of purpose against our altars and in fauour of their communion table See chap. 17. numb 15.16 12 If at the beginning of their heresie vvhen sacred images vvere broken in peeces altars digged dovvne the Catholike Churches authoritie defaced Bib. in king Edvv. time printed againe 1562. the king made supreme head then their translation vvas made accordingly and if aftervvard vvhen these errours vvere vvel established in the realme and had taken roote in the peoples hartes al vvas altered and changed in their later translations and novv they could not finde that in the Greeke vvhich vvas in the former translation vvhat vvas it at the first but vvilful corruption to serue the time that then vvas See chap. 3.5 chap. 17. nu 15. chap. 15. nu 22. 13 If at the first reuolt vvhen none were noted for Heretikes and Schismatikes but them selues they did not once put the names of Schisme or Heresie in the Bible but in steede thereof diuision and secte in so much that for an Heretike they said an author of Sectes Bib. 1562. Tit. 3. vvhat may vve iudge of it but as of vvilful corruption See chap. 4. numb 3. 14 If they trāslate so absurdly at the first that them selues are driuen to change it for shame it must needes be at the first vvilful corruption for example vvhen it vvas in the first Temple and in the later Altar in the first alvvaies Congregation in the later alvvaies Church in the first To the king as cheefe head in the later To the king as hauing preeminence So did Beza first translate carcas and afterward soule Which alteration in al these places is so great that it could not be negligence at the first or ignorance but a plaine heretical intention See chap. 17. numb 15. chap. 5. nu 4.5 chap. 15. numb 22. chap. 7. nu 2. 15 If they vvil not stand to al their translations but flee to that namely vvhich novv is readde in their churches if that vvhich is novv read in their churches differ in the pointes aforesaid from that that was readde in their churches in king Edvvards time if from both these they flee to the Geneua Bible and from that againe to the other aforesaid vvhat shal vve iudge of the one or the other but that al is voluntarie and as they list See chap. 3. numb 10.11.12 cha 10. numb 12. 16 If they gladly vse these wordes in il part vvhere they are not in the original text Procession shrines deuotions excommunicate images and auoid these vvordes vvhich are in the original Hymnes grace mysterie Sacrament Church altar Priests Catholike traditions iustifications is it not plaine that they doe it of purpose to disgrace or suppresse the said things and speaches vsed in the Catholike Church See chap. 21. numb 5. seq chap. 12. numb 3. 17 If in a case that maketh for them they straine the very original signification of the vvord and in a case that maketh against them they neglect it altogether vvhat is this but vvilful and of purpose See chap. 7. nu 36. 18 If in vvordes of ambiguous and diuers signification they vvil haue it signifie here or there as it pleaseth them and that so vehemently that here it must needes so signifie and there it must not and both this and that to one end and in fauour of one and the same opinion Beza in 1. Cor. 7. v. 1. 9. v. 5. vvhat is this but vvilful translation So doth Beza vrge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie vvife and not to signifie vvife both against virginitie and chastitie of Priests and the English Bible translateth accordingly Bib. an 1579 See chap. 15. nu 11.12 19 If the Puritanes and grosser Caluinistes disagree about the translations one part preferring the Geneua English Bible the other the Bible read in their Church and if the Lutherans condemne the Zuinglians Caluinistes translations and contrarivvise and if al Sectaries reproue eche an others translation Vvhat doth it argue but that the translations differ according to their diuers opinions See their bookes vvritten one against an other Luc. 3. v. 36. Act. 1. v. 14. c. 2. v. 23. c. 3. v. 21. c. 26. v. 20. 2 Thes 2. v. 15. c. 5. v. 6. 20 If the English Geneua Bibles thē selues dare not folovv their Maister Beza vvhom they professe to translate because in their opinion he goeth vvide and that in places of controuersie hovv vvilful vvas he in so translating See chap. 12. numb 6.8 cha 13. numb 1. 21 If for the most part they reprehend the old vulgar translation and appeale to the Greeke and yet in places of controuersie sometime for their more aduantage as they thinke they leaue the Greeke and folovv our Latin translation vvhat is it els but voluntarie and partial translation See chap. 2. nu 8. chap. 6. nu 10.21 chap. 7. nu 39. chap. 10. nu 6. 22 If othervvise they auoid this vvord iustificationes Peza Luc. 1. Ro. 2. Apoc. 19.8 altogether yet trāslate it When they can not choose but vvith a cōmētarie * Beza in c. 19. Apoc. v. 8. that it signifieth good vvorkes that are testimonies of a liuely faith doth not this heretical commentarie shevv their heretical meaning vvhen they auoid the vvord altogether See chap. 8. nu 1.2.3 23 Vvhen by adding to the text at their pleasure they make the Apostle say Ro. 5. v. 18. No. Test an 1580. Bib. 1579. that by Adams offence sinne came on al men but that by Christs iustice the benefite only abounded tovvard al men not that iustice came on al vvhereas the Apostle maketh the case alike vvithout any such diuers additions to vvit * Ro. 5. v. 18. that vve are truely made iust by Christ as by Adam vve are made sinners is not this most vvilful corruption for their heresie of imputatiue and phantastical iustice See chap. 11. nu 1. 24 But if in this case of iustification vvhen the question is vvhether only faith iustifie vve say no hauing the expresse vvordes of S Iames they say yea hauing no expresse scripture for it if in this case they vvil adde only to the very text is it not most horrible and diuelish corruption So did Luther * Ia. 2. v. 24. Ro. 3. v. 28. Luth. tom 2. fol. 405. edit Witteb an 1551. Whitak pag. 198. vvhom our English Protestants honour as their father and in this heresie of only faith are his ovvne children See chap. 12. Their ignorance of the Greeke and Hebrue tongue or their false wilful translation thereof against their knowledge 25 If these that account them selues the great Grecians Hebricians of the vvorld vvil so translate for the aduantage of their cause as though they had no skil in the vvorld and as though they knevv neither the signification of vvordes nor proprietie of phrases in the said languages is it not to be esteemed shamlesse corruption 26 I vvil not speake of the
German Heretikes Brētius Melancth See Linda Dubi Dial. 1. c. 12 Psal 51. vvho to mainteine this heresie that al our vvorkes be they neuer so good are sinne translated for Tibi soli peccaui to the only haue I sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whitak pag. 198. thus Tibi solum peccaui that is I haue nothing els but sinned vvhatsoeuer I doe I sinne vvhereas neither the Greeke nor the Hebrue vvil possibly admit that sense Let these passe as Lutherans yet vvilful corrupters * Ro. 5 v. 6. and acknovvledged of our English Protestants for their good brethren But if Beza trāslate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhen vve vvere yet of no strength as the Geneua English Bible also doth interprete it vvhereas euery yong Grecian knovveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vveake feeble infirme and not altogether without strength is not this of purpose to take avvay mans free vvil altogether See chap. 10. nu 13. 27 If Caluin translate 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ego sed gratia Dei quae mihi aderat may not meane Grecians controule him that he also translateth falsely against free vvil because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth require some other participle to be vnderstood that should signifie a cooperation vvith free vvil to vvit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich laboured vvith me See chap. 10. nu 2. 28 If vvhen the Hebrue beareth in differētly to say Sinne lieth at the doore and vnto thee the desire thereof shal be subiect Gen. 4. v. 7. thou I halt rule ouer it an 1579. the Geneua English Bible translate the first vvithout scruple the later not because of the Hebrue grammar is not this also most vvilful against free vvil See chap. 10. nu 9. 29 If Caluin affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie propter reuerentiam Calu. in 5. Hebr. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so vsed and Beza auoucheth the same more earnestly Bib. an 1579 and the English Bible translateth accordingly vvhich may be confuted by infinite examples in the Scripture it self and is confuted by Illyricus the Lutheran is it not a signe either of passing ignorance or of most wilful corruption to mainteine the blasphemie that herevpon they conclude See chap. 7. nu 42.43 30 If Beza in the self same place contend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie reuerence or pietie but such a feare as hath horrour and astonishmēt of minde in an other place saith of this self same vvord cleane contrarie vvhat is it but of purpose to vphold the said blasphemie See cha 7. nu 39.40 31 If he translate for Gods foreknovvledge Gods prouidence for soule carcas for hel graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. v. 27. to vvhat end is this but for certaine heretical conclusions And if vpon admonitiō he alter his translation for shame and yet * Annota in no. Test post edit protesteth that he vnderstandeth it as he did before did he not translate before vvilfully according to his obstinate opinion See chap. 7. 32 If to this purpose he auouch that Annot. in Act. 2. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol signifieth nothing els in Hebrue but a graue vvhereas al Hebricians knovv that it is the most proper and vsual vvord in the Scripture for Hel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other vvord Keber is for a graue vvho vvould thinke he vvould so endanger his estimation in the Hebrue tongue but that an heretical purpose against Christs descending into hel blinded him See chap. 7. 33 And if al the English Bibles trāslate accordingly to vvit for Hel graue vvheresoeuer the Scripture may meane any lower place that is not the Hel of the damned and vvhere it must needes signifie that Hel there they neuer auoid so to translate it is it not an euident argument that they know very vvel the proper signification but of purpose they wil neuer vse it to their disaduantage in the questions of Limbus Purgatorie Christs descending into Hel cha 7. 34 If further yet in this kinde of controuersie Beza vvould be bold to affirme for so he saith if the Grammarians would giue him leaue that * Annot. in Act. 2. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel vvith fiue points signifieth funem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he vvould trāslate Solutis funibus mortis not Solutis doloribus inferni no lesse then Chebel vvith sixe points is he not vvonderfully set to mainteine his opiniō that wil change the nature of vvordes if he might for his purpose 35 If passiues must be turned into actiues and actiues into passiues participles disagree in case from their substantiues or rather be plucked and separated from their true substantiues soloecismes imagined vvhere the construction is most agreable errours diuised to creepe out of the margēt and such like vvho vvould so presume in the text of holy Scripture to haue al Grammar and vvordes and phrases and constructions at his commaundement but Beza his like for the aduantage of their cause See chap. 5. nu 6. and the numbers next folovving in this chapter 36 For example S. Peter saith Act. 3 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heauen must receiue Christ He translateth Christ must be conteined in heauen vvhich Caluin him self misliketh the Geneua English Bible is afraid to folovv Illyricus the Lutheran reprehendeth and yet M. Vvhitakers taketh the aduantage of this trāslation Pag. 43. to proue that Christs natural body is so conteined in heauen that it can not be vpon the altar For he knevv that this vvas his marsters purpose and intent in so translating This it is vvhen the blinde folovv the blinde yea rather vvhen they see and vvil be blinde for certaine it is I appeale to their greatest Graeciās that howsoeuer it be taken for good in their diuinitie it wil be esteemed most false in their Greeke scholes both of Oxford and Cābridge howsoeuer they may presume to translate the holy Scriptures after this sort surely no man no not them selues would so translate Demosthenes for sauing their credite and estimation in the Greeke tongue See chap. 17. nu 7.8.9 37 But there is yet vvorse stuffe behind to vvit the famous place Luc. 22. vvhere Beza translateth thus Hoc poculum nouum testamentū per meū sanguinē qui pro vobis funditur whereas in the Greeke in al copies vvithout exception he confesseth that in true Grammatical construction it must needes be said quod pro vobis funditur and therfore he saith it is either a plaine soloecophanes and according to that presumption he boldly translateth or a corruption crept out of the margent into the text And as for the vvord soloecophanes vve vnderstand him that he meaneth a plaine soloecisme and fault in grammar so doth M. Vvhitakers Pag. 34.35 but M. Fulke saith
that if a man haue the faith of Christs omniporencie or of any other article of the Creede or of al vvholy and entierly and perfectly that is nothing vvithout charitie This is Bezas tota fides vvhole faith thinking by this translation to exempt from the Apostles vvordes their special iustifying faith vvrestling to that purpose in his annotations against Pighius other Catholike Doctors Whereas euery man of smal skill may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle nameth al faith as he doth al knowledge al mysteries comprehēding al sortes of the one of the other al kind of knovvledge al kinde of mysteries al faith vvhatsoeuer Christian Catholike historical or special vvhich tvvo later are Heretical termes nevvly deuised 7 And I vvould haue any of the Bezites giue me a sufficient reason vvhy he translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of special and onely faith And againe vvhy he translateth Iaco. 2 22. Thou seest that faith vvas administra a helper of his vvorkes and expoundeth it thus faith vvas an efficient cause and fruiteful of good vvorkes Whereas the Apostles vvordes be plaine that faith vvrought together vvith his vvorkes yea and that his faith vvas by vvorkes made perfecte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is impudent handling of Scripture to make vvorkes the fruite only and effect of faith vvhich is your heresie 8 Vvhich 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 vvhatsoeuer in these vvordes And yet I shevv you a more excellent vvay 1 Cor. 12. v. 31. he in one edition of the nevv Testament in the yere 1556. translateth thus Behold moreouer also I shevv you a vvay most diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhat cold stuffe is this and hovv impertinent In an other edition an 1565. he mended it thus And besides I shevv you a vvay to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles vvordes and in al the chapter folovving Vvherein you did wel for your credite not to folow him no not your Bezites them selues but to translate after our vulgar Latin interpreter as it hath alvvaies been read and vnderstood in the Church 9 Luther vvas so impudent in this case that because the Apostle spake not plainely ynough for only faith he thrust only into the text of his translation * Luther to 2 fol. 405. edi wittēb an 1551. as him self vvitnesseth You durst not hitherto presume so far in this question of only faith though * Act. 9 22. Bib. 1577. 1 Pet. 1 25. 2 Par. 36 8. 2 Cor. 5 21. 1 Pet 2 13 in the Bib. 1562. in other controuersies you haue done the like as is shevved in their places But I vvil aske you a smaller matter which in vvordes and shevv you may perhaps easily ansvver but in your conscience there vvil remaine a gnavving vvorme In so many places of the Gospel vvhere our Sauiour requireth the peoples faith vvhen he healed them of corporal diseases only why do you so gladly translate thus Mar. 10 52. Luc. 18 42. c. 8. v. 48. Thy faith hath saued thee rather then thus thy faith hath healed thee or made the vvhole is it not by ioyning these vvordes together 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 vvhere it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also translate thus Beleeue only and she shal be saued Luc. 8 50. Vvhich translation though very false and impertinēt for iustifying faith as you seeme to acknovvledge by translating it othervvise in your other Bibles See Goughs sermon and Tom sons answer to the L. Abbot of vvestmester yet in deede you must needes mainteine hold it for good whiles you alleage this place for only faith as is euident in your vvritings 10 This then you see is a fallacie vvhen faith only is required to the health of the body as in many such places though not in al there by translation to make it sound a iustifying faith as though faith only were required to the health of the soule Whereas that faith vvas of Christs omnipotēcie only povver Annot. in 1 Cor. 13 2. vvhich Beza confesseth may be in the diuels them selues and is far from the faith that iustifieth If you say the Greeke signifieth as you translate it doth so in deede but it signifieth also very commonly to be healed corporally as by your ovvne translation in these places Bib. 1577. Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. v. 51. Where you translate I shal be vvhole They vvere healed He vvas healed She shal be made vvhole And vvhy do you here trāslate so because you knovv to be saued importeth rather an other thing to vvit saluation of the soule and therfore vvhen faith is ioyned withal you translate rather saued then healed though the place be meant of bodily health only to insinuate by al meanes your iustification by only faith CHAP. XIII Heretical translation against PENANCE and SATISFACTION VPON the heresie of onely faith iustifying and sauing a man folovveth the denial of al penāce satisfaction for sinnes Vvhich Beza so abhorreth Annot in Mat. 3. v. 2. that he maketh protestation that he auoideth these termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentia and Poenitentiam agere of purpose and that he vvill alvvaies vse for them in translating the Greeke vvordes resipiscentia and resipiscere Vvhich he doth obserue perhaps but that sometimes he is vvorse then his promis Act. 26.20 in No. Testan 1556. and in his later translation 1565. Mat 3. v. 8. Luc. 3. v. 8. translating most falsely and heretically for resipiscentia resipiscentes so that your English Bezites them selues are ashamed to translate after him Vvho othervvise folovv his rule for the most part translating resipiscentia amendement of life resipiscite amend your liues the other English bibles vvhen they translat best say repentance repent but none of them all once haue the vvordes penance and doe penance Vvhich in most places is the very true translation according to the very circūstance of the text and vse of the Greeke vvord in the Greeke Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agere poenitentiam and the auncient Latin translation thereof and al the fathers reading thereof and their expositions of the same Vvhich foure pointes I thinke not amis briefely to proue that the reader may see the vse and signification of these vvordes vvhich they of purpose vvill not expresse to auoid the termes of penance and doing penance That 〈◊〉 〈◊〉 〈◊〉
Sacrament they are excused because they translate not the Latin but translating the Greeke vvhy faid they not Mysterie vvhich is the Greeke vvord here in the Apostle I meane vvhy said they not of Matrimonie This is a great Mysterie No doubt there can be no other cause but to auoid both those vvordes vvhich are vsed in the Latin and Greeke Church to signifie the Sacraments For in the Greeke Church the Sacrament of the body and bloud it self is called but a mysterie or mysteries vvhich yet the Protestants them selues call a true Sacrament Therfore if they should haue called Matrimonie also by that name it might easily haue sounded to be a Sacrament also Vvere it honest or lavvfull to translate Baptis◠I vvash or Baptismus vvashing or Euāgeliū good nevves yet the vvords prophanely taken signifie no more But in saying it is a great secrete they put it out of doubt that it shal not be so taken 4 They vvil say vnto me Is not euery sacrament and mysterie in english a secrete yes as Angel is a messenger and Apostle one that is sent but vvhen the holy Scripture vseth these vvordes to signifie more excellent and diuine thinges then those of the common sort doth it become translators to vse baser termes in steede therof and so to disgrace the vvriting meaning of the holy Ghost I appeale to them selues when they translate this vvord in other places vvhether they say not thus And vvithout doubt great was that MYSTERIE of godlines 1 Tim. ◠God was shewed manifestly in the flesh c. againe The MYSTERIE vvhich hath beene hid since the vvorld began Col. 1. v. 26. Eph. 3. v. 9. 1 Cor. 15. v. 51. but novv is opened to his sainctes againe I shevv you a MYSTERIE vve shal not al sleepe but vve shal al be changed and the like Vvhere if they should trāslate secrete in steede of mysterie as the Bezites doe in one of these places saying I vvil shevv you a secrete thing vvhat a disgracing and debasing vvere it to those high mysteries there signified And if it vvere so in these is it not so in Matrimonie vvhich the Apostle maketh such a mysterie that it representeth no lesse matter then Christ and his Church and vvhatsoeuer is most excellent in that coniunction Novv then if in al other places of high mysterie they translate it also mysterie as it is in the Greeke and only in Matrimonie do not so but say rather This is a great secrete vsing so base a terme in so high excellent a mysterie must vve not needes thinke as no doubt it is that they doe it because of their Heretical opinion against the Sacrament of Matrimonie and for their base estimation thereof 5 But they vvil yet replie againe aske vs vvhat vve gaine by translating it either Sacrament or mysterie Doth that make it one of the Sacraments properly so called to vvit such a Sacrament as Baptisme is no surely but hovvsoeuer vve gaine othervvise at least vve gaine the commendation of trew translators vvhether it make vvith vs or against vs. for othervvise it is not the name that maketh it such a peculiar Sacrament for as is said before Sacrament is a general name in Scripture to other things neither do vve therfore so translate it as though it vvere forthvvith one of the 7 Sacraments because of the name but as in other places vvheresoeuer vve finde this vvord in the Latin vve translate it Sacrament as in the Apocalypse Apoc. 17. the Sacrament of the vvoman so finding it here vve do here also so translate it and as for the diuers taking of it here and els vvhere that vve examine other vvise by circumstance of the text and by the Churches and Doctors interpretation and vve finde that here it is taken for a Sacrament in that sense as vve say seuen Sacraments not so in the other places 6 As vvhen vve read this name Iesus in Scripture common to our Sauiour and to other men vve transtate it alvvaies alike Iesus but vvhen it is b Iude. v. 5. IESVS Christ and vvhen some other Iesus c Act. 7. v. 45. Colos 4. v. 11. vve knovv by other circumstances likevvise presuppose Baptisme in the Scripture vvere called a sacrament yet the Protestants them selues would not nor could thereby conclude that it vvere one of their tvvo Sacraments yet I trovv they vvould not auoid to translate it by the vvord sacrament if they foud it so called euen so vve finding Matrimonie so called do so translate it neither concluding thereby that it is one of the Seuen nor yet suppressing the name vvhich no doubt gaue some occasion to the Church and the holy doctors to esteeme it as one of the Seuen They cōtrarievvise as though it vvere neuer so called suppresse the name altogether calling it a secrete to put it out of al question that it is no Sacrament vvhich they vvould not haue done if the Scripture had said of Baptisme or the Eucharist This is a great Sacrament So partial they are to their ovvne opinions CHAP. XVII Heretical translation against the B. S ACRAMENT and SACRIFICE and ALTARS 1 NOvv let vs see concerning the Eucharist vvhich they allovv for a Sacrament hovv they handle the matter to the disgracing and defacing of the same also They take avvay the operation and efficacie of Christes blessing pronounced vpon the bread vvine making it only a thankes-giuing to God and to this purpose they translate more gladly thankes-giuing then blessing as Matth. 26. the Greeke vvordes being tvvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. 1562. 1577. the one signifying properly to blesse the other to giue thankes they translate both thus vvhen he had giuen thankes likevvise Marc. 14. in the Bible printed 1562. And vvhen they translate it blessing they meane nothing els but giuing thankes Great difference in the scriptures betvvene blessing and geuing of thankes as Beza telleth vs in his Annotations Mat. 26. v. 26. We reply and by most manifest Scripture proue vnto them that the former Greeke vvord doth not signifie thankes-giuing properly but blessing and a blessing of creatures to the operation of some great effect in them as vvhē Christ tooke the fiue loaues tvvo fishes to multiplie them Benedixit cis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. in 9. Luc. v. 16. he blessed them Luc. 9. Vvhat say they to this thinke you Doth not the Greeke vvord here plainely signifie blessing of creatures No saith Beza no doubt but here also it signifieth giuing thankes Hovv Beza he addeth Not as though Christ had giuen thankes to the bread for that vvere to absurd but vve must mollifie this interpretation thus that he gaue thankes to God the father for the loaues and the fishes Is not this a notable exposition of these vvordes benedixit cis 2 Vve aske him in the like cases vvhen God blessed Adam and Eue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
great Grecians and Hebricians that controule al antiquitie and the approued aunciēt Latin translation by scāning the Greeke Hebrue vvordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shal bruise thy head because it pertaineth to our Ladies honour calling it * Sand. Rocke discou pag. 145. a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard the rest reade so as being the cōmon receiued text in their time though there hath been also alvvaies the other reading euen in the vulgar Latin trāslatiō therfore it is not any late reformation of these new correctors as though the Hebrue and Greeke text before had been vnknovven these controulers I say of the Latin text by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue vvord and that also for smal deuotion to the B. Virgin namely Hierem 7 and 44. Vvhere the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very vvel because it may sound in the peoples eares against the vse of the Catholike Church vvhich calleth our Lady Queene of heauen but they knovv very vvel that the Hebrue vvorde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians vvhom they gladly folovv deduce it othervvise to signifie rather the vvhole corps and frame of heauen consisting of al the beautiful starres and planets and the Septuaginta call it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pagn in radice Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 7. Hierem and S. Hierom not only reginam but rather militiam coeli vvhen he nameth it reginam Queene he saith vve must vnderstand it of the moone to vvhich and to the other starres they did sacrifice and commit idolatrie but the Protestants against their custom of scanning the Hebrue and the Greeke translate here Queene of heauen for no other cause in the vvorld but to make it sound against her vvhom Catholikes truely call and vvorthily honour as Queene of heauen because her sōne is king and she exalted aboue Angels and al other creatures See the Nevv Test Annot. Act. 1. v. 14. 10 Againe An. 1580. vvhy doth the Geneua nevv Testament make S. Mathevv to say Cap. 1. v. 25. that He to vvit Ioseph called his name Iesus Vvhy not she Cap. 1. v. 32. as vvel as he For in S. Luke the Angel saith to our Lady also Thou shalt call his name Iesus S. Matthevv then speaking indifferently and not limiting it to him or her vvhy doe they giue this preeminence to Ioseph rather then to the B. Virgin did not both Zacharie and also Elisabeth his vvife by reuelation giue the name of Iohn to Iohn the Baptist Luc. 1. v. 60 and 63. yea did not Elisabeth the mother first so name him before Zacharie her husbād much more may vve thinke that the B. Virgin the natural mother of our Sauiour gaue him the name of Iesus then Ioseph his putatiue father specially if vve consider that the Angel reuealed the name first vnto her saying that she should so call him and the Hebrue vvord Esa 7. vvherevnto the Angel alludeth is the foeminine gender and referred by the great Rabbines Rabbi Abraham and Rabbi Dauid vnto her saying expresly in their commentaries Et vocabit ipsa puella and the maide her self shal call and surely the vsual pointing of the Greeke text for Beza maketh other points of his ovvne is much more for that purpose Novv if they vvil say that Theophylacte vnderstandeth it of Ioseph true it is and so it may be vnderstood very wel but if it may be vnderstood of our Lady also and rather of her then of him vvhy doth your translation exclude this other interpretation 11 Vvhere by the vvay I must tel you and els vvhere perhaps more at large that it is your common fault to make some one doctors interpretation the text of your translation and so to exclude al the rest that expound it othervvise vvhich you knovv is such a fault in a translator as can by no meanes be excused Secōdly the reader may here obserue and learne that if they shal hereafter defend their translation of any place by some doctors expositiō agreable therevnto that vvil not serue nor suffice them because euery Doctor may say his opinion in his cōmentaries * See chap. 1. nu 3.43 Cha. 10. nu 1.2 chap. 19. nu 1. but that must not be made the text of Scripture because other doctors expound it othervvise and being in it self and in the original tōge ambiguous and indifferent to diuers senses it may not be restrained or limited by translation vnles there be a mere necessitie vvhen the translation can not possibly or hardly expresse the ambiguitie and indifferencie of the original text 12 As for example in this controuersie cōcerning Saincts 2 Pet. 1. v. 15. S. Peter speaketh so ambiguously either that he wil remember thē after his death or they shal remember him that some of the Greeke fathers gathered and concluded therevpon Oecum in Caten Gagneius in hunc locū that the Saincts in heauen remember vs on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make intercession for vs. Vvhich am biguitie both in the Greeke and the Latin should be also kept and expressed in the English translation and vve haue endeuoured as neere as vve could possibly so to make it because of the diuers interpretations of the auncient fathers But it may seeme perhaps to the reader that the said ambiguitie can not be kept in our English tongue and that our ovvne translation also can haue but one sense If it be so and if there be a necessitie of one sense then as I said the translator in that respect is excused But let the good reader consider also that the Caluinists in restraining the sense of this place folovv not necessitie but their heresie That Saincts pray not for vs. Beza Vvhich is euident by this that they restraine it in their Latin translations also vvhere there is no necessitie at al but it might be as ambiguous indifferēt as in Greeke no. Test Gr. Henr. Steph. an 1576. if it pleased them yea when they print the Greeke Testament only vvithout any translation yet here they put the Latin in the margent according as they vvil haue it read and as though it might be read no othervvise then they prescribe CHAP. XIX Heretical translation against the distinction of LATRIA and DVLIA 1 IN this restraining of the Scripture to the sense of some one Doctor there is a famous example in the epistle to the Hebrues Heb. 11. v. 21 vvhere the Apostle saith either Iacob adored the toppe of Iosephs scepter as many read and expound or els that he