he began to reade and translate the former Scriptures accordingly thus Haue not vve povver to leade about a SISTER A WIFE as the rest of the Apostles and Labour that you may make sure your vocation and election leauing out the other vvordes by good vvorkes And so doe both the Caluinists abrode and our English Protestants at home reade and translate at this day because they hold the self same heresies 37 So doe they in infinite places alter the old text vvhich pleased them vvell before they vvere Heretickes and they doe it vvith brasen faces and plaine protestation hauing no shame nor remorse at al in fleeing from that which all antiquitie with one consent allovved and embraced vntil their vnhappie daies Vvhich though it be an euident cōdemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader vve vvil not charge them for altering the auncient approued Latin translation because they pretend to folovv the Hebrue and Greeke and our purpose is not here to proue that they should not folovv the Hebrue and Greeke that now is before the auncient approued Latin text which is done breifely already in the preface to the nevv Testament Vve charge them not vvith forsaking the Greeke copies that agree vvith the aunciēt approued Latin text though this be a signe of their incredible partialitie 38 Neither vvil vve burden them for not folovving the vulgar Latin text vvhen the same agreeth with most auncient Greeke copies vvhich notvvithstāding is great partialitie in them must needes be of an heretical vvilful humor that amōg the Greeke copies them selues they reiect that vvhich most agreeth vvith the vulgar Latin text in places of controuersies Yet vvil vve not I say neither in this case lay falshod and corruption to their charge because they pretend to translate the common Greeke text of the nevv Testament that is one certaine copie but here at the least let them shevv their fidelitie that they be true and exacte translatours for here onely shal they be examined and called to account Vve charge them for forsaking false translating their ovvne Hebrue and Greeke text 39 And if they folovv sincerely their Greeke and Hebrue text vvhich they professe to folovv and which they esteeme the only authentical text so far vve accuse them not of heretical corruption but if it shal be euidētly proued that they shrinke from the same also and translate an other thing and that vvilfully and of ful intention to countenance their false religion and wicked opinions making the Scriptures to speake as they list then vve trust the indifferēt reader for his ovvne soules sake vvil easily see and conclude that they haue no feare of God no reuerence of the Scriptures no conscience to deceiue their readers He vvil perceiue that the Scriptures make against them vvhich they so peruert and corrupt for their purpose that neither the Hebrue nor Greeke text is for them vvhich they dare not translate truely and sincerely that their cause is naught which needeth such foul shiftes that they must needes knovv al this and therfore doe vvilfully against their conscience consequently are obstinate Heretikes 40 And the more to vnderstand their miserie vvretchednes before vve enter to examine their trāslations marke gather of al that vvhich I haue said in this preface their manifold flightes iumpes from one shift to an other hovv Catholike writers haue pursued and chased them folovved them and driuen them euen to this extreme refuge and seely couert of false translation vvhere also they must of necessitie yeld or deuise some nevv euasion which vve can not yet imagin The diuers shiftes and flightes that the Protestants are driuen vnto by the Catholikes as it vvere the iumpes and turnings of an hare before the boundes 41 First we are vvont to make this offer as we thinke most reasonable and indifferent that forasmuch as the Scriptures are diuersely expounded of vs and of them they neither be tied to our interpretation nor vve to theirs but to put it to the arbitrement and iudgement of the auncient fathers of general Councels of vniuersal custom of times and places in the Catholike Church No say they vve wil be our ovvne iudges and interpreters or folow Luther if we be Lutherans Caluin if we be Caluinistes and so forth 42 This being of it self a shameles shift vnles it be better coloured the next is to say that the Scriptures are easie and plaine sufficient of them selues to determine euery matter and therfore they wil be tried by the Scriptures only we are cōtent because they wil needes haue it so and vve alleage vnto them the bookes of Toble Ecclesiasticus Machabees No say they we admit none of these for Scripture Vvhy so are they not approued Canonical by the same authoritie of the Church of auncient Councels and fathers that the other bookes are No matter say they Luther admitteth them not Caluin doth not allovv them 43 Vvel let vs goe forvvard in their ovvne daunce You allow at the least the Ievves Canonical bookes of the old Testament that is al that are extant in the Hebrue Bible and al of the new Testament vvithout exception Yea that we doe In these bookes then wil you be tried by the vulgar auncient Latin Bible only vsed in al the vvest Church aboue a thousand yeres No. Vvil you be tried by the Greeke Bible of the Septuaginta interpreters so renovvmed and authorised in our Sauiours ovvne speaches in the Euangelistes and Apostles writings in the whole Greeke Church euermore No. How then wil you be tried They ansvver Only by the Hebrue Bible that now is and as novv it is pointed with vovvels Vvil you so and do you thinke that only the true authentical Hebrue which the holy Ghost did first put into the pennes of those sacred writers Vve do thinke it say they and esteeme it the only authentical and true Scripture of the old Testament 44 Vve aske them againe what say you then to that place of the psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where in the Hebrue it is thus As a lion my handes and my feete for that which in truth should be thus They digged or pearced my handes and my feete being an euident prophecie of Christs nailing to the Crosse There in deede say they we folow not the Hebrue but the Greeke text Sometime then you folow the Greeke and not the Hebrue only And what if the same Greeke text make for the Catholikes as in these places for example I haue inclined my hart to keepe thy iustifications for revvard and Redeeme thy sinnes vvith almes might we not obtaine here the like fauour at your hands for the Greeke text specially when the Hebrue doth not disagree No say they nor in no other place vvhere the Greeke is neuer so plaine if the Hebrue word at the least may be any otherwise
is fulfilled Vvhat meane Graecian vvould not say as S. Chrysostom here expoūdeth this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing it passiuely 8 Yet saith Beza this is a forced interpretation because Xenophon forsooth Plato once perhaps in al their vvhole vvorkes vse it othervvise O heretical blindnes or rather stubburnenes that calleth that forced vvhich is most common and vsual and seeth not that his ovvne translatiō is forced because it is against the common vse of the vvord but no maruel For he that in other places thinketh it no forced interpretation Recipere to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be conteined Vvhich neither Xenophon nor Plato nor any Greeke author vvill allovv him to doe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carcas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam Prescientiā Poenitentiā pouidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that amend their liues may much more in this place dissemble his forced interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But vvhy he should call S. Chrysostoms interpretation forced vvhich is the common vsual interpretation that hath no more reason then if a very theefe should say to an honest man Thou art a theefe and not I. 9 Is it forced Beza that Christ is filled al in al by the Church doth not S. Paul in the very next vvordes before call the Church the fulnes of Christ saying Eph. 1. Vvhich is the fulnes of him that is filled al in al If the Church be the fulnes of him then is he filled or hath his fulnes of the Church so that he is not a maimed head vvithout a body This would S. Paul say if you vvould giue him leaue and this he doth say vvhether you vvill or no. But vvhat is the cause that they vvil not suffer the Apostle to say so because saith Beza Christ needeth no such complement And if he neede it not then may he be vvithout a Church and consequently it is no absurditie if the Church hath been for many yeres not only inuisible but also not at all Vvould a man easily at the first imagine or conceiue that there vvere such secrete poison in their translation 10 Againe it commeth from the same puddle of Geneua Bib. 1579. that in their bibles so called the English Bezites translate against the vnitie of the Catholike Church For vvhereas them selues are ful of sectes and dissensions and the true Church is knovven by vnitie and hath this marke giuen her by Christ him self Cant. 6. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhose person Salomon speaking saith Vnaest columba mea that is One is my doue or My doue is one therfore in steede hereof the foresaid bible saith My doue is alone Neither Hebrue not Greeke vvord hauing that signification but being as proper to signifie one as Vnus in latin 11 But vve beseeche euery indifferent Reader euen for his soules health to consider that one point specially before mentioned of their abandoning the name of Church for so many yeres out of their English Bibles thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes to vvit the authoritie of the Church vvhich is so many vvaies and so greatly recommended vnto all Christians in holy Scriptures consider I pray you vvhat a malitious intētion they had herein First that the name Church should neuer found in the common peoples eares out of the Scriptures secondly that as in other things so in this also it might seeme to the ignorant a good argument against the authoritie of the Church to say Vve sinde not this vvord Church in al the holy Scriptures For as in other articles they say so because they finde not the expresse word in the holy scripture so did they vvell prouide that the vvord Church in the holy Scriptures should not stay or hinder their schismaticall and hereticall procedings as long as that vvas the onely English translation that vvas read and liked among the people that is so long till they had by preaching taken avvay the Catholike Churches credite and authoritie altogether among the ignorant by opposing the Scriptures therevnto vvhich them selues had thus falsely translated CHAP. VI. Heretical translation against PRIEST and PRIESTHOD 1 BVT because it may be they vvill stand here vpon their later translations vvhich haue the name Church because by that time they savv the absurditie of changing the name now their number vvas increased thēselues began to chalēge to be the true Church though not the Catholike and for former times vvhen they vvere not they deuised an inuisible Church If then they vvill stand vpon their later trāslations and refuse to iustifie the former let vs demaund of them concerning al their English translations vvhy and to vvhat end they suppresse the name Priest translating it Elder in al places vvhere the holy Scripture vvould signifie by Presbyter and Presbyterium the Priests and Priesthod of the nevv Testament 2 Vnderstand gentle Reader their vvylie pollicie therein is this To take avvay the holy sacrifice of the Masse they take avvay both altar and Priest because they knovv right vvell that these three Priest sacrifice and altar are dependents and consequents one of an other so that they can not be separated If there be an external sacrifice there must be an external Priesthod to offer it an altar to offer the same vpon so had the Gentiles their sacrifices Priests and altars so had the Ievves so Christ him self being a Priest according to the order of Melchisedec had a sacrifice his body and an altar his Crosse vpon the vvhich he offered it And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death therfore did he vvithal ordaine his Apostles Priests at his last supper there then instituted the holy order of Priesthod and Priests saying hocfacite Doe this Luc. c. 22. v. 19. to offer the self same sacrifice in a mystical and vnblouddy maner vntil the vvorldes end 3 To defeate al this and to take avvay all external Priesthod and sacrifice they by corrupt translation of the holy Scriptures make them cleane dumme as though they had not a word of any such Priests or Priesthod as vve speake of Their Bibles vve graunt haue the name of Priests very often but that is vvhen mention is made either of the Priests of the Ievves or of the Priests of the Gentiles specially vvhen they are reprehended and 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 amonge the common ignorant people Againe they haue also the name Priests vvhen they are taken for all maner of men vvomen or children that offer internal and spiritual sacrifices vvhereby our Aduersaries vvould falsely signifie that there are no other Priests Vvhitakers p. 199. as one of them of late freshly auoucheth directly against S.
A DISCOVERIE OF THE MANIFOLD CORRVPTIONS OF THE HOLY SCRIPTVRES BY THE Heretikes of our daies specially the English Sectaries and of their foule dealing herein by partial false translations to the aduantage of their heâ—â—sies in their English Bibles vsed and authorised since the time of Schisme By GREGORY MARTIN one of the readers of Diuinitie in the ENGLISH COLLEGE OF RHEMES 2 Cor. 2. Non sumus sicut plurimi adulterantes verbum Dei sed ex sinceritate sed sicut ex Deo coram Deo in Christo loquimur That is VVe are not as very many adulterating the word of God but of sinceritie as of God before God in Christ vve speake Printed at RHEMES By Iohn Fogny 1582. THE PREFACE CONTEINING FIVE SVNDRIE ABVSES OR CORRVPTIONS OF HOLY Scriptures common to al Heretikes agreing specially to these of our time vvith many other necessarie aduertisements to the reader Heretikes fiue vvaies specially abuse the Scriptures AS it hath been alvvaies the fashioÌ„ of Heretikes to preteÌ„d Scriptures for shevv of their cause so hath it been also their custom and propertie to abuse the said Scriptures many vvaies in fauour of their errours 1 Denying certaine bookes or partes of bookes 1 One vvay is to deny vvhole bookes thereof or partes of bookes vvhen they are euidently against them So did for example Ebion al S. Paules epistles Manicheus the Actes of the Apostles Alogiani S. Iohns Gospel Marcion many peeces of S. Lukes Gospel and so did both these and other heretikes in other bookes denying and allovving vvhat they list as is euident by S. Ireneus S. Epiphanius S. Augustine and al antiquitie 2 Doubting of their authoritie and calling them into questioÌ„ 2 An other vvay is to call into question at the least and make some doubt of the authoritie of certaine bookes of holy Scriptures thereby to diminish their credite so did Manicheus affirme of the vvhole nevv Testament that it vvas not vvritten by the Apostles peculiarly of S. Matthevves Gospel that it was some other maÌ„s vnder his name and therfore not of such credite but that it might in some part be refused so did MarcioÌ„ the AriaÌ„s deny the epistle to the Hebrues to be S. Paules Epiphan li. 2. haer 69 Euseb li. 4. hist c. 27. Alogiani the Apocalypse to be S. Iohns the EuaÌ„gelist Epiph. August in haer Alogianorum 3 Voluntarie expositions according to euery ones fansie or heresie 3 An other way is to expound the Scriptures after their ovvne priuate conceite and phantasie not according to the approued sense of the holy auncient fathers and Catholike Church so did Theodorus Mopsuestites Act. Synod 5. affirme of al the bookes of the Prophets and of the Psalmes that they spake not euidently of Christ but that the auncient fathers did voluntarily dravv those sayings vnto Christ vvhich vvere spoken of other matters so did al heretikes that vvould seeme to grouÌ„d their heresies vpon Scriptures to auouch them by Scriptures expounded according to their ovvne sense and imagination 4 Changing some vvordes or senteÌ„ces of the very original text Tertul. cont Marcio li. 1. in princ 4 An other vvay is to alter the very original text of the holy Scripture by adding taking away or changing it here and there for their purpose so did the Arians in sundrie places and the NestoriaÌ„s in the first epistle of S. Iohn and especially Marcion vvho was therfore called Mus Ponticus the mouse of Pontus because he had gnavven as it vvere certaine places vvith his corruptions whereof some are said to remaine in the Greeke text vntil this day Tertull. li. 5. 5 False and heretical translation 5 An other way is to make false translations of the Scriptures for the maintenance of errour and heresie so did the Arians as S. Hierom noteth in 26. Esa read and translate Prouerb 8. Dominus creauit me in initio viarum suarum that is The Lord created me in the beginning of his vvaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to make Christ the vvisedom of God a more creature S. Augustin also li. 5. Cont. Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vesti menta for perizómata or campestria that is They made them selues garments whereas the vvord of the Scripture is breeches or aprons proper peculiar to couer the secrete partes Againe the self same Heretikes did reade falsely Ro. 5. Aug. ep 89. lib. 1. de pec mer. ca 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnauit mors ab Adam vsque ad Moysen etiaÌ„ in eos qui peccaueruÌ„t in similitudineÌ„ praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuarication of Adam to maintaine their heresie against original sinne that none vvere infected therewith or subiect to death damnatioÌ„ but by sinning actually as Adam did Thus did the old Heretikes 6 what these of our daies is it credible that being so vvel vvarned by the condemnation and detestation of them they also vvould be as mad and as impious as those Heretikes gentle Reader be alvvaies like Heretikes and hovvsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by al meanes possibly I vvil but touche foure points of the fiue before mentioned because my purpose is to stay vpon the last only and to discipher their corrupt translations That the Protestants and Caluinistes vse the foresaid fiue meanes of defacing the Scriptures But if I vvould stand vpon the other also vvere it not easy to shevv the maner of their proceding against the Scriptures to haue been thus to deny some vvhole bookes and parts of bookes to call other some into question to expound the rest at their pleasure to picke quarels to the very original and Canonical text to fester and infect the vvhole body of the Bible vvith cankred translations 7 Did not Luther deny S. Iames epistle and so contemne it that he called it an epistle of stravv not vvorthie of an Apostolical spirit must I proue this to M. Vvhitakers vvho vvould neuer haue * Cont. rat Edm. Camp pag. 11. denied it so vehemently in the superlatiue degree for shame if he had not thought it more shame to graunt it I neede not goe far for the matter Aske M. Fulke Retent pag. 32. dist of the Rocke p. 307. Luther in nouo Test Germa in Pref. Iacob and he vvil flatly confesse it vvas so Aske Caluin in arg ep Iacobi aske Flaccus Illyricus in argum ep Iacobi and you shal perceiue it is very true I vvil not send you to the Catholike Germans and others both of his ovvne time and after that vvrote against him in the question of iustification among vvhom not one omitteth this being a thing so famous and infamous to the confusion of
that Arch heretike 8 To let this passe Tobie Ecclesiasticus the Machabees are they not most certainely reiected and yet they vvere allovved and receiued for Canonical by the same authoritie that S. Iames epistle vvas This epistle the Caluinists are content to admit because * CoÌ„c Carth. 3 can 47. so it pleased Caluin those bookes they reiect because so also it pleased him And vvhy did it so please Caluin vnder pretence forsooth that they vvereonce doubted of and not taken for Canonical but is that the true cause in deede Hovv do they then * Argum. in ep Iac. receiue S. Iames epistle as Canonical hauing been before doubted of also yea as * Vvhitak p. 10. ibid. they say reiected 9 Marke gentle Reader for thy soules sake and thou shalt finde that heresie and only heresie is the cause of their denying these bookes so far that against the orders and Hierarchies and particular patronages of Angels one of them vvriteth thus in the name of the rest ibid. p. 17. M Whitak by these vvordes coÌ„demneth their ovvne Seruice booke which appointeâ—h these bookes of Tobie Ecclesiasticus to be readde for holy Scripture as the other Do they readde in their Churches Apocryphal and superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice Vve passe not for that Raphael of Tobie neither do vve acknovvledge those seuen Angels vvhich he speaketh of al this is far from Canonical Scriptures that the same Raphael recordeth and sauoureth I vvot not vvhat superstition Against free vvil thus I litle care for the place of Ecclesiasticus neither vvil I beleeue free vvil though he affirme an hundred times That before men is life and death And against praier for the dead and intercession of Saincts thus As for the booke of the Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame This is their reuerence of the Scriptures vvhich haue vniuersally been reuerenced for Canonical in the Church of God aboue 1100 yeres Conc. Carth. 3. and particularly of many fathers long before August de doct Christ lib. 2 ca. 8. 10 As for partes of bookes do they not reiect certaine peeces of Daniel and of Hester because they are not in the Hebrue vvhich reason S. Augustine reiecteth or because they vvere once doubted of by certaine of the fathers by vvhich reason some part of S. Marke and S. Lukes Gospel might novv also be called in controuersie specially if it be true vvhich M. Vvhitakers by a figuratiue speache more then insinuateth That he can not see by vvhat right that vvhich once vvas not in credite pag. 10. should by time vvinne authoritie Forgetting him self by by and in the very next lines admitting S. Iames epistle though before doubted of for Canonical Scriptures M. Vvhitak booke vnles they receiue it but of their courtesie and so may refuse it vvhen it shal please them vvhich must needes be gathered of his vvordes as also many other notorious absurdities contradictions and dumme blaÌ„ckes Vvhich only to note were to confute M. whitakers by him self being the Ansvverer for both Vniuersities 11 For the second point vvhich is not the grosse denial of bookes but yet calling of them in question mouing scruples about them diminishing their authoritie and credite I vvil goe no further then to S. Paules epistle to the Hebrues In the argument Bib. an 1579. vvhich I vvil not aske vvhy they doubt of or rather thinke it not to be S. Paules for they vvil tel me because it vvas once in doubt not considering that it vvas in like maner doubted vvhether it vvere Canonical yet they vvil not novv deny but it is Canonical but I must aske them and request them to make a reasonable ansvver vvhy in their English Bible of the yere 1579 and 1580 they presume to leaue out S. Paules name out of the very title of the said epistle vvhich name is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke and in Bezas Latin translation both vvhich they professe to folovv See the title of the new Test an 1580. Doth not the title tel them that it is S. Paules vvhy seeke they further or vvhy do they change the title striking out S. Paules name if they meant to deale simply and sincerely and vvhat an heretical peeuishnes is this because Beza telleth them of one obscure Greeke copie that hath not Paules name and onely one that they vvil rather folovv it then al other copies both Greeke and Latin I report me to al indifferent men of common sense vvhether they do it not to diminish the credite of the epistle 12 I knovv very vvel that the authoritie of Canonical Scripture standeth not vpon the certaintie of the author but yet to be Paules or not Paules Apostolical or not Apostolical maketh great difference of credite and estimation For vvhat made S. Iames epistle doubted of sometime or the secoÌ„d of S. Peter and the rest but that they vvere not thought to be the epistles of those Apostles This Luther savv very vvel vvhen he denied S. Iames epistle to be same 's the Apostles vvriting If titles of bookes be of no importaÌ„ce then leaue out Matthevv Marke Luke and Iohn leaue out Paul in his other epistles also and you shal much pleasure the Manichees and other old Heretikes and if the titles make no difference vrge no more the title of the Apocalypse S. Iohn the Diuines as though it vvere not S. Iohns the Euangelistes and you shal much displeasure some Heretikes novv a daies breefely most certaine it is and they knovv it best by their ovvne vsual doings that it is a principal vvay to the discredite of any booke to deny it to be that authors vnder vvhose name it hath been receiued 13 But I come to the third point of voluÌ„tarie expositions of the Scripture that is vvhen euery man expouÌ„deth according to his errour Heresie This needeth no proofe for vve see it vvith our eies Looke vpon the Caluinists and Puritanes at home the Lutherans Zuinglians and Caluinists abrode read their bookes vvritten vehemently one sect against an other are not their expositions of one and the same Scripture as diuerse and contrarie as their opinions differ one from an other Let the example at home be their controuersie about the distinction of Ecclesiastical degrees Arch-bishop Bishop and minister the example abrode their diuers imaginations phantasies vpon these most sacred vvordes Hoc est corpus meum 14 And if you vvil yet haue a further demonstration this one may suffice for al. They reiect Councels and Fathers and the Catholike Churches interpretation vnles it be agreable to Gods vvord and vvhether it be agreable or no that Luther shal iudge for the Lutherans Caluin for the Caluinists Cartvvright for the Puritanes and an other for the Brethren of loue breefely * Vvhitak pa. 17. 120.
flockes cure of soules as follovveth in the same place They make S. Paul speake thus to Timothee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neglect not the gift so they had rather say then grace Bib. 1579.1577 lest holy orders should be a Sacrament giuen thee vvith the laying on of the hands of the Eldership or by the authoritie of the Eldership 1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterij Vvhat is this companie of Eldership Somevvhat they vvould say like to the Apostles word but they vvil not speake plainely lest the vvorld might heare out of the Scriptures that Timothee vvas made Priest or Bishop euen as the vse is in the Catholike Church at this day ca. 3 in the yere 436. Vvhere S. Augustine vvas present and subscribed let the 4 Councel of Carthage speake for both partes indifferently and tell vs the Apostles meaning A Priest vvhen he taketh his orders the Bishop blessing him and holding his hand vpon his head let all the Priests also that are present hold their hands by the Bishops hand vpon his head So doe our Priests at this day vvhen a bishop maketh priests this is the laying on of the hands of the companie of Priests vvhich S. Paul speaketh of and vvhich they translate the companie of the Eldership Onely their former translation of 1562 in this place by vvhat chance or consideration vve knovve not let fall out of the penne by the authoritie of Priesthod 9 Othervvise in all their English Bibles all the belles ring one note as The Elders that rule vvell are vvorthie of double honour And Against an Elder receiue no accusation but vnder tvvo or three vvitnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. de Sacerdotio 1 Tim. 5. And If any be diseased among you let him call for the Elders of the Church and let them pray ouer him and anoynt him vvith oile c. Iacob 5. Vvhereas S. Chrisostom out of this place proueth the high dignitie of Priests in remitting sinnes in his booke entitled Of Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnles they vvill translate that title also Of Eldership Againe they make S. Peter say thus The Elders vvhich are among you I exhort vvhich am also an Elder feede ye Christes flocke as much as lyeth in you c. 1 Pet. 5. S. Hierom readeth Presbyteros ego compresbyter Ep. 85. ad Euagr. in 1 ad Gal prouing the dignitie of Priests and yet in 4 Gal. he readeth according to the vulgar Latin text Seniores in vobis rogo consenior ipse Vvhereby it is euidēt that Senior here in the Actes is a Priest not cōtrarie Presbyter an elder 10 Vvhere if they vvill tell vs as also in certaine other places that our Latin translation hath Seniores and maiores natu vve tel them as heretofore vve haue told them that this is nothing to them vvho professe to translate the Greeke Againe vve say that if they meant no vvorse then the old Latin translatour did they vvould be as indifferēt as he to haue said sometime Priests and Priesthod vvhen he hath the vvordes Presbyteros and Presbyterium as vve are indifferent in our translation saying Seniors and Auncients vvhen vve finde it so in our Latin being vvell assured that by sundrie vvordes he meant but one thing as in Greeke it is but one and as both Erasmus and also Beza him self alvvaies translate it keeping the name Presbyter and Presbyteri of vvhō by reason they should haue learned rather then of our Latin trāslatour vvhom othervvise they cōdemne And if they say they do folovv them and not him because they trāslate not Senior and maior natu but the vvord Presbyter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder in al places vve tell them and herein vve conuent their cōscience that they do it to take avvay the external Priesthod of the nevv Testament to suppresse the name Priest against the Ecclesiastical and as novv since Christ very proper and vsual signification thereof in the nevv Testament councels fathers in al common vvriting and speaking specially the Latin Presbyter vvhich grevve to this signification out of the Greeke in the foresaid places of holy Scripture 11 In so much that immediatly in the first Canons and Councels of the Apostles and their successors nothing is more common then this distinction of Ecclesiastical degrees and names Si Episcopus vel Presbyter See can Apost Conc. 1 Nic. Epistol Ignat. Conc. Carth. 4. vel Diaconus c. If any Bishop or Priest or Deacon do this or that Vvhich if the Protestants or Caluinists vvil translate after their maner thus If a Bishop or Elder or Deacon c Beza in 1 Pet. 5. they do against them selues vvhich make Presbyter or Elder a common name to all Ecclesiastical persons not a peculiar degree next vnto a Bishop So that either they must condemne al antiquitie for placing Presbyter in the second degree after a Bishop or they must translate it Priest as vve doe or they must make Elder to be their second degree and so put Minister out of place 12 And here vve must aske them hovv this name Minister came to be a degree distinct from Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconus vvhereas by their ovvne rule of trāslation Deacon is nothing els but a minister and vvhy keepe they the old vsual Ecclesiastical name of Deacon in translating Diaconus 1 Tim. 3. Bib. 1577.1579 and not the name of Priest in translating Presbyter doth not Priest come of Presbyter as certainely and as agreably as Deacon of Diaconus Prebstre Prete doth not also the french and Italian vvord for Priest come directly from the same vvill you alvvaies folovv fansie and not reason do vvhat you list translate as you list and not as the truth is and that in the holy Scriptures vvhich you boast and vaunt so much of Because your selues haue them vvhom you call Bishops the name Bishop is in your English Bibles vvhich othervvise by your ovvne rule of trāslation should be called an Ouerseer or Superintendent likevvise Deacon you are content to vse as an Ecclesiastical vvord so vsed in antiquitie because you also haue those vvhom you call Deacons Onely Priests must be turned contemptuously out of the text of the holy Scriptures and Elders put in their place because you haue no Priests not vvil none of them and because that is in cōtrouersie betvvene vs. as for Elders you haue none permitted in England for feare of ouerthrovving your Bishops office the Queenes supreme gouernemēt in all spiritual things causes Is not this to folovv the humour of your heresie by Machiauels politike rules vvithout any feare of God 13 Apostles you say for the most part in your translations not alvvaies as vve do and Prophetes and Euangelistes Angels and such like and vvheresoeuer there is no matter of controuersie betvvene you and vs there you can pleade
time are not vvorthie of the glorie to come they meane this deserue not the glorie to come for to that purpose they do so translate it as hath been declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe vvhen it is said The vvorkeman is vvorthie of his hire or vvages Vvhat is meant but that he deserueth his vvages And more plainely Tob. 9. they translate thus Brother Azarias non ero condignus prouidentiae if I should giue my self to be thy seruant I shal not DESERVE thy prouidence And such like If then in these places both the Greeke the Latin signifie to be vvorthie of or not to be vvorthie of to deserue or not to deserue then they must allovv vs the same signification and vertue of the same vvordes in other like places Namely Apoc. 5. of our Sauiours merites thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lambe that vvas killed IS VVORTHIE to receiue povver and riches c. Vvhat is that to say but DESERVETH to receiue For so I trust they vvil allovv vs to say of our Sauiour that he in deede deserued Againe of the damned Apoc. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Thou hast giuen them bloud to drinke for they ARE VVORTHIE or THEY HAVE DESERVED is it not al one lastly of the elect thus They shal vvalke vvith me in vvhite because they are vvorthie Apoc. 3. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Digni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignos se because they deserue it and so in the place before by them corrupted God found them vvorthie of him that is such as deserued to be vvith him in eternal glorie Thus by their ovvne translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignus are plainely deduced vvorthines desert and merite of saincts out of the Scriptures 13 But to procede one steppe further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie deserte◠vve proue it also to be in the Scriptures thus Them selues translate thus Heb. 10 29. Of hovv much sorer punishement shal he be vvorthie vvhich treadeth vnder foote the sonne of God though one of their Bibles of the yere 1562 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very falsely and corruptly leaueth out the vvordes vvorthie of saying thus Hovv much sorer shal he be punished c Fearing no doubt by translating the Greeke vvord sincerely this consequence that novv I shal inferre to vvit If the Greeke vvord here by their ovvne trāslation signifie to be vvorthie of or to deserue being spoken of paines and punishement deserued then must they graunt vs the same vvord so to signifie els vvhere in the nevv Testament vvhen it is spoken of deseruing heauen and the kingdom of God as in these places Luc. 21. Vvatch therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al times praying that you MAY BE VVORTHIE to stand before the sonne of man and c. 20. THEY THAT ARE VVORTHIE to attaine to that vvorld to the resurrection from the dead neither marie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor are maried 2 Thess 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you may BE VVORTHIE of the kingdom of God for vvhich also ye suffer 14 Thus you should translate in al these places according to your translation of the former place to the Hebrues or at the leastvvise you should haue this sense and meaning as the old vvulgar Latin hath translating in al these places Qui digni babebuntur Vt digni habeamini counted vvorthie but meaning vvorthie in deede as vvhen it is said Abraham was reputed iust it is meant he vvas iust in deede If you also haue this meaning in your translations vvhich here folovv the vulgar Latin then vve appeale to your selues vvhether to be counted vvorthie and to be vvorthie to deserue and to merite be not al one and so here also Merite is deduced But if you meane according to your heresie to signifie by trāslating counted vvorthie that they are not in deede vvorthie then your purpose is heretical and translation false and repugnant to your translating the same vvord in other places as is declared and novv further vve vvil declare 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make worthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be worthie They vvhom God doth make vvorthie they are truely and in deede vvorthie are they not but by your ovvne translation of the same vvord in the actiue voice God doth make them vvorthie therfore in the passiue voice it must also signifie to be made or to be in deede vvorthie For example 2 Thess 1 11. You translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vve also pray for you THAT OVR GOD MAY MAKE YOV VVORTHIE of this calling According to vvhich translation vvhy did you not also in the self same chapter a litle before translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you MAY BE MADE VVORTHIE and so be vvorthie of the kingdom of God for vvhich also you suffer You knovv the case is like in both places in the Greeke doctors you specially should knovv by your ostētation of reading them in Greeke that they according to this vse of holy Scripture very often vse also this vvord both actiuely passiuely to make vvorthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made or to be vvorthie See the Greeke Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 Vvhich S. Chrysostom to put al out of doubt explicateth thus in other vvordes That he make vs vvorthie of the kingdom of heauen Ser. 1. de orando Deo And vpon the epistle to Titus c. 3. in the same sense passiuely God graunt vve may al BE MADE VVORTHIE or be vvorthie of the good things promised to them that loue him And in an other place of the said doctor it must needes signifie to be vvorthie as vvhen he saith In Colos 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man liueth such a trade of life that he is vvorthie of the kingdom but al is his gift For to say thus No man so liueth that he can be counted vvorthie of the kingdom of heauen is against the Protestants ovvne opinion vvhich say they are counted vvorthie that are not Againe to say No man so liueth that he can be made vvorthie is false because God can make the worst man worthie It remaineth then to say No man so liueth that he is vvorthie Vvhich a litle before he declareth thus No man by his ovvne proper merites obtaineth the kingdom of heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as his ovvne and of him self vvithout the grace of God And yet vve must shevv further out of the Scriptures that God maketh vs vvorthie and so vve are in deede vvorthie and here also vve must conuince you of false and partial interpretation 17 The Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you vvhat doth it signifie you must ansvver that it signifieth not onely meete but also vvorthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Beza teacheth you so you
translate Mat. 3 11. c. 8 8. 1 Cor. 15 9. I am not vvorthie in al three places And vvhy I pray you did you not likevvise folovv the old Latin interpreter one steppe further saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. v. 12. Giuing thankes to God the father THAT HATH MADE VS WORTHIE but translating rather thus Vvhich hath made vs meete to be partakers of the inheritāce of the saincts in light Here vvas the place vvhere you should haue shevved your sinceritie and haue said that God maketh vs vvorthie of heauenly blisse because you know if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vvorthy then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make vvorthie But you are like to Beza your Maister vvho as though al interpretation of vvordes vvere at his commaundement saith here and here and so forth I haue folovved the old Latin interpreter translating it vvorthie Annot. in 3. Mat. No. Test 1556. but in such and such a place meaning this for one I chose rather to say MEETE Idoneum dicere malui but that both he and you should here also haue translated vvorthie the Greeke fathers shal teach you if vve be not vvorthie or able to controule so mightie Grecians as you pretend to be vvhen you crovve vpon your ovvne dunghil othervvise in your translations shevving smal skil or great malice 18 The Greeke fathers I say interprete the Apostles vvord here thus Oecum in Caten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hath made vs vvorthie and giuen vs the grace to be vvorthie and S. Basil in orat Liturg. making both Greeke vvordes al one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THOV HAST MADE VS WORTHIE to be ministers of thy holy altar and anon after MAKE VS WORTHIE for this ministerie And S. Chrisost vpon the Apostles place God doth not only giue vs societie vvith the Saincts but maketh vs also vvorthie to receiue so great dignitie And here is a goodly consideration of the goodnes of God tovvard vs that doth in deede by his grace make vs vvorthie of so great things vvho othervvise are most vnvvorthie vile and abiect Vvhich making of vs vvorthie is expressed by the said Greeke vvordes more then by the Latin mereri because it declareth whence our merite and vvorthines procedeth to vvit Ho. de Cruee latrone of God both vvhich S. Chrysostom expresseth excellently thus Vvhen he brought in Publicans to the kingdom of heauen be defamed not the kingdom of heauen but magnified it also vvith great honours shevving that there is such a Lord of the kingdom of heauen vvhich hath made euen vnvvorthie persons to be so much better Vt etiam illius dignitatis gloriam mererentur that they should deserue euen the glorie of that dignitie And Occumenius saith that it is Gods glorie * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO MAKE HIS SERVANTS WORTHIE of such good things and that it is their glorie * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO HAVE BEEN MADE WORTHIE of such things in 2 Thess 1. 19 Thus vve see hovv the holy Scripture vseth equiualent vvordes to signifie merite vvhich you suppresse as much as you can So likevvise vve might tel you of other vvordes and phrases that do plainely import and signifie merite as vvhen it is said Ecclesiastici 16. Euery man shal finde according to his vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budee both your Maister and ours in the Greeke tongue telleth vs that the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde is proprely to receiue for that vvhich a man hath giuen or laboured to requite you vvith some profane authoritie because you delight much in that kinde the vvhole oration of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvil tel you the same Novv to receiue for that vvhich a man hath laboured or vvrought vvhat doth it els presuppose but merite desert It is a common phrase of the Scripture that God vvil iudge and revvard or repay according to euery mans vvorkes Ecclici 16. Psal 61. Apoc. 22. doth not this include merite demerite of vvorkes but I vvot not hovv nor vvherfore in this case you translate sometime deedes for vvorkes saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvho vvil revvard euery man according to his deedes and againe You see then hovv that of deedes a man is iustified and not of faith only 20 I knovv you vvil tel vs that you vse to say deedes or vvorkes indifferently as also you may say that you put no difference betvvene iust and righteous meete and vvorthie but vse both indifferently To the ignorant this is a faire ansvver and shal soone persuade them but they that see further must needes suspect you til you giue a good reason of your doing For the controuersie being of faith and vvorkes of iustice and iustification by vvorkes of the vvorthines or valure of vvorkes vvhy do you not precisely keepe these termes pertaining to the controuersie the Greeke wordes being alwaies pregnant in that significatiō Vvhy should you once translate the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes rather then vvorkes You knovv it is proprely vvorkes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes It vvere very good in matters of cōtrouersie to be precise Prefat in no. Test 1556. Beza maketh it a great fault in the old vulgar Latin translator that he expresseth one Greeke vvord in Latin diuers vvaies You choppe change significations here and there as you list and you thinke you satisfie the reader maruelous vvel if sometime you say idol and not alvvaies images sometime iust and not alvvaies righteous if in other places you say vvorkes or if one Bible hath vvorkes vvhere an other hath deedes you thinke this is very vvel and vvil ansvver al the matter sufficiently God and your conscience be iudge herein and let the wise reader consider it deepely The least thing that vve demaund the reason of rather then charge you vvithal is vvhy your Church bible saith in the places before alleaged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteous iudgement of God vvhich vvil revvard euery man according to his deedes and man is iustified by deedes and not by faith only Vvhereas yov knovv the Greeke is more pregnant for vs then so and the matter of controuersie vvould better appeare on our side if you said thus The IVST iudgement of God vvhich vvil revvard euery man according to his VVORKES and Man is iustified by vvorkes and not by faith only 21 But vvil you not yet see merite and meritorious vvorkes in the Scripture I maruel your skil in the Greeke teacheth you nothing in this point S. Iohn saith 2. Epist v. 8. Looke to your selues that you lose not the things which you haue vvrought but that you may receiue a full revvard Me thinketh in these wordes the equiualēt of merite is easily seen of any mā that is not wilfully blinde but you should see further then the cōmon sort for you know that the Greeke here signifieth 〈◊〉 〈◊〉
are extant in the vvorld and by trāslating thus cleane othervvise then the Greeke vvil beare This cuppe is the nevv Testamēt in my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich bloud is shed for you 11 But what pertaineth this to the English Heretikes Who translate Vvhich is shed so indifferētly that it may signifie Vvhich cuppe or vvhich bloud is shed Thus far it pertaineth Ad rat Cāp pag. 34. because they do not only defend this translatiō by al meanes but they tel vs plainely namely Fulke that they referre vvhich to the vvord bloud and not to the vvord cuppe Against D. Sand. Rocke pag. 309. euen as Beza doth asking vs vvhat Grammarian vvould referre it othervvise in vvhich questiō he sheweth him self a very simple Grāmariā in the Greeke or a madde heretike that either knovveth not or vvil not knovv that in the Greeke it can not be so referred and consequently neither in latin nor English vvhich in true translation must folovv the Greeke but of these and other their foule and manifold shiftes to auoid this place * Chap. 1. nu 37.38 c. I haue spokē in an other place of this booke 12 Only M. Whitakers to say truely hath brought somevvhat to the purpose Pag. 35. to vvit that S. Basil readeth the Greeke as they translate But he doth vvel to make light of it because it is euident that S. Basil cited not the text of the Euangelist but the sense vvhich Beza noteth to be the custom of the auncient fathers Praef. in no. Test an 1556. telling vs vvithal that therfore the reading of the fathers is no certaine rule to reforme or alter the wordes of Scripture according to the same and it is very like that if Beza or Fulke his aduocate had thought S. Basils reading of any importance they vvould haue vsed it long since rather then so many other shiftes and so absurd as they doe vnles vve may thinke they knevv it not and therfore could not vse it But for S Basil according to the sense he citeth it very truely for vvhether vve say the Cuppe that is shed or the bloud that is shed both signifieth the bloud of Christ shed for vs as S. Basil citeth it the differēce is that referring it to the cuppe as S. Luke hath it it signifieth the bloud both present in the cuppe and also then shed in a Sacrament at the last supper but referring it to the vvord bloud as S. Basil doth as they translate it may signifie the bloud shed on the crosse also yea as these translatours meane and vvould haue it only that on the Crosse not considering that the Greeke vvord is the present tense and therfore rather signifieth the present sheding of his bloud then in mystical sacrifice then the other visible sheding thereof vvhich vvas to come in the future tense Lastly they translate S. Lukes Gospel and not S. Basil and therfore not folovving S. Luke they are false translators hovvsoeuer S. Basil readeth 13 As this falshod is both against Sacrament and Sacrifice so against the Sacrifice also of the altar it is that they controule S. Hieroms translation in the old Testament concerning the sacrifice of Melchisedec The sacrifice of Melchisedec Vvho brought forth bread and vvine Gen. 14. v. 18. that is offered or sacrificed bread vvine vvhich vve proue to be the true sense and interpretation that this bringing forth of bread vvine vvas sacrificing thereof not only by al the fathers expositions that vvrite of Melchisedeks priesthod Cypr. epist 63. Epiph. har 55. 79. Hiero. in Mat. 26. in epist ad Euagrium by the Hebrue vvord vvhich is a vvord of sacrifice Iud. 6. v. 18 and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pet. Galat li. 10 c. 4. et 5. et Chro. Genebrardi pag. 13. by the greatest Rabbines and Hebricians that vvrite thereof but vve proue it also by these vvordes of the very text it self He brought forth bread and vvine for he vvas the Priest of God most high Vvhich reason immediatly folovving Because he vvas Gods Priest proueth euidētly that he brought it not forth in cōmon maner as any other man might haue done but as Gods Priest vvhose office is to offer sacrifice This cōsequence is so plaine that for auoiding thereof the Aduersaries vvil not haue it translated in any vvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he vvas the Priest as though the Scripture gaue a reason vvhy he brought forth bread and vvine but and he vvas a Priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvrangling about the signification of the Hebrue coniunction 14 Vvherein the reader may see their exceding partiality wilfulnes For besides infinite like places of Scripture whereby vve do easily shevv that this Hebrue particle is vsed to giue a reason or cause of a thing them selues also in an other place proue it for vs Beza annot in 1 Luc. v. 42. and that by the authoritie of Theophylacte allegation of examples out of the Scripture no. Test an 1580. and translate accordingly thus Blessed art thou among vvomen because the fruite of thy vvombe is blessed Benedicta tu c. benedictus c. Let them giue vs a reason vvhy the said Coniunction is here by their translation quia or enim vvhere it vvas neuer so translated before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it must not be in any case in the other place of Genesis vvhere it hath been so translated and generally receiued euē in the primitiue Church In other places of Scripture also vvhich Theophylacte alleageth and many moe may be alleaged they cōfesse and like very vvell it should so signifie only in the place of Genesis Gen. 14. v. 18. they can not abide any such sense or translation thereof but He brought forth bread and vvine and he vvas the Priest c. not because he vvas the Priest Vvhat is the cause of this their dealing None other vndoubtedly and in al these cases I knocke at their consciences but that here they vvould auoid the necessarie sequele of Melchisedecks sacrifice vpon such translation vvhich typical sacrifice of bread and vvine if it should be graūted then vvould folow also a sacrifice of the nevv Testamēt made of bread and vvine ansvvering to the same and so vve should haue the sacrifice of the altar and their bare communion should be excluded 15 For vvhich purpose also their partial translation about altar and table is notorious For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of altar as they knovv very vvel both in the Hebrue and Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the custome of al peoples both Ievves and Pagans implying and importing sacrifice therfore vve in respect of the sacrifice of Christs body bloud say altar rather then table as al the auncient fathers Chrys ho. 53 ad po Antioch and ho. 20 in 2 Cor. and in Demōst que Christus sit Deus to
adored tovvard the toppe of his scepter as other read and interpret and beside these there is no other interpretation of this place in al antiquitie but in S. Augustine only as Beza coÌ„fesseth Quaest in Gen. Bib. 1579. yet are they so bold to make his exposition only and his commentarie peculiar to him alone the text of the Scripture in their traÌ„slation saying Iacob leaning on the end of his staffe vvorshipped God and so excluding al other senses expositions of al the other fathers excluding and condemning their ovvne former translations Bib. 1562. 1577. adding tvvo vvordes more then are in the Greeke text leaning God forcing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich may be but is as rare as virgae eius for virgae suae turning the other vvordes cleane out of their order and place and forme of construction vvhich they must needes haue correspondent and ansvverable to the Hebrue text from vvhence they vvere translated Gen. 47. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich Hebrue vvordes them selues translate in this order He vvorshipped tovvard the beddes head If he vvorshipped tovvard the beddes head according to the Hebrue then did he vvorship tovvard the toppe of his scepter according to the Greeke the difference of both being only in these vvordes scepter and bedde because the Hebrue is ambiguous to both and not in the order or construction of the sentence 2 To make it more plaine vvhen the Prophet Dauid saith Adorabo ad templum sanctum tuum Psal 5. 137. is not the true translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graÌ„matical sequele of the vvordes thus I vvil adore tovvard thy holy temple Is it not a common phrase in the Scripture that the people of God adored tovvard Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6. 3 Reg. 8. Psal 98. Ios 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 131. tovvard his holy mount before the arke tovvard the place vvhere his feete stood May any man be so bold by adding and transposing to alter and obscure al such places of holy Scripture that there may appeare no maner of adoration tovvard or before a creature and for vvorshipping or adoring tovvard the things aforesaid and the like may vve say leaning vpon those things to vvorship or adore God Vvere they afraid lest those speaches of holy Scripture might vvarrant and confirme the Catholike Christian maner of adoring our Sauiour Christ toward the holy Roode at or before his image and the Crucifixe before the altar and so forth For had they not feated this vvhy should they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caning vpon rather then tovvards yea vvhy in Genesis tovvards his beddes head here not tovvards 3 And vvhich is more vvhen the auncient Greeke faâ—hers Chrys Oecum in Collectan Damesc li. 1. pro imaginibus Leont apud Damasc put so litle force either in this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the other alleaged that they expound al those speaches as if the prepositions vvere of phrase only and not of signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying Iacob adored Iosephs scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of Israel adored the temple the Arke the holy mount the place vvhere his feete stoode and the like vvhereby S. Damascene proueth the adoration of creatures named Dulia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely of the crosse and of sacred images if I say they make so litle force of the prepositions that they inferre not only adoration towards the thing but adoratioÌ„ of the thing hovv do these goodly translatours of al other vvordes so straine and racke the litle particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie leaning vpon that it shal in no vvise signifie any thing tending tovvards adoration 4 And if the Greeke Doctors suffise not to satisfie these great Grecians herein telme you that haue skil in the Hebrue vvhether in the foresaid speaches cited out of the Psalmes there be any force in the Hebrue prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 98.131 surely no more then if vve should say in English vvithout prepositions Adore ye his holy hil vve vvil adore the place vvhere his feete stoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 95. or 96. Adore ye his footestoole For you knovv that there is the same preposition also vvhen it is said Adore ye our Lord or as your selues translate vvorship the Lord vvhere there can be no force nor signification of the prepositioÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therfore in these places also your translation is corrupt and vvilful vvhen you say thus Vve vvil fall dovvne before his footestoole fall ye dovvne before his footestoole before his holy mount or vvouship him vpon his holy hil Vvhere you shunne and auoid first the terme of adoration vvhich the Hebrue and Greeke duely expresse by termes correspondent in both languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through out the Bible and are applied for the most part to signifie adoring of creatures Secondly you auoid the Greeke phrase vvhich is at the least to adore tovvards these holy things and places much more the Hebrue phrase vvhich is to adore the very things rehearsed to adore Gods footestoole as the Psalme saith because it is holy Psal 98. or because he is holy vvhose footestoole it is as the Greeke readeth 5 This being most manifest to al that haue skil in these tongues it is euident that you regard neither Hebrue nor Greeke but only your heresie that in S. Paules place aforesaid of adoring Iosephs scepter you alter it by your ovvne fansie and not by S. Augustines authoritie vvhom I am sure you vvil not admit reading in the Psalme Adore ye 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 vvil you admit him vvhen he readeth thus of Dauid Praef. in Ps 33. He vvas caried iÌ„ his ovvne handes interpreteth it mystically of Christ that he vvas caried in his ovvne handes vvhen he gaue his body and bloud to his disciples Yet are S. Augustines interpretations hovvsoeuer you like or mislike them very good as also that aboue named of Iacobs leaning vpon his staffe and adoring may be one good sense or commentarie of that place but yet a commentarie and one Doctors opinion not the sacred text of Scripture as you would make it by so translating 6 And if S. Hierom like not the Greeke Doctors interpretation in this place of adoring Ioseph and his scepter yet he also saith that Iacob adored tovvard Iosephs rodde or tovvard the beds head and not leaning vpon his staffe he adored vvhich you make the text of Scripture And though he thinke that in this place is not meant any adoratioÌ„ of Ioseph yet I am sure for adoration of holy things namely Relikes the holy land and al the holy places