because they generally though not in euery place haue folowed the cōmon points and vowels according to which they frame vs their common Gloses Commentaries and Dictionaries But this very pointe is a sea of disputation and writing and therefore for a final conclusion to shew that the Protestants appealing to the hebrew vvil shortly fal to very plaine Atheisme I demaund of M. Whit. this question whether he thinke it flat Atheisme and Turkerie to denie that Christ vvas borne of a virgin I trust he wil cōfesse vvith vs that this denial is the denial and abnegation of al Christianitie For though they care not greatly vvhether mē thinke our Lady to haue remained a virgin in Christs birth or after Christs birth yet they seeme to beleeue most assuredly that she vvas a virgin vvhen she conceaued him That being graunted that this denial is plaine apostasie I require of him vvhat scripture he hath to proue that veritie for church Traditiō Fathers such other I know he contemneth and vve are bound to beleue nothing say they but that which is in plaine scripture The only place that may serue the turne is the first of S. Matth. for the allegories of Ezechiel conuince not vvhere it is said Ecce virgo concipiet c. Behold a virgin shal cōceaue bring forth a sonne But this place proueth nothing by M. W. ovvne rule by Bezaes common kinde of scanning such citations and by the Protestants interpretation of this place ether because the translation is framed according to the 70. not the hebrevv and so it is no scripture by M. W. or if it be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgin accordinge to the hebrew must signifie a yonge vvenche adolescētula siue virgo siue maritata by Beza his rules and so saith Munster as vvel virgin as not virgin or because the most precise Iudaical Protestants translate it so to put the matter out of doubt So for example translateth Oecolampadius in the bibles of Basile which Bullinger in the preface so much commēdeth Ecce adolesentula illa praegnans et partens filium Beholde that yonge vvenche great vvith childe and Munster precisely according to the hebrevv as he sayth Ecce virgo illa impraegnata Beholde that virgin gotten vvith childe And hovvsoeuer M. W. may cauil vpon the later the first is mere Iudaical no wayes Christian and the peruersion rather of a monster then of a man as Luther pronounceth against Erasmus for the like cause and yet I acknovvledge according to the heretical maner of examining citations the hebrevv vvord may beare that sense vvhich Oecolāp yeldeth so did those old renegates and enemies of our religion Aquila Ponticus and Theodotion translate that vvord vpon which translation aftervvards the beggerly Ebionites founded their beastly opinion touching the maner of Christs incarnation And here Christian reader I haue to request thee not so to interpreete me in any thing which I haue spoken as though I coueted to disgrace the study of greeke and hebrew as this man would haue thee to conceaue of vs condēned those languages which I cōfesse to be great helpes to the attaining of the true sense in sūdrie places of scripture condemne my selfe for knowing so litle as I do in ether of them both And manifest it is what paine the Catholiks haue taken in setting forth the bible most perfitly and diligently in the Hebrew Chaldee Greeke and Arabike languages what labour they haue taken about the Greeke translation of the Septuaginta How continually and at this present most honorable Prelates and Cardinals other men of great name employ them selues in the same kinde of study to the end they may procure al helpes so far as is possible for the perfite vnderstādinge of the sacred scriptures How in most Catholike Vniuersities mē excellent for skil in these languages florish and are maintained to the great aduauncemēt of the faith Church Catholike with the liste or cataloge of whose names I thinke it needeles to trouble the reade◠because otherwise they are wel knowen to the Christian world But this I say thou shalt finde it true when soeuer thou commest to examine these matters with that aduisednes and maturitie of iudgement as the thing it selfe requireth that who so wil goe about to picke his faith out of the greeke and hebrew testaments without a setled and constant forme of faith before and from which he must not be drawen by any pretense of greeke hebrew his greeke hebrew wil neuer make him a Christian wil neuer establish him in any true faith Aquila Ponticus first a Christian after a Iewe was very perfect in the hebrew and translated the bible so as S. Hierom calleth him to his praise Diligentissimum verborum hebraicorum interpretem A most diligent interpreter of the hebrevv vvords and yet howe good a Christiā he was is noted before The Arrians Trinitarians Anabaptistes and Lutherans of our time want they greeke or hebrew No dout their arrogancie and pride which for their greeke hebrevv they cōceaue is a great cause of their continual alteration from one heresie to an other as vve see in the stories of Melancthon Blandrata Bernardinus Ochinus c. Before vve vvere Grecians or Hebritians or in deede Englishmen or vnderstoode any letter of any lāguage first of al vve were Christiās we were graffed into the Catholike Church the mystical body of Christ and made members of the same and by solemne vowe we bound our selues to honor loue reuerence and cleaue to her as the piller firmament of truth the spouse of Christ our diuine mother the arke of Noe and kingedome of God without which there is no way but death and damnation Let vs hold this fast and then our greeke and hebrevv may doe vs some good Let vs depart from her talke vve so longe as vve list of our greeke and hebrevv as S. Peter sayd of Simon Magus money so that vvil be to vs In perditionem To our euerlastinge destruction it vvil neuer doe vs good And as S. Austin sayth in the meane season vvhile the vnlearned rise get possession of heauē Nos cū doctrinis nostris ecce vbi volutamur in carne et sanguine We vvith our greeke hebrevv vvhat other learning so euer shal alwaies be tumbling in flesh bloud in continual braules and contentions vvhich vvil set vs the right vvay to hell CHAP. XV. Hovv M.VV. inueigheth against the nevv testament lately set forth in this colledge vvith a cleare refutation of such faultes as he findeth in the translation thereof Here now is the place to speake of our late English trāslation set forth in this colledge For though M. W. vpon passion and heate disorderlye before he had spoken of the originals and in respect of them condemned our latin reproued vs for translating according to the latin
downe in forme by M.W. the Minor is the conclusion of the last argumēt and so proued sufficiently alreadie then I hope the Conclusion will stand wherefore leauinge this matter for M. W. to scanne and to recorde with him selfe who is that Baal founder of the priesthode of the new testament now may we vew with better iudgment how substantially he answereth S. Austines place de Ciuitate dei where S. Austine doth distinguishe betweene all Christians vvho are vnproperly called priestes because of their mistical Chrisme and vnitie vvith Christe others qui proprie iam vocantur in ecclesia sacerdotes episcopi that properlie are novv called in the Church priestes and byshops and properlie such are they by M. W. definition which properly offer sacrifice M.W. āswereth that the name priest vvas of olde tyme after a more peculiar sorte applied to the pastors and ministers that handled the vvorde and sacramentes but there vvas an abuse in so speakinge then you agree not with S. Austine who teacheth that propriè in proprietie of speach they were so called who if they had then to execute no other priestly function then haue now the Englishe ministers as M. W. supposeth or wolde pretend I graunte the worde prieste could not be applied to them but as abusiuely as if one woulde cal a ciuil magistrate by that name or one of the Quenes Readers in the Vniuersities For preachinge of the worde ministringe of some one or other sacramente although in the Catholike Church it be done by priestes yet properlie that is not the reason why they are called by that name but the true reason is that which M.W. rendereth quia propriè offerunt sacrificia because properly they offer sacrifice Now that S. Austine meante of priestes in this sort that himselfe was such a prieste to passe ouer many pregnante and euidente places in him for breuities sake I refer you to the knowen story of his mothers death Where she firste of al in her death-bed requesteth that her sonne vvould remember her at the altar of God When after her death the corps beinge brought into the Churche and placed beside the graue before the tyme of burial prayers were sayd the sacrifice of our price and redemption offered for her when afterwarde S. Austine in his moste deuoute zelous praier made to God for her reckneth this to her singuler commendacion that at her departure she tooke no care for costlie maner of burial or sumptuous monumente but only desired to be remembred at thy altar ô Lorde from vvhence she knew vvas dispensed that holy sacrifice vvhereby vvas blotted out the handvvrittinge vvhich vvas againste vs vvhereby triumphe vvas obtained against Satan our eternal enemie straight waies inspire saith he ô Lorde my God inspire to thy seruants my brethren that vvho-soeuer of them shal reade this may haue remembrance at thy altar of Patricius and Monica my father and mother But againste this M.W. hath an obiection as common plaine to them that know oughte in diuinitie as Dunstable hye way answered before hāde abundantlie in the annotacions of the the new testamente Heb. ca. 7. v. 12. 17.23 his argument is I say there are no priestes of the new testamēt that offer sacrifice after Christ who is the eternal priest according to the order of Melchisedec obtaineth sacerdotiū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal priesthod he hath made an end of al sacrifices takē away the succession of priestes cōmitted his church to be ruled by pastors and doctors for euer To beginne with the laste where you ende if Christ abolished all priesthod and left his Church to be gouerned for euer by pastors and doctors which were no priestes had this appointemēt and ordinance of his effect yea or no if no beware what yow say for litle differ you from a Iew a man of Mahomets religion and weake is your faith in Christes godhead if you thinke that in so manie places of scripture he appointed such a regimente for his Church which after his departure neuer tooke effect if yea then shew vs where or when was his Church so gouerned was it a hūdred yeares ago before Frier Luther first of all in our memorie induced this kinde of gouernment you must needes say no. Ascend we then 1 2 3 4 5 6 7 8 9 and ten ages vntil S. Gregories time was it al this while gouerned by such pastors as you describe I wene as yet you wil say sure I am you should say no. For those pastors were styll priestes and that in proper sense as appeareth by al stories Suche were our first Apostles the conuerters of our nation those excellent men SS Augustine Paulinus Laurentius Melitus Iustus c. sacred by the Pope of Rome or other lawfull Bishops in obediēce of the Sea of Rome offering sacrifice liuing and dying as priestes as by the goodlie storie of Venerable Bede our coūtryman you may euerie where learne Such pastors and priests they were by whom and vnder whose regiment our Churches were first builded and the ecclesiastical state of our realme ordered as now vnder the regiment of them that cal thē selues pastors no priestes and are in deede no more the one then the other all is pulled downe and ouerthrowen And if in anie other countrie of Christendome the churches had any other regiment such as you pretēd now in England of pastors no priestes shew vs your bookes and we wil beleeue you But you wil say from S. Gregorie vpward all was smooth and iumpe as it is now in the English congregation Suppose that to be true how in the meane seasō can you iustifie your owne saing that Christ delyuered his Church to be gouerned for euer by suche maner of pastors Cā Christes decree be made frustrate for so many ages Can mans iniquitye as you in your Apologie commonlie but most bluntlie obiect stoppe the course of Christes omnipotent and eternal prouidence know you not how copiouslie S. Augustine hath confuted this self same slaūderous obiectiō in your forefathers the Donatistes But passe we on come we to the first fathers of the primitiue Churche were they lay ministers after the maner of the English congregation that is pastors no priestes how dare or can you say so seing in S. Austine manifestlie you see a sacrificing priesthod seing your self acknowledge Sainte Hierome to haue bene a priest of the Romane Church which neuer yet approued any such ministery as you haue inuented seing your greate Rabbine and synke of iniquitie Iohn Bale calleth S. Leo the great and first of that name in plaine termes an idolater for this cause seing your chiefe capitayne Apostle Caluine and after him P. Martir and before him Huldericke Zuinglius affirme in generall of the fathers in the primitiue Church that for maintenāce of the vnbloudy sacrifice they forced abused the
to his disciple but the sonne of God ascending leaft to vs his flesh And Elias did so but him selfe being depriued of his cloke but Christ both leaft it vnto vs ascended hauing the selfe same vvith him Therefore let vs not fainte in courage For he that hath not refused to shed his bloud for vs all and hath communâ—cated vnto vs his flesh and the self same bloud againe he vvill refuse nothing for our saluation These are S. Chrisost wordes which tende to set forth not a similitude but an opposition not an equalitye but a supereminent excellencie in our Sauiour I wil shew you an other maner of thing saith this holy father far greater then that of Elias And how so and wherein standeth that so great and singuler difference In this That Elias leaft his cloke but the sonne of God his flesh which none but the sonne of God could doe Againe Elias leauing his cloke loste it and so was bereaft of it but Christ the sonne of God as a worke proper to his diuine maiestie both leaft his flesh with vs in the world and yet lost it not but caried the same flesh with him in to heauen Furthermore Elias tooke some paynes for the sauing of his people but neuer shed his bloud for them much lesse could he impart to them the same for this was aboue the compasse or reach of humaine imbecillitie But Christ both shed his bloud for our redemption and againe imparted vnto vs the self same bloud as the same doctor sayth elswhere Quod est in calice id est quod fluxit è latere et illius sumus participes That vvhich is in the chalice is that vvhich gushed out of his side and vve are partakers thereof This is the most euident speach and sense of S. Chisostome and no man I suppose can be so simple but he may forthwith see how well this matcheth with the doctrine of the catholike church how dissonant it is from the preaching of your congregation especially if he know your doctrine a right and be not deceaued with your fantastical painted words which you sometymes vse to beguile simple sowles seeming to aduaunce that very hyghly and magnifically which in deed your selues esteeme most basely coÌ„temptibly For thinke you of your CoÌ„munion otherwise then as of common bread and wine withouâ— al grace vertue or sanctificatioÌ„ with a bare figure of Christ absent which figure your selues caÌ„ not explicate nor shal be euer able to geue reasoÌ„ but you haue or may haue as good figures at your common breakfastes diners and suppers This is your faith in that poynt yf you be Zuinglians and beleeue as the church of Geneua The Eucharist saith Zuinglius or communion or lordes supper is nothing els but a coÌ„memoration in the vvhich they that firmely beleeue them selues to be reconciled to god the father by Christes death bloud sett forth his liuely death that is praise it geue thankes and preach And when Luther obiected to him that he and his felow heretikes were diuided amongst them selues he answered thus vvhereas thou sayst Luther that there are sectes amongest vs it is false both I Carolostadius OecolaÌ„padius and the rest auouch that the bread and vvine be only figures mary vve shift the vvords of Christ after a diuers maner verba diuersimodè expedimus And in an other booke against Luther It is to be noted saith he that Paule 1. Cor. 11. after the vvordes of the institution calleth it no othervvise then bread and the cuppe For he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this bread of the supper or that bread hunc hunc paneÌ„ qui praeter panem non est quicquam amplius this bread this bread I say vvhich is nothing els but bread Al which he there expresseth by a playne similitude in this sort Behold this is the sacramental presence of Christ in this supper as the Emperour or the King of Fraunce are said to be in the kingdome of Naples because their banners or signes be there vvhereas in the meane season the one of them liueth in Spaine the other in FrauÌ„ce But the bread and vvine are no more one and the same thinge vvith Christes body and bloud then those kinges banners be the very kinges them selues because they note vnto vs the maiestie and povver of the kinges And that you cauill not that this is not the faith of your Geneuian church so shrowde your selfe in your ordinarie cloude of wordes whereby you seeme to speake honorably of this sacrament heare you what Theodore Beza writeth whom you extoll so highly Dico impudeÌ„tes esse calumniatores c. I say they are impudent slauÌ„derers vvho imagine that there vvas euer any coÌ„trariety betvvene the doctrine of these most excellent men Zuinglius OecolaÌ„padius and Caluine touching the sacramentes I say also that the selfe same faith in euerie respecte is proposed and defended in the Churches of Suizzerlande Sauoy and Fraunce in the Flemmish Scottish and as I thinke in the English churches also Wherefore this being your faith that in the Sacrament there is nothing but bread in such sort as hath bene declared I say with Zuinglius panis panis nihil amplius bread bread and nothing els now compare your faith with S. Chrisostome and see how handsomlie you can patch it together thus you must needes say Elias departing out of this worlde leaft his cloke but Christe leaft a thing of greater power and miracle for he leaft vs breade and wine Elias leaft his cloke and so loste it for he caried it not with him but Christ ascending leaft vs bread and wine and tooke vp bread and wine to heauen with him Againe where in Elias hath no part of coÌ„parison the bloud which Christ shed for our redemption that he imparted vnto vs in the chalice Here you must helpe me thorough for I know not what you wil say but sure I am one of these two it must needes be ether that Christ redeemed the worlde by wine which is the bloud of the grape and so coÌ„municated such wine and bread with vs and this standeth iumpe with your figuratiue supper Communion or that he redeemed the worlde with his owne pretious bloud and so communicated the same with vs in the B. Sacrament which is our faith mary you will none of that In conclusion aduise your selfe better what you write and thinke not with such balde toies to shake of such graue authoritie Regarde the wordes meaning and scope of the author so except you be to dul you can not be ignoraÌ„t but that you cleane peruert this father turne him quite vpside downe For whereas he would infinitely preferre that facte of Christ leauinge the sacrament of his body to his Christians before the facte of Elias leauinge his cloke to Elizeus for of our coÌ„uersinge with Christ in heauen by faith and vnderstanding here is no
there is no more daūger in such alteration then if a man should in translating of Plato or Zenophon vse the like libertie and turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiarum actio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret let him learne of Beza vvhom he so aduaūceth what daunger ensueth of such noueltie Beza much detesting in others that fantastical and impious vanitie though he could not perceaue the same in him selfe thus vvriteth against thē The vvorld is novv come to that passe that not they only vvho vvrite their ovvne discourses refuse the familiar accustomed wordes of scripture as obscure vnsauery out of vse but also those that trāslate the scripture out of greeke in to latin challenge vnto them selues the like libertie So as vvhiles euerie man vvil rather freely folovv his ovvne iudgemēt then religiously behaue him selfe as the holy Ghosts interpreter many things they do not conuert but peruert For vvhich licentiousnes and boldnes except remedy be prouided in tyme ether I am notablie deceaued or vvithin fevv yeres in steede of Christians vve shal become Ciceronians that is Gentiles and by litle and litle shal leese the possession of the thinges them selues In these vvordes Beza teacheth yovv that this vvanton noueltie of placing secretes for sacraments and messengers for angels and ambassadours for Apostles and vvashing for Baptisme and thankesgeuing for Eucharist and so forth vvil come to this end that in fine yovv vvil vvith the vvordes take avvay the thinges signified Sacraments Baptisme Eucharist Angels Apostles and al Apostolical doctrine and so in steede of Christians make vs againe Pagans Whereof besides his vvarning the vvorld hath to much experience already And if our deare countrymen would iudge of thinges to come by trial and euent of thinges past they must in their owne memorie finde and feele this to be true which Beza here telleth them For looke what old words you haue vpon newfanglednes as it might seeme altered and taken out of the Bible by the working of Satan those verie thinges you haue remoued from the hartes of men and cast out of the churches which you haue inuaded With the name priest went away the office of priest with the altar that which was the proper seruice of God done at the altar with taking away the word penance you haue withdrawen the people from al doyng of penance and in altering the word church you haue cut them cleane from the church more estraunged them from the communion of it then some barbarous and faithles nations that neuer heard of Christ And so likewise for thinges to come when they see you pricke at the name of angels and begin to leaue out that and for Christ to geue them the anointed and for Apostles Ambassadours and for hel a graue let them assure them selues that your purpose is to extinguish in them al faith and memorie of Angels Christ Apostles Heauen Hel and to bring thē in to the same lamentable state wherein their aūcesters were when by blessed S. Gregory then Pope and S. Austin our Apostle they were first conuerted Wherefore seing reason both humaine and diuine proueth that to be true which I haue said touching their notorious rashnes in corrupting the scriptures seing not only reason but also plaine experience confirmeth the same seing farther the thing is so cleere by reason and experience and al learning that the verie heretikes confesse it whereas their owne brethren by plaine argumēts proue their ttanslatiōs to be most vvicked as vvhich labour to peruert the sentence of the holy Ghost to detort the scriptures from the right sense to preferre darknes before light falshode before truth to deceaue the simple to induce the mortalitie of the sovvle to make men thinke that the sovvle of Christ vvas inclosed in the graue and so buried vvith his body to plant detestable errors to ouerthrovv Gods eternal predestination to take avvay the beleefe of hel and cōsequently of heauen of the extreme iudgment and of God him selfe to make vs of Christians Ciceronians that is Ethnikes and Infidels with alteration of wordes to take from vs al our faith whereas this is euident and confessed and yet for al this M.VV. cometh and saith al this is nothing these be no faultes if the Papistes can find fault vvith no other thing but such toyes and trifles I loued our translations vvel before but novv shal I loue them much better haec et istiusmodi nugae nostra crimina sunt these the like trifles be our faultes I can not otherwise iudg of him but that he is a very Atheist a plaine Sadducee without any feeling and regard of faith and consciēce as it may very wel be thought of the profession of the sect of Libertines Academikes who of late are so far enlarged to whom are ioyned very many of the finest and most elegant Sacramentaries of whom he may reade in Beza who thinke al these questions of Christ his office of his cōsubstancialitie vvith the father of the Trinitie of predestination of freevvill of God of Angels of the Supper of baptisme of the being of mens sovvles after this lyfe who thinke I say al these thinges to be but trifles thinges indifferent and not necessarie to iustification vvhich is obteyned by fayth For these good Gospellers haue a faith and a iustifiyng faith whereby they apprehend eternal life without father sonne and holy Ghost without Christ and his passion or any of these other matters which are rather suttle pointes of the papists historical faith then of the lyuelie iustifying faith wherewith these Euangelical brethren in al securitie are warranted of the certayne fauour of God in this life and assured glory in the next CHAP. XII M. VV. reasons against the latin bible are ansvvered and the same bible is proued to be in sundrie places more pure and sincere then the hebrue novv extant HERE M. VV. draweth to that which is his principal scope in this preface that is to deface the late Translation of the new Testament set forth in this Colledge For although he spend more wordes against M. Martins Discouerie yet he sheweth far more stomake against this whereof before I come to speake order requireth that I examine his disputation against the decree of the Tridentine Councel which for veritie and sinceritie iustifieth approueth as autentical the old common latin edition Against which decree M.VV. thinketh him self to haue good aduantage and much honor he speaketh of the fountaines the greeke and hebrew originals and much he disgraceth our latin translation translator for differing so much ftom those originals First of al before I come to his arguments I request the reader to carye in mind three thinges touching this controuersie vvhereby he shal the more vprightly skilfully iudge betvvene vs and our aduersaries One is that M. VV. discourse in this common place of praising the fountaines maketh against
theÌ„ Christ would haue obiected that vnto them as he did other faultes Nor the second because S. Hierom had the hebrew veritie as he ofteÌ„ speaketh Nor the third because our hebrew bibles agree with those of S. Hierom. The aÌ„swere I say is easye because whether part of the three so euer a man take he can not misse For errors grew in those bibles some before Christ more after Christ vntil S. Hieroms age and yet more from S. Hierom afterwardes And wel it may be that Christ obiected the same vnto them though it be not recorded in the Testament as certaine it is many thinges he preached vnto theÌ„ and reproued in them whereof no written record is extant And wel it may be that both Christ obiected and the Euangilist noted so much when he writeth as spoken of our Sauiour informing his Apostles and reiecting the doctrine of the Scribes and Pharisees You haue heard that it vvas sayd to them of old Thou shalt not kill Exod. 20. v. 13. you haue heard that it vvas sayd to them of old Thou shalt not coÌ„mitte aduoutrie Exo. 20. 14. It vvas sayd also VVhosoeuer shal dimisse his vvife let him geue her a bill of divorcement Deut. 24. â— Againe you haue heard that it vvas sayd to them of old Thou shalt not commit periurie but shal performe thy othes to our Lorde Exod. ca. 20. v. 7. You haue heard that it vvas sayd An eye for an eye a tooth for a tooth Exod. 21. v. 24. You haue heard that it was sayd Thou shalt loue thy neyghbour and hate thy enemy Leuit. 19. v. 18. Where our Sauiour ioyning this later precept Thou shalt hate thy enemy with those other preceptes of the law written in the law as Thou shalt not kil Thou shalt not coÌ„mit aduoutrie He that diuorceth his vvife let him geue her a bil of diuorcement Thou shalt not coÌ„mit periurie Thou shalt performe thy othe An eye for an eye and a tooth for a tooth sheweth playnly that the pharisees taught this later to be the law of god as wel as the former therefore no marueil if they put it vnto the law with the rest as by christs words it seemeth most lykely they did And whether this were so or not certaine it is through the intolerable negligence and iniquitie of Priest Prince and People that in the tyme of Manasses not one peece or parcel but the whole law was lost for many yeres together as appeareth in the booke of Kinges at length as it were by great chaunce was it found out againe in the tyme of Iosias which crime our Sauiour for ought we reade neuer charged them with al. And therefore if likewise he neuer charged them with this it were no great marueil More corrupted might it be after Christ by how much that nation was more alienated froÌ„ the fauour of God And S. Hierom him selfe acknowledgeth some corruption howsoeuer in comparison he truely accompte the hebrew most pure and sincere in such sort and for such reason as hath bene touched And S. Iustinus the martyr in his coÌ„ference with Triphon talking of the very hebrew bibles not of the translation of the 70. only as some ansvvere Ex scripturis quae pro confessis apud vos habentur testimonia petam saith he I vvil bring proofes of that vvhich I say from those scriptures vvhich your selues acknovvledge for such of their corruption he geueth three examples One out of Esdras A secoÌ„d out of Ieremie A third out of the Psalmes Out of Esdras this Esdras spake vnto the people This Pascha is our sauiour refuge And if you shal persvvade your selues and this shal enter in to your hartes that you shal humble him vpon the vvood and after hope in him this place shal not be desolate for euer saith our lord of hostes But if you vvil not beleeue in him nor heare his preaching you shal become a scorne to the nations which place is in like maner cited by Lactantius Apud Esdram ita scriptum est Et dixit Esdras ad populum Hoc Pascha saluator nostâ—r est et refugium nostrum c. The place out of the prophete Ieremie is this Ex Ieremiae responsis haec verba recîderuÌ„t Ego vt agnus qui ad sacrificandum c. Out of Ieremies ansvveres this haue the Ievves cut avvay I as a lambe that am lead to be sacrificed and against me they deuised counsels sayng come let vs cast vvood vpon his bread and let vs take him avvay from the land of the liuing and let there be no more memorie of his name VVhich place containeth the prophetical foreshewing of a double veritie First of Christs crucifying vpon the crosse to which purpose the words are plaine Then of his true presence in the blessed sacrament for the Prophete calleth Christs natural body vpon the crosse by the name of bread in respect of Christ first promising the same body for euerlasting foode to his Christians in forme of bread and then after accomplishing the same promise by actual deliuery of the same body in such forme at the time of his last supper And the place is so expouÌ„ded by the auÌ„cient fathers as for example by S. Hierom and by Tertullian most euidently And Oecolampadius in his commentarie vpoÌ„ these wordes coÌ„fesseth it to haue bene the common sense and interpretation of the auncient and Primitiue church The third place out of the psalmes is this Ex nonagesimo quinto etiam Dauidis psalmo haec pauca verba recîderunt a ligno Cum enim scriptum esset c. Also from the nynetie and fifth psalme of Dauid they cut avvay these fevv vvords From the vvood For vvhereas it vvas vvritten Declare ye among the nations that our lord hath raigned from the vvord they leaft thus much only Declare ye among the nations that our lord hath raigned Of these three places thus defaced by the Iewes the first at this time is extant in no hebrew bibles nor to my knowledge in any greeke translation The second is in al the hebrew now corrected restored by the Christians For S. Iustine noteth that it was not cleane abolished out of al hebrew bibles the fault was but freshly committed in his daies Resectio istae saith he ex Hieremia ad huc in quibusdam exemplaribus quae in Iudaeorum asseruantur synagogis scripta reperitur Non enim ita diu est quod haec verba recîderunt This peece so cut of from Ieremie is as yet found vvritteÌ„ in some of those copies that are kept in the Ievves synagoge For it vvas but of late that they cut avvay these vvords By vvhich vvordes also it is euident that he meaneth the very hebrevv bibles not the translation of the 70. only vvhereas he so precisely nameth such as vvere preserued in the Ievves synagoges some of which retayned