Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	write_v	writer_n	writing_n	43	3	8.5634	4	false

Text snippets containing the quad

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

it followeth by your owne confession that Master Beza hath not gone wide from the signification of the word howsoeuer he haue gone from the sense of the place and meaning of the matter But if you examine that with an indifferent eie there may as good reason be yéelded for the translating of it Wiues as Women as appéereth by the reasons which Erasmus and Beza do bring Erasmus in his Annotations saith it may be either way translated his words be these Accipi potest cum vxoribus propterea quòd separauit Mariam à mulieribus That is It may be taken and with their wiues bicause he did separate Marie from the women And euen so Master Beza saith in his Annotations that it may be translated either Wiues or Women but he preferred the former bicause the Apostles wiues were to be confirmed who partly should be companions of their trauels and partly should patiently abide their absence at home But whether it be translated Women or Wiues it maketh no matter the Gréeke word will indifferently beare both God be thanked that our Rhemish and Romish Iesuits can alledge no greater disagréement in Bezas and our translations from the Gréeke The which may be a good and sufficient testimonie euen to the simple and vnlearned of the soundnes and sinceritie of them But I am ashamed to persist any longer in confuting these friuolous follies and cauillations 10. Reason IT is not only better than al other translations but than the Greeke text it selfe in those places where they do disagree Answer THe tenth and last reason that hath mooued our Rhemish Runnagates to translate rather out of the olde Latin than the Gréeke is a very strange paradoxe that the vulgar Latin translation is not onely better than al other translations but than the Gréeke it selfe when they differ This I count and call a strange paradoxe bicause it is contrarie not onely to the generall iudgement of the ancient fathers and learned writers as héerafter shall appéere but also to the common course of all learning For whereas in all other authors and writings the originall languages wherein the authors did first write themselues are preferred before all translations as in Plato Aristotle Xenophon Demosthenes Homer Galen Euclyde c. and al translations are examined and reformed by the said originals now by our Iesuits new Diuinitie onely the Testament of Iesus Christ written in Gréeke by his blessed Apostles through the inspiration of Gods holie spirit must come behind the Latin translation translated we know not when nor by whom The Latin must not now be examined by the Gréeke as S. Hierom Erasmus and other learned men haue labored to do but the Gréeke by the Latin for it is they say the better and it is méete that the woorse be reformed by the better Now bicause héere is the principall controuersie in this matter and héereupon depend all the diuersities that be in the English translation of the Iesuits fetched from the Latin and ours deriued from the Gréeke for if the Gréeke wherin they cannot denie but the Apostles did write be generally to be preferred before that old Latin then ours is true and theirs false if otherwise the Latin be more sound and sincere than the Gréeke then is theirs true and ours false let vs therefore somewhat more exactly examine this matter and weigh our Rhemists reasons which mooue them to broach abrode this new doctrine and strange opinion And although that which I haue said may to any reasonable man séeme sufficient that it is contrarie to all reason and all learning yet bicause our Iesuits would séeme greatly to depend vpon the Doctors and to carrie all their annotations and guilefull gloses in this Testament vnder the visor of some father let vs sée what the Latin godly and ancient fathers say in this matter For to them in this point I must specially appeale and not to the Gréeke fathers who followed the fountaine of the Gréeke and medled not with translations as streames flowing from it And after I will come to other learned men and euen such as misliked not the Romish religion S. Hierom who was not onely excellently learned in the thrée learned languages but also greatly occupied in translating the whole Bible out of the Hebrew and Gréeke as before appéereth writeth thus Non necesse est nunc de exemplarium varietate tractare cùm omne veteris nouae Scripturae instrumentum in Latinum sermonem exinde translatum sit multò purior manare credenda sit fontis vnda quàm riui That is I néed not now to intreat of the varietie of the copies or examples meaning the Latin séeing that the whole instrument of the old and new Scripture was from thence translated into the Latin toong and the water of the fountaine is thought to flow more pure than that of the riuer or streame In these words S. Hierom doth not onely affirme the Latin to be translated dut of the Gréeke but also the Gréeke to be more pure than the Latin as the water of the fountaine is more cleane and swéete than that in the streame or riuer according to the old true saying Dulcius ex ipso fonte bibuntur aquae Againe the same Hierom saith Vt enim veterum librorū fides de Hebraeis examinanda est ita nouorū Graeci sermonis normam desiderat That is As the truth of the books of the old Testament is to be examined by the Hebrew so the bookes of the new Testament require the triall of the Gréeke Againe he writeth thus Sicut autem in nouo Testamento si quando apud Latinos quaestio exoritur est inter exemplaria varietas recurrimus ad fontem Graeci sermonis quo nouum scriptum est instrumentum ita in veteri Testamento si quando inter Graecos Latinósque diuersitas est ad Hebraicam recurrimus veritatem vt quicquid de fonte proficiscitur hoc quaeramus in riuulis That is As in the new Testament if there arise any questions among the Latins and there be varietie among the copies we returne vnto the fountaine of the Gréeke toong in the which the new Testament was written so in the old Testament if at any time there be diuersitie among the Greekes and Latins we returne vnto the Hebrew veritie that whatsoeuer floweth from the fountaine we may séeke the same in the streames Infinite such other places there be in S. Hierom both in his Prefaces Epistles and other works and those also which before I haue in the beginning set downe do plainly declare S. Hieroms iudgement héerin and that he thought it most absurd to prefer the Latin before the Gréeke as our Rhemish Iesuits are not ashamed for to do Now let vs heare what S. Augustines opinion was who although he were vtterly ignorant in the Hebrew and as it is thought had no great knowledge in the Gréeke writeth thus Ei linguae potius credatur

nothing at all differ from the vnitie of one faith as also one expounder agréeably to one faith may diuersly expound one place bicause that the hardnes thereof requireth the same So saith Chrysostom Talis enim Scripturae mos est vt in paucis verbis plurima saepè multitudo sensuum inueniatur That is Such is the maner of the Scripture that in few words a very great multitude of senses or expositions may be found And therefore as there may be diuers expositions of places of the Scriptures which may all agrée with the analogie and proportion of faith euen so may there be in translations diuersitie in words and phrases without dissention in doctrine or breach of faith I write not this that I allow the itching ambition of some of whom Master Beza doth iustly complaine who without sufficient knowledge in the toongs and sound iudgement take ouer rashly vpon them to translate that blessed booke of the holy Scriptures which ought not to be handled with vnwashen hands but with all reuerence and fidelitie in the feare of God ought to be dealt in Neither do I thinke but that it were very expedient and profitable for the Church of Christ that in euery toong there were one as exact and absolute translation as might be agréed vpon which should either onely or principally be followed The which if it cannot be procured I say that vnitie of faith may as well agrée with diuersitie of translations as there might and would be diuersitie of doctrine through the malice of Satan and weaknes of mans iudgement though there were but one onely translation And therfore I thinke you rather sucke that out of your owne fingers than find it in Luthers works in such sense and sort as you expresse it And thereupon haue noted no place in his writings where it is to be found but onely refer vs to a place of Coclaeus who being a professed and malitious enimie to Master Luther of what weight and force his report is to be accounted let the indifferent Reader iudge But whereas you charge Master Bezas translation so much estéemed of vs to go so wide from the Gréeke and meaning of the holy Ghost that we dare not as you say follow it I answer that as we reuerence the man for his great gifts of learning and woorthily estéeme his godly and learned labors in translating faithfully the Testament of Iesus Christ so neither he doth require nor we iudge our selues to be bound in all things absolutely without exception to follow him He is a man and may erre and as we thankfully to Gods glorie acknowledge that he hath euen hit the marke in many so we doubt not but he might misse it in some and peraduenture so hath done not in substance of doctrine but in some proprietie of words and phrases Howbeit whereas you so maliciously and falsely accuse him to haue gone so far from the Gréeke and meaning of the holy Ghost let vs sée your proofes You alledge héere but two places the one Luc. 3. v. 36. the leauing out of the name Cainan which we haue put in This is a great matter whereat you make such a tragicall exclamation in your marginall note vpon that place which is but the leauing out of one name whereas both in the old Latin and your owne new English there are left out not onely words but also sentences in at least an hundred places Thus you can straine a gnat and swallow a camell sée a mote in your brothers eie and not behold a great beame in your owne Touching the matter it selfe which concerneth neither faith nor doctrine Master Beza hath not without great and good cause omitted the said name of Cainan partly bicause it is not in the Hebrew Genes 11. nor in the booke of Chronicles where the same Genealogie is set out and partly for that it is not expressed but omitted in one most ancient Gréeke and Latin copie that of late yéeres came to his hands which he hath sent to the Vniuersitie of Cambridge there to be kept and is there reserued Whereupon Master Beza vpon good warrant hath omitted that name And if we had had intelligence of that ancient Gréeke and Latin copie we would not haue doubted to haue followed him But whether it be expressed or omitted it is a matter of no great moment and concerneth no point of doctrine Beda hauing shewed that in the veritie of the Hebrew the name of Cainan is in both those places of the old Testament left out and that S. Luke alledged it as he thought out of the Septuaginta interpretors standeth in a mammering at the matter and writeth thus Sed quid horum sit verius aut si vtrumque verum esse possit Deus nouerit That is But whether of these readings be the truer or whether both be true God knoweth The second place wherein you charge Master Beza with disagréeing from the Gréeke and vs with dissenting from him is Act. 1. v. 14. He translating Cum vxoribus With the wiues and we according to the old Latin With the women Wherein you do but cauill according to your accustomed maner and find a knot in a rush Doth not the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie indifferently both a woman in respect of hir sex a wife in respect of hir calling S. Hierom can teach you this in these words Numquid non habemus potestatem mulieres vel vxores circumducendi quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos vtrumque significat sicut caeteri Apostoli Cephas c. That is Haue we not power to lead about women or wiues for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie both as the other Apostles and Cephas c. Héere S. Hierom doth not only flatly affirme that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Luke in this place which you alledge Act. 1.14 doth vse signifieth both a woman and wife but also sheweth that that place of S. Paul 1. Cor. 9.5 may be translated either women or wiues And in his booke against Heluidius he doth translate it wiues The which also S. Augustine doth affirme that som translated in that place Wiues Therefore I beséech you why may not this place in the Acts in like maner be translated either women or wiues without going so wide from the Gréeke and meaning of the holy Ghost as you complaine on Doth your old translator translating Act. 21.5 the very same two Gréeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which be héer in this place vsed Cum vxoribus and you with their wiues go so wide from the Gréeke Or doth Master Beza go wide from the Gréeke translating the same Gréeke words with the very same Latin words as the old interpretor doth and he néere vnto the same But you will say the sense of this place requireth to be translated Women and not wiues and the sense of the other Act. 21.5 Wiues and not women Then

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. 1. Thess 5. Prooue all things hold that which is good abstaine from all apparance of euill Hieronimus lib. 1. aduersus Pelagianos Quaeso vt patienter audias non enim de aduersario victoriam sed contra mendacium quaerimus veritatem that is I pray thee patiently to heare for we seeke not victorie of an aduersarie but truth against a lie LONDINI Impensis Georg. Bishop 1588 TO THE RIGHT HONORABLE Sir FRANCIS WALSINGAM Knight Cheefe Secretarie to hir Maiestie and Chancellor of the Dutchie of Lankaster grace mercie and peace from God our Father and from Iesus Christ our Sauior THe word of God being the immortall seed wherby we be conceiued and borne againe to be the children of Gods mercie and heires of his glorie the pure milke that doth nourish vs being infants the bread that doth feed vs being growen greater in Christ Iesus the light and lanterne that leadeth vs to walke in Gods waies the sword of Gods spirit to defend vs against the assaults of Satan And finallie the hammer which beateth downe euerie high thing that is exalted against the knowledge of God it is no maruell Right Honorable if Satan the enimie of our saluation haue in all times diligentlie indeuored to suppresse it and to depriue vs as much as he might of the great benefit and sweet comfort which we are to receiue by it Hereupon it hath come to passe that in all ages as the true and syncere worship of God hath beene corrupted and decaied and idolatrie and wicked worshippings haue increased so the Law of God which teacheth and mainteineth the one condemneth ouerthroweth the other hath been suppressed and the cleere light therof smothered When the Israelits in the wildernes fell to Idolatrie and worshipped the golden calfe the tables of Gods commandements which they were vnworthie to inioie were broken When true religion was decaied vnder Rehoboam and Abija kings of Iudah Israel was without the Priest to teach and without the Law When vnder the vngodlie gouernment of Manasse and Amon Idolatrie raigned and raged the booke of God was neglected and lost when Iehoiakim an Idolater ruled the word of God vttered by Ieremie and written by Baruch was cut in peeces and throwne into the fire When cruell Antiochus had taken Ierusalem and sought to ouerthrow the true seruice of God the books of the Law which were found were burnt in the fire and cut in peeces And whosoeuer had a booke of the Testament found by him was put to death When bloudie Diocletian went about to roote out Christian religion he caused the holie Scriptures to be burnt as Eusebius in these words declareth Diuinásque sacras Scripturas in medio foro igni tradi ipsis oculis vidimus i. We haue seene with our eies the diuine and holie Scriptures in the midst of the market place throwne into the fire And euen so in these later ages as superstition and Idolatrie wherwith God in his iust indignation hath punished the wickednesse of the world for not receiuing the loue of the truth vnto saluation haue increased so the word of God hath been greatlie neglected of the Priests suppressed from the people being translated published by faithfull men for the setting forth of Gods truth and saluation of his elect haue beene in open market places as Eusebius saith burnt in the fire How the law hath perished from the Priests who should haue taught Iacob Gods iudgements and Israel his Law experience hath shewed and learned mens writings do witnes That famous man Erasmus in whose daies after the long winter night of ignorance began both the clouds of darknesse to be dispersed and the sunne of Gods word cleerely to shine forth writeth thus Nec pauci sunt Theologi praesertim seniores qui adeo versati non sunt in priscis doctoribus vt nec Petrum Lombardum nec scripturas canonicas vnquam totas euoluerint That is There be not a few diuines especiallie of those that be elder who haue beene so little occupied in the old doctors that they haue neuer read ouer Peter Lombard nor the whole canonicall Scriptures That learned man Andreas Hyperius witnesseth that he had seene sundrie old ecclesiasticall men who after they had receiued some tast of Gods truth confessed and lamented that they had neuer read the holie Scriptures But if these testimonies will not serue to satisfie some for the conuincing of the great and grosse ignorance which as a vaile couered the Priests eies from beholding the bright beames of Gods word let them marke what Pope Pius secundus writeth hereof in these words Pudeat Italiae sacerdotes quos ne semel quidem nouam legem constat legisse Apud Thaboritas vix mulierculam inuenias quae de nouo Testamento veteri respondere nesciat That is The Priests of Italie may be ashamed who are knowne not once to haue read the new Testament seeing with the Thaborits in Bohemia one can hardly find a seelie woman which cannot answere out of the old and new Testament And if those Italian Priests which were vnder that holie fathers nose were so blind in Gods booke what may be thought of them that were further off vnlesse peraduenture the neerer they were to him the more they were infected poysoned and blinded by him And if the sunne went downe vpon those Prophets and darknesse was vnto them for a diuination that should haue beene the light of the world the eies of the bodie how great was the darknesse in the bodie it selfe Especiallie seeing these hypocriticall pharisies tooke away the keie of knowledge and as they entred not in themselues so they forbad them that would in keeping the light of Gods word vnder the bushell of a strange toong and not permitting it to be translated into vulgar and knowne languages and so to be set vpon a candlesticke to shine to the instruction and consolation of them that be in Gods house Wherein they haue shewed themselues to be hereticall Priests who as Chrysostom saith shut vp the gates of the truth for they know that if the truth once appeare they must needs leaue their Church from the dignitie of their priesthood come downe to the state of other people Euen so our Haereticall popish prelats and priests to mainteine their Idolatrie pompe pride and couetousnesse