say we you can not so answer the matter for in other places you translate it duely and truely tradition and why more in one place than in another They are ashamed to tell why but they must tell and shame both thom selues and the deuill if euer they thinke it good to answer this treatise as also why they changed congregation which was alwaies in their first translation into Church in their later translations and did not change likewise ordinances into traditions Elder◠into Priestes FVLK 51. That the Thessalonians had some parte of Christian doctrine deliuered by word of mouth that is by the Apostles preaching at such time as he did write vnto them and some part by his Epistles the text enforceth vs to graunt and we neuer purposed to denye But that the Church at this daye or euer since the newe Testament was written had any tradition by worde of mouth of any matter necessary to saluation which was not contayned in the olde or newe Testament we will neuer graunt neither shall you euer be able out of this text or any text in the Bible to proue Make your Syllogismes when you dare and you shall be aunswered But we knowe you saye that the Greeke word signifieth tradition as plaine as possibly but here and in like places we rather translate it ordinances instructions and what else soeuer We knowe that it signifieth tradition constitution instruction precept also mancipation treatise treason For al these the Greeke Dictionaries do teach that it signifieth Therefore if in any place we haue translated it ordinaunces or instructions or institutions we haue not gone from the true signification of the worde neither can you euer proue that the worde signifieth such a doctrine onely as is taught by worde of mouth and is not or may not be put in writing But in other places you can tell vs that we translate it duely and truly tradition and you will know why more in one place than in another affirming that we are shamed to tell why For my part I was neuer of counsaile with any that translated the Scriptures into English and therefore it is possible I can not sufficiently expresse what reason moued the translators so to varie in the exposition of one and the same worde Yet can I yeelde sufficient reason that might leade them so to doe which I thinke they followed The Papistes doe commonly so abuse the name of tradition which signifieth properly a deliuerie or a thinge deliuered for such a matter as is deliuered onely by worde of mouth and so receaued from hande to hande that it is neuer put in writing but hath his credite without the holye Scriptures of God as the Iewe had their Cabala and the Scribes Pharisees had their traditions beside the lawe of God and the Valentinian Heretikes accused the Scriptures as insufficient of authoritie and ambiguously written and that the truth could not be found in them by those that knewe not the tradition which was not deliuered by writing but by worde of mouth iumpe as the Papists doe This abusing of the word tradition might be a sufficient cause for the translators to render the Greeke worde where it is taken for such doctrine as is beside the commaundement of God by the name of tradition as the worde is commonly taken But where the Greeke worde is taken in the good parte for that doctrine which is agreeable with the holy Scriptures they might with good reason auoide it as you your selfe doe not alwayes translate tradere to betray but sometimes to deliuer So did the translators giue these words ordinances instructions institutions or doctrine deliuered which doe generally signifie the same that tradition but haue not the preiudice of that partiall signification in which the Papistes vse it who wheresoeuer they find tradition straight way imagine they haue found a sufficient argument against the perfection and sufficiencie of the holy Scripture and to bring in all riffe raffe and trishe trashe of mans doctrine not onely beside but also contrarye to the manifest worde of God conteined in his most holy and perfect Scriptures To the shame of the deuill therefore and of all popish maintainers of traditions vncommaunded by God this reason may be yelded Nowe to aunswer you why Ecclesia was first translated congregation and afterward Church the reason that moued the firste translators I thinke was this the worde Churche of the common people at that tyme was vsed ambiguously both for the assemblie of the faythfull and for the place in which they assembled for auoyding of which ambiguitie they translated Ecclesia the congregation and yet in their Creede and in the notes of their Bibles in preaching writing they vsed the word Church for the same the later translators seing the people better instructed able to discerne when they read in the Scriptures the people from the place of their meeting vsed the worde Church in their translations as they did in their preaching These are weightie matters that wee muste giue accompt of them Why we chaunge not ordinances into traditions and Elders into Priests wee will answere when we come to the proper places of them In the meane season wee thinke there is as good cause for vs in translating sometime to auoide the termes of traditions and prieste as for you to auoid the names of Elders calling them auncients and the wise men sages as though you had rather speake French than English as we do Like as you translate Conside haue a good hart after the french phrase rather than you would say as we do be of good comforte MART. 52. The cause is that the name of Church was at the first odious vnto thē because of the Catholike Church which stoode against them but afterward this name grewe into more favour with them because of their English Church so at length called and termed But their hatred of Priests and traditions continueth still as it first began and therefore their translation also remaineth as before suppressing the names both of the one and of the other But of all these their dealings they shal be told in their seuerall chapiters and places FVLK 52. I pray you who translated first the creed into the English tongue and taught it to the people for that cause were accounted heretikes of the Antichristian Romish rable If the name of Churche were odious vnto them why didde they not suppresse that name in the creede whyche they taught to yong and olde and in steede of Catholike Church call it the vniuersal congregation or assembly Wel Dauus these things be not aptely diuided according to their times The firste translation of the Bible that was printed in the english tong in very many places of the notes vseth the name Church most notoriously in the song of Salomon where before euery other verse almost it telleth which is the voice of the Church to Christ her spous◠which no reasonable man would thinke the translators would
haue done if the name of the Church had bene odious vnto them or that they thought the Catholike church stood against theÌ„ Looke Thomas Mathewes Bible in the Canticles of Salomon vpon the 16. of S. Mathewes Gospell the 18. verse the wordes of Christ to Peter Therfore your senseles imaginations shewe no hatred of the Catholike Church in our translators but cancred malice and impudent follie in your selues MART. 53. To conclude as I began concerning their shiftes and iumpes and windings and turnings euery way from one thing to an other till they are driuen to the extreme refuge of palpable corruptions and false translations consider with me in this one case onely of traditions as may be likewise considered in all other controuersies that the auncient fathers councels antiquitie vniuersalitie and custom of the whole Church allowe traditions the Canonicall Scriptures haue them the Latine text hath them the Greeke text hath them onely their translations haue them not Likewise in the olde Testament the approued Latine text hath such and such speeches that make for vs the renowmed Greeke text hath it the Hebrewe text hath it onely their translations haue it not These are the translations which we call heretical and wilful and which shal be examined and discussed in this Booke FVLK 53. By what windings and turnings I pray you are we driuen to that miserable refuge of palpable corruptions and false translations for hitherto you haue shewed none but such as shewe your owne ignoraunce or malice Neither I hope you shal be able to shewe any though you sweat neuer so sore at your work Yes I weene this one case only of traditions for so you seeme to say if it be considered wil discouer no lesse It is meruaile if for your sake al the Greeke Dictionaries in the world must not be corrected taught to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caÌ„ signifie nothing but a tradition that is not written But yet you rolle in your accustomed rhetorike saying that the antieÌ„t fathers couÌ„cels antiquitie vniuersalitie custome of the whole Church allow traditioÌ„s so do we so many as be good agreeable to the holie scripturs but that there be traditioÌ„s of matter necessarie to saluatioÌ„ not contained in the holie scripturs wheÌ„ you bring your fathers Councels c. you shal receiue an answere to them That the canonical scripture alloweth any traditions contrary to the doctrine therof or to supply any want or imperfection therof as though al things required to make the man of God perfecte prepared to all good workes were not conteyned in the Scriptures you shall neuer be able to proue although for spite against the perfection of the Canonicall Scripture you should braste a sunder as Iudas did which betrayed the auctor of the Scripture Finally what so euer you say out of the old Testament without proofe or shew of proofe it is as easily denied by vs as it is affirmed by you When you bring but only a shadow of reason it shall sone be chased away with the light of truth The Argumentes of euerie chapter with the page where euery chapter beginneth CHAP. 1. THat the ProtestaÌ„ts translate the holie Scripture falsly of purpose in fauor of their heresies throughout al controuersies page 1. 2 Against Apostolical Traditions pag. 73. 3 Against sacred Images pag. 88. 4 The Ecclesiastical vse of words turned into their original and profane significations pag. 131. 5 Against the CHVRCH pag. 139. 6 Against Priest and Priesthoode Wheremuch also is saide of their profaning of Ecclesiastical wordes pag. 157. 7. Against Purgatorie Limbus Patrum and Christes descending into Hell pag. 196. 8. Concerning Iustification and Gods iustice in rewarding good workes pag. 252. 9 Against Merites meritorious workes and the reward for the same pag. 263. 10 Against Free will pag. 300. 11 For Imputatiue iustice against true inherent iustice pag 328. 12 For Speciall faith vaine securitie and onely faith pag. 342. 13 Against Penance and Satisfaction pag. 355. 14 Against the holy Sacraments namely Baptisme and Confession pag. 379. 15 Against the Sacrament of Holy Orders and for the Mariage of Priestes and Votaries pag. 390. 16 Against the Sacrament of Matrimonie pag. 423. 17 Against the B. Sacrament and Sacrifice and altars pa. 429. 18 Against the honour of Saincts namely of our B. LADY pa. 460. 19 Against the distinction of Dulîa and Latrîa pag. 474. 20 Adding to the text pag. 483. 21 Other hereticall treacheries and corruptions worthy of obseruation pag. 493. 22 Other faults Iudaical profane meere vanities follâ—es and nouelties pag. 507. ¶ A Discouerie of the manifolde corruptions of the holie Scriptures by the Heretikes of our dayes specially the English Sectaries of their foule dea ling herein by partiall and false Translations to the advantage of their heresies in their English Bibles vsed and authorized since the time of Schisme CHAP. 1. That the Protestantes translate the holie Scriptures falsly of purpose in fauour of their heresies MARTIN THOVGH this shall euidently appeare thorough out this whole Booke in euery place that shall be obiected vnto them yet because it is an obseruation of greatest importaunce in this case which stigeth theÌ„ sore toucheth their credit exceedingly in so much that one of them setting a good face vpon the matter sayth confidently that al the Papists in the worlde are not able to shew one place of Scripture mistranslated wilfully of purpose therfore I wil giue the reader certein brief obseruations and euident markes to know wilfull corruptions as it were an abridgement and summe of this Treatise FVLKE ALTHOVGH this trifling treatise was in hand two or three yeares ago as by the threatning of Bristow and Howlette it may appeare yet that it might seeme new and a sudden peece of worke compyled with small studie you thought good by carping at my confutation of Howlet last made and of M. Whitakers work set forth later than it as it were by setting on newe eares vpon your olde potte to make it seeme to be a newe vessell And first of all you would seeme to haue taken occasion of my confident speech in my confutation of Howlets nyne Reasons in reâ—earsing wherof you vse such fidelitie as commonly Papistes vse to beare towardes God the Churche your Prince and your Countrie For what face soeuer I set vpon the matter with a whorish forehead and a brasen face you make reporte of my saying which beeing testified by a thousande copies printed as it were by so many witnesses doth crie out vpon your falshode and iniurious dealing For my wordes out of the place by you quoted against Howlet are these That some error may bee in translation although by you it can not be shewed I will not denye but that any shameles translations or wilfull corruptions can be found of purpose to draw the Scriptures to any hereticall opinion all the Papistes in the world shall neuer be able to make demonsiration This
as also their images Afterwarde to their names Nominibus he ioyneth Imaginibus to shew that Simulachra and Imagines are all one which of Christians at that time were greatly abhorred in detestation of Idolatrie S. Augustine calleth the same Simulachra which before he called Imagines Cùm ex desiderio mortuorum constituerentur Imagines vnde simulachrorum vsus exortus est When for desire of the dead Images were made wherof the vse of Images came through flatterie diuine honor was giuen vnto them and so they brought in idolatrie or the worshipping of images The same Augustine in his booke Octaginta Quaestion in the 78. quaest which is intituled De simulachrorum pulchritudine of the bewtie of Images ascribeth to God the cunning by which they are made bewtifull And in his questions vpō the booke of Iudges lib. 7. cap. 41. enquiring how Gedeons Ephod was a cause of fornication to the people when it was no Idoll he plainely distinguisheth Simulachrum from Idolum as the generall from the speciall Cùm idolum non fuerit id est cuiuspiam dei falsi alieni simulachrum When it was no Idoll that is to say an Image of some false or straunge God Againe he sayth those things that were commaunded to be made in the tabernacle were rather referred to the worship of God than that any thing of them should be taken for God or for an image of God pro Dei simulachro So that Simulachrum with S. Augustine signifieth as generally as Image and can not be restrayned to signifie an Idoll in the euill parte except you adde that it is an image of a false or straunge God Arnobius an ecclesiasticall writer of the Latine Church vseth the worde Simulachrum for an image generally calling man also simulachrum Dei as Lactantius doth the image of God Cont. gent. lib. 8. Putatis autem nos occultare quod colimus si delubra aras non habemus Quod enim simulachrum Deo fingam cùm si rectè existimes sit Dei homo ipse simulachrum Thinke you that we do hide that which we worship if we haue no temples and aultars For what image shall I fayne to God whereas if you iudge rightly man him selfe is the image of God You see therefore that Simulachrum signifieth not an Idoll worshipped for God but euen as much as Imago by your owne rule Laste of all for I will not trouble the Reader with more although more might be brought Isidorus Hispalensis an auncient Bishop of the Latine Churche Originum lib. 8. speaking of the firste inuentors of Images whiche after were abused to Idolatrie sayeth Fuerunt etiam quidam viri fortes aut vrbium conditores quibus mortuis homines qui eos dilexerunt simulachra finxerunt vt haberent aliquod ex imaginum contemplatione solatium sed paulatim hunc errorem c. There were also certayne Valiaunt menne or buylders of Cities who when they were dead men which loued them made their images or counterfaites that they might haue some comforte in beholding the images but by little and little the deuilles perswading this errour it is certayne that so it crepte into their posteritie that those whome they honored for the onely remembraunce of their name their successours esteemed and worshipped as gods Agayne he sayeth Simulachra autem à similitudine nuncupata c. Images are called Simulachra of the similitude because by the hande of the artificers of stone or other matter they resemble the countenāce of them in whose honor they are fayned Or they are called à Simulando whereof it followeth they are false things These testimonies needed not for them that be but halfe learned whiche knowe right well that Simulachrum is Synonomon with Imago but that our aduersaries are so impudent that to serue their idolatrous affection they care not what Idolles they inuent of wordes of significations of distinctions so they maye seeme to saie somewhat in the eares of the vnlearned which are not able to iudge of such matters But perhappes they will saie their vulgar Latine interpreter vseth the worde Simulachrum onely for Idols that are worshipped with diuine honor Neyther is that true and although it were seing it seldome vseth Simulachra and most commonly Idola and sometimes Imagines what reason is their why we may not call those things Images which your Interpreter calleth Simulachra And to proue that your interpreter vseth Simulachrum for an image generally as all other Latine writers doe you may see 1. Sam. cap. 19. where speaking of the image which Michol layed in the bedde to counterfaite the sicknesse of Dauid firste he calleth it Statuam and afterwarde the same image he calleth Simulachrum And sure it is that Dauid had no idolles in his house And least you should cauill about the Hebrew word Teraphim which the Septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Hieron telleth you they signifie Figuras or Imagines figures or images which somtimes were abused to idolatrie as those which Rachel stole and those which are mētioned Iud. 17. Aben Ezra and other of the Rabines saye they were astronomicall images to serue for dials or other purposes of Astrologie and such it is most like was that which was placed in Dauids bed which your interpretor calleth Statuam Simulachrum Therfore wheras wee haue translated Idololatria Col. 3. worshipping of Images we haue done rightly and your Latine interpreter will warrant that translation which translateth the same word Simulachrorum seruitus the seruice of Images It is you therefore and not we that are to be blamed for translation of that worde For where you chardge vs to departe from the Greeke texte which we professe to translate we doe not excepte your vulgar translation be false But you professing to followe the Latine as the onely true and authenticall texte do manifestly departe from it in your translation for the Latine being Simulachrorum seruitus you call it the seruice of idolles appealing to the Greeke worde whiche you haue set in the margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dare not translate according to your owne Latine for then you should haue called couetousnesse euen as we doe the worshipping or seruice of images And yet you charge vs in your notes with a meruailous impudent and foolish corruption But I reporte me to all indifferent Readers whether this be not a meruailous impudent and foolish reprehension to reproue vs for saying the same in English that your owne interpreter sayeth in Latine For Simulachrorum seruitus is as well the seruice of images as Simulachrorum artifex is a maker of images whome none but a foole or a madde man woulde call a maker of Idolles bicause not the craftes man that frameth the image but he that setteth it vp to be worshipped as God maketh an idoll according to your owne acception of an Idoll But of this matter enough at this time MART. 6. If the Apostle
Paule 1. Cor. 15. v. 43. The dead bodie is sowen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in weakenesse it riseth againe in power Doth not weakenesse here signifie priuation of all strength It is maruaile but you will say a dead bodie is not altogither voide of strength Beza telleth you out of S. Paule Rom. 8. v. 6. That the wisedome of the flesh without Christ is death it is enmitie against God it is neither subiect vnto the law of God neither can it be where is the strength of free will that you complaine to bee taken away by our translation Beza doth also tell you that S. Paule calleth all the ceremonies of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are separated from the spirit of Christ the weake and beggerly elementes Galaâ— 4. Are they not voide of strength riches which are voide of Christs grace and spirit But your purpose was only to quarrell and seeke a knot in a rush therefore you regarded not what Beza hath written to iustifie his translation MART. 27. If Caluine translate Non ego sed gratia Dei quae mihi aderat may not meane Graecians controle him that he also translateth falsely against free will because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth require some other participle to be vnderstoode that shoulde signifie a cooperation with free will to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which laboured with me See chap. 10. numb 2. FVLK 27. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God which is with me A meane Graecian will rather vnderstande the verbe substantiue than the participle as you doe and then must needes againe vnderstand the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath laboured For thus the sense must be if your participle be vnderstood I haue laboured more than they all yet not I but the grace of God which labored with me hath labored Who would commit such a vaine tautologie The sense is therefore plaine which the Apostles words do yeeld in the iudgement of better Graecians than euer G. Martine was or will be I haue not labored more than the rest of the Apostles of mine owne strength or will but the grace of God which is in me or with me hath giuen me greater strength ability to trauel in the Gospell than to them But you are afraid least it should be thought that the Apostle had done nothing like vnto a block forced only a blockish feare a forced collection For when the Apostle first saith he hath labored after denieth saith I haue not laboured what sensible man will not gather that in the former he labored as a man indued with life sense and reason and in the later that he laboured not by his owne strength or vertue but by the grace of God to which he attributeth all that he is in such respect By the grace of God I am that I am saith he which manifestly excludeth naturall free will to that which is good appertaining to the glorie of God For which cause he denieth that he laboured more than the rest not I but the grace of God which was present with me MART. 28. If when the Hebrue beareth indifferently to say Sinne lieth at the dore and vnto thee the desire thereof shall be subiect thou shalt rule ouer it the Geneua English Bible translate the first without scruple the later not because of the Hebrue Grammar is not this also most wilfull against free will See chap. 10. numb 9. FVLK 28. I graunt this to bee done willingly against free will but yet no false nor corrupt translation For in the participle Robets which signifieth lying is a manifest Enallage or chaunge of the gender to declare that in Chataoth which word being of the feminine gender signifieth sinne is to bee vnderstoode Auon or some such worde as signifieth the punishment of sinne which may agree with the participle in the masculine gender that the antithesis may be perfect If thou doest well shall there not be reward or remission if thou doest euill the punishment of thy sinne is at hand But that the later end of the verse can not be referred to sinne but vnto Cain not only the Grammar but also the plaine wordes and sense of the place doth conuince For that which is sayd of the appetite must haue the same sense which the same wordes haue before of the appetite of Eue towardes her husband Adam that in respect of the law of nature and her infirmitie she should desire to be vnder his gouernment that he should haue dominion ouer her So Abel the yonger brother should be affected toward his elder brother Cain to whom by the law of nature he was louing and subiect and therefore no cause why Cain should enuy him as he did Otherwise it were a straunge meaning that sinne which is an insensible thing shoulde haue an appetite or desire towarde Cain who rather had an appetite to sinne than sinne to him But you are so greedie of the later parte that you consider not the former I knowe what the Iewisne Rabbines fauourers of Hethenish free will absurdly doe imagine to salue the matter but that which I haue said may satisfie godly Christian MART. 29. If Caluine affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can not signifie propter reuerentiam because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so vsed Beza auoucheth the same more earnestly and the English Bible translateth accordingly which may be confuted by infinite examples in the Scripture it selfe is coÌ„futed by Illyricus the Lutheran is it not a signe either of passing ignorance or of most wilfull corruption to maintaine the blasphemie that hereupon they conclude See chap. 7. numb 42 43. FVLKE 29. If Beza Caluine the English translations be deceiued about the vse of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proueth not that they are deceiued in the translation of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the matter in question They haue other reasons to defend it than the vse of the preposition although you sclaunder Caluine in saying he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vsed for propter For he sayth no more but that the preposition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such like that may designe a cause quae causam designet that is that certainly may point out a cause can not otherwise be taken Likewise Beza saith Atqui non facile mihi persuaserim proferri posse vllum exemplum in quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita vsurpeâ—ur But I can not easily persuade my selfe that any example may be brought forth in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed that is for propter or secundum for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were more proper and vsuall Now if Illyricus haue helped you with a few examples where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken what say Beza or
Beza cry out as lowd as you can there is neither fraude nor corruptioÌ„ malice nor partialitye but a prudent declining of that terme which might giue occasioÌ„ of error the Apostles meaning truly and faithfully deliuered To shewe that one word may be diuersly traÌ„slated especially wheÌ„ it signifieth diuers things to wise meÌ„ is needeles I haue said before you your selues translate or else you should be taken for mad men the Latine worde tradere of which tradition is deriued sometimes to deliuer sometimes to betray and yet the Greeke and Latine worde being all one in all the saide places MART. 4. Yea they doe else where so gladly vse this word tradition when it may tend to the discredit thereof that they put the sayd word in all their English Bibles with the like ful consent as before when it is not in the Greeke at all As when they translate thus If ye be dead with Christ from the rudimeÌ„ts of the world why as though liuing in the world ARE YE LEDDâ— WITH TRADITIONS and as an other English translation of theirs readeth more heretically Why are ye burdened with traditions Tell vs sincerely you that professe to haue skill in the Greeke and to translate according to the Greeke tell vs we beseech you whether this Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be lead or burdened with traditions You can not be ignorant that it doth not so signifie but as a litle before in the same chapter and in other places your selues translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces decrees so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be as in the vulgar Latine it is Quid decernitis Why do you ordaine or decree or why are you ledde with decrees FVLK 4. It grieueth you that tradition shoulde be mentioned so often in the ill part as it is And it seemeth you would defend the Colossians against S. Paule who reproueth them because they were led with ordinaunces according to the precepts and doctrines of men But you seeme to make light of suche traditions and therefore you count that the more hereticall translation which sayth why are you burthened with traditions Wherfore I pray you is that more hereticall Doe you not thinke that such traditions as are the commaundements doctrines of men are burthenous to mens consciences But they that haue skill in the Greeke tongue must tell you sincerely whether this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be led or burdened with traditions I answere you if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you confesse signifie ordinances and decrees or doctrines and the worde tradition signifieth the same why shoulde not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to be ledde or burdened with traditions as well as with ordinaunces customes or decrees These wordes differ much in sounde but not greatly in signification Dogmata Pythagoraea that might neuer be put in writing what were they but the traditions of Pythagoras Such were the Philosophicall decrees called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Tullie speaketh in his booke de finibus which were dictata taught by worde of mouth which to set foorth among them was compted an heynous offence might not those rightly be called traditions MART. 5. Iustifie your translation if you can either out of Scriptures fathers or Lexicon And make vs a good reason why you put the worde traditions here where it is not in the Greeke and would not put it in the places before where you know it is most euidently in the Greeke Yea you must tell vs why you translate for tradition ordinance and contrarie for ordinance tradition so turning caâ—te in panne as they say at your pleasure and wresting both the one and the other to one end that you may make the very name of traditions odious among the people be they neuer so authenticall euen from the Apostles which your conscience knoweth and you shal answere for it at the dreadfull day FVLK 5. Firste out of Scripture I iustifie it thus Those dogmata against which the Apostle writeth were according to the precepts doctrines of men but such the Scripture calleth traditions Math. 15. Therfore these were traditions SecoÌ„dly out of the fathers Chrysostome vpon this place saith Traditiones graecorum taxat he reproueth the traditions of the Greekes saying all is but a humane doctrine Secondly S. Ambrose vpon this texte Loue not the world sayth he nor those errours Quos humana adinuenit traditio which the tradition of men hath inueÌ„ted And afterward Sagina enim carnalis sensus humana traditio est For the tradition of man is the pampering of carnal sense by which he saith men are so burthened that they cannot be ioyned to the head which is aboue Yet burthening with traditions is called of you the more heretical translation Say as much to Ambrose that he maketh an hereticall coÌ„mentarie The interpretor of Theodoret printed at Collen 1573. hath translated in the very text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditiones hominum traditions of meÌ„ You see nowe this matter is not so voide of testimonie of the fathers as you supposed The reason you require vs to make is made often before Wee thought it not meete to expresse the Greeke worde in both places by the same english word because the english word as it is vsed by you is not so indifferent to signifie the doctrine of God deliuered out of the Scriptures as to signifie doctrines of men deuised beside the Scriptures If we must answere why we call tradition ordinance and ordinance tradition let your vulgar Latine interpreter answere vs or you for him why he calleth tradition precept and vsage or precept traditioÌ„ The one he doth 1. Cor. 11. v. 2. the other Act. 6. v. 14. where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying there precepts or obseruations commauÌ„ded he translateth traditiones as in the other place the Greeke being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translateth praecepta If this be lawfull for him why should it be couÌ„ted corruptioÌ„ or false translation in vs seeing we are moued with as good reason as can be yeelded for him As for authentical and apostolicall traditions that are grounded vpon the doctrine of the Apostles expressed in their writings we shall be ready to receiue them when so euer they shal be brought soorth If they caÌ„not be proued by the Scriptures which are writteÌ„ that we might beleeue and beleeuing haue eternall life which are able to make vs wise vnto saluatioÌ„ we haue nothing to do with them we may wel spare them nay we dare not admit them least we should answer for blasphemie against the holy Scriptures in that dreadfull day if by admitting of such traditioÌ„s we should professe that the doctrine contained in the holy Scriptures is vnperfect or insufficient to saluation MART. 6. Somewhat more excusable it is but yet proceeding of the same hereticall humor and
Epistle of Iames of Peter c. As if a man shoulde say in his Creede I beleeue the general Churche because hee would not say the Catholike Churche as the Lutheran Catechismes say for that purpose I beleeue the Christian Church So that by this rule when S. Augustine telleth that the maner was in cities where there was libertie of religion to aske Qua itur ad Catholicam Wee muste translate it Which is the way to the General And when Sainct Hierome sayth If we agree in faith with the B. of Rome ergo Catholici sumus we must translate it Then we are Generals Is not this good stuffe Are they not ashamed thus to inuert and peruert all wordes against common sense and vse and reason Catholike and Generall or vniuersall we knowe is by the originall propertie of the word all one but according to the vse of both as it is ridiculous to say A Catholike Councell for a Generall Councell so is it ridiculous and impious to say Generall for Catholike inderogation thereof and for to hide it vnder a bushell FVLK 4. I doe not knowe where the name of Catholike is once expressed in the text of the Bible that it might be suppressed by vs which are not like to beare malice to the Catholike Church or religion seeing we teache euen our young children to beleue the holy Catholike Church But not finding the word Catholike in the text you runne to the title of the seuen Epistles called as commonly Canonicall as Catholike or Generall But Eusebius belike testifieth that they haue bene so called euer since the Apostles time lib. 2. cap. 22. I maruell you are not ashamed to auouch suche an vntruth Eusebius speaking of his owne time saith they are so called but that they haue bene so called euer since the Apostles time he sayth not And so farre off he is from saying so that he pronounceth the Epistle of S. Iames in the same place to be a bastarde and speaketh doubtfully of the Epistle of S. Iude. But whereas in one translation we vse the worde Generall for Catholike you make a greate may game of it shewing your witte and your honestie both at once For these 5. of Iames 2. of Peter one of Iude and the first of Iohn which are properly rightly so intituled haue that title because they are not sent to any particular Church or persons but to all in general as the Greeke scholiast truly noteth And OEcumenius before the Epistle of S. Iames sayth expressely Catholicae id est vniuersales dicuntur hae c. These Epistles are called Catholike that is to say Vniuersall or General because not distinctly to one nation or citie as S. Paule to the Romanes or Corinthians this companie of our Lords disciples doth dedicate these Epistles but generally to the faithfull or to the Iewes that were dispersed as also Peter or else to all Christians liuing vnder the same faith For otherwise if they should be called Catholike in respect of the souÌ„dnes of the doctrine coÌ„tained in theÌ„ what reason were there more to call them so than to call all the Epistles of S. Paule Wherefore in this title which yet is no part of the holy Scripture it is rightly traÌ„slated general The other translatours seeing seuen to be called general where only fiue are so in deede and seeing them also called canonicall which should seeme to be a controulling of S. Paules Epistles left out that title altogither as being no part of the text and word of God but an addition of the stationers or writers MART. 5. Is it because they would followe the Greeke that they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generall euen as iust as when they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secrete and such like where they goe as farre from the Greeke as they can and will be glad to pretende for aunswere of their worde sect that they followe our Latine translation Alas poore shift for them that otherwise pretende nothing but the Greeke to be tried by that Latine which them selues condemne But we honour the sayd text and translate it Sects also as we there find it and as we doe in other places followe the Latine text and take not our aduantage of the Greeke text because we knowe the Latine translation is good also and sincere and approued in the Church by long antiquitie it is in sense all one to vs with the Greke but not so to them who in these daies of controuersie about the Greeke and Latine text by not following the Greeke which they professe sincerely to follow bewray them selues that they doe it for a malitious purpose FVLK 5. It is because we woulde haue the Greeke vnderstood as it is taken in those places when we turne Catholike generall Idolum image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret and such like And where you say we woulde be glad for our word sect to pretend to follow your Latine translation it is a fable For in translating sect we follow the Greeke as truely as your Latine translation doeth which if it be true and sincere as you confesse what deuilish madnesse possesseth your malicious mind to burthen vs with such purposes as no reasonable man would once imagine or thinke of that we should vse that terme in fauour of heresie and heretikes whome we thinke worthie to suffer death if they will not repent and cease to blaspheme or seduce the simple CHAP. V. Hereticall translation against the CHVRCH Martin AS they suppresse the name Catholike euen so did they in their first English Bible the name of Church it selfe because at their first reuolt and apostasie from that that was vniuersally knowen to be the only true Catholike Church it was a great obiectioÌ„ against their schismaticall proceedings and it stucke much in the peoples consciences that they forsooke the Church and that the Church condemned them WherupoÌ„ very wiâ—ily they suppressed the name Church in their English translation so that in all that Bible so long red in their congregations we can not once finde the name thereof Iudge by these places which seeme of most importaunce for the dignitie preheminence and authoritie of the Church Fulke HOwe can wee suppresse the name Catholike which the holy Scripture neuer vseth as for the name of Church I haue alreadie shewed diuerse times that for to auoyd the ambiguous taking of that terme it was at the first lesse vsed but neuer refused for doubt of any obiection of the Catholike Church against vs the profession of which being contained in our Englishe creede howe could we relinquish or not acknowledge to be contained in the Scripture in which we taught that all articles
a sacrament ioyned with the spirituall sacrifice of praise and thankes giuing Which sacrament being administred by the ministers thereto appoynted the sacrifice is common to the whole Church of the faithfull who are all spirituall priestes to offer vp spirituall sacrifices as much as the minister of the worde and sacraments MART. 3. To defeate all this and to take away all externall priesthood and sacrifice they by corrupt translation of the holy Scriptures make them cleane dumme as though they had not a word of any such Priestes or Priesthood as we speake of Their Bibles we graunt haue the name of Priestes very often but that is when mention is made eyther of the Priests of the Iewes or of the Priests of the Gentiles specially when they are reprehended blamed in the holy Scriptures and in such places our Aduersaries haue the name Priests in there translations to make the very name of Priest odious among the common ignorant people Againe they haue also the name Priests when they are taken for all maner of men women or children that offer internall and spirituall sacrifices whereby our Aduersaries would falsely signifie that there are no other Priestes as one of them of late freshly auoucheth directly against S. Augustine who in one briefe sentence distinguisheth Priests properly so called in the Church and Priests as it is a cōmon name to all Christians Lib. 20. de Ciuit. Dei cap. 10. This name then of Priest and Priesthood properly so called as S. Augustine saith which is an order distinct from the Laitie and vulgar people ordained to offer Christ in an vnbloudy maner in sacrifice to his heauenly father for vs to preach minister the Sacraments and to be the Pastors of the people they wholy suppresse in their translations in all places where the holy scripture calleth them Presbyteros there they neuer translate Priestes but Elders And that they doe obserue so duely and so warily and with so full and generall consent in all their English Bibles as the Puritans doe plainly confesse and M. Whit. gift denieth it not that a man would wonder to see how carefull they are that the people may not once heare the name of any such Priest in all the holy scriptures FVLK 3. Nowe you haue gotten a fine nette to daunce naked in that no ignorant blinde bussarde can see you The maskes of your nette be the ambiguous and abusiue significations of this worde Priest which in deede according to the originall deriuation from Presbyter should signifie nothing else but an Elder as we translate it that is one appoynted to gouerne the Church of God according to his word but not to offer sacrifice for the quicke and the deade But by vsurpation it is commonly taken to signifie a sacrificer such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greeke and sacerdos in Latine by which names the ministers of the Gospell are neuer called by the holy Ghost After this common acception and vse of this word Priest we call the sacrificers of the olde Testament and of the Gentiles also because the Scripture calleth them by one name Cohanin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because the Scripture calleth the ministers of the newe Testament by diuerse other names and neuer by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thought it necessary to obserue that distinction which we see the holye Ghost so precisely hath obserued Therefore where the Scripture calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we call them according to the etymologie Elders and not Priestes which worde is taken vp by common vsurpation to signifie sacrificers of Iewes Gentiles or Papistes or else all Christians in respect of spirituall sacrifices And although Augustine and other of the auncient fathers call the ministers of the newe Testament by the name of sacerdotes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the ministers of the olde Testament yet the authoritie of the holy Ghost making a perfect distinction betweene these two appellations and functiōs ought to be of more estimation with vs. The Fathers were content to speake in Latin Greeke as the termes were taken vp by the common people newly conuerted from gentilitie but yet they retained the difference of the sacrificing priesthood of the one and the ministeriall office of the other This may suffice therefore to render a reason why we vse not the worde Priest for Ministers of the new Testament not that we refuse it in respect of the etymologie but in respect of the vse common signification thereof MART. 4. As for example in their translations When there fell a question about circumcision They determined that Paule and Barnabas should goe vp to Hierusalem vnto the Apostles and ELDERS about this question Act. 15. And againe They were receyued of the congregation and of the Apostles and ELDERS Againe The Apostles and Elders came togither to reason of this matter Againe Then pleased it the Apostles and Elders with the whole congregation to sende c. Againe The Apostles and Elders and brethren sende greeting c. Againe They deliuered them the decrees for to keepe that were ordained of the Apostles and ELDERS If in all these places they had translated Priests as in deede they should haue done according to the Greke word it had then disaduantaged them this much that men would haue thought both the dignitie of Priestes to be great and also their authoritie in Councels as being here ioyned with the Apostles to be greatly reuerenced and obeyed To keepe the people from all suche holy and reuerent cogitations of Priestes they put Elders a name wherewith our holy Christian forefathers eares were neuer acquainted in that sense FVLK 4. In al those places by you rehearsed Act. 15. and 16. your owne vulgar Latine text hath seniores which you had rather call auncients as the French Protestants call the Gouernours of their Churches than Elders as we doe That Popish Priestes should haue any dignitie or authoritie in Councels wee doe flatly denie but that the Seniors Auncients Elders or Priests if you wil of the new Testament should haue as much dignitie and auctoritie as Gods worde doth afford them we desire with all our hartes That our Christian Forefathers eares were not acquainted with the name of Elders it was because the name of Priest in their time soūded according to the etymologie and not according to the corruption of the Papistes otherwise I thinke their eares were as much acquainted with the name of Elders which we vse as with the name of Auncientes and Seniors that you haue newly taken vp not for that they differ in signification from Elders but because you woulde differ from vs. MART. 5. But let vs goe forward We haue heard often and of old time of making of Priestes and of late yeares also of making Ministers but did ye euer here in all England of making Elders Yet by these mens translations it hath bene in England a
phrase of Scripture this thirtie yeare but it must needes be verie straunge that this making of Elders hath not all this while bene practised and knowen no not among them selues in any of their Churches within the realme of Englande To Titus they make the Apostle say thus For this cause left I thee in Creta that thou shouldest ordaine ELDERS in euerie citie c. Againe of Paule and Barnabas When they had ordained Elders by Election in euerie congregration Act. 14. If they had sayed plainely as it is in the Greeke and as our forefathers were wont to speake and the truth is Titus was leâ—t in Creta to ordaine Priestes in euerie citie and Paule and Barnabas made Priestes in euerie Church then the people would haue vnderstoode them they know such speaches of old it had bene their ioy comfort to heare it specified in holy Scriptures Now they are tolde an other thing in suche newnesse of speaches and wordes of Elders to be made in euery citie congregation and yet not one citie nor congregation to haue any Elders in all Englande that we know not what is prophane noueltie of wordes which the Apostle willeth to be auoided if this be not an exceeding profane noueltie FVLK 5. When you haue gotteÌ„ a bable you make more of it than of the towre of London for you haue neuer done playing with it It must needes be a clarkely argument that is drawne from the vulgar speaches of making Priests and making Ministers Those Priests or Ministers that are made among vs are the same Elders that the Scripture in Greeke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Bishops letters of orders testifying of their ordination call them by none other name but by the name of Presbyteri which the Scripture vseth which terme though in English you sounde it Priests Elders Auncients Seniors or Ministers which is the common peoples worde it is the same office which is described by the holy ghost Tit. 1. and in other places of Scripture As for the prophane noueltie wherewith this worde Elder is changed we will consider of it in the next section MART. 6. That it is noueltie to all English Christian eares it is euident And it is also profane because they do so English the Greeke worde of ordaining for of the worde Presbyter we will speake more anone as if they should translate Demosthenes or the lawes of Athens concerning their choosing of Magistrates which was by giuing voices with lifting vp their handes So do they force this worde here to induce the peoples election and yet in their Churches in England the people elect not ministers but their Bishop Whereas the holy Scripture saith they ordained to the people and what soeuer force the word hath it is here spoken of the Apostles and pertaineth not to the people and therefore in the place to Titus it is another worde which cannot be forced further than to ordaine and appoint And they might know if malice and Heresic would suffer them to see and confesse it that the holy Scriptures and fathers and Ecclesiasticall custome hath drawen this and the like words from their profane and common signification to a more peculiar and Ecclesiasticall speach as Episcopus an ouerseer in Tulite is a Bishop in the new Testament FVLK 6. The name Elders vsed in our translation is neither more nouell to English eares nor more prophane to godly eares than the name Auncients which your translation vseth And yet I thinke the Apostle 1. Tim. 6. spake not of noueltie to English eares but of that which was newe to the eares of the Churche of God But the worde Elders I weene muste be prophane because we English the Greeke worde of ordeining as if wee should translate Demosthenes or the Lawes of Athens concerning the choosing of Magistrates Doth not this cauill redounde more against the holy Ghost to accuse his stile of prophanenesse which vseth the same wordes for the ordeining of Priestes that Demosthenes or the lawes of AtheÌ„s might vse for choosing of their Magistrates But this worde we enforce you say to enduce the peoples election and yet the Bishop not the people elect our ministers We meane not to enforce any other election than the worde doth signifie Neyther doth our Bishops if they doe well ordeine any Ministers or Priestes without the Testimonie of the people or at leastwise of such as be of moste credite where they are knowne Where you vrge the pronowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them as though the people gaue no consent nor testimonie it is more than ridiculous and beside that contrarie to the practise of the primitiue Churche for many hundreth yeares after the Apostles as also that you would inforce vpon the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Paule Tit. 1. as though that worde of constitution did exclude election That the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Fathers of the Church since the Apostles hath bene drawne to other signification than it had before it is no reason to teach vs howe it was vsed by the Apostles Election is an indifferent thing the election of Bishops Elders or Priestes is an holy thing the holynesse whereof is not included in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the holy institution of Christ and authoritie by appointment deliuered by imposition of the handes of the Eldership MART. 7. And coÌ„cerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we now speake of S. Hierom telleth them in c. 58. Esai that it signifieth Clericorum ordinationem that is giuing of holy orders whiche is done not onely by praier of the voice but by imposition of the hande according to S. Paul vnto Timothee Manus citò nemini imposueris Impose or put hands quickly on no man That is be not hastie or easie to giue holy orders Where these great etymologistes that so straine the originall nature of this worde to profane stretching forth the hand in elections may learne an other Ecclesiasticall erymologie thereof as proper and as well deduced of the worde as the other to wit putting forth the hand to giue orders and so they shall finde it is all one with that which the Apostle calleth imposition of hands 1. Tim. 4 2. Tim 1 and consequently for ordaining Elders by election they should haue sayd ordaining or making Priests by imposition of handes as else where S. Paule 1. Tim. 5. and the Actes of the Apostles Act. 6. and 13. do speake in the ordaining of the seuen Deacons and of S. Paul and Barnabas FVLK 7. The testimonie of S. Hierome whom you cite you vnderstand not for speaking there of the extension of the finger which the septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God requireth to be taken away he saith Many of our interpreters do vnderstande it of the ordination of Clerkes which is performed not onely at the imprecation of voice but also at the imposition of
Let a bishop be consecrated or ordained by two or three Bishops Let a Priest be made by one Bishop See in the 4. Councel of Carthage the diuerse maner of coÌ„secrating Bishops Priests Deacons c. Where S. Augustine was present and subscribed Againe Si quis Presbyter conteÌ„nens Episcopum suum c. If any Priest contemning his Bishop make a seueral congregation and erect another altar that is make a Sehisme or Heresie let him be deposed So did Arius being a Priest against his Bishop AlexaÌ„der Againe Priests and Deacons let them attempt to do nothing without the Bishop The first Councell of Nice saith The holy Synode by all meanes forbiddeth that neyther Bishop nor Priest nor Deacon c. haue with them any forren woman but the mother or sister c. in whom there is no suspicion Againe It is told the holy Councel that in certaine places cities Deacons giue the Sacraments to Priests This neither rule nor custome hath deliuered that they which haue not authoritie to offer the sacrifice should giue to them that offer the body of Christ. The 3. Councel of Carthage wherein S. Augustine was and to the which he subscribed decreeth That in the Sacraments of the body bloud of Christ there be no more offered than our Lord him selfe deliuered that is bread and wine mingled with water Whiche the sixth generall Councell of Constantinople repeating and confirming ad doth If therefore any Bishop or Priest doe not according to the order giuen by the Apostles mingling water with wine but offer an vnmingled sacrifice let him be deposed c. But of these speaches all Councelles be full where wee would gladly know of these new Translatours how Presbyter must be translated eyther an Elder or a Priest FVLK 17. I thinke you haue cleane forgotten your promise so lately made that this word Presbyter hath alwaies bin peculiar for a Priest you bring many testimonies some counterfaite some autenticall in which the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Presbyter is found but that in all them it is peculiar for a Priest you shew not at all Some colour it hath of that you say in the 14. Can. of the Nicene Councell Carth. 3. c. 24. repeated Const. 6. where mention is made of sacrifice and offering for so they did vnproperly call the administration of the Lordes supper in respect of the sacrifice of thanks giuing that was offered therein After which phrase also they called the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sacerdotes sacrificers So they called that which in deede was a table of wood an altar and the inferior ministers Leuites by which it appeareth they did rather allude to the names vsed in the old TestameÌ„t than acknowledged a sacrificing Priesthood that might as properly be so called as the Priesthood after the order of Aaron was Sometime they vsed the name of sacrifice Sacerdos generally for religious seruice the minister of religion as the Gentils did And hereof it is that wee read often of the sacrifices of bread and wine and in the Canon of Carthage by you cited Nec amplius in sacrificijs offeratur quà m de vuis frumentis And let no more be offered in the sacrifices thaÌ„ that which is made of grapes and corne This was bread and wine not the naturall body and bloud of Christe Wherefore these vnpropre speaches proue not a sacrificing priesthood whereby the naturall body and bloud of Christ should be offered in the Masse which is the marke you shoote at MART. 18. Do not all the fathers speake after the same maner making alwaies this distinction of Bishop and Priest as of the first and second degree S. Ignatius the Apostles scholer doth he not place Presbyterium as he calleth it and Presbyteros Priests or the College of Priests next after Bishops and Deacons in the third place repeating it no lesse than thrice in one Epistle and coÌ„mending the dignitie of all three vnto the people doth not S. Hierom the very same saying Let vs honour a Bishop do reuerence to a Priest rise vp to a Deacon And when he saith that as Aaron his sonnes the Leuites were in the Temple so are Bishops Priests and Deacons in the Church for place and degree And in an other place speaking of 〈…〉 ages done by the Vandals and such like Bishops were 〈…〉 Priestes slaine and diuerse of other Ecclesiastical oâ—â—ers Churches ouerthrowen the altars of Christe made stables for horses the relikes of Martyrs digged vp c. When he saith of Nepotian fit Clericus per solitos gradus Presbyter ordinatur he becommeth a man of the Clergie and by the accustomed degrees in m 〈…〉 at a Priest or an Elder when he saith Mihi ante Presbyâ—â—â—uÌ„ sedere non licet c. doth he meane he could not sit aboue an Elder or aboue a Priest him self as then being not Priest When he Vincentius as S. Epiphanius writeth of reuerence to the degree were hardly induced to be made Presbyteri did they refuse the Eldership What was the matter that Iohn the B. of Hierusalem seemed to be so much offended with Epiphanius S. Hierom was it not because Epiphanius made Pauliamus S. Hieroms brother Priest within the said Iohns Diocese FVLK 18. Before the blasphemous heresie of the Popish sacrifice of the Masse was established in the world the fathers did with more libertie vse the termes of sacrifice and sacrificing Priestes which improper speaches since they haue giuen occasion in the time of ignorance to maintain that blasphemous heresie there is good reason that we should beware how we vse any such termes especially in translatioÌ„ of the Scriptures Al the rest of the authorities you cite in this section 500. moe such as they are speake of Presbyter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wordes we embrace but of the English word Prieste as it is coÌ„monly taken for a sacrificer or against this word Elder they speake nothing for in all those places we may truly translate for Presbyter an Elder MART. 19. When all antiquitie saith Hieronymus Presbyter Cecilius Presbyter Ruffinus Presbyter Philippus Iâ—â—encus Hesychius Beda Presbyteri and when S. Hierom so often in his Cataloge saith Such a man Presbyter is it not for distinction of a certaine order to signifie that they were Priests and not Bishops namely when he saith of S. Chrysostom Ioannes Presbyter Antiochenus doth he not meane he was as then but a Priest of Antioche Would he haue said so 〈…〉 had written of him after he was Bishop of Constantinopl 〈…〉 FVLK 19. Al this while here is nothing for the English word Priest in that respect we auoid it in traÌ„slatioÌ„ nor against the worde Elder which we vse by which we meane 〈…〉 other thing than the Scripture doth giue vs to vn 〈…〉 d by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the distinction of
as the cause shall require More examples might I bring but for tediousnesse to conuince the bolde rashnesse of this quarreller but these may suffice all indifferent Readers and aunswere sufficiently for vs within the newe Testament we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces or statuts seeing it is proued both by the Septuaginta which calleth the same Hebrewe worde not onely iustifications but often commaundements statuts precepts iudgements by the vulgar Latine Interpretor which commonly calleth it ceremonies or precepts MART. 2. But be it that you may controll them in the Hebrew which none but fooles will graunt vnto you in the newe Testament what pretense haue you doe you there also translate the Hebrew worde or rather the Greeke the Greeke vndoubtedly you should translate What reason then can you haue why you doe not none other surely than that which Beza giueth for him selfe saying that he reiected the word iustifications notwithstanding it expressed the Greeke worde for worde notwithstanding the seuentie Greeke Interpreters vsed it to signifie the whole lawe and in Latine it be commonly translated iustificationes notwithstanding all this for this onely cause sayth he did I reiect it to auoide the cauillations that might be made by this word against iustification by faith As if he should say This word truly translated according to the Greeke might minister great occasion to proue by so many places of scripture that mans iustification is not by faith only but also by keeping the law and obseruing the commaundements which therefore are called according to the Greeke and Latine iustifications because they concurre to iustification and make a man iust as by S. Lukes wordes also is well signified which haue this allusion that they were both iuste because they walked in all the iustifications of our Lord. Which they of purpose suppresse by other wordes FVLK 2. None but fooles considering what I haue brought of the vsage of that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil iudge that it signifieth onely iustifications and all wise men may see that we haue good warrant to translate it otherwise in the Greeke Testament where it must needes haue an other signification The concurrence of workes with faith to iustificatioÌ„ before God which the Apostle doth exclude Rom. 3. we may not admit But iustification by workes as Saint Iames teacheth we doe acknoweledge I hope you will not saye that your Latine translator against iustification by workes translated the worde so often ceremonies or that ceremonies of the lawe doe concurre to iustification by faith The commaundements in deede are called iustifications because the workes of the lawe if a man keepe it wholy are able to iustifie Not that euery ceremonie or obseruation of any peece of the law is a iustification â—or maketh a man iust which you may better say vpon the etymologie of the worde than that euery particular obseruation of the lawe or good worke doth concurre with faith vnto iustification MART. 3. And hereof also it riseth that when he can not possibly auoyd the word in his translation as Apoc. 19. 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this coÌ„mentarie That iustifications are those good workes which be the testimonies of a liuely faith But our English translatours haue an other way to auoyd the worde euen in their translation For they say here the righteöusnes of Sainctes because they coulde not saye ordinances of Saincts and they would not say iustifications of Saincts knowing very well by Bezaes owne commentarie that this word includeth the good workes of saincts which workes if they should in translating call their iustifications it would goe sore against iustification by onely faith Therefore doe they translate in steede thereof ordinances and statutes where they can which are termes furthest of from iustification and where they can not there they say righteousnesse making it also the plurall number whereas the more proper Greeke worde for rightuousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. which there some of them translate vngiltinesse because they wil not translate exactly if you would hire them FVLK 3. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. are translated iustificationes they signifie iuste works as I haue already proued the significatioÌ„ of the word to beare beside that it is so vsed by Aristotle in his Ethicks who of iustificatioÌ„ before God whereof wee speake vnderstoode neuer a whit Therefore if in steede of rightuousnesse which is the singular number it were translated rightuous or iust workes it were not amisse in mine opinion Although by rightuousnesse in that place is nothing meant but good or rightuous workes as Bezaes note doth tel you MART. 4. And therefore as for iustice and iustifications they say righteousnesse so for iuste they translate righteous and by this meanes Ioseph was a righteous maÌ„ rather than a iust man and Zacharie and Elisabeth were both righteous before God rather than iust because when a man is called iust it soundeth that he is so in deede and not by imputation onely as a wise man is vnderstoode to be wise in deede and not only so imputed Therefore doe they more gladly and more often say righteous men rather than iust men when they doe say iust men as sometime they doe least they might sâ—eme wilfull inexcusably there they vnderstande iust by imputation not in deede as is to be seene in Bezaes Annotations vpon the Epistle to the Romanes Note also that they put the word iust when faith is ioyned withall as Rom. 1. The iust shal liue by faith to signifie that iustification is by faith But if workes be ioyned withall and keeping the commaundementes as in the place alleaged Luc. 1. there they say righteous to suppresse iustification by workes FVLK 4. This is a maruelous difference neuer heard of I thinke in the English toÌ„gue before betwene iust righteous iustice righteousnes I am sure there is none of our translatours no nor any professer of iustification by faith onely that esteemeth it the worth of one haire whether you say in any place of Scripture iust or righteous iustice or righteousnesse and therefore freely they haue vsed sometimes the one worde sometimes the other Therefore it is a monstrous falshoode that you fain them to obserue this distinction that they ioyne iust with faith and righteous with workes Doe they not translate Rom. 2. ver 13. the hearers of the lawe are not righteous before God but the doers of the lawe shall bee iustified Haue you not again the righteousnesse of God is made manifest without the law c. by the faith of Iesus Christ. And where you reade the iust shall liue by faith haue you not immediatly the righteousnesse of God is reuealed from faith to faith as it is written the iust shall liue by faith Who then but the Diuell which hath his name of sclaundering woulde here inuent
Paule Ro. 5. v. 19. who maketh it all one to be iustified and to be made iust And againe by this reason that it shoulde bee manifestly repugnant to Gods iustice to account him for iuste that is not iuste and therfore that man in deede is made iust Thus Beza Woulde you not thinke hee were come to bee of our opinion but hee reuolteth againe and interpreateth all these goodly wordes in his olde sense saying Not that any qualitie is inwardly giuen vnto vs of which wee are named iust but because the iustice of Christe is imputed to vs by faith freely By faith then at the least we are truly iustified Not so neither but faith sayth he is an instrument wherewith we apprehende Christ our iustice So that we haue no more iustice in vs than we haue glorie for glorie also we apprehend by faith FVLK 2. Al learned meÌ„ I hope do see that you haue no regarde how vainely you cauil so you may seeme to the ignorant to say somthing against theÌ„ that be godly and learned Act. 13. v. 39. Beza translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui that is saith hee to bee declared iust or absolued and giueth this reason why he vseth not the worde iustificaâ—i in that place which he vseth elsewhere Ne quis illud ab omnibus perinde acciperet ac si casus esset modi aut instrumenti per quod iustiâ—icemur id est iustifiamus ac pronunciemur aut pro iustis habeamur hoc quidem loco malui absolueÌ„di verbum vsurpare vt magis perspicua esset oratio Least anie man should take this worde of the texte ab omnibus as though it were the case of the meane or instrument by which we are iustified that is made and pronounced iust or accounted for iuste In this place I chose rather to vse the worde of absoluing that the sentence mighte bee more cleare The Latine ab omnibus may signifie by all things or from all things Therefore leaste anye manne shoulde mistake the Apostle as thoughe hee saide wee are iustified by all those thinges where hee meaneth wee are iustified from all thinges Beza in this place vseth the worde of absoluing or acquitting in the same sense that he doth iustifying in other places where hee speaketh of the same matter and sayeth as plainely as a man can speake that to be iustified and to be made iuste or pronounced or accompted iust beefore God is all one Yet our Momus findeth faulte with him for expounding to be iustified Rom. 2. v. 13. to bee pronounced iuste as thoughe God will pronounce anye man iuste whiche is not iuste indeede But Beza hee saith elsewhere protesteth that to be iustified is not to be pronounced or accompted iuste but rather to be iust indeede If Martin hadde not beelyed Beza we shoulde haue hadde Bezaes wordes sette downe bothe in Latine and Englishe But in truth Beza hath no suche words yet in sense he hath thus muche that to be iustified before God is to be iuste indeede and not to bee onely pronounced or accompted iuste when hee is not so in deede But that wee are made truely iust indeede by the iustice of Christe whiche is imputed vnto vs freely by faith And as for that newe life or iustice whiche is called inhereÌ„t in vs it is not the cause but the witnes of that iustice by imputation of whiche wee are saued folowing him that is iustified and not going before iustification and faith indede is the instrument by which we apprehend Christ our iustice Neither doth Beza say that we are not truely iustified by faith but that faith is not the principall efficient cause which is the mercie of God but the instrumentall cause by whiche wee take holde of the mercie of God in Christe In al this Beza hath said nothing contrarie to himself nor to the truth And it is no absurditie to say that the iustice of Christe by which we are iustified is no more inherent in vs than his glorie And yet both assured vnto vs by faith As for that iustice whiche is an effect of Gods sanctifying spirite and a fruite of our iustification beefore God by whiche also we are iustified or declared iuste beefore men as S. Iames teacheth is inhereÌ„t in vs as also the first fruits of glorification by that peace of coÌ„science ioy that we haue in God being reconciled to vs by Christ. MART. 3. For this purpose bothe hee and the Englishe Bibles translate thus Abraham beleeued God and it was reputed to him FOR IVSTICE Rom. 4. v. 3. 9. Where he interpreateth for iustice to be nothing else but. in the steede place of iustice so also taking away true inherent iustice euen from Abraham himselfe But to admit their translation whiche notwithstanding in their sense is moste false must it nedes signifie not true inherent iustice because the Scripture saith it was reputed for iustice Do such speaches import that it is not so in deede but is onely reputed so Then if wee say This shall be reputed to thee for sinne for a greate benefite and so foorth it shoulde signifie it is no sinne indeede nor great benefite But let them call to mind that the Scripture vseth to speake of sinne and of iustice alike It shal be sinne in thee or vnto thee as they translate Bibl. 1577 or as S. Hierome translateth It shall bee reputed to thee for sinne Deut. c. 23. 24. as themselues translate it shall be righteousnesse vnto thee before the Lord thy God And againe Deut. c. 6. This shall bee our righteousnes before the Lord our God if we kepe al the commaundements as he hath commaunded vs. If then iustice onely be reputed sinne also is onely reputed if sin bee in vâ— indeede iustice is in vs indeede FVLK 3. Our translation taketh not from Abraham true iustice nor yet iustice inherent but declareth that he was not iustified before God by workes that is by iustice inherent but by faith whyche apprehendeth the iustice of Christ whych is altogyther without vs. And therefore you cauil in your olde rotten quarrell when you goe aboute to make reputed to bee contrarie to truthe or indeede Faith was reputed by God to Abraham for iustice indeede but not as iustice inherent And AbrahaÌ„ was truly iustified by faith as by an instrumentall cause not that faith was the iustice by which he was iust in the sight of God excluding all other causes but there was nothing in AbrahaÌ„ but faith which God accompted for iustice But Abrahams faith embraced the mercie of God in the promised seede in whiche as well hee as all the tribes of the earth should be blessed The places of scripture that you cite speaking of sinne iustice alike be not contrary to the imputation of iustice vnto them in which it is not inherent For in neither of both places the holy ghost vseth the word of imputation howsoeuer S. Hierome translateth
readeth FVLK 4. If the Apostle had meant nothing by the preposition he might and would as it is most like haue left it cleane out yea if he had meant no more but the adoration of Iosephs scepter what needed he to haue added the toppe or the extremitie or why was the top of his scepter more to be adored than all the other length of it But certayne it is the Apostle would expresse the Hebrewe preposition which muste needes haue some signification And where you aske them that haue skill in the Hebrewe whether there be any force in the preposition in those sayings out of the Psalme that speake of worshipping or falling downe before his footestoole his holye hill c. I aunswere yea there is great force for the hill was not to be worshipped but he whose tabernacle or temple was on it But you obiect that we our selues neglect the preposition Psal. 96. and say worship the Lord. The fault is the lesse because the worship is referred to none but the Lorde yet the precise translation in that place should be bowe downe or fall ye downe before the Lorde in the glorious sanctuarie And where you say we shunne the worde of adoration which the Hebrew and Greeke duely doe expresse by termes applyed for the most part signifie adoring of creatures You haue packed vp a great number of vntruthes togither as it were in a bundell First that we shunne the terme of adoring for doubt of your Dulia which is vtterly vntrue for it is auoyded partly because it is more Latine than English partly because it doth not expresse either the Greeke or the Latine termes which the Scripture vseth Secondly you auouch that both the Hebrew lishtachauoth and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas all that be learned in both the tongues doe know that the Hebrew worde doth signifie properly to bowe downe and therefore is vsed of such bowing downe as is not to the ende of adoration as Psalme 42. v. 5. 6. Why art thou cast downe O my soule and in diuers other places The Greeke word also signifieth to vse some gesture of bodie in worshipping sometimes to fall downe as Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must worship the King falling downe before him Finally where you say they are applied to the adoring of creatures if you cal it adoration which is vsed in ciuil manner to Princes and other persons of authoritie I graunt it is often so applyed but if you meane of religious adoration it is expresly forbidden to any creature or Image of creature by the second commaundemēt in the Hebrue terme and by the wordes of our Sauiour Christ to the Deuill Math. 4. In the Greeke worde Thou shalt worship the Lorde thy God and him onely shalt thou serue Where Sathan desired not to bee worshipped as God with diuine honour but that our Sauiour Christe would fal downe before him and worship him as an excellēt minister of God to whom the dispositiō of all the kingdomes of the world as he falsly said were by God committed Luk. 4. v. 6. which vtterly ouerthroweth your bold distinction of Dulia and Latria seeing it was that which you call Dulia that the Deuill required but our Sauiour Christe telleth him that all religious worship and seruice pertaineth onely to God Touching the adoration of Gods footestoole I haue spoken sufficiently before Cap. 1. Sect. 41. MART. 5. This being most manifest to all that haue skill in these tongues it is euident that you regard neither Hebrue nor Greeke but only your heresie and that in S. Paules place aforesaid of adoring Iosephs scepter you alter it by your owne fansie and not by S. Augustines authoritie whom I am sure you will not admit reading in the Psalme Adore yee his footestoole and so precisely and religiously reading thus that he examineth the case and findeth thereby that the B. Sacrament must be adored and that no good Christian doth take it before he adore it Neither will you admitte him when he readeth thus of Dauid He was caried in his owne handes and interpreteth it mystically of Christ that he was caried in his owne handes when he gaue his body and bloud to his Disciples Yet are S. Augustines interpretations how so euer you like or mislike thē very good as also that aboue named of Iacobs leaning vpō his staffe adoring may be one good sense or cōmētarie of that place but yet a cōmentarie one Doctors opiniō not the sacre text of Scripture as you wold make it by so trāslating FVLK 5. Let Pagnine for the Hebrew word the Greeke Lexicons for the other be iudge betwene vs. For you are the most impudent aduoucher I thinke that euer became a writer That we leane to Augustines iudgement in this case it is not because we make him an author of truth but a witnesse of the same against such venemous tongues and pennes as yours is that call euery thing hereticall that sauoureth not of your owne drowsie dreames of antichristian heresie Neither is it reason that by vsing the testimonie of Augustine where he beareth witnesse to the truth we should be bound to euery interpretation of his when he declineth therefro Where you say that by adoring the footestoole of God he findeth that the blessed Sacrament must be adored you say vntruly he gathereth that Christes humanitie or body must be adored but not the blessed Sacrament thereof Likewise when he sayth vpon a feeble ground of a false interpretation that Christ was carried in his owne hands in the Sacrament he affirmeth it not so absolutely as you alledge it but quodam modo after a certaine maner he bare himselfe in his handes when he saide this is my bodie Yea in that place Augustine as in many other declareth his iudgement that he acknowledged not the corporall maner of presence and eating of Christes bodie in the sacrament for whych you Papistes so greatly contend that you ate content to make so many senses of the scripture it declareth that you acknowlege none certaine and so derogate al credite and authoritie from the word of God which may haue so many meanings as there be diuers doctors that haue commented vppon it Whereas diuers interpretations may haue al a true sense but it is impossible that they should al be senses of the same Scripture MART. 6. And if S. Hierome like not the Greke doctors interpretation in this place of adoring Ioseph and his scepter yet he also saith that Iacob adored toward Iosephs rodde or toward the beddes heade and not leaning vpon his staffe hee adored which you make the texte of Scripture And thoughe he thinke that in this place is not meant any adoration of Ioseph yet I am sure for adoration of holie things namely Reliques the holie lande and al the holie places and monuments of Christs being and doing vpon the earth you wil not bee tryed by S. Hierome And againe why S. Paule should say that by faith
auncient and graue personage in respecte of ciuilitie and not of superstition may be well vsed without transgression of our Sauiour Christs commaundement Math. 23. MART. 11. Contrarywise as they are diligent to put some wordes odiously where they shoulde not so they are as circumspect not to put other wordes and termes where they should In their first Bible printed againe An. 1562. not once the name of Church in the same for charitie loue for altar temple for heretike an author of sectes for heresie sectâ—â— because in those beginnings al these words sounded exceâ—dingly against them The Church they had then forsaken Christian charitie they had broken by schisine altars they digged downe here sie and heretike they knewe in their conscience more like in the peoples eares to agree vnto them rather than to the olde Catholike faith and professors of the same Againe in all their Bibles indifferently both former and later they had rather say righteous than iust righteousnesse than iustice gift than grace specially in the sacrament of holy orders secrete rather than mysterie specially in matrimonie dissension than schisme and these wordes not at all Priest to wit of the new Testament Sacrament Catholike hymnes coÌ„fessioÌ„ penance iustifications traditions in the good part but in steede therof Elders secrete general praiseâ— acknowledging amendment of life ordinaÌ„ces instructions And which is somewhat worse carcas for soule and graue for hel We may say vnto you as Demosthenes said to Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat are these wordes or wonders certainly they are wonders and very wonderfull in Catholike mens eares and whether it be sincere and not hereticall dealing I appeale to the wise and indifferent reader of any sorte FVLK II. For all the termes quarrelled at in this Section wee haue answered before except perhaps for the terme of loue which is vsed in steede of charitie expressing what charitie is in deede and not as it is commonly taken of the common people for an effect of charitie when they call almesse charitie No man that patiently could abide the people to be instructed would cauill at the explication of the worde charitie by loue when in the English tongue the worde charitie of the common people is eyther not vnderstood or taken for an other thing than the Latine worde Charitas do the signifie As for the wonders of wordes that Demosthenes spake of I knowe not where more properly they shal be found than in your affected nouelties of termes such as neither English nor Christian eares euer heard in the English tongue Scandall prepuce neophyte â—â—â—osium gratis parasceue paraclete exinanite repropitiate and a hundred such like inkehorne termes Yea I woulde gladly know why among so many Greckish and Latine-like terms Gazophylacâ—â— is not a Gazophilace but a treasurie enâ—aenia the dedication and not the encaenes as wel as pasce Pentecost azymes parasceue belike the Church must haue treasure and the feast of dedication must not â—e hidde in a new found terme Why shoulde Aduentus be sometime the comming and sometime the aduent except it were for the sounde of the time of aduent beefore the feast of the natiuitie of Christ Why should Latine words be translated in Greekish termes as scissuras into selismes aemulatores zelators and such like These and suche other be wonders of wordes that wise menne can giue no good reason why they should be vsed CHAP. XXII Other faults Iudaeical prophane meere vanities follies and nouelties Martin NOW leauing matters of controuersie lette vs talke a little with you familiarly and learne of you the reason of other pointes in your translation which to vs seeme faults and sauour not of that spirite whyche shoulde bee in Christian Catholike translatours Fulke OVR translations as neare as the translators could see the truth are euen and iuste with the originall texte the sense whereof if it doe not alwaies containe suche excellent matter as the Septuaginta or vulgar Latin translation haue supposed there is no cause why our translators shoulde be blamed whose office is to regarde what the originall truth is and not to drawe it for any respecte to an other meaning thaÌ„ the spirit of god expresseth in those words MART. 2. First you are so profane that you say The ballet of ballets of Salomon so terming that diuine booke Canticum canticoruÌ„ contayning the high mysterie of Christ and his Church as if it were a ballet of leue betweene Salomon and his concubine as Castaleo wantonly translateth it But you say more profanely thus we haue conceiued we haue born in paine as thoughe wee shoulde haue brought â—ooâ—â—â—â— wind I am ashamed to tel the literall commentarie of this your translation why might you not haue said we haue conceiued and as it were traueled to bring forth and haue brought forth the spirite is there any thing in the Hebrewe to hinder you thus far Why woulde you say winde rather than spirite knowing that the Septuagintain Greeke and the auncient fathers and S. Hierome himselfe who translateth according to the Hebrew yet for sense of the place al expound it both according to Hebrew and Greeke of the spirite of God which is first conceiued in vs beginneth by feare which the scripture calleth the beginning of wisdome in so muche that in the Greeke there are these goodly words famous in al antiquitie Through the feare of thee ô lord we conceiued and haue trauailed with paine and haue brought forth the spirite of thy saluation which thou hast made vpon the earth Which doth excellently set before our cies the degrees of a faithful mans increase and proceeding in the spirite of God which beginneth by the feare of his iudgements and is a good feare though seruile and not sufficient and it may be that you condemning wyth Luther this seruile feare as euil and hurtfull meane also some such thing by your traÌ„slatioÌ„ But indede the place may be vnder stode of the other fear also which hath his degrees more or lesse FVLK 2. I meruaile why this word ballet should seme to you to be profane more than this word song or canticle songs and caÌ„ticles be many as il as any ballets But the other matter is of greate waight Esay 26. where for the spirite we translate winde whych is suche an absurditie that you are ashamed to tel the literall coÌ„mentarie of this our translation Belike you are afraide of suche a faulte as S. Lambert in your legend is reported to haue committed But excepte you hadde a prophane minde you would neuer haue imagined any such matter thereof which you are ashamed to vtter The circumstaÌ„ce of the place requireth that we should translate the word in this place for wind and not the spirit for the pro phets pur pose was to shew that people wer in desperat case without hope of help til God did raise them eueÌ„ as it were froÌ„ death The similitude is taken of a trauailing woman
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
the difference betweene a storie at large and an abridgement c. If you be able to defende that booke to be Canonicall answere my reasons prepare your selfe to answere as many â—â—re as may bee alledged to conuince the vanitie and falshod of that stories and so I leaue you to a better minde if it be Gods will to giue it you I finde also that in the Popish annotations vpon the new Testament printed at Rhemes my writings are carped at in two places the former vpoÌ„ 2. Thes. 2. where my wordes against Saunders Rocke page 248. page 278. are rehearsed In which I say that Leo Gregorie bishops of Rome although they were not come to the full pride of Antichrist yet the mysterie of iniquitie hauing wrought in that seate neere fiue or sixe hundred yeares before them and then greatly increased they were so deceiued with the long continuance of errour that they thought the dignitie of Peter was much more ouer the rest of his fellowe Apostles than the holy scriptures of God against which no continuance of errour can prescribe doeth either allowe or bearâ— withall Againe the testimonies of Leo Gregorie bishops of Rome as alwayes so nowe I deeme to bee vnmeete to be heard in their owne cause though otherwise they were not the worst men yet great furtherers of the authoritie of Antichrist which soone after their dayes tooke possession of the chayre which they had helped to prepare for him For this I am called a malepeart scholer of Bezaes impudent schoole But by what reason For placing the mysterie of Antichrist as woorking in the see of Rome euen in S. Peters time That the mysterie of Antichrist did worke in S. Peters time the text of S. Paul is plaine That it did worke in Rome where Antichrist should be openly shewed S. Iohn is plaine in the Reuelation Ca. 17. ver 9. 18. yea the Papists confessing that S. Peter called Rome Babylon must needes grant as much this onely then remaineth in controuersie whether in the sea or church of Rome the mysterie of iniquitie did worke from the Apostles time vntill Antichrist was openly shewed Seeing it wrought at Rome it wrought either in the church or altogether out of the church but it wrought not altogether out of the church therefore it wrought in the church That the mysterie of iniquitie preparing for that Antichrist wrought not altogether out of the church it is manifest because the seat of Antichrist is prophesied to bee in the Temple and Church of God Without the Church was not the mysterie of iniquitie against Christ but open wickednesse and persecution of Christes Church Therefore within the Church that mysterie did worke By what meanes first it is not certaine because it was a secrete not reuealed by the Apostle Some coniecture that it was by preferring one bishop before all the clergie of elders or priests which at the first were equall Some thinke that such factions began at Rome as afterwarde were at Corinth one holding of Cephas that is Peter another of some other How euer it was the challenge made to Peters chayre and from the dayes of Victor diuerse bishops of Rome creeping vp by litle and litle pretending authoritie ouer other Churches other churches reuerencing that see for many good respects were abused by Satan to set forwarde his purpose in aduauncing the throne of Antichrist And where I saide that Leo Gregorie were great furtherers of the authoritie of Antichrist my meaning was not that they did wittingly willingly prepare a seat for Antichrist but that the dâ—uel by Gods permission because he was to send the efficacie of error into the world tooke hold in the time appointed of that authoritie which the bishops for the dignitie of their see and as they thought for the benefite of the church did labour so greatly to maintaine encrease Neither write I any thing contrarie to the challenge of that reuerend father the bishop of Sarum as they charge mee who saide at Paules crosse O Gregorie O Leo if we be deceiued you haue deceiued vs For his meaning was not thereby to allow whatsoeuer they had done or written but that in some such matters as are in controuersie betweene the Papistes and vs euen Gregorie and Leo are witnesses against them A great accusation is in the note vpon Heb. 5. ver 6. in these wordes You must beware of the wicked heresie of the Arrians and Caluines except in these latter it be rather an error proceding of ignorance that stick not to say that Christ was a priest or did sacrifice according to his godhead which is to make Christ God the fathers priest and not his sonne and to do sacrifice and homage to him as his lorde and not as his equall in dignitie and nature Therefore S. Augustine sayeth in Psal. 109. That as he was man he was priest as God he was not priest And Theodoret in Psal. 109. As man he did offer sacrifice but as God he receiued sacrifice And againe Christ touching his humanitie was called a priest and hee offered none other host but his owne bodie c. Dâ—m 1. circa med Some of our newe masters not knowing so much did let fall out of their pennes the contrarie and being admonished of the error and that it was verie Arrianisme yet they persist in it of meere ignorance in the grounds of diuinitie First note the intollerable pride of these Popish interpreters that challenge to themselues all learning and knowledge in diuinitie condemning all other men of ignorance meere ignorance in the groundes of diuinitie So playeth Bristowe with the bishop of Sarum whome in the place by them quoted I reproued in these words The like impudent cauil he bringeth against M. Iewel whoÌ„ no man I thinke without laughter can read to be charged with ignorance by blundering Bristowe for affirming Christ to be a priest according to his deitie whom the Apostle expressely sayeth by his eternall spirite to haue offered himselfe Heb. 9. ver 14. But that you may the better vnderstand this controuersie betweene vs we denie not that Christ was a priest according to his humanitie but wee affirme that whole Christ is a priest as he is both God and man For in the office of priesthood two things must be considered a ministerie and an authoritie In respect of the ministeriall part our Sauiour Christ perfourmed that office as man but in respect of authoritie of entring into the holiest place reconciling vs to God presenting vs vnto God which was the principall part of his priesthood hee did perfourme it as the sonne of God as Lorde and maker of the house and not as a seruant but as God which hath created all things Heb. 3. vers 1. 2. 3. 4. 5. 6. Against this sound doctrine let vs examine what the heretikes alledge First they charge it most odiously with Arrianisme but without all â—parke of reason seeing wee distinguish plainly