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
ascribed to Ignatius which heere I wil not dispute there is nothing sayde in this that you cite of the Bishops preeminence aboue the king but wee acknowledge it to be true of y e meanest priest of Gods Church in matters properly belonging to his office which yet doth not exempt him from subiection to his prince but that in causes ecclsiasticall also he is to be commanded by his prince to doe his duetie and to be punished by him if he doe otherwise MART. 24. But in the former sentence of S. Peter though they haue altered their translation about the kings headshippe yet there is one corruption remaining still in these words Submit your selues VNTO AL MANER ORDINANCE OF MAN Whereas in the Greeke it is worde for worde as in the olde vulgar Latine translation omni humanae creaturae and as we haue translated to euerie humane creature meaning temporall Princes Magistrates as is plaine by the exemplification immediatly following of king and dukes and other sent or appointed by him But they in fauour of their temporall statutes actes of Parliament Proclamations and Iniunctions made against the Catholike religion doe translate all with one consent Submit vour selues to all maner ordinance of man Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ordinance or is it all one to be obedient to euery one of our Princes and to all maner ordinance of the saide Princes FVLK 24. The worde ordinance you doe violently drawe to euerie statute proclamation or iniunction which is vnderstood of the ordinance or appointment of magistrates in what forme soeuer they be created or at the worst cannot be referred but onely to such decrees as are not contrarie to the worde of God The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we knowe signifieth a creature or creation which speeches being not vsuall in our English tongue to signifie magistrates our interpretors haue expressed the same by the worde ordinance You your selues translate that which is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Creaturae mark 16. of the creation and in the same sense doe our translators vse the worde of ordinance MART. 25. A strange case and much to bee considered how they wring and wrest the holy scriptures this way and that way and euery way to serue their hereticall proceedinges For when the question is of due obedience to Ecclesiasticall canons and decrees of the Church and generall Councels where the holy Ghost by Christes promise is assistant and whereof it is saide if he heare not the Church let him be vnto thee as an heathen and Publicane and He that heareth you heareth me he that despiseth you despiseth mee there they cry out aloude odiously terme all such ordinances mens traditions and commaundementes of men and most despitefully contemne and condemne them But heere for obedience vnto temporall edictes and Parliament statutes daily enacted in fauour of their schisme and heresies they once malitiously forged and still wickedly retaine without alteration a text of their owne making the Apostle to commaunde submission vnto all manner ordinance of man whereof hath ensued the false crime of treason and cruell death for the same vpon those innocent men and glorious martyrs that chose to obey God and his Churches holy ordinances rather then mans statutes and lawes directly against the same FVLK 25. It is no strange case for an heretike and a raytor that hath solde his tongue to vtter slaunders against the Church of God and the christian magistrate protector of the same to deuise and surmise that which neuer was intended neuer was practised As y t against the godly and laweful decrees of the Church we should translate mens traditions commaundementes of men and to the maintenance of all temporall lawes be they neuer so wicked we should translate ordināce in steede of creature As for the crime of treason and iust execution of them that haue suffered of your viperous brood I referre to the try all of the lawes and iudgements that haue passed vpon them as no matter meete for mee to dispute of onely this all good subiectes knowe yea all the worlde may knowe that they which take part with the pope our princes open and professed enemie not in matters of religion onely but in cases concerning her crowne and dignitie her Realmes and Dominions can not beare dutiful obedient hearts to her maiesty Whose clemencie hitherto hath spared them that acknowledge her princely authoritie although in all other pointes of poperie they continue as obstinate as euer they were CHAP. XVI Hereticall translation against the Sacrament of Matrimonie BVT as they are iniurious translatours to the sacred order of Priesthoode so a man woulde thinke they should be very friendly to the sacramēt of Matrimonie For they would seeme to make more of Matrimonie then we do making it equall at the least with virginitie Yet the trueth is we make it or rather the Church of God esteemeth it as a holy sacrament they do not as giuing grace to the maried persons to liue together in loue concorde and fidelitie they acknowledge no such thing So that Matrimonie with them is highly esteemed in respect of the flesh or to say the best onely for a ciuill contract as it is among Iewes and Pagans but as it is peculiar to Christians and as S. Augustin◠sayth in the sanctification also and holinesse of a Sacrament they make no account of it but flatly denie it FVLK 1. VE make no more of matrimonie than the holy scripture doeth teach vs neither doe wee in all respectes make it equall with virginitie howe so euer you doe slander vs. But you so make it an holy sacrament that you thinke the holy order of priesthoode is prophaned by it Wee acknowledge that God giueth grace to them that bee faithfull to liue in loue concorde and fidelitie euen as he did to the fathers of the olde testament liuing in the same honorable estate which prooueth that matrimonie is no sacrament of the newe testament although it be an holie ordinance for Gods children to liue in and in it is contained a holy secret or mysterie of the spirituall coniunction of Christ and his church It is therefore nothing else but a diuelish slander to say that wee esteeme it but in respect of the flesh or for a ciuill contract MART. 2. And to this purpose they translate in the epistle to the Ephesians 5. Where the Apostle speaketh of matrimonie This is a great secret Whereas the Latine Church and all the Doctors thereof haue euer read This is a great Sacrament the Greeke Church and all the fathers thereof This is a great mysterie because that which is in Greeke mysterie is in Latine Sacrament and contrariwise the wordes in both tongue◠being equiualent so that if one be taken in the large signification the other also as Apoc. 17. I will shewe thee the sacrament of the woman And I will shewe thee the mysterie of the woman And so in
Which is a notable prophecie of our Sauiours kinde and maner of Passion being crucified on the Crosse. Onelye the later Iewes and suche Heretikes as thinke he died vpon a gallowâ—s or gibbes and not vpon the Crosse they like this Hebrue textwel and stand vpon iâ— as you do vpon al without exception and yet when it commeth to certaine particulars you are coÌ„pelled to forsake it as in certaine other places for example FVLK 9. Isidorus Clarius retaining the word assiâ—ulatus sum doth thus expounde it in his note Hoc est voluntatem meam similitudinibus varijs lâ—cutioniâ— geneâ—ibuâ—â—locutus sum That is I haue vttered my wil by similitudes and diuers kindes of speach you see therfore howe you are deceiued in aduouching this matter of your owne pseudocatholikes when this Bishop not departing from your reading yet expoundeth this text according to the Hebrewe and was allowed in so doing by the Deputies of the Councel of Trent whose sensure was obserued in printing this Bible Where you repeate yet once again that we can neuer answere that of a lion Psa. 22. you shew your skil and great reading I haue answeared before in the preface sect 44. that we forsake the hebrue in this or in any other it is vtterly false for we follow no text but the Hebrue so neare as we can vnderstaÌ„d it expresse it MART. 10. Where the Hebrewe saith Achaz king of Israel 2. Paralip 28. v. 19. which is not true you are compelled to translate Achaz king of Iuda as the truth is and as it is in the Greeke and the vulgar Latine yet some of your Bibles folow the falshode of the Hebrew FVLK 10. While you take vppon you to discouer faults in the hebrue text you bring three exaÌ„ples which if they were all faultes containe no matter of doctrine whereby we may be deceiued in any article of faith The first is that Achaz z. Chr. 28. v. 19. is called King of Israel whereas he was King only of Iuda But I pray you sir was not Iuda parte of Israel why might he not then be called a king or one of the Kings of Israel The Queene of England may wel be called Regina Brytanniae althoughe there be a King in Scotland Although there may be an other cause why Achaz is called King of Israel because in his dayes when Pekah the sonne of Remaliah was slaine the kingdome of Israel that had continued from Ieroboams time vntil then was now in a maner decaied For Hosea was of smal power and made tributarie to the King of Assyria and peraduenture also in the time of Achaz was kept in prison as it is certaine he was emprisoned 2. Reg. 17. v. 4. so that when there was none other King of Israel to account of Achaz might be called king of Israel as also in the same chapter the last verse though he were buried at Ierusalem and in the citie of Dauid it is saide that he was not laide in the sepulchres of the Kings of Israel where your vulgare Latine text hath Israel and not Iuda MART. 11. Likewise where the Hebrewe saith Zedechias his brother meaning the brother of Ioachim you translate Zedechias his fathers brother as indede the truth is according to the Greeke and to the Scripture 4. Reg. 24. v. 19. and therefore your Bible whych foloweth the Hebrewe here also translating his brother yet in the margen putteth downe aâ— more true vncle FVLK 11. This argueth no fault in the Hebrue text but grose ignorance of the Hebrew â—ong in you whiche knew not that ach signifieth not only a brother but also any other kinsman as the vncle cousins and such like as Gen. 13. Abraham and Lot are called brethreÌ„ yet was Abraham Lots vncle Deut. 25. when brethren shall dwell togither the lawe of marying the brothers wife that died without issue there the word brethren pertaineth to kinsmen farre off as appeareth in the storie of Ruth ca. 3. 4. finally it is a thing so commonly knowen to theÌ„ which haue but a little smacke in the Hebrew tong that I wil spend no time about it And eueÌ„ your vulgar translation in some antient copies hath fratrem not patrâ—uÌ„ as you may see in the Bible printed by Plantin 1567. MART. 12. Likewise in an other place the hebrewe is so out of frame that some of your Bibles say hee begate Azuba of his wife Azuba and othersome translate He begat Ierioth of his wife Azuba the hebrue being thus he begat Azu ba his wife and Iâ—rioth whyche neyther you nor any man else can easily tel what to make of Thus you see howe easie it were if a man woulde multiplie such examples to shew by your owne testimonies the corruption of the Hebrewe and that your selues do not nor dare not exactly folow it as of the Greeke text of the new Testament also is declared else where FVLK 12. The third fault you finde is 1. Chron. 2. v. 18. where the interpretors are deceiued while they take eth for a signe of the accusatiue case whych in that place as in diuers other is taken for a preposition of or by as Gen. 4. Eue saith I haue obtained a son eth Iehouah of the Lord or by the Lords gift c. Gen. 44. they were gone out eth hayir of or from the citie So here the true translation of this verse in question is this Caleb the sonne Chetâ—ron begate of Azuba his wife and of Ierioth that is he had children by these two women Azuba his wife and Ierihoth which was his concubine so they called them that were lawful wiues in respect of matrimonie but yet had not the honor of wiues but being of base condition beefore they were marryed so continued by this Ierâ—hoth he had those three sonnes that in thys verse are named his children by Azuba are named afterwarde verse 42. Wherefore heere is no faulte in the Hebrewe but in your vulgare translator which maketh Ierihoth the sonne of Azuba and addeth to the text because he vnderstoode it not It is false therefore that you say we dare not folow the Hebrewe because some translator by ouersight hath not attained to the right vnderstanding thereof as also that we dare not exactly folowe the Greeke of the newe Testament which we desire to follow as exactly as we can MART. 13. But it is greater maruel why you folowe not the Hebrewe in other places also where is no corruption You protest to translate it according to the points or vowels that now it hath and that you call the Hebrewe veritie Tel me then I beseeche you why doe you in al your Bibles translate thus O Virgin daughter of Sion hee hathe despised thee and laughed thee to scorne ô daughter of Hierusalem hee hath shaken his head at thee In the Hebrew Greeke S. Hieromes translation and commentarie it is cleane contrary The Virgin daughter of Sion hath despised thee O Assur the
other Catholike writers haue affirmed of that Epistle and therefore not sufficient to charge him and much lesse others with heresie but being not his simple affirmation yet because it hath bene offensiuely taken he him selfe hath put it out and giuen it ouer O what a sturre would they keepe if they had any weightie matter of truth to burthen him withall MART. 8. To let this passe Tobie Ecclesiasticus and the Machabees are they not most certainly reiected And yet they were allowed and receiued for Canonicall by the same authoritie that S. Iames Epistle was This Epistle the Caluinists are content to admit because so it pleased Caluine those bookes they reiect because so also it pleased him And why did it so please Caluine Vnder pretence forsooth that they were once doubted of and not taken for Canonicall But is that the true cause in deede Howe doe they then receiue S. Iames Epistle as Canonicall hauing before doubted of also yea as they say reiected FVLK 8. You may well let it passe for it is not worth the time you spend in writing of it and if you had bene wise you would vtterly haue omitted it But what say you of Tobie Ecclesiasticus and the Machabees most certainly by vs reiected They were allowed you say for Canonicall by the same authoritie that S. Iames Epistle was And thinke you that S. Iames Epistle was neuer allowed for Canonicall before the third Councell of Carthage For of the other it is certaine they were neuer receiued by the Church of the Israelits before Christ his coÌ„ming nor of the Apostolike and primitiue Church for more than 300. yeres after as both Eusebius out of Origines and the Councell of Laodicea Can. â—9 confirmed afterwarde by the sixt generall Councell of Constantinople sheweth for the Greeke Church and S. Ierome in prologo Galeato for the Latine Church As for the prouinciall Councell of Carthage holden by 44. Bishops of Africa if we were bound to receiue it for these bookes we must also acknowledge fiue bookes of Salomon which in the same Councell are authorised whereas the Church neuer knew but of three And although the booke of wisedom should be ascribed to SalomoÌ„ there could be but foure Againe how they vnderstand the word Canonical it may be gathered both out of the wordes of the same Canon where they giue none other reason of the approbatioÌ„ of all those books of Scripture but that they haue receiued them of their fathers to be read in the Church and also out of S. Augustine who was one present at the same CouÌ„cell which after he hath declared how a man should discerne the Canonicall Scriptures from other writings by following the authoritie of the Catholike Churches especially those that haue deserued to haue Apostolike sees and to receiue their Epistles he addeth further Tenebit igitur hunc modum in scripturis canonicis vt eas quae ab omnibus accipiuntur Ecclesijs Catholicis praeponat eis quas quaedaÌ„ non accipiunt In eis vero quae non accipiuntur ab omnibus praeponat eas quas plures grauiorèsque accipiunt eis quas pauciores minorisque authoritatis Ecclesiae tenent Si autem alias inuenerit à pluribus alias à grauioribus haberi quanquam hoc inuenire non possit aequalis tameÌ„ auctoritatis eas habeÌ„das puto Totus autem canon scripturarum in quo istam considerationem versandam dicimus his libris continetur He shall hold therfore this meane in the canonical Scriptures that he preferre those which are receiued of all catholike churches before those Scriptures which some Churches do not receiue But in those which are not receiued of all let him preferre those Scriptures which the greater number and grauer churches do receiue before those which churches fewer in number of lesse authority do hold But if he shal find some Scriptures to be had of fewer churches other some of grauer churches althogh you can not find this thing yet I thinke they are to be accoÌ„pted of equall authority Now the whole canoÌ„ of scriptures in which we say this consideration must be occupied is contained in these books Fiue books of Moises that is Genesis Exodus c. By this saying of Augustine it is manifest that he calleth canonicall Scriptures not only those bookes that ought of necessity to be receiued of al churches but also such as were receiued of some of some were not in which nuÌ„ber were these bookes of Tobie Ecclesiasticus the Machabees which by his owne rule were not to be receiued as of absolut soueraigne authority because the Apostolike churches of Asia Europa those of grauest authoritie among which was the church of Rome in that time did not receiue theÌ„ as witnesseth not only S. Hierome a Priest of Rome but also Ruffinus of Aquileia in symbolo who both declare what bookes were receiued in their churches as canonical of irrefragable authority to build principles of faith vpon them what books were admitted only to be read for instruction of maners And therfore according to the rule of Augustin testimony of the ancieÌ„t fathers because it coÌ„senteth with the rest of the scriptures not for Caluins pleasure we receiue the Epistle of S. Iames though it hath not bene alwaies and of all Churches receiued Concerning the name of Caluinists as of all other nicke names that it pleaseth you of your charity to bestow vpon vs it shall suffice to protest once for all that we acknowledge none other name of our profession but Christians Catholikes and that we haue neither receiued that Epistle nor reiected the other bicause it pleased Caluin so This may serue for a cleare demonstration that in the first English Bibles that were printed vnder the name of Thomas Mathew before Caluine wrote any word of the reiectioÌ„ of those bookes or of receiuing of the other they are called Apocrypha printed with other of that marke by theÌ„selues the Epistle of S. Iames without any question acknowledged to be one of the canonical Epistles wheras Caluines Institution was first printed An. 1536. his argument vpon S. Iames Epistle 1551. You may see what honest dealing the Papistes vse to bring the truth into discredit the professors thereof into hatred with the simple vnlearned people bearing theÌ„ in hand that we haue no cause to receiue or refuse bookes of Scripture but Caluines pleasure But the God of truth wil one day reward these impudeÌ„t liars shameles slaunderers Well let vs now see vnder what preteÌ„ce it pleased Caluine to reiect these bookes Vnder pretence forsooth sayth Martin that they were once doubted of and not taken for Canonical I pray you sir where doth Caluine pretend that only cause In his Instit. li. 3. c. 5 sect 8. He alleageth diuerse other causes touching the bookes of Machabees as euery maÌ„ that wil may read Shame you nothing to forge such manifest
vnderstanding of the Scriptures But let vs see what be the absurdities that you gather of our defending the originall texts of both the tongues First we must needes reiect the Greeke of the olde Testament called septuaginta as false because it differeth frō the Hebrew Where it is not onely different in wordes but also contrary in sense Why should we not but if it reteine the sense and substance although it expresse not the same wordes we neede not reiect it S. Hierom who was required by Paula and Eustochium to expounde the Prophetes not onely according to the truth of the Hebrew but also after the translation of the Septuaginta whereof he diuerse tymes complayneth vppon the first of Nahum sayth expresly that it was against his conscience alwaies to follow the same Ignoscite prolixitati c. Pardon me that I am so long For I can not following both the storie and the tropologie or doctrine of maners comprehend both briefly most of all seeing that I am so greatlye tormented or troubled with the varietie of the translation and against my conscience sometimes I am compelled to frame a consequence of the vulgar edition which was the Septuaginta This was Sainct Hieroms opinion of the Septuagintaes translation But vpon reiection of that translation say you it followeth that wheresoeuer those places so disagreeing from the Hebrue are cited by Christ or the Euangelistes and Apostles there also they must be reiected because they disagree from the Hebrue and so the Greeke text of the newe Testament is not true and consequentlye the wordes of our Sauiour and writinges of his Apostles speaking according to the Septuaginta must at leaste bee reformed It is an olde saying and a true that one inconuenience being graunted manye doe followe and so you may heape vp an hundred after this manner But for aunswere I say that neyther our Sauiour nor his Apostles citing any place out of the olde Testament doe bring any thing disagreeing in sense and substance of matter the purpose for which they alleage it considered from the truth of the Hebrue text Therefore there is no neede that the 70. in those places should be reiected Althogh our Sauiour Christ speaking in the Syrian tōgue is not to be thoght euer to haue cited the text of the 70. which is in Greeke And his Apostles and Euangelists vsing that text regard the substance of the sentence not the forme of words For many times they cite not the very wordes of the Greeke 70. neither S. Hierom in Catalogo script Eccles. which is set as a Preface to S. Mathewes Gospell telleth you expresly that in the Hebrew example of S. Mathew which he had wheresoeuer the Euangelist S. Mathew either in his owne person or in the person of our Lorde and Sauiour vseth the testimonies of the olde Testament he followeth not the authoritie of the 70. translators but the Hebrew of which these are two places Out of Egypt haue I called my sonne And he shall be called a Nazarite See you not what a perilous perplexitie we are are in by defending both the Hebrue text of the olde Testament and the Geeke of the Newe when neither are contrarie to the other MART. 21. All which must needes followe if this be a good cōsequence I find it not in Moises nor in the Hebrue therefore I strooke it out as Beza doth and saith concerning the foresaid words Qui fuit Cainan This consequence therefore let vs see how they will iustifie and withall let them tell vs whether they will discredit the newe Testament because of the Septuaginta or credit the Septuaginta because of the new Testament or how they can credit one and discredit the other where both agree and consent togither or whether they will discredit both for credit of the Hebrue or rather whether there be not some other way to reconcile both Hebrue Greeke better than Bezaes impudent presumption Which if they will not maintaine let them flatly cōfesse that he did wickedly not as they doe defend euery word and deede of their maisters be it neuer so hainous or salue it at the least FVLK 21. No whit of that doth followe by striking out qui fuit Cainan Because it is not foūd in Moises therfore we haue nothing to do to iustifie your vaine consequence grounded vpon an absurdity of your owne deuising But we must tell you whether we will discredite the new Testament because of the Septuaginta no not for a thousand millions of Septuagintaes nor for all the worlde will we credite the Septuaginta against the truth of the old Testament But what soeuer is cited out of the 70. in the new is not contrarie to the Hebrew in the old and therefore the way of reconciliation is easily found without discrediting both or either of both in those places And in this place which is a meere corruption borrowed out of the corruption of the Septuagintaes or a Iudaical additiō Gen. 11. I think there is no better way of reconciling than to strike it cleane out as Beza hath done whiche generation neither is in the Hebrew veritie nor in your owne vulgar Latin translation either Gen. 11. or 1. Par. 1. Beside that it maketh a foule errour in the computation of time adding no lesse than 230. yeares betweene Arphaxad and Sala more than the Hebrew veritie or the vulgar Latin agreeing therewith doth number And therefore he was more presumptuous that out of the corrupt and false text of the Septuaginta added the same vnto the Genealogie in S. Luke than Beza which by the authoritie of Moses remoued the same If you will still persist to defende the authoritie of the Septuaginta against the Hebrew veritie which like an Atheist you deride at leastwise defende your owne vulgar Latine translation of the old Testament and deliuer your selfe out of that perplexitie in which you would place vs betweene the Hebrew of the old and the Greeke of the new Testament Seing no lesse doubts intangleth you betweene the Latine of the new and the Latine of the olde differing altogither a like as the Greeke and the Hebrew do MART. 22. Alas how farre are these men from the modestie of the auncient fathers and from the humble spirite of obedient Catholikes who seeke all other meanes to resolue difficulties rather than to do violence to the sacred Scripture and when they finde no way they leaue it to God S. Augustine concerning the difference of the Hebrue the Greeke saith often to this effect that it pleased the holy Ghost to vtter by the one that which he would not vtter by the other And S. Ambrose thus Wee haue founde many thinges not idly added of the 70. Greeke interpreters S. Hierom though an earnest patrone of the Hebrue not without cause beyng at that time perhaps the Hebrue veritie in deede yet giueth many reasons for the differences of the Septuaginta and concerning the foresaide places of S.
Luke he doth giue a reason thereof both for the 70 and for the Euangelist that folowed them neither doubting of the truth thereof nor controlling them by the authoritie of Moyses as Beza speaketh that is by the Hebrue Others say concerning Cainan that Moyses might leaue him out in the Genealogie of Sem by the instinct of the same Spirite that S. Matthew left out three kings in the genealogie of our Sauiour Where if a man would controll the Euangelist by the Hebrue of the old Testament that is read in the bookes of the kings he should be as wise and as honest a man as Beza Lastly Venerable Bede thinketh it sufficient in this very difficultie of Cainan to maruell at it reuerently vather than to search it dangerously And thus farre of picking quarels to the originall text and their good will to alter and change it as they list if they might be suffered FVLK 22. Here of pittie you will shewe vnto vs a peece of learning how the Fathers reconcile the sayde Hebrue and Greeke without violence to the text as they do alwayes or else leaue the matter to God First S. Augustine De ciuitate lib. 18. cap. 43. de doctr chr lib. 2. cap. 15. of their agreement notwithstanding they were separated into seuerall celles gathereth that those Septuaginta were inspired with the same prophetical spirite of interpreting that the Prophetes were in foreshewing But this doth S. Hierome vtterly denie and derideth the ground of this imagination those 72. celles at Alexandria as a fable and a lie That S. Ambrose saith we haue found that many thinges are not idely added of the 70. Greeke interpreters We confesse as much where their addition serueth for explication of that whiche is contavned in the Hebrue and so meaneth Ambrose not that they had auctoritie to adde any thing which Moses had omitted And we acknowledge with S. Hierome that their may be many reasons giuen for the difference of the one frō the other But concerning this place of S. Luke now in question you say he giueth a reason therof both for the 70. for the Euangelist that followed thē neither doubting of the truth thereof nor controlling them by the auctoritie of Moses And for this you quote Comment in 28. Esa. and in question Hebrai in neither of which places is any mention of this place much lesse any reason giuen to reconcile it or the Septuaginta with the Hebrue It seemeth you redde not the bookes your selfe but trusted to much some mans collectiō which you vnderstoode not In the Preface to the Hebrue questions Hieronime excuseth him selfe against enuious persons that barked against him as though he did nothing but reproue the errors of the 70. saying That he thinketh not his labour to be a reprehension of thē seing they would not expresse vnto Ptolomaeus king of Alexādria certain mysticall thinges in the Scriptures and especially those things which promised the comming of Christ least the Iewes might haue bene thought to worship an other God whom that follower of Plato therefore did greatly esteeme because they were said to worship but one god But the Euangelistes also and our Lorde and Sauiour and S. Paule the Apostle bring foorth many thinges as it were out of the old Testament which are not had in in our bookes of whiche in their due places wee will more fully discusse Whereof it is cleare that those are the more true examples which agree with the auctoritie of the newe Testament Thus much Hierom in that place but neither in his questions vppon Genesis nor 1. Paralip the proper places for this texte is their any mention of this place of Luke Qui fuit Cainan In the place cited by you vpon the 28. of Esay hee sayth Legimus in Apostolo c. We reade in the Apostle In other tongues and lippes will I speake to this people and neither so shall they heare me sayth the Lorde Which seemeth to me to be taken out of this present chapter according to the Hebrew And this we haue obserued in the old Testament except a few testimonies which only Luke vseth otherwise whiche had knowledge of the Greeke tongue rather wheresoeuer any thing is said out of the old Testamēt that they set it not according to the 70. but according to the Hebrue folowing the translatiō of no mā but turning the sense of the Hebrue into their owne speach You see that Hierome saith nothing particularly that which he sayth generally concerneth this place nothing at all And very like it is that this corruption was not crept into S. Lukes text in his tyme especially seeing neyther S. Ambrose in his commentarie vpon S. Luke once toucheth this controuersie as hee doth all other questions about that Genealogie Where you say S. Hierome was a great patrone of the Hebrue not without cause being at that time perhaps the Hebrue veritie in deede It is without perhaps or peraduenture that not one iote or pricke of the lawe of God can perishe by the testimonie of our Sauiour Christe Math. 5. And if you will beleeue Arias Montanus an excellent learned Papiste he will tell you as much out of the same text doubtles in his Preface vnto the great Bible by him set out with diligent obseruation of all the Accents Hebrue points which Christ sayth he will neuer suffer to perish And if the Hebrue veritie were in Hieronyms time as doubtlesse it was whether he had a perfect copie therof or no the same Arias Montanus testifieth if you dare credite him being one of your sect for opinion though in sinceritie of minde and loue of the truth which I pray to God to reueale vnto him I thinke him far better than a number of you he I say affirmeth in the same Preface against the obiection that is made of the Iewes corruption of the Hebrue bookes Etenim apud nonnull for we reade in some auctors that through the fraude and impulsion of the spirit of errour some of the nation of the Iewes in times past were brought to that point of insolencie or madnesse that in the beginning of the Christian church they changed some words which might altogither breake of that their contention of oppugning the Christian veritie But those places so defiled by them were very fewe and in the bookes of our writers and also in the copies both printed written of the Iewes them selues are all for the most partnoted and shewed out For although either by the fraude of those men or by the ignorance of the booke writers or by iniurie of the times some change hath bene made in the Hebrew bookes which we vse yet is there not one word nor one letter nor point that is mentioned to haue bene of olde time which is not found to haue bene safely kept in that moste riche treasurie which they call the Mazzoreth For in that as in an holy and faithfull custodie appointed with vttermost diligence
say A pagan idolater and a Christian idolater by one and the same Greeke woorde in one and the same meaning and they translate A pagan idolater and a Christian worshipper of images by two distinct words and diuerse meanings it must needes be done wilfully to the foresaid purpose See chap. 3. num 8. 9. FVLKE 6. We translate not only pagane Idolaters but also Iewes Idolaters nor Christians only worshippers of Images but Paganes also wherefore this is a foolish obseruation And if we do any where explicate who is an Idolater by translating him a worshipper of images both the word beareth it and it is not contrarie to the sense of the Scriptures in which we find the worshipping of images alwaies forbidden but neuer commaunded or allowed MART. 7. If they translate one and the same Greeke word Tradition whensoeuer the Scripture speaketh of euill traditions and neuer translate it so whensoeuer it speaketh of good and Apostolicall traditions their intention is euident against the authoritie of Traditions See chap. 2 numb 1. 2 3. FVLKE 7. This is aunswered sufficiently in confutation of the Preface Sect. 51. The English word Tradition sounding in the euill parte and taken by the Papistes for matter vnwritten yet as true and as necessarie as that which is contained in the holie Scriptures we haue vpon iust cause auoided in such places as the Greeke worde signifieth good and necessarie doctrine deliuered by the Apostles which is all contained in the Scriptures and yet haue vsed such English wordes as sufficiently expresse the Greeke word vsed in the originall text Doe not you your selues translate Tradere sometimes to betray and sometimes to deliuer MART. 8. Yea if they translate Tradition taken in ill parte where it is not in the Greeke and translate it not so where it is in the Greeke taken in good parte it is more euidence of the foresaid wicked intention See chap. 2. numb 5. 6. FVLK 8. Our intention can be no worse than your vulgar Latine Interpreters was who where the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth it Traditions Act. 6. And the right vnderstanding of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Apostles meaning wil yeeld traditions as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before mentioned MARTINE 9. If they make this a good rule to translate according to the vsuall signification and not the originall deriuation of wordes as Beza and Maister Whitakers doe and if they translate contrarie to this rule what is it but wilfull corruption So they doe in translating Idolum an Image Presbyter an Elder and the like See chap. 4. chap. 6. numb 6. 7. 8. c. numb 13. c. FVLKE 9. Neither Beza nor Maister Whitaker make it a perpetuall rule to translate according to the vsuall signification for sometimes a worde is not taken in the vsuall signification as Foenerator vsed by your vulgar Latine Interpreter Luke 7. vsuallye signifieth an Vserer yet doe you translate it a Creditor Likewise Stabulum vsed Luke 10. vsually signifieth a Stable yet you translate it an Inne So Nauis which vsually signifieth a Shippe you call it a Boate. Marke 8. and Nauicula which vsuallye signifieth a Boate you call a Shippe Luke 5. And yet I thinke you meant no wilfull corruption No more surelye did they whiche translated Idolum an Image and Presbyter an Elder whiche you can not deny But they followe the originall deriuation of the wordes whereas some of yours both goe from the vsuall signification and also from the originall deriuation MARTINE 10. If Presbyter by Ecclesiasticall vse bee appropriated to signifie a Priest no lesse than Episcopus to signifie a Bishoppe or Diaconus a Deacon and if they translate these two later accordingly and the first neuer in all the Newe Testament what can it be but wilfull corruption in fauour of this heresie That there are no Priestes of the Newe Testament See chap. 6. numb 12. FVLKE 10. The worde Priest by Popishe abuse is commonly taken for a Sacrificer the same that Sacerdos in Latine But the Holie Ghost neuer calleth the Ministers of the worde and Sacramentes of the Newe Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacerdotes Therefore the translatours to make a difference betwene the Ministers of the Olde Testament and them of the Newe calleth the one according to the vsuall acception Priestes and the other according to the originall deriuation Elders Which distinction seeing the vulgar Latine texte doth alwaies rightly obserue it is in fauour of your hereticall Sacrificing Priesthoode that you corruptly translate Sacerdos and Presbyter alwayes as though they were all one a Priest as though the Holie Ghost had made that distinction in vayne or that there were no difference betwene the Priesthoode of the Newe Testament and the Olde The name of Priest according to the originall deriuation from Presbyter wee doe not refuse but according to the common acception for a Sacrificer wee can not take it when it is spoken of the Ministerie of the Newe Testament And although many of the auncient Fathers haue abusiuelye confounded the termes of Sacerdos and Presbyter yet that is no warrant for vs to translate the Scripture and to confounde that which we see manifestly the spirit of God hath distinguished For this cause we haue translated the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder euen as your vulgar Latine translater doeth diuerse times as Actes 15. and 20. 1. Pet. 5. and else where calleth them Seniores or Maiores natu Which you commonly call the Auncientes or Seniors because you dare not speake Englishe and say the Elders Neither is Presbyter by Ecclesiasticall vse so approprietated to signifie a Priest that you woulde alwayes translate it so in the Olde Testament where your vulgar translatour vseth it for a name of Office and Gouernment and not for Priests at any time Neither do we alwayes translate the Greeke worde Episcopus and Diaconus for a Bishoppe and a Deacon but sometimes for an ouerseer as Act. 20. and a minister generally oftentimes The word Baptisma by Ecclesiasticall vse signifieth the holy Sacrament of Baptisme yet are you enforced Marke 7. to translate Baptismata washings Euen so doe we to obserue that distinction which the Apostles and Euangelistes alwaies doe keepe when we call Sacerdotes Priestes for difference we call Presbyteros Elders and not least the name of Priestes shoulde enforce the Popishe sacrifice of the Masse For this worde Presbyter will neuer cōprehend a sacrificer or a sacrificing Priesthoode MART. 11. If for Gods altar they translate Temple for Bels idololatrical table they translate altar iudge whether it bee not of purpose against our altars and in fauour of their communion table See chap. 17. numb 15. 16. FVLK 11. If there be any suche mistaking of one word for an other I thinke it was the fault of the Printer rather than of the Translator for the name of altar is more
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
their doctrine But what is their prastise in the regiment of their Churche cleane contrarie For in the order of the communion booke where it is appointed what the Minister shall do it is indifferently said Then shall the Prieste do or say this and that and Then shal the Minister c. Whereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers and so their practise is contrarie to their teaching and doctrine FVLK 7. I haue satisfied your desire before if you list to knowe our translation must be as neere as it can to expresse the true signification of the originall words so it is in that place of the Acts. 14. v. 23. which being graunted by them that denie the necessitie of â—at forme of election to continue alwaies giueth no more aduauntage to the aduersaries than they woulde take out of the signification of the Greeke word how soeuer it were translated Your example of Maister Whitakers denying the name of Prieste to be applied to the ministers of the Gospel to proue that wee must mainteine our Ecclesiasticall state how soeuer we translate is very fonde and ridiculous as also the contradiction that you would make betweene him and the seruice booke touching the name of Prieste there vsed and allowed Maister Whitakers writing in Latine speaketh of the Latine terme Sacerdos the Communion booke of the English worde Priest is not this a goodly net for a foole to daunce naked in and thinke that no body can see him MART. 8. Nowe concerning imposition or laying on of handes in making their Ministers which the Puritans also are forced to allow by other wordes of Scripture howsoeuer they dispute and iangle againste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it than of the like Iudaicall ceremonie in the olde Law not acknowledging that there is any grace giuen withall though the Apostle say there is in expresse termes but they will aunswer this text as they are wont with a fauourable translation turning grace into gift As when the Apostle saith thus Neglect not THE GRACE that is in thee which is giuen thee by prophecie with impositioÌ„ of the hands of Priesthood they translate Neglect not the GIFT and Beza most impudently for by prophecie translateth to prophecie making that onely to be this gift and withall adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of hands was chosen onely to execute that function But because it might be obiected that the Apostle sayth Which was giuen thee with the imposition of handes or as he speaketh in an other place by imposition of handes making this imposition of handes an instrumentall cause of giuing this grace he sayth that it did onely confirme the grace or gift before giuen FVLK 8. Though we finde that by or with imposition of handes many rare and extraordinary giftes of prophecie of tongues and such like were giuen in the Apostles time yet we finde no where that grace is ordinarily giuen by that ceremonie vsed alwayes in the Church for ordination of the ministers therof But whether there be or not our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into gift is true and proper to the worde For albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken not onely for the fauour of God but also for his gracious giftes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer taken in the Scripture but for a free gift or a gift of his grace That Beza referreth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ende of the gifte he hath the nature of the worde to beare him out which may well abide that sense and yet he doth not reiect the other common interpretation by prophecie that by appoyntment of the holye Ghost vttered by some of the Prophets But where you wrangle about the gift of prophecie as though he were vtterly voyde thereof before he receyued imposition of handes I knowe not what you meane Woulde you haue vs thinke that he was ordayned Prieste or Elder or to anye office of the Church without competent giftes meete to discharge his office That the gifte of prophecie as well as of speakinge with tongues might be giuen by and with imposition of hands Beza doubteth not But it is out of doubte that to an office none was chosen or admitted by the Apostle and the reste of the Presbyterie of Ephesus but such as had sufficient giftes to answere that office MART. 9. Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace and consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the worde grace which is much more significant to expresse the Greeke worde than gifte is because it is not euery gifte but a gratious gifte or a gifte proceeding of maruelous and mere grace At when it is saide To you it is giuen not onely to beleeue but also to suffer for him The Greeke worde signifieth this much To you this grace is giuen c. So when God gaue vnto S. Paule all that sayled with him this Greeke worde is vsed because it was a great grace or gratious gifte giuen vnto him When S. Paule pardoned the incestuous person before due time it is expressed by this worde because it was a grace as Theodorete calleth it giuen vnto him And therefore also the almes of the Corinthians 1. Cor. 16. v. 3. are called their grace which the Protestants translate liberalitie neglecting altogither the true force and signification of the Greeke wordes FVLK 9. Here is no euidence at al that the order of Priesthoode is a Sacrament or gyueth grace but that God by the ceremonie of laying on of handes did giue wonderfull and extraordinarie giftes of tongues and prophecying in the beginning and firste planting of the Churche But that grace should alwayes follow that ceremonie there is no proofe to bee made out of the holie Scriptures And experience sheweth that hee which was voide of giftes beefore hee was ordered Priest is as verye an asse and Dogbolte as hee was beefore for anye encrease of grace or gratious giftes althoughe hee haue authoritie committed vnto hym if hee bee ordained in the Church though vnworthily with great sinne both of him that ordaineth and of him that is ordained But wee suppresse the worde grace you say bicause charisma signifieth at least a gratious gift See how the bare sounde of tearmes delighteth you that you mighte therein seeke a shadowe for your singlesolde sacrament of popishe orders The worde signifieth a free or gratious gifte and so will euerie man vnderstande it whiche knoweth that it is giuen by God As also in all places where mention is made of Gods giftes wee must vnderstande that it proceedeth freely from him as a token of his fauoure and grace But that the Greeke worde 〈◊〉 〈◊〉 〈◊〉
editions yet the wordes maye beare that other interpretation also In Titus the firste the participle is of the meane voyce and therefore may signifie actiuely or passiuely In Gal. the transposition Sina before Agar seemeth to be the faulte of the Printer rather than of the translator MART. 20. Let these and the like be small negligences or ignorances such as you will pardon vs also if you finde the like Neither do we greatly mislike that you leaue those wordes Vrim and Thummim and Chemarim and Ziims and Iims vntranslated because it is not easie to expresse them in English and we would haue liked as wel in certaine other words which you haue translated images images and stil images being as hard to expresse the true signification of them as the former And we hope you will the rather beare with the late Catholike translation of the English Testament that leaueth also certaine wordes vntranslated not only because they can not be expressed but also for reuerence and religion as S. Augustine saith and greater maiestie of the same FVLK 20. Some in deede are small faultes some none at al. That you mislike vs not for not translating a few words whose signification is vnknowen or else they can not be aptly expressed in the English tongue it is of no equitie towardes vs but that you might vnder that shadowe creepe away with so huge a multitude of wordes which may as well be translated as any in the Bible and that in the new Testament which is scarse the sixte parte of the whole Bible The wordes which wee haue translated Images are out of question termes signifying Images and of your translator they be called eyther imagines simulachra sculptilia Idola c. Our English tongue being not so fruitefull of wordes we call them sometimes Idols sometimes Images which when we speake of worshipped images can be none other but such as you call Idols To obscure such a multitude of words so much matter by them as you do S. Augustine wil not warrant you who speaketh only of two or three words vsually receiued in the Latine Church in his time not of such a number as you haue counterfaited MART. 21. Of one thing we can by no meanes excuse you but it must sauour vanitie or noueltie or both As when you affectate newe strange wordes which the people are not acquainted with all but it is rather Hebrue to them than English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demosthenes speaketh vttering with great countenance and maiestie Against him came vp Nabucadnezzar king of Babel 2. Par. 36. v. 6. for Nabuchodonosor king of Babylon Saneherib for Sennacherib Michaiahs prophecie for Michaeas Iehoshaphats prayer for Iosaphats Vzza slaine for Oza When Zerubbabel went about to builde the Temple for Zorobabel Remember what the Lorde did to Miriam for Marie Deut. 34. And in your first translation Elisa for Elisaeus Pekahia and Pekah for Phaceia and Phacee Vziahu for Ozias Thiglath-peleser for Teglath-phalasar Ahaziahu for Ochozias Peka the sonne of Remaliahu for Phacee the sonne of Romelia And why say you not as wel Shelomoh for Salomon and Coresh for Cyrus and so alter euery word froÌ„ the knowen sound pronunciatioÌ„ thereof Is this to teach the people wheÌ„ you speake Hebrue rather than English Were it a good â—y hearing thinke you to say for IESVS Ieshuah and for MARIE his mother Miriam and for Messias Messiach and Iohn Iachannan and such like moÌ„strous nouelties which you might aswel do and the people wold vnderstand you as wel as when our preachers say Nabucadnezer King of Babel FVLK 21. Seing the moste of the proper names of the olde Testament were vnknowne to the people before the Scripture was read in Englishe it was beste to vtter them according to the truth of their pronuntiation in Hebrewe rather than after the common corruption which they had receiued in the Greke and Latin tongs But as for those names which were known vnto the people out of the new TestameÌ„t as Iesus Iohn Marie c. it had bin follie to haue taught meÌ„ to souÌ„d theÌ„ otherwise than after the Greke declination in which we find them MART. 22. When Zuinglius your greate Patriarke did reade in Munsters translation of the old TestameÌ„t Iehizkiabu Iehezchel Choresh Darianesch Beltzezzer and the like for Ezechias Ezechiel Cyrus Darius Baltasar he called them barbarous voices and vnciuil speaches and saide the worde of God was soiled and depraued by them Know you not that proper names alter and change and are written and sounded in euerie language diuersly Might not al antiquitie and the generall custome both of reading and hearing the knowen names of Nabuchodonosor and Michaeas and Ozias suffice you but you must needes inuent other which the people neuer heard rather for vaine ostentation to amase and astonish them than to edification and instruction Which is an olde hereticall fashion noted by Eusebius lib 4. c. 10. and by the author of the vnperfect commentaries vpon S. Mathew ho. 44. and by S. Augustine lib. 3. c. 26. contra Cresconium FVLK 22. That Zuinglius is no Patriarke of ours you may knowe by this that we doe freely dissent from him when we are perswaded that he dissenteth from the truth But where you charge vs with an hereticall fashion in sounding Hebrew names according to the truth of the Hebrew tongue if your authors be well weyed they will conuince you of an hereticall fashion in framing of new wordes which are more apt to amase and astonishe men than to instruct or edifie them and in vsing strauÌ„g language in all your Church seruice and in that also diuerse Hebrew wordes So did the Marcosians of whome Eusebius out of Irenaeus writeth in baptising And the author of the vnperfect worke vppon Mathew though him selfe an Heretike yet truly sayth of heretike Priests as you are in the homily by you quoted Sic modo haeretici Sacerdotes c. Euen so the Heretike Priestes shut vp the gate of truth For they knowe that if the truth were made manifest their Church should be forsaken c. For which cause vntill this tyme you haue bene vtter enimies to the translation of the Scripture But nowe you see you can not preuaile against the translation you haue begunne so to translate the Scripture as in many thinges it were as good not translated for any thing the people shall vnderstande by it For you haue not explicated the fourth parte of the fayned inkehorne termes that you haue vsed And that Saint Augustine sayth Cresconius went fondly about to terrifie him with the Greeke word Antiâ—athegoria you doe the like with Parasceue Azymes scandals Neophyte yea with Latine wordes gratis depositum and such like seeke to bring the ignorant in great admiration of your deepe knowledge which is nothing els but an hereticall fashion vnder strange termes to hide the poison of your pestilent doctrine MART. 23. What shal
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
were committed to safe keeping in Wisbich castell to direct their letters to the Bishoppe of Elye in whose diocesse and castle the prisoners were kept requiring him to prouide that they might haue conference if they would admit any and be called vppon to come to the Church and heare the preaching there whereupon the Bishoppe making choise of me among other whom he purposed to sende vnto them desired mee by his Chauncellor M. Doctor Bridgewater to repayre vnto him into the Isle from whence he sent me with a gentleman of his house to signifie to them that had the charge of those prisoners the cause of my comming Whereupon ensewed that speeche in the presence of certaine honest men specially called and required to be witnesses besides a number of other of good credite the summe wherof as it was written at the present time by three or foure that came with mee of which one is a learned preacher was collected to certifie the Bishop as neere as could be what communication had passed betweene vs without any further purpose of publishing the same But the copie thereof comming into the handes of a friende of mine at London and by him communicated to some other of his friendes at last came into a printers hande who sodenly set it abroade vnknowing to my friende and me Which how well it was liked of me my friende some of the best of the companie of Stationers can testifie by that meanes was made to haue the printer punished and hadde not Campions proude and vaine chalenge come euen in the nicke I could not haue beene perswaded by my friendes to haue suffered the partie to goe so cleare as he did This is the whole truth euery part thereof which if this dainty orator durst shew his face in any honest preseÌ„ce in England may be prooued by such sufficient witnesse and euidence as no reasonable person coulde refuse Notwithstanding let vs see what a rhetorical lier without feare of God or shame of the worlde without knowledge of the matter or meanes to haue intelligence can deuise to publish in the face of the world to bolster the obstinacie of those wilfull recufants and to deface the honest indeuour of them that seeke first to reforme them and if that can not be to take away excuse of ignorance from them There is a certaine minister sayth he great in his owne opinion but in other mens opinion but meane c. Marke how boldly euen in the beginning he blusheth not to affirme that which it is impossible for him to knowe For albeit I were as great in mine owne opinion as he reporteth me to be yet howe coulde hee bee priuie to my concept who though he knowe my person yet is he not acquainted with my maners that hee might make coniecture by them Neither is it like he can heare it by report of other men For I trust they which knowe me most familiarly cannot report that my behauiour argueth any such great opinion of my selfe But he gathereth it perhaps either by my preaching or by my writing What skill I haue in any thing God knoweth best and then they with whom I liue And that I make as litle shewe of that I knowe as any man in such cases may conueniently I answere they that haue most cause to vnderstand what I am will not refuse to testifie That he sayth I am meane in other mens opinions it greeueth me nothing rather I am afraide least a great number accept me to be better than I deserue But to omitte this matter by which yet you may gather what likelihoode of trueth is in the rest of his assertions he proceedeth to accuse me that for hope of a litle vaineglorie by contending with noble men cum magnatibus so the honest subiect calleth Watson the Bishop and Fecknam the Abbot so long since by lawefull authoritie depriued of those dignities I crept secretly into the castle vnlooked for But if my comming were of hope to winne glorie why did I not rather come openly or cause them to be brought into the Church before the whole multitude Well admit I was so blinde with desire of vaineglorie that I could not see which way I might best come to it Why should he say that I crept into the castle as it were by stealth Belike because I came without authoritie for so he sayth afterwarde the papistes sawe that I came to offer them conference by no publike authoritie If that had beene so howe coulde this stande which he sayth Sisti iubet omnes ad sâ—â—m conspectum he commandeth them all to be brought into his presence Did he commaund them by his priuate authoritie or were they which had them in custody so simple that they would obey an vnknowne person a meane man of small or no account comming without authoritie or commanding in his owne name or pretending the name of them that had authoritie without sufficient warrant or rather was it not well saide that a lyer in a large tale is the best confuter of himselfe Although in verie truth I gaue no commandement for their appearance before me onely the bishoppes will was declared by the gentleman his seruant vnto their keeper But what should I stande to rippe vp those vanities All reasonable conditions of bookes time and order for the conference were offered them To conclude I am certainely perswaded that something perhaps the disdaine of my person but more the feare of the weakenesse of their cause stayed them that they would not aduenture their credit in triall by disputation For if the contempt of my lightnesse and rashnesse as their proctor sayeth had beene the onely cause of their refusall why did they not yeelde to dispute in the vniuersitie in which are many of more grauitie or learning yea why did they conclude in the ende that all disputation in matters of faith was vnprofitable alleaging examples of the disputation in the conuocation house in the beginning of the Queenes maiesties raigne and the conference at Westminster in presence of almost all the learned and wise of the realme in the beginning of her maiesties reigne For the publishing of the report and the certeinty of the contents thereof I haue shewed sufficiently as the truth of the matter was and as I will be able to iustifie by good witnesse whatsoeuer this impudent lier hath aduouched to the coÌ„trarie The same is also sufficient to confute the same slander repeted by the confuter of Maister Charke in Epist. pa. 9. concerning my onely looking into Wisbich castle and printing a pamphlet in mine owne praise where if I had fained matter for my prayse I might as well haue faigned howe valiantly I had vanquished mine enemies For small praise is gotten where there is no victory victory can be none where there is no battell The like slander he hath but with more wordes of reproch pag. 2. of his defense where beside his ruffianlike rayling which is a greater fault in him that
to maintaine any cause of ours by plaine syllogismes onely In the meane time to finde you occupieâ— â—here hath beene a booke called syllogisticon set fooâ—th by maister Foxe more than twentie yeares agoe let vs see in a sheete of printed paper what ye haue to answere those syllogismes whether you will finde them defectiue in forme or matter or else there is no reason but you should graunt their conclusion Pag. 146. to prooue that protestantes are lordes of the scripture to make them say what they list D. Fulkes wordes to maister Bristowe are cited For the diuision of parishes excommunication suspension publike solemnizing of mariages with the lawes thereof and punishing of heretikes by death they are all manifestly prooued out of the scripture This I say alleaging no one place of scripture to prooue it sayth our censurer I say as much of holding of councels which Bristowe with the rest wil haue vs as apes to haue borrowed of the popish church Whereas I affirme they are proued out of the scriptures if Bristow wil reply denie y t such things may be proued out of the scriptures it shall be no harde matter to do it Yet in the meane time if you thinke I haue sayde more than I can shewe I will giue you this tast For diuision of Churches or parishes Act. 14. v. 23. Elders in euerie church and Tit. 1. v. 5. elders in euerie citie or towne Holding of councelles Act. 15. excommunication where the partie cast out is to be taken for an heathen or publicane Math. 18. v. 17. separation or suspension where the partie separated is to be taken as a brother 2. Thess. 3. publike solemnizing of mariage Mat. 1. v. 18. where betrothing and publike comming together are expressed Example Ioan. 2. for punishment of heretikes I haue cited before What the Puritans will grant I care not although I thinke there are none of them that are so called will denie any of these except he be some madde schismatike and for the last which you say was for a long time denied by our selues till nowe we haue burned some for religion in Englande you should haue tolde howe long For we haue not now first of all consented to the burning of heretikes The Arrians and Anabaptistes burned in king Edwardes dayes for thirtie yeares agoe can beare witnesse But you may say your pleasure I knowe few in other countries but heretikes themselues that denie it to be lawful to punish blasphemous obstinate heretikes by death If any haue any priuate opinion what haue we to doe wich it or to bee charged by it If I shoulde note your phrase when you say that protestantes doe now reigne in Englande as though there were more kinges than one you would say perhaps I were ouer captious Well let it passe But such thinges sayde I as are not euidently conteined in the worde a Christian is not absolutely bounde to beleeue them In plaine dealing you should haue bestowed a note in your margent where I haue so sayde as well as placed there hereticall audacitie of your papisticall charitie The saying I confesse or the like yet the circumstances of the place where it was vttered would perhaps haue bewrayed some part of your vsuall and honest dealing But what cause haue you to criâ—â—ut so loude Behoulde the last refuge of a proude hereticall spirite in breaking where he cannot otherwise get out Call you it proude heresie to holde that nothing is to be credited vpon necessitie of saluation which hath not authoritie of the holy scripture which are able to make a man wise to saluation which are written that beleeuing we might be saued which are able to make the man of God perfect prepared to euerie good worke And why doe yee dare M. Charke to aâ—ouch that which I haue affirmed I knowe he dare affirme and is able to defend this truth but there is no reason that he should be dared with my assertioÌ„s I dare affirm to your face if you dare shewe it that a christian man is not bounde to beleeue that the common creede was made by the Apostles after that fabulous maner that you papistes doe teach Namely that Peter made one peece Andrewe another and so of the rest yet I doubt not but it is gathered out of the doctrine and writinges of the Apostles But you haue ancient doctors which affirme that it was made by the Apostles Origen Terâ—llian Ierome Ruffinus Ambrose Austen and all the primitiue church doe so constantly affirme to be their doingâ—s Let vs consider then in order First Origen in proâ—â— lib. de princip testifieth that the Apostles by their preaching did most plainely deliuer y e summe of faith according to the capacitie of the most simple whereof hee maketh a rehearsall contayning in deede some articles of the creed but neither al nor any one in such forme of words as our creede doth expresse them And before he beginneth the rehearsall of them thus he sayeth Species verò eoruÌ„ quae per praedicationem ApostolicaÌ„ manifesté traduntur istae sunt These are the particulars of those thinges which by the preaching of the Apostles are manifestly deliuered Which wordes doe shewe that the Apostles in deede taught the doctrine yet prooue not that they made this creede rather than the Nicen creede or Athanasius Creede Tertullian against Praxeas much after the same maner yet more neere the wordes of the creede rehearseth the articles pertaining to the three persons of the deitie and then he addeth Hâ—â—c regulam ab initio euangelii de cucurrisse etiam ante priores quosque haereticâ—s nedum ante Praxeam hesternum probabis â—â—â— ipsa posteritaâ— omnium hâ—â—â—â—icorum quà m ipsa nouellitas Praxeae hesterni That this rule hath runne downe from the beginning of the gospell euen before all former heretikes not onely before Praxeas a yesterdayes birde as wel the later spring of all heretikes shall prooue as the verie noueltie of Praxeas one that came but yesterday That the rule of faith contained in the Creede is as auncient as the preaching of the Gospel I alwayes agreed with Tertullian but that the Apostles made the Creede I heare him yet say neuer a worde Ierom ad Pammachium against the errours of Iohn of Ierusalem sayth In symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in charta atramento sed in tabulis cordis carnalibus post confessioneÌ„ trinitatiâ— vnitatem ecclesiae omne Christiani dogmatis sacramentâ—m carnis resurrectione includitur In the symbole of our faith and hope which being deliuered from the Apostles is not written in paper and ynke but in the fleshie tables of our hearts after the confession of the Trinitie and the vnitie of the Church all the mysterie of Christian doctrine is inclosed in the resurrection of the flesh Although it be graunted that Saint Ierome here speaketh of our common Creede yet it followeth not that hee affirmeth it to bee made by the