deus intentator malorum est God is no tempter to euil they translate Gad cannot be tempted with euil which is so impertinent to the Apostles speach there as nothing more But why wil they not say God is no tempter to euill as wel as the other is it because of the Greeke word which is a passiue Let them see their Lexicon and it will tell them that it is both an actiue and passiue so say other learned Grecians Interpreters of this place so sayth the very circumstance of the words next going before Let no man say that he is tempted of God Why so Because God is not tempted with euill say they is this a good reason nothing lesse howe then Because God is no tempter to euill therefore let no man say that he is tempted of God FVLK 2. You haue a fashion common to you with many of your fellowes to snatch all occasions that you can get to make a shew for your hainous slauÌ„ders wherwith you seeke to ouerwhelme the Saincts of God and especially those whose labors haue bene most fruitful to his Church Whereof you giue vs an euident example in this translation which you follow with such egernes in three large sections that the ignorant Reader which can not examine the matter might thinke you had great and vrgent cause so to doe The Greeke of S. Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translated passiuely as the word signifieth as words of that forme doe signifie God is not or can not be tempted with euill But against this translation you oppose the Lexicon which following the iudgement of the vulgar Interpretor that hath translated it actiuely doth in deede make it indifferent to both significatioÌ„s but exaÌ„ple giueth none thereof but this now in controuersie You alleage further learned Grecians interpretors of this place namely Gagneius a late writer to whom I may oppose Hentenius who translating Oecumenius vpoÌ„ S. Iames turneth this place of Scripture thus Deus enim malis tentari nequit And Oecumenius in his coÌ„mentarie is plaine of the same iudgement for repeting the text as before he saith Iuxta eum qui dixit quanquaÌ„ externus sit à nobis à fide aliemis diuina beataque natura neque molestias sustinet neque alijs praebet God cannot be tempted with euil according to him which said although he be a foriner from vs a straunger from the faith the diuine and blessed nature neither suffereth griefes nor offereth to other And this iudgement of Oecumenius is collected out of a great nuÌ„ber of Greeke doctors But the very circuÌ„stance of the wordes next before say you doth require it should be taken actiuely A good interpretor will consider the circuÌ„stances of the words following as wel as of the wordes going before For the wordes following declare that it must be taken passiuely or els the Apostle speaketh one thing twise togither without any cause why Wheras the passiue taking of that word agreeth to the circuÌ„stance as well going before as following after The whole context is this Let no man say wheÌ„ he is tempted I am tempted of God for God cannot bee tempted of euilles neither doth he tempt any man The meaning is plain god is so far froÌ„ tempting vnto euil as his diuine nature is vncapable of any temptation of euil For teÌ„ptation to euil could not come froÌ„ God except it were first in God but seing it caÌ„not be in God it cannot procede froÌ„ him so doth Oecum interprete the place MART. 3. This reason is so coherent and so necessary in this place that if the greke word were only a passiue as it is not yet it might beseme Beza to translate it actiuely who hath turned the actiue into a passiue without scrupulositie as him selfe confesseth and is before noted against the real presence Much more in this place might he bee bolde to translate that actiuely whych is both an actiue and a passiue specially hauing such an exaÌ„ple and so great authoritie as is al the ancient Latin church til this day But why would he not surely because he would fauor his and their heresie which saith clean contrarie to these wordes of the Apostle to wit that God is a tempter to euil Is that possible to be proued yea it is possible and plain Bezaes words be these Inducit Dominus in tentationeÌ„ eos quos Satanae arbitrio permittit aut in quos potius Satanam ipsum indueit vt cor eorum impleat vt loquitur Petrus Act. 5. v. 3. that is The Lorde leadeth into tentation those whome hee permitteth to Satans arbitrement or into whom rather he leadeth or bringeth in Satan himself to fil their heart as Peter speaketh Marke that he saith God bringeth Satan into a man to fill his heart as Peter said to Ananias Why hath satan filled thy heart to lie vnto the holie Ghost So then by this mans opinion God brought Sathan into that mans heart to make him lie vnto the holy Ghost and so led him into tentation being authour and causer of that hainous sinne FVLK 3. How necessarie the coherens is with the former wordes that it maketh an absurde repetition in the wordes following I haue noted beefore And therefore there is no cause that shoulde driue Beza to translate a worde of passiue signification actiuely as you slaunder him to haue translated an actiue passiuely against the reall presence for that you meane of Act. 3. he translateth not passiuely so as the passiue is opposite to the actiue but as the one may be resolued into the other the same sense remaining which euery childe in the Grammar schoole knoweth Ego amo â—e â—â— amaris à me I loue thee thou art loued of me and not as they may disagree I loue thee but I am not loued of thee But Beza you say would not followe the vulgar Interpretor whose antiquitie I haue shewed for vniuersall receauing not to haue bene aboue fiue hundreth yeares seeing Bernard which liued a thousand and one hundred yeares after Christ vseth it not alwayes And why did Beza leaue the vulgar translation in this place surely in fauour of our heresie that God is a tempter to euill The Lord him selfe be iudge whether we abhorre not that heresie Yet you say it is both possible and plaine to be proued by Bezaes owne wordes In his later edition an 1565. his wordes are these vpon that petition of the Lordes prayer Leade vs not into temptation Iâ—ducit autem Dominus in tentationem eos quos Satanae arbitrio permistit vt cor eorum impleat sicut loquitur Petrus Act. 5. The Lord leadeth into temptation them whom he permitteth to the will of Satan that he may fill their hart as Peter speaketh These wordes declare that God leadeth some men into temptation and howe he leadeth them
I speake of your affectation of the worde Iehôua for so it pleaseth you to accent it in steede of Dominus the Lord whereas the auntient fathers in the verie Hebrewe texte did reade and sounde it rather Adonai as appeareth both by S. Hieromes translation and also his commentaries and I woulde knowe of them the reason why in the Hebrewe Bible whensoeuer this word is ioined with Adonai it is to be read Elohim but only for auoiding Adonai twice togither This I say wee might iustly demaunde of these that take a pride in vsing this word Iehôua so ofte both in Englishe and Latin though otherwise we are not superstitious but as occasion serueth only in the Hebrue text we pronounce it and reade it Againe we might aske them why they vse not aswel Elohim in steede of Deus God and so of therest changing al into hebrue that they may seeme gay fellowes and the people may wonder as their wonderful and mystical diuinitie FVLK 23. In our Englishe translation Iehoua is very seldome vsed in other speache no wise man vseth it oftner than there is good cause why And when there is cause we haue no superstition in pronouncing it as we are not curious in acceÌ„ting it Although perhaps you quarrel at our accent because you can not discerne betweene time and time The middle syllable wee knowe to be long whether it be to be eleuated wee make no question wee know where the accent is in the Hebrue but we thinke not that all accents be sharpe and eleuate that syllable in which they are It is a great matter that you demaunde the reason why ioygned to Adonai it is to bee redde Elohim you should rather demaunde why it is otherwise pointed when it is ioygned with Adonai for being pointed as it is I see not why it shoulde not bee read according to the vowels Adonai Iehouih Many other questions might bee moued about the names of God in pronouncing or writing of which we know the Iewes were reuerente euen to superstition and therefore in bookes that shoulde come in all mennes handes made other alterations than you speake of and yet retayned in other authenticall copies the true letters and pointes If any desire vaine gloriously to vtter his skill in the tongues when hee should edifie the people of all them that be wise and learned he is misliked for so doing MART. 24. To conclude are not your scholers thinke you muche boundâ— vnto you for giuing them in steede of Gods blessed worde and his holy Scriptures such translations heretical Iudaical profane false negligent phantasticall newe naught monstrous God open their eyes to see and mollifie your hartes to repent of all your falshood and treacherie both that which is manifestly conuinced against you and can not be denied as also that which may by some shewe of answer be shifted of in the sight of the ignorant but in your consciences is as manifest as the other FVLK 24. Happy and thrise happy hath our English nation bene since God hath giuen learned translators to expresse in our mother tongue the heauenly mysteries of his holy worde deliuered to his Church in the Hebrew and Greeke languages Who although they haue in some matters of no importance vnto saluation as men bene deceiued yet haue they faithfully deliuered the whole substaunce of the heauenly doctrine conteyned in the holy Scriptures without any hereticall translations or wilfull corruptions And in the whole Bible among them all haue committed as fewe ouersights for any thing that you can bring and of lesse importance than you haue done onely in the newe Testament Where beside so many omissions euen out of your owne vulgar Latine translation you haue taken vpon you to alter that you founde in your texte and translate that which is onely in the margent is redde but in fewe written copies As for Italia you say Aâ—talia noted before Heb. 13. for placuerunt you translate latuerunt 2. Pet. 2 for coinquinationis which is in the text you translate coinquinationes which was founde but in one onely copie by Hentenius as the other but in one or two of thirtie diuerse copies most written FINIS A briefe table to direct the Reader to such places as Martin in this boke cauilleth to be corrupted in diuers translations of the Englishe Bibles by order of the bookes chapters verses of the same with some other quarels against Beza and others for their Latine translations with the aunsweares of W. Fulke Genesis CHap. 4. v. 7. pag. 31. numb 28. and pag. 316. num 9. chap. 14. v. 18. p. 55. numb 42. and pag. 447. chap. 34. v. 35. p. 206. num 7. chap. 42. v. 38. p. 216. num 12. 4. of the Kings Chap. 29. v. 5. p. 501. numb 6. 2. Paralipomenon Chap. 28. v. 19. p. 518. nu 10. chap. 38. v. 8. p. 116. num 19. and p. 4â—3 num 1. 1. Esdras Chap. 9. v. 5. p. 373. num 16. Psalmes Psal. 48. v. 16. p. 252. psal 84. v. 7. p. 511. psal 85. v. 13. p. 218. num 13. and p. 59. num 46. psal 89. v. 48. p. 219. num 14. psal 95. v. 6. p. 478. psal 98. v. 5. ibidem psal 131. v. 7. ibid. psal 138. v. 17. p. 460. psal 147. v. 19. p. 252. and â— 18. p. 516. num 3. Prouerbes Chap. 1. v. 12. p. 22â— numb 22. chap. 9. v. 2. p. 456. nu 21. cum sequent chap. 27. v. 20. p. 228 chap. 30. v. 16. ibid. Cantica canticorum Chap. 6. v. 8. p. 155. num 10 chap. 8. v. 6 p. 29. num 46. see p. 508. numb 2 Of Wisdome Chap. 3. v. 14. p. 346. num 3 chap. 15. v. 13. p. 127. num 27 Ecclesiasticus Chap. 5. v. 5. p. 348. numb 4 chap. 7. v. 31. p. 390 Esay Chap. 2. p. 513. numb 7 chap. 26. v. 18. p. 508 chap. 30. v. 22. p. 121. num 23 and v. 20. p. 511. num 5 chap. 33. p. 513. num 6 Hieremie Chap. 7. v. 18. p. 467. num 9 chap. 11. v. 19. p. 453. num 18 chap. 44. v. 19. p. 467. num 9 Daniel Chap. 4. v. 24. p. 375. numb 18 chap. 6. v. 22. p. 256. num 3 chap. 10. v. 12. p. 372. num 15 chap. 14. v. 4. p. 126. num 26 and v. 12. 17. 20. pâ— 451. num 16 Osee. Chap. 12. v. 10. p. 514. num 8 chap. 13. v. 14. p. 159 num 46 and p. 221. num 16 Ioel. Chap. 2. v. 23. p. 511 Habacuc Chap. 2. v. 18. p. 122. num 23 see p. 510. num 4 Malachie Chap. 2 v. 7. p. 412. num 17 chap. 3. v. 1. p. 414. num 18 and v. 14. p. 374. num 17 1. Machabees Chap. 1. v. 51. p. 252. chap. 2. v 21. ibid. 2. Machabees Chap. 6. v. 7. p. 501. num 5 S. Matthew Chap. 1. v. 19. p. 257. num 4 and v. 25. p. 470 chap. 2. v. 6. p 417 chap. 3. v. 8. p. 355. chap. 16. v. 18. p. 140. numb
2 and p. 144. num 5 chap. 18. v. 17. p. 140 chap 19. v. 11 12. p. 314. nu 8 and p. 411. num 16 chap. 26. p. 429. S. Marke Chap. 10. v. 52. p. 352. num 9 chap. 14. p. 429 S. Luke Châ—p 1. v. 28. p. 56. numb 43. and p. 463. num 4 and v. 6. p. 252. p. 257. nu 4 chap. 3. v. 8. p. 355 chap. 1. v. 48. 50. p. 353. nu 9 chap. 18. v. 42. p. 353. numb 9 chap. 22. v. 20 p. 444. num 10 and p. 445 num 11 S. Iohn Chap. 1. v. 12. p. 300 chap. 9. v. 22. 23. p. 503. num 9 chap. 13. v. 16. p. 392. num 3 Acts. Chap. 1. v. 26. p. 396. num 5 chap. 2. v. 27. p. 200. nu 3 4. 5 chap. 3. v. 21. p. 439. num 7 chap. 4. v. 13. p. 392. num 3 chap. 9. v. 22. p. 4â—4 num 2 chap. 14. v. 22. p. 162. num 5 and v. 23. p. 398. num 7 chap. 15. v. 2. 4. 6. 22. 23. p. 161 num 4 chap. 16. v. 4. ibid. chap. 17. v. 23. p. 503. num 8 chap. 19. v. 24. p. 502. num 7 and v. 3. p. 382. num 3 chap. 20. ibid. and v. 28. p. 417. nu 21. and v. 17. p. 166. n. 8 Romanes Chap. 2. v. 26. p. 252 chap. 5. v. 6. pag. 323. numb 13 and v. 18. p. 328 chap. 8. v. 18. p. 263 and v. 38. p 346 num 3 chap. 9. v. 16. p. â—12 nu 7 chap. 11. v. 4. p. 116 num 19 1. Corinthians Chap. 1. v. 10. p. 135. num 3 chap. â— v. 11. p. 12. num 6 chap. 9. v. 5. p. 450 chap. 10. v. 21. p. 451. num 16. chap. 11. v. 2. p. 89. num 23 chap. 15. v. 5. p. 426. num 4 and v. 10. p. 301. num 2 and v. 55. p. 221. num 16 2. Corinthians Chap. 2. v. 10 p. 417. num 20 chap. 4. v. 17. p. 273 num 7 chap. 5. p. 336. num 6 chap. 6. v. 16. p. 90 num 3 and v. 1. p. 309 num 6 chap. 8. p 392. num 3 Galathians Chap. 5. v. 20. p. 135. num 3 Ephesians Chap. 1. v. 6. p. 338. num 7 and v. 22. p. 140. num 2. and v. 22. 23. p. 163. num 6 chap. 3. v. 12. p. 303. p. 349. n. 5 chap. 5. p. 424. num 2 and v. 5. p. 6. num 5. pa. 88 num 1 and v. 32. p 133. num 2 and v. 25. 32. p. 140. num 2 Philippians Chap. 2. v. 15. p. 395. num 4 chap. 4. v. 5. p. 407. num 13 Colossians Chap. 1. v. 23. p 491. num 8 and v. 12 p. 284. num 17 chap 2. v. 20. p. 13. num 8 chap. 3. v. 5. p. 6. num 5 pa. 87. num 9. p. 103. numb 12 2. Thessalonians Chap. 1. v. 4. p. 258. num 5 and v. 11. p. 282. nu 15 chap. 2. v. 15. p. 76. num 2 chap. 3. v. 6. ibid. 1. Timothee Chap. 3. v. 6. p. 392. num 3 and v. 8. p. 390. and v. 15. p. 140. num 2 chap. 4. v. 14 p. 166. num 8. p. 399. num 8 chap. 5. v. 17. 18. p. 166. numb 8. p. 198 2. Timothee Chap. 1. v. 6. p. 402. num 10 chap. 4. v. 8. p. 258. num 5 Titus Chap. 3. v. 8. p. 378. and v. 10. p. 17. num 13. p. 135. num 3 Hebrewes Chap. 2. v. 9. p. 270. numb 6 chap. 5. v. 7. p. 58. num 45. pa. 243. num 37. chap. 6. v. 10. p. 258. num 5 chap. 10. v. 29. p. 280. num 13. and v. 22. p. 328. num 2. and v. 20. p. 242. num 36 chap. 11. v. 21. p. 474. chap. 12. v. 23. p. 140. num 2 chap. 13. p. 408. num 14. and v. 5 p. 56. num 44 S. Iames. Chap. 1. v. 13. p. 495. num 2 chap. 4. v. 6. p. 488. num 6 1. Peter Chap. 1. v. 18. p. 83. num 6. v. 25. p. 485. num 3 chap. 2. v. 3. p. 419. num 22. p. 421. num 24 chap. 5. v. 1. p. 168. num 9 2. Peter Chap. 3. v. 16. p. 493 1. Iohn Chap. 5. v. 3. p. 325. num 14 and v. 21. p. 105. num 13 Apocalipse Chap. 19. v. 8. p. 256. num 3 BEZAES CORruptions Psalmes Psal. 51. v. 6. p. 27. num 26 S. Matthew Chap. 23. p. 504. num 10 Acts. Chap. 1. v. 14. p. 405. num 12 chap. 2. v. 23. p. 33. num 31. pa. â—97 num 3. and v. 24. p. 33 num 32. 34. and v. 27. p. 33 num 31. p. 198. num 2. chap. 3. v. 21. p. 35. num 36 chap. 13. v. 39. p. 330. num 2 chap. 26. v. 20. p. 58. num 45 pa. 355. num 1 Romanes Chap. 4. v. 11. p. 380. num 2 1. Corinthians Chap. 12. v. 31. p. 352. numb â— chap. 13. v. 2. p. 350. num 6 chap. 15. v. 10. num 27 2. Thessalonians Chap. 2. v 3. p. 78. num 3 Titus Cha. 3. v. 5. p. 385. and v. 6. pa. 46. num 46 Hebrewes Chap. 5. p. 32. num 29 FINIS A BRIEFE CONFVTATION OF SVNDRY CAVILS AND QVARELS vttered by diuerse Papistes in their seuerall bookes pamphlets against the writings of William Fulke I Were verie much to blame if I would not confesse with S. Augustine that as in my maners so in my writings manie things may be iustly reprehended at which I ought not to be offended no not although I were reproued by mine aduersaries But when the enimies of Gods holie religion of the quiet state of this realme seeke by wounding of mee to hurt the trueth and if it were possible through my sides to wound her to death I ought not to be silent in this case but by shewing mine honest defence as it were by holding vp my buckler to beare off their blowes as wel as I can to maintaine the credit of that cause which I haue taken in hande lest whilest I forbeare to defende my selfe the truth might seeme to haue takeÌ„ a foyle And yet I meane not so to confound my case with the state of truth that wheresoeuer I may be iustly conuinced trueth should be thought to haue lost the victorie For I am but one poore souldiour among manie thousand captaines that fight vnder the banner of truth which if I haue not in euery respect perfourmed al dueties of an expert warrior it is reason the reproche of my defaultes should rest and stay onely in mine owne ignorance or rashnesse which haue not so happily executed that which of good will to fight in truthes cause I haue attempted within these fiue or sixe yeares I haue set abroad sundrie treatises in confutation of popish bookes written in English which purpose if God giue me strength to aunswere as manie as within twentie yeares of her maiesties reigne had beene set foorth by the Papistes and are not yet confuted by any other This purpose of mine the Papistes haue not greatly hindered by replyes
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
consider that nothing but an ignorant person is noted thereby as also pag. 88. where hee is called a blinde bayarde and blockheaded asse because he disdainefully vpbraydeth all our doctors and vniuersities of much ignoraunce and lacke of learning and Caluine he sayth erred about the trinitie through ignorance with such odious comparisons as in so vaine and vnlearned a fellowe as Bristowe sheweth himselfe to be is intollerable To note his bolde ignorance also I sayd pag. 74. The more beastly is the blundring of this Bristowe who dreameth that the councell of Constantinople the first which made this confession by the Apostolike Church did not onely meane the Romaine Church but also none other but the Romaine church whereas the councell knowing well the catholike church of the worlde from the particular Church of Rome gaue like priuiledges of honor to the Church of Constantinople to those which Rome had reseruing onely senioritie to old Rome beside many other reasons they alleadged to prooue that they acknowledged no such authoritie of the Church at Rome as the papistes nowe defende Likewise pag. 89. I call him blundring Bristowe for charging M. Iewell with ignoraunce for affirming Christ to be a priest according to his deitie of which assertion I shal haue occasion to speake afterward against the last slander And pag. 75. where Bristowe sayth that in all innouations both great and small that euer by heretikes were attempted they can shewe vnder what pope they chanced what tumultes rising in the world thereon what doctors withstande it what councels accursed it c. I reply thus What an impudent lyer is this Bristowe to bragge of that which at this day is vnpossible to be done by any man liuing in the worlde For of so many heretikes as are rehearsed by Epiphanius and Augustine not the one halfe of them can bee so shewed as Bristowe like a blinde bayarde boasteth they can doe Yet more touching his ignorance pag. 43. I say Hierome was not so grosse to count walking about the citie to be a peregrination But what is so leaden or blockish which these doltish papistes will not aduouch for the mainteinance of their trumperie This I write because Bristowe would haue Hierome by often entering into the cryptes or vaultes of the Churches at Rome to signifie that he went on pilgrimage Where the collector of the phrases doeth me some wrong to say I call Bristowe leaden blockish and doltish Papist where I say those doltish papistes which auouch any thing neuer so leaden or blockish Onely I require the indifferent reader to consider whether I haue iust cause to charge him with ignorance and impudence as for the termes I will not stande either to iustifie them or to reuoke them but referre them to euery reasonable mans censure Furthermore pag. 48. I say that proude scoffe of parliament religion which Bristowe vseth bewrayeth the stomacke of a vanteparler and not the spirite of a diuine or good subiect Heare I thinke the terme of vantparler was too milde for such a knowne trayterous Papist as commendeth open rebelles for martyres as affirmeth that the Queenes subiectes are lawfully discharged of the othe of obedience giuen to her maiestie as derideth the religion established by parliament pag. 51. I say the Papistes like impudent dogges yelpe and barke against vs that the fathers are all on their side because they haue sucked out of their writinges a fewe dregges of a great quantitie of good liquor conteined in their vessels hauing the fathers in the most and greatest matters wholly against them And pag. 55. I say that Bristowe quarelling with D. Humfrey yelpeth like a litle curre against a great lion and snatching peeces of his sentences gnawen from the rest squeleth out as though hee had hearde some meruelous straunge soundes c. If this allegorie be too base for Bristowes dignitie let him humble himselfe and craue pardon of his treasons for I will doe no reuerence to a traytour that openly bewrayeth himselfe in a printed booke as he and other of his complices haue doone A proude hypocrite priest of stinking greasie antichristian and execrable orders I cannot finde where I haue termed him except I should reade ouer the whole booke but if I haue vsed such speeches I thinke they are no woorse than his wicked behauiour popish sacrificing priesthoode deserue to haue Blasphemous heretike he giueth mee often occasion to call him and namely pag. 81. where I reprooue him for calling the blessed sacrament his Lorde and God which although transubstantiation were graunted yet because the Papistes affirme that this sacrament consisteth of accidentes as the signe or externall part thereof seeing accidentes are neither God nor in God it could not be saide without blasphemie that the sacramentis Lorde and God Next followe reprochfull termes vsed against Allen. The first brasen face and yron foreheade I doe not yet finde but it signifieth nothing but notable impudence which is noted pag. 23. where I call him impudent blasphemer because he had sayde of vs That to such as make no store of good workes they cast onely faith vnder their elbowes to leane vpon where as none of vs did euer teach that such a faith as is not liuely fruitfull of good workes did euer profite any man but to the encrease of his damnation Againe pag. 24. I note him to passe impudencie it self in shamelesse lying where he sayth Commit what you lyst omit what you list your preachers shall praise it in their wordes and practise it in their workes Also pag. 147. I charge him with an impudent lye where he saieth that M. Caluine doeth expounde the oyle whereof Saint Iames speaketh cap. 5. for a medicinable salue or oyntment to ease the sicke mans sore when it is manifest that Caluine vtterly reiecteth and confuteth that exposition Likewise pag. 259. I conuince him of impudent lying because he doth wilfully falsifie the decrees of two councels at a clappe saying they excommunicate all such as in any wise hinder the oblations for the departed when both the councelles Vase and Carthage speak of them that detaine the oblations or bequestes of the dead giuen to the church for the vse of the poore These and many like shamelesse assertionâ— doe prooue that he hath a brasen face and Iron foreheade which shameth not to put in print such monstrous vntruthes and wilfullyes But let vs passe to other points Where this impudent marchant Allen had rayled intollerably against the reuerende father M. Iewell calling him the English bragger one that in summer games might winne two games of cracking lying with like shamelesse stuffe I sayde and doe not a whitrepent me Howe M. Iewell hath aunswered his challenge his owne learned labours doe more clearely testifie vnto the worlde than that it can be blemished by this sycophants brainelesse babling Moreouer pag. 343. where Allen had called that learned father M. Pilkington a mocke Bishoppe I said If he be a mocke Bishoppe which beside his
coynes on which was stamped the figure of Dianaes temple more like to your Popish shrines than to the temple of God Where idols are translated deuotions I knowe not except you meane Act. 17. v. 23. where the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which your vulgar Latine translatour 2. Thess. 2. calleth quod colitur that which is deuoutly worshipped so the worde signifieth whatsoeuer is religiously worshipped or adored and not idols as you say nor simulachra images as your translatour calleth them Act. 17. For it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore to worship to honour deuoutly or religiously Euerie humane creature signifieth in that place 1. Pet. 2. euerie magistrate of what creation or ordination soeuer he bee and so is meant by that translation all ordinaunces of men not all lawes of men which yet were not impious if you adde the restraint for the Lorde for whome nothing can be that is against his lawe The rest of your quarrels bee all aunswered before MART. 46. What caused these straunge speeches in their Englishe Bibles Thou shalt not leaue my soule in the graue Thou hast deliuered my soule from the lowest graue A couetous maÌ„ is a worshipper of images By laying on of the hands of the Eldership Haile freely beloued SINNE lieth at the dore and thou shalt rule ouer HIM Breake of thy sinnes with righteousnesse for Redeeme with almes Ielousie is cruell as the graue for as hell Cant. Cant. 8. Bib. an 1579. The griefes of the graue caught me Psalm 116. And God will redeeme my soule from the power of the graue O graue I will be thy destruction Os. 13. and such like what made Caluine so translate into Latine that if you turne it into English the sense is that God powred water vpon vs aboundantly meaning the holy Ghost what else but because he would take away the necessitie of materiall water in Baptisme as in his commentarie and Bezaes it is euident FVLK 46. These speaches are not straunge in Gods Church howe soeuer they sound in your eares So many of them as translate for Sheol the graue haue their answeres sect 32. and chap. 7. which is appointed for that question The couetous man a worshipper of images sect 5. of this chapter and chap. 3. numb 12. The laying â—â— of hands of the Eldership is warranted by the signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a companie of Elders as it is translated by your owne vulgar Latine interpreter Luk 22. vers 66. Senioreâ— plebis The Elders of the people and Act. 22. v. 5. he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes maiores natu And for a consistorie of Elders is the worde Presbyterium vsed in Latine by Cyprian lib. 3. epist. 11. and lib. 2. epist. 8. 10. Of haile freely beloued we spake lately sect 43. Of the text Gen. 4. v. 7. sinne lieth at the dore c. sect 28. and chap. 10. sect 9. of Dan. 4. breake for redeeme thy sinnes sect 41. If Caluine Tit. 3. did wrongly interprete that which is spoken of water to be ment of the holie Ghost what is that to our translation But certaine it is that Caluine neuer meant to take away the necessitie of materiall water from the sacrament of baptisme although he taught that the want of the externall sacrament where it cannot be had doth not depriue gods electe from eternal saluation neither hath Beza anye other meaning in his annotation MART. 47. I hadde meant to haue but briefly skimmed ouer these things but multitude of matter maketh me too long as it chaunceth to a manne that wadeth thoroughe myrie and foule places and yet the greatest demonstration that they are wilfull corrupters is behinde whiche onelye I will adde and for the reste referre the reader to the whole booke FVLK 47. It is a smal signe that multitude of matter is cause of your length when you repeate one matter in so manye sections your similitude of a manne wading in foule and myrie places doth well agree vnto you for you haue beene all this while wading in the puddle of youre slaunders misprisions and false and false accusations in which you haue so berayed your selfe as you shall not easily purge your selfe from the myre of them But because you say the greatest demonstration that we are wilfull corrupters is behind though it be tedious for vs to rake in such a gogmyre of your forgeries and false accusations yet we will take courage and consider what mayne demonstration you can make to proue vs in our English translations to be wilful corrupters MART. 48. Doubt you whether they translate of purpose and partialitie in fauour of their opinions you shall heare them selues say so and protest it If I dealt with Lutherans this one testimonie of Luther were sufficient who being asked why he added onely into the text Rom. 3. answered that he did it to explicate the Apostles sense more plainly that is to make the Apostle say more plainly that faith onely iustified And his Disciple Illyricus disputeth the matter that the Apostle saying by faith without workes saith in deede onely faith But because I deale rather with our English Caluinists and Beza is their chiefe translator and a Captaine among them whome they professe to follow in the title of the new Testament anno 1580. and by the very name of their Geneua Bibles let vs see what he sayth FVLKE 48. I thinke there is no man doubteth but they translated the Scripture with purpose to maintaine their opinions but whether they haue wittingly and wilfully translated falsely to maintaine any errours or hereticall opinions that is the matter in question and which hath neede of your greatest demonstration to make it apparant That Luther might rightly interprete the place Rom. 3. of onely faith iustifying by the excluding of works I haue before acknowledged Illyricus doth rightly defend it But that he did put in the worde only in his translation which is not in the originall I will not take vpon me to excuse seeing the truth of that doctrine is manifest without that addition and Luther him selfe in his later editions hath reformed it Againe what fault soeuer other men haue committed in their translation we are vniustly charged therewith except we follow the same in ours That we professe to follow Beza by the very name of our Geneua Bibles it is a very ridiculous argument For our Bibles are so commonly called because they were translated and first printed at Geneua not by Beza who at that time had scarse finished his translation of the newe Testament and neuer dealt with translating of the olde so farre as we knowe but by certaine godlye and learned Englishe men which liued there in Queene Maries time to enioy the libertie of a good conscience which they could not haue in their owne Country MART. 49. First concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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