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

command vs. But now let vs examine our Iesuits proofes for the confirming of this strange Paradoxe Rhemish Iesuits THe proofe heerof is euident bicause most of the ancient heretikes were Grecians and therefore the Scriptures in Greeke were more corrupted by them as the ancient fathers often complaine Answer LEt the good Christian Reader héere consider the desperate dealing of the Papists against the holy Worde of God First they haue with all carefulnes and diligence kept it vnder the bushell of a strange toong that the light thereof might not shine in the eies of the common people to the discouering of their errors Idolatries and mockeries But when through the great mercie of God this light hath béene taken from vnder this bushell and set vpon a candlestick to giue light to al that are in Gods house to the directing of their féete to walke in Gods waies then they haue fallen to raile on it and reprochfully to speake of it Iohn Ecchius calleth the Scripture Euangelium nigrum Theologiam atramentariam That is the blacke Gospell and Inken Diuinitie Albertus Pighius another patron of the Popes cause writeth thus Sunt Scripturae vt non minus verè quàm festiuè dixit quidam velut nasus cereus qui se horsum illorsum in quamcunque volueris partem trahi retrahi fingíque facilè permittit That is The Scriptures be as one no lesse truly than pleasantly said like a nose of waxe which maybe drawen this way and that way be applied to whatsoeuer part a man will One Ludouicus a canon of the Laterane church in Rome thus spake in an oration in the late goodly Councell of Trident Ecclesia est viuum pectus Christi Scriptura autem est quasi mortuum atramentum That is the Church is the liuely brest of Christ but the Scripture is as it were dead inke How contemptuously writeth Cardinall Hosius of those comfortable and swéet Psalmes of Dauid which be a pretious part of the holy canonicall Scripture For whereas it was obiected for the proofe of kings and princes power in Ecclesiasticall causes that king Dauid did not onely deale in such causes for the restoring and planting of Gods true worship and seruice greatly decaied in the daies of king Saul a wicked hypocrite but also did write Psalmes which pertaine to the canon of the Scripture for the instruction and direction of Gods Church for euer Hosius answereth in these words Scripsit Dauid Psalmos aliquot si quid Athanasio credimus quinque tantùm Quid ni scriberet Ne nunc quidem regi prohibetur aut principi quominus aut rythmos aut Psalmos aut carmina scribat quibus Dei laudes celebret Scribimus indocti doctíque poemata passim That is Dauid did write certaine Psalmes if we beléeue Athanasius but fiue onely Why might he not write Euen now a king or prince is not prohibited to write either rimes or Psalmes or verses wherewith he may praise God We write learned and vnlearned poems apace Thus contemptuously writeth that popish prelate and president in that Tridentine Conuenticle of the Psalmes comparing them with rimes and verses that kings may or do now write and thereunto disdainfully and blasphemously applying that verse of Horace the profane poet Besides this contemptuous speaking of the holy Scriptures our Papists be now procéeded a step further in accusing the originall texts of the Scriptures to be corrupted the old Testament by the Iewes and the New by Gréeke heretikes Is not this desperate dealing against the word of God First to suppresse it and kéepe it in a strange toong then reprochfully to speake of it and now lastly to accuse the original and autenticall copies thereof to be corrupted What can they do more vtterly to deface and discredit the word of God contained in the Scriptures the which may séeme to be the marke they shoote at that by pulling downe the credit of the holy Scriptures they may set vp their owne vaine inuentions and wicked traditions wherewith their religion doth much better agrée than with the Scriptures But now let vs more particularly come to the examination of this assertion The proofe heerof is euident say our Rhemish Iesuits bicause most of the ancient heretikes were Grecians c. I answer that the disproofe héerof is easie For this is not the complaint as you most falsely affirme of ancient fathers but a false slander of ancient wicked heretikes as by the ancient godly fathers doth most plainly appéere So did Heluidius as Saint Hierom sheweth whose words I may aptly apply vnto you which be these Ac nè fortè de exemplariorum veritate causeris quia tibi stultissimè persuasisti Graecos codices esse falsatos ad Ioannis Euangelium venio That is But least peraduenture you complaine of the truth of the copies bicause thou hast most foolishly persuaded thy selfe that the Gréeke bookes be falsified I come to the Gospel of Iohn In which words you may sée how that you who will be worshippers of the virgin Marie ioine héerin hand in hand with Heluidius whom otherwise you would séeme much to mislike for denying the perpetuall virginitie of hir And as Hierom said that Heluidius was most foolishly persuaded then that the Gréeke bookes of the Testament were corrupted Euen so may I say vnto you that this is an extreame folly thus to iudge now as did Heluidius then for what reason is it to thinke that the Gréeke heretikes could corrupt all the Gréeke copies in the world Or why shall not we thinke that the godly learned fathers were as carefull to kéepe them pure from corruption as the heretikes were to corrupt them And whereas there were as the Papists also do now that thought the Iewes had corrupted the Hebrew in the old Testament S. Augustine answereth thus Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè latéque dispersis vel septuaginta illos memorabiles viros hoc de inuidenda gentibus veritate vnum communicasse consilium That is But God forbid that any wise man should beléeue that the Iewes how peruerse or malitious soeuer they were could do so much as to corrupt so many copies and so far and wide dispersed abroad or that those woorthy men the seuentie interpretors did take this counsell togither to depriue the Gentils of the truth Vpon which words of S. Augustine Ludouicus Viues writeth thus Hoc idem responderi potest hijs qui falsatos corruptósque ab Hebraeis codices veteris instrumenti à Graecis noui obijciunt nè veritas sacrorum librorum ex illis fontibus petatur That is This same may be answered to them who do obiect vnto vs as our Rhemish Iesuits do now that the bookes of the old Testament were corrupted and falsified by the Iewes and the bookes of the new Testament by

but we sée and perceiue such places to agrée with the most ancient Latin copies Therefore neither any other place ought to be suspected as corrupted by the common schoole of the Grecians Lastly the same Driedon writeth héerof thus Nam Scriptura sacra si sit iam olim in suo fonte suáque origine corrupta deprauata iam non erit vlla in illis canonica autoritas c. That is Now if the holy Scripture haue béene long ago corrupted and depraued in hir fountaine and originall language then there will be no canonicall authoritie in it neither shall it be néedfull for Latin men to returne to the fountaine of the Gréeke toong wherein the new Testament was written or of the Hebrew wherein the old Testament was set foorth Hitherto Driedon Whereby we may sée to what impudencie our Rhemists be growen who by this impudent assertion take all canonicall autoritie from the holy Scriptures I might shew what vnfaithfull kéepers of Gods holy records they haue béene who haue héertofore bragged that they haue kept the holie Scriptures and whence haue we had them but from them And yet now of their owne accord they confesse that they haue suffered the originall and autenticall copies of Christs Testament to be corrupted But omitting these things which might be more amplified I come to their particular proofe of this their strange paradoxe concerning the corruption of the Gréeke text Rhemish Iesuits TErtullian noteth the Greeke text which is at this day 1. Cor. 15.47 to be an old corruption of Marcion the heretike and the truth to be as in our vulgar Latin Secundus homo de coelo coelestis The second man is from heauen heauenlie So read other ancient fathers and Erasmus thinketh it must be so And Caluin himselfe followeth it Instit. lib. 2. cap. 13. par 2. Answer HEre as touching Tertullian vpon whom doth depend the speciall proofe of this pretended corruption to speake in plaine words you make one notorious lie For Tertullian doth not say that the truth of that text is as in the vulgar Latin translation neither he in his booke De resurrectione doth so alledge it as héereafter I will shew Indéed I grant that Marcion did mangle that place and corruptly cite it as Tertullian in these words sheweth Primus inquit homo de humo terrenus secundus Dominus de coelo That is The first man is of earth earthly the second is the Lord from heauen Héere Marcion denying the true manhood of Christ did leaue out this word Homo that is Man and so did mangle that place the which is not omitted but expressed in all Gréeke copies And therefore the Gréeke doth not agrée with Marcions corruption as Gregorie Martin and his fellowes corruptly iudge I grant also that it séemeth Tertullian thought that Marcion in the latter part did alledge this word Dominus that is Lord which ought not for his words after the text before alledged be these Quare secundus si non homo quod primus aut nunquid primus Dominus si secundus That is Why is he called the second if he be not man as the first Or is not the first Lord if the second be Héerby I say it séemeth that Marcions corruption of this place was partly in leauing out this word Homo which is expressed in the Gréeke and partly as it séemeth Tertullian supposed by putting in this word Dominus which our Gréek copies also haue Now whether he did corruptly alledge this word Dominus Lord that is the question First I sée no cause why this is to be accounted a corruption of Marcions for that it doth no more maintaine his blasphemous heresie in denying the true Humanitie of Christ than doth the Latin For how doth this The second man is the Lord from heauen séeme more to fauor Marcions false doctrine than the other The second man is from heauen heauenly Why might not Marcion haue abused this to prooue Christ to haue brought his bodie from heauen and not to haue taken flesh of the virgin Marie as well as the other And therefore if this had béene a corruption of Marcions he would no doubt haue otherwise corrupted it to the further furthering of his heresie Secondly I say that the Gréeke text doth not onelie as well agrée with all true doctrine as the Latin but also is more pregnant in sense and more agréeable to the meaning of the Apostle in that place containing a more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opposition betwéene Adam and Christ than doth the Latin as Master Beza learnedly sheweth Thirdly whereas Marcion did corrupt the 45. verse going before as most plainly appéereth by Tertullian in the same place and yet the same corruption is not in the Gréeke but it is pure and sincere as it ought to be it is not likely that this corruption should any more remaine than that Fourthly not onely all Gréeke copies both old and new so haue it expressing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord but also the Syrian and Arabian translations which are very ancient do agrée with the Gréeke And how likely it is for such a corruption of Marcions to be in all Gréeke copies and in those very ancient Syrian and Arabian translations I leaue it to the iudgement of all men to consider And where you say that other ancient fathers haue read according to the vulgar Latin I grant that some Latin fathers following the old translation so do but Chrysostom Theophylactus the Gréeke Scholies Damascenus De orthodoxa fide lib. 3. cap. 12. who I trow were none of Marcions disciples agrée with the Gréeke And Tertullian your author alledgeth it thus Primus homo de terra choicus id est limaceus id est Adam secundus homo de coelo id est sermo Dei id est Christus differing from the Latin in leauing out this word Coelestis So readeth both Cyprian and Hilarius Primus homo de terrae limo secundus homo de coelo That is The first man of the slime of the earth the second man from heauen So that these thrée Latin fathers as they differ from the Gréeke in leauing out the word Dominus Lord so do they also dissent from the Latin in leauing out the word Coelestis Heauenly And yet whether either of these words or both of them be expressed or omitted it is not repugnant to any article of faith nor to the sense of the Apostle And therefore might Erasmus be of that opinion to thinke it should be as in the Latin especially hauing respect to the sound of the opposition of words betwéene of earth earthly and from heauen heauenly And M. Caluin might so alledge it And yet the Gréeke may be the true reading wherein the Apostle wrote as no doubt it is But if I should grant that this word Lord crept in either by Marcions means or any others which is vtterly vnlike as hath béene

that is angrie with his brother vnaduisedly c. Héere this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be translated vnaduisedly or without cause is left out The ancient Syrian translation hath it retaining euen the very Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Euthymius and Theophylactus also haue it Basil in his Morals doth so alledge it So doth also Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 5. In the same chapter vers 44. these words be omitted Blesse them that curse you which be in the Syrian translation in Chrysostom and Theophylactus In the end of the praier which our Sauiour Christ hath taught vs be omitted these words For thine is the kingdome the power and the glorie for euer Which be in the Syrian translation in Chrysostom and Theophylactus I came not to cal the righteous but sinners to repentance these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to repentance be omitted Which be expressed in Chrysostom Theophylactus Iustinus Martyr and Basil do so alledge it Hierom also so alledgeth it Sed peccatores ad poenitentiam Hentenius the Louanian Doctor sheweth that he found them in two Latin copies And in the 5. of Luke vers 32. they in the Latin translation and their owne English and therefore héere ought not to be omitted So that the blind and dum spake and sawe these words blind dum are left out Which be in the Syrian translation in Chrysostom Theophylactus and in S. Basill in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 19. Iesus said vnto them vnderstand ye all these things these words Iesus said vnto them be left out which be in the Syrian translation in Chrysostom and Theophylactus This people draweth néere vnto me with their mouth and honoreth me with their lips c. These words Draweth neere vnto me with their mouth be omitted which be not onely in all Gréeke copies but also in the place of Esaie the prophet cap. 29.13 out of which it is alledged They be also in Chrysostom and Theophylactus So likewise shall mine heauenly father do vnto you except ye forgiue from your harts ech one to his brother their trespasses These words their trespasses be omitted which be in the Syrian translation in Chrysostom and Theophylactus Go ye also into my vineyard and whatsoeuer is right yée shall receiue These last words and whatsoeuer is right ye shall receiue be omitted which be in the Syrian translation in Chrysostom and Theophylactus These words left out With my owne which be in the Syrian translation in Chrysostom Theophylactus and Augustine Sermone 59. de verbis Domini These words following be twise omitted Be baptised with the baptisme that I shall be baptised Which be extant in the Syrian translation in Origen Chrysostom and Theophylactus And in Mark 10.39 where this story is rehearsed in their owne translation be expressed All this sentence following left out Verily I say vnto you it shall be easier for Sodom and Gomorrha at the day of iudgement than for that citie Which is in the Syrian translation Theophylactus and in Matthew 10.15 And againe he sent vnto them another seruant and at him they cast stones these words cast stones omitted which be in the Syrian translation and Theophylactus And when they lead you and deliuer you vp take no thought afore neither premeditate what ye shall say These words neither praemeditate omitted which be in the Syrian translation and Theophylactus Moreouer when ye shall sée the abomination of desolation spoken of by Daniel the prophet standing c. These words spoken of by Daniel the prophet be left out which be in the Syrian translation in Theophylactus and are expressed in Matth. 24.15 where the same matter is rehearsed Surely thou art one of them for thou art of Galile and thy spéech is like These words and thy speech is like are omitted which be in the Syrian translation and in Theophylactus But Iesus answered him and said Hence from me satan for it is written c. These words Hence from me Satan be omitted which be in Theophylactus and the 4. of Mathew Thou art the Christ the sonne of God These words the Christ omitted which be expressed in the Syrian translation and in Theophylactus And his hand was restored whole as the other As the other omitted which be in the Syrian translation and Theophylactus Daughter be of good comfort thy faith hath made thée whole These words Be of good comfort omitted which be in the Syrian translation and Theophylactus That fire come downe from Heauen and consume them as Helias did These words as Helias did omitted in the text and thrust into the margent which be in the Syrian translation in Theophylactus and in S. Basill in his morals In the praier of our Lord Iesus Christ all these words following be omitted Our which art in heauen thy will be done in earth as it is in heauen but deliuer vs from euill Which be all in the Syrian translation in Theophylactus Euthymius yea and some Latin copies Woe be vnto you Scribes and Pharisies Hypocrits These wordes Scribes Pharisies Hypocrites omitted which be in the Syrian translation and Theophylactus And the voices of them and of the high Priests preuailed c. These words and of the high Priests omitted which be in the Syrian translation and Theophylactus It may séeme that our Rhemists were glad that these words were in the Latin left out that the simple people might not knowe that the voices of the high Priests preuailed to the crucifiyng of Iesus Christ the which if they did they might gather that the high Priest of Rome may not onely erre but also séeke to crucifie Iesus Christ in his members as he dayly doth Therefore the Iewes did persecute Iesus and sought to slea him bicause he had done these things on the Sabboth day These words and sought to slea him be omitted which be in the Syrian translation and in Theophylactus And the bread that I will giue is my flesh which I will giue for the life of the world These words which I will giue be left out but be expressed in the Syrian translation and in Theophylactus Iesus shewed himselfe againe to his disciples at the Sea of Tyberias These words to his disciples be omitted but be extant in the Syrian translation in Chrysostom and in some copies of the old Latin translation Hentenius of Louaine confesseth that they were in 4. of his copies Send therefore to Ioppa and call for Simon whose surname is Peter he is lodged in the house of Simon a tanner by the sea side who when he commeth shall speake vnto thée These last words who when he commeth shall speake vnto thee be omitted which be in the Syrian and Arabian translations in Chrysostom and in the Gréeke scholies Not to all the people but vnto the witnesses

of the next chapter vers 4. These words added interposing the name of our Lord Iesus which are not in the Syrian nor Arabian translations nor in Oecumenius the Gréeke scholiast nor in some Latin copies as Erasmus sheweth All this added for he feared that perhaps the Iewes might take him away and kill him himselfe afterward should susteine reproch as though he would haue taken money which is not in the Syrian nor Arabian translations nor in Chrysostom nor in Oecumenius and Hentenius confesseth not to haue béene in 9. of his Latin copies frier Lyra also auoucheth not to haue béene in the truest Latin books And vowes added which is not in the Syrian translation nor in the Arabian nor in Oecumenius the Gréeke scholiast To him added which is not in the Syrian translation nor in Chrysostom in Gréeke printed at Verona nor in the Gréeke scholies nor in two of Hentenius Latin copies All this added according to the purpose of the grace of God which is not in the Syrian translation nor in two of Hentenius Latin copies nor in the Gréeke scholies This added as the stars of heauen and the sand of the sea which is not in the Syrian translation nor in Chrysostom nor in Theophylactus nor in Ambrose nor in the Gréeke scholies nor in 7. of Hentenius Latin copies nor in an old Latin booke which Iohn Colete lent Erasmus out of the librarie of Poules All this added and hir that hath not obteined mercy hauing obteined mercy which is not in the Syrian translation nor in Chrysostom nor in Ambrose nor in Origen nor in Theophylactus nor in the Gréeke scholies nor in Augustine lib. 22. contra Faustum cap. 29. nor Ambrose vpon this place This word added Beleeued which is not in the Syrian translation nor in Chrysostom nor in the Gréeke scholies nor in 2. of Hentenius Latin copies With God added which is not in the Syrian translation nor in the Gréeke scholies nor in one of Hentenius copies These words added as you do walke which be not in the Syrian translation nor in Chrysostom nor in Theophylactus nor in the Gréeke scholies Of the diuell added which is not in the Syrian translation nor in Basill alledging it in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in the Greeke scholies nor in Ambrose Our Sauior added or rather in the Latin the word Salutaris agréeing with the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was changed into Saluatoris For Hentenius the Doctor of Louaine sheweth that in two of his copies it was Salutaris With the Gréeke agrée the Syrian translation Chrysostom Theophylactus and the Gréeke scholies These words added consenting to the good which be not in the Syrian translation nor in Oecumenius the Gréeke scholiast nor in 4. of Hentenius Latin copies nor in an old Latin copie which Erasmus had And beleeuing added which is not in the Syrian translation nor in Oecumenius nor in one of Hentenius Latin copies Al this added Swallowing death that we might be made heires of life euerlasting which is not in the Syrian translation nor in the Gréeke scholies According to God added which is not in the Syrian translation nor in Oecumenius the Gréeke scholiast This added That you may reioice which is not in the Syrian translation nor in Oecumenius nor in two of Hentenius Latin copies nor in an old Latin copie of Constance which Erasmus had This added Which is greater which is not in the Syrian translation nor in Oecumenius God added which is not in the Syrian translation nor in Hilarius lib. 6. de Trinitate nor in Augustine lib. 1. de Trinitate cap. 6. nor in Hierom in Esaiae cap. 65. This added In the comming of our Lord Iesus Christ which is not in the Gréeke scholies nor in 3. of Hentenius Latin copies nor in the Latin booke of Constance which Erasmus had This added In Latin hauing the name exterminans which is not in Arethas And it is most manifest to haue béen added by the Latin translator wherewith Laurentius Valla not without cause findeth fault By these places which I haue set downe it may sufficiently appéere that the Latin bookes of the new Testament as they were very diuers and corrupt in S. Hieroms daies as by his complaint before alledged it is euident euen so they be now For the right reformation whereof we ought to returne to the originall fountaine of the Gréeke as S. Hierom before alledged doth exhort vs and as he Erasmus Valla and others haue indeuored to do Strange words and affected phrases which the Iesuits in their Latin translation of the English Testament haue without need vsed as it may seeme for these causes First to shew their fine eloquence and thereby to mooue their simple readers and hearers to admire them who commonly haue in admiration such strange things as they do not vnderstand Secondly to make the Scripture darke and hard to be vnderstood of the vnlearned people and so to depriue them of that profit and comfort which they might receiue by it And lastly for that they would as much dissent and as little agree with vs as they might Matt. 1 19 Dismisse hir for put away 2 2 Adore for worship 16 Deluded 3 1 Desert 5 30 Scandalize 6 11 Supersubstantiall 8 12 Exterior darknes 10 8 Gratis for fréely 12 4 Loaues of proposition 19 13 Impose his hands 24 14 Consummation for end 27 Aduent 26 2 Pasche 17 Day of azymes 27 6 Corbona 59 Syndon 60 Monument 62 Parasceue Mark 4 34 Explicated 7 21 Auarices impudicities 9 19 Incredulous 49 Victime 12 33 Holocausts 14 14 Refertorie 36 Transferre 38 Infirme 16 14 Exprobrated Luke 1 14 Exultation 58 Congratulate 69 Erected 78 The orient from an high 79 To illuminate 3 14 Calumniate 5 33 Make obsecrations 6 48 Inundation 7 34 A gurmander 9 31 Decease 10 1 Designed 35 Supererogate 12 58 Exactor Iohn 8 46 Argue me of sinne 12 40 Indurated their hart 14 16 Paraclete 18 1 The torrent Cedron 28 Contaminated Acts 1 7 Times or moments 9 He was eleuated 25 Hath preuaricated 2 37 Were compunct in hart 7 19 Circumuenting our stocke expose their children 59 Inuocating 8 12 Euangelizing 9 21 Expugned those that inuocated this name Acts 10 10 Excesse of mind 11 26 Conuersed there in the Church 13 8 Auerte the proconsull 45 Contradicted those things Acts. 15 29 Immolated to idols 17 3 Insinuating 21 28 Violated this holy place 22 3 An emulator of the Law 4 Deliuering into custodies 23 1 Haue conuersed before God Rom. 1 27 Working turpitude 31 Detractions odible to God 2 3 Longanimitie benignitie 23 Preuarication of the Law 26 If then the prepuce keepe the Iustices of the Law 4 5 Impious 6 5 Complanted to the Similitude 8 18 Condigne to the glorie 28 All things operiate vnto good 9 18 Indurate 21 Vnto contumelie 11 11 Emulate