Pighius Eccius the one calling the holy Scripture a nose of waxe and a dumbe iudge the other terming the Gospel written to be a blacke Gospell and an ynkie Diuinitie and that of Hosius acknowleging none other expresse word of God but onely this one worde Ama or dilige loue thou what other thing do they import but a shamelesse deniall of all bookes of the holy Scripture in deede how soeuer in worde they will seeme to admitte them MART. 2. An other way is to call into question at the least and make some doubt of the authoritie of certaine bookes of holy scriptures therby to diminish their credite so did Manicheus affirme of the whole new Testamēt that it was not writtē by the Apostles and peculiarly of S. Matthewes Gospell that it was some other mās vnder his name therfore not of such credit but that it might in some part be refused So did Marcion the Ariās deny the epistle to the Hebrues to be S. Paules Epiph. li. 2. haer 69. Euseb. li. 4. hist. c. 27 Alogiani the Apocalypse to be S. Iohns the Euāgelist Epiph. August in haer Alogianorii FVLK 2. We neither doubt of the authoritie of anie certaine booke of the holy Scriptures neither cal we any of them into question but with due reuerence do acknowledge thē all euery one to be of equall credit authority as being al inspired of god giuē to the church for the building vp thereof in truth and for the auoiding of fables heresies But the Papists arrogating to their Pope authoritie to allowe or refuse any booke of holy Scripture affirming that no Scripture hath authoritie but as it is approued by their church do bring al bookes of the holy Scripture into doubting vncertaintie with such as wil depend vpō their Pope popish churches authoritie which they affirme to be aboue the holy Scriptures saying they might as wel receaue the gospel of Nicodemus as of S. Marke by the same authoritie reiect the Gospell of S. Matthew as they haue done the Gospel of S. Bartholomew These blasphemous assertions although some of them would couler or mitigate with gentle interpretations yet their is no reasonable man but seeth into what discredite and vncertaintie they must needes bring the authoritie of the Canonicall bookes of holy Scripture with the simple and ignorant MART. 3. An other way is to expound the Scriptures after their owne 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 all the bookes of the Prophets and of the Psalmes that they spake not euidently of Christ but that the auncient fathers did voluntarily draw those sayings vnto Christ which were spoken of other matters so did all heretikes that would seeme to ground their heresies vpon Scriptures and to auouch them by Scriptures expounded according to their owne sense and imagination FVLK 3. We expound not the Scriptures after our owne priuate conceite and fantasie but as neere as God giueth vs grace according to the plaine and natural sense of the same agreable vnto the rule or proportiō of faith which bene approued by the auncient fathers and Catholike church of Christ in al matters necessarie to eternall saluation Not bringing a newe and straunge sense which is without the Scriptures to seeke confirmation thereof in the Scriptures as the manner of heretikes is rightly noted by Clemens but out of the Scriptures thēselues seeke we the exposition of such obscure places as we find in them being perswaded with S. Augustine that nothing in a manner is founde out of those obscure and darke places which may not be found to be most plaine ly spoken in other places And as for the approued sense of the holy auncient Fathers and Catholike Church of the eldest and purest times if the Papists durst stand vnto it for the deciding of many of the most waightie controuersies that are betweene vs there is no doubte but they should soone and easily be determined as hath bene shewed in diuerse and many treatises written against them In which if any thing bee brought so plainely expounding the Scripture against their popish heresies as nothing can be more expresse nor cleare then they are driuen to seeke newe and monstrous expositions of those Fathers interpretations or else they answere they are but those Fathers priuate expositions appealing to the Catholike churches interpretation which is nothing else but their owne priuate conceipte and fansie hauing no recorde to proue that Catholike Churches interpretation but the present hereticall opinions of this late degenerated Antichristian congregation And whē they haue discoursed neuer so much of the Catholike churches interpretation they reduce and submitte all mens iudgements to the determinatiō of their Councels the decrees of the Councels to the approbation of their Pope which as he is oftentimes a wicked man of life so is he ignorant and vnlearned in the Scriptures to whose most priuate cēsure the holy Scriptures themselues and al sense and exposition of them is made subiect vnder colour that Christ praying for Peter that his faith should not fayle in temptation gaue all Popes suche a prerogatiue that they could not erre in faith though they were wicked of life voyde of learning ignorant in the Scriptures destitute of the spirite of God as is proued moste inuincibly by example of diuerse Popes that haue bene heretikes and mainteyners of such errours as are not now in controuersie betweene vs least they should say we begge the principle but of the secte of the Arrians Monothelites Eutychians Saduces and such other MART. 4. An other way is to alter the very originall text of the holy Scripture by adding taking away or changing it here and there for their purpose So did the Arians in sundry places and the Nestorians in the first epistle of S. Iohn and especially Marcion who was therefore called Mus Ponticus the mouse of Pontus because he had gnawen as it were certaine places with his corruptions whereof some are sayd to remaine in the Greeke text vntill this day FVLK 4. The originall text of the holie Scripture we alter not either by adding taking away or changing of any letter or syllable for any priuate purpose which were not only a thing most wicked and sacrilegious but also vaine and impossible For seeing not only so many auncient coppies of the original text are extant in diuers places of the worlde which we can not if we woulde corrupt and that the same are multiplied by printing into so many thousande examples wee shoulde bee rather madde than foolishe if we did but once attempt such a matter for maintenaunce of any of our opinions As also it is incredible that Marcion the mouse of Pontus coulde corrupt all the Greeke coppies in the world as Lindanus of whome you borrowed that conceite imagineth in those places in which he
other Catholike writers haue affirmed of that Epistle and therefore not sufficient to charge him and much lesse others with heresie but being not his simple affirmation yet because it hath bene offensiuely taken he him selfe hath put it out and giuen it ouer O what a sturre would they keepe if they had any weightie matter of truth to burthen him withall MART. 8. To let this passe Tobie Ecclesiasticus and the Machabees are they not most certainly reiected And yet they were allowed and receiued for Canonicall by the same authoritie that S. Iames Epistle was This Epistle the Caluinists are content to admit because so it pleased Caluine those bookes they reiect because so also it pleased him And why did it so please Caluine Vnder pretence forsooth that they were once doubted of and not taken for Canonicall But is that the true cause in deede Howe doe they then receiue S. Iames Epistle as Canonicall hauing before doubted of also yea as they say reiected FVLK 8. You may well let it passe for it is not worth the time you spend in writing of it and if you had bene wise you would vtterly haue omitted it But what say you of Tobie Ecclesiasticus and the Machabees most certainly by vs reiected They were allowed you say for Canonicall by the same authoritie that S. Iames Epistle was And thinke you that S. Iames Epistle was neuer allowed for Canonicall before the third Councell of Carthage For of the other it is certaine they were neuer receiued by the Church of the Israelits before Christ his coÌ„ming nor of the Apostolike and primitiue Church for more than 300. yeres after as both Eusebius out of Origines and the Councell of Laodicea Can. â—9 confirmed afterwarde by the sixt generall Councell of Constantinople sheweth for the Greeke Church and S. Ierome in prologo Galeato for the Latine Church As for the prouinciall Councell of Carthage holden by 44. Bishops of Africa if we were bound to receiue it for these bookes we must also acknowledge fiue bookes of Salomon which in the same Councell are authorised whereas the Church neuer knew but of three And although the booke of wisedom should be ascribed to SalomoÌ„ there could be but foure Againe how they vnderstand the word Canonical it may be gathered both out of the wordes of the same Canon where they giue none other reason of the approbatioÌ„ of all those books of Scripture but that they haue receiued them of their fathers to be read in the Church and also out of S. Augustine who was one present at the same CouÌ„cell which after he hath declared how a man should discerne the Canonicall Scriptures from other writings by following the authoritie of the Catholike Churches especially those that haue deserued to haue Apostolike sees and to receiue their Epistles he addeth further Tenebit igitur hunc modum in scripturis canonicis vt eas quae ab omnibus accipiuntur Ecclesijs Catholicis praeponat eis quas quaedaÌ„ non accipiunt In eis vero quae non accipiuntur ab omnibus praeponat eas quas plures grauiorèsque accipiunt eis quas pauciores minorisque authoritatis Ecclesiae tenent Si autem alias inuenerit à pluribus alias à grauioribus haberi quanquam hoc inuenire non possit aequalis tameÌ„ auctoritatis eas habeÌ„das puto Totus autem canon scripturarum in quo istam considerationem versandam dicimus his libris continetur He shall hold therfore this meane in the canonical Scriptures that he preferre those which are receiued of all catholike churches before those Scriptures which some Churches do not receiue But in those which are not receiued of all let him preferre those Scriptures which the greater number and grauer churches do receiue before those which churches fewer in number of lesse authority do hold But if he shal find some Scriptures to be had of fewer churches other some of grauer churches althogh you can not find this thing yet I thinke they are to be accoÌ„pted of equall authority Now the whole canoÌ„ of scriptures in which we say this consideration must be occupied is contained in these books Fiue books of Moises that is Genesis Exodus c. By this saying of Augustine it is manifest that he calleth canonicall Scriptures not only those bookes that ought of necessity to be receiued of al churches but also such as were receiued of some of some were not in which nuÌ„ber were these bookes of Tobie Ecclesiasticus the Machabees which by his owne rule were not to be receiued as of absolut soueraigne authority because the Apostolike churches of Asia Europa those of grauest authoritie among which was the church of Rome in that time did not receiue theÌ„ as witnesseth not only S. Hierome a Priest of Rome but also Ruffinus of Aquileia in symbolo who both declare what bookes were receiued in their churches as canonical of irrefragable authority to build principles of faith vpon them what books were admitted only to be read for instruction of maners And therfore according to the rule of Augustin testimony of the ancieÌ„t fathers because it coÌ„senteth with the rest of the scriptures not for Caluins pleasure we receiue the Epistle of S. Iames though it hath not bene alwaies and of all Churches receiued Concerning the name of Caluinists as of all other nicke names that it pleaseth you of your charity to bestow vpon vs it shall suffice to protest once for all that we acknowledge none other name of our profession but Christians Catholikes and that we haue neither receiued that Epistle nor reiected the other bicause it pleased Caluin so This may serue for a cleare demonstration that in the first English Bibles that were printed vnder the name of Thomas Mathew before Caluine wrote any word of the reiectioÌ„ of those bookes or of receiuing of the other they are called Apocrypha printed with other of that marke by theÌ„selues the Epistle of S. Iames without any question acknowledged to be one of the canonical Epistles wheras Caluines Institution was first printed An. 1536. his argument vpon S. Iames Epistle 1551. You may see what honest dealing the Papistes vse to bring the truth into discredit the professors thereof into hatred with the simple vnlearned people bearing theÌ„ in hand that we haue no cause to receiue or refuse bookes of Scripture but Caluines pleasure But the God of truth wil one day reward these impudeÌ„t liars shameles slaunderers Well let vs now see vnder what preteÌ„ce it pleased Caluine to reiect these bookes Vnder pretence forsooth sayth Martin that they were once doubted of and not taken for Canonical I pray you sir where doth Caluine pretend that only cause In his Instit. li. 3. c. 5 sect 8. He alleageth diuerse other causes touching the bookes of Machabees as euery maÌ„ that wil may read Shame you nothing to forge such manifest
therefore in controuersie with other of the same sort are sometimes called Hagiographa holy writings as of S. Hierom praefat in lib. Tobiae sometime Ecclesiastica Ecclesiastical writings and so are they called of Ruffinus Because sayth he they were appointed by our Elders to be read in the Churches but not to be brought forth to confirme authoritie of faith but other Scriptures they named Apocryphall which they would not haue to be read in the Churches So sayth S. Hierom in praefat in Prouerb Euen as the Church readeth in deede the bookes of Iudith Tobias and the Machabees but yet receaueth them not among the Canonical Scriptures so let it read these two bookes of Ecclesiasticus and wisedom for the edifying of the people not for the confirmation of the authoritie of Ecclesiastical doctrines These auncient writers shal answer for our seruice booke that although it appoint these writings to be read yet it doth not appoint them to be read for Canonicall Scriptures Albeit they are but sparingly read by order of our seruice booke which for the Lordes day other festiuall daies commonly appointeth the first lesson out of the Canonicall Scriptures And as for superstition although M. Whitaker say that some one thing sauoreth of I know not what superstition he doth not by and by condemne the whole booke for superstitious and altogither vnworthy to be read neither can he thereby be proued a Puritane or a disgracer of the order of dayly seruice MART. 10. As for partes of bookes doe they not reiect certaine peeces of Daniel and of Hester because they are not in the Hebrew which reason S. Augustine reiecteth or because they were once doubted of by certaine of the fathers by which reason some part of S. Marke and S. Lukes Gospell might nowe also be called in controuersie specially if it be true which M. Whitakers by a figuratiue speech more than insinuateth That he can not see by what right that which once was not in credit should by time winne authoritie Forgetting him selfe by by in the very next lines admitting S. Iames epistle though before doubted of for Canonicall Scriptures vnles they receiue it but of their curtesie so may refuse it when it shall please them which must needes be gathered of his wordes as also many other notorious absurdities contradictions and dumbe blanckes Which onely to note were to confute M. Whitakers by him selfe being the answerer for both Vniuersities FVLK 10. As for peeces of Daniel of Hester we reiect none but only we discerne that which was written by Daniel in deede from that which is added by Theodotion the false Iew that which was written by the spirit of God of Esther from that which is vainly added by some Greekish counterfecter But the reason why we reiect those patches you say is because they are not in the Hebrew which reason S. Augustine reiecteth Here you cite S. Augustine at large without quotation in a matter of controuersie But if we may trust you that S. Augustine reiecteth this reason yet we may be bold vpon S. Hieroms authoritie to reiect whatsoeuer is not found in the canō of the Iewes written in Hebrew or Chaldee For whatsoeuer was such S. Hierom did thrust through with a spit or obeliske as not worthy to be receyued Witnes hereof S. Augustine him selfe Epist. ad Hier. 8. 10. in which he disswaded him from translating the Scriptures of the olde Testament out of the Hebrew tongue after the 70. Interpreters whose reasons as they were but friuolous so they are derided by S. Hierom who being learned in the Hebrew Chaldee tongues refused to be taught by Augustine that was ignorant in them what was to be done in translations out of them Also Hieronym him selfe testifieth that Daniel in the Hebrew hath neither the story of Susanna nor the hymne of the 3. children nor the fable of Bel the Dragon which we saith he because they are dispersed throughout the whole world haue added setting a spit before them which thrusteth them through lest we should seeme among the ignorant to haue cut of a great part of the booke The like he writeth of the vaine additions that were in the vulgar edition vnto the booke of Esther both in the Preface after the ende of that which he translated out of the Hebrew There are other reasons also beside the authoritie of S. Hierom that moue vs not to receiue them As that in the storie of Susanna Magistrats iudgement of life death are attributed to the Iewes being in captiuitie of Babylon which hath no similitude of truth Beside out of the first chapter of the true Daniel it is manifest that Daniel being a young man was caried captiue into Babylon in the dayes of Nebucadnezer but in this counterfect storie Daniel is made a young child in the time of Astyages which reigned immediatly before Cyrus of Persia. Likewise in the storie of Bel and the Dragon Daniel is said to haue liued with the same king Cyrus and after when he was cast into the lyons denne the Prophet Habacuck was sent to him out of Iurie who prophecied before the first comming of the Chaldees and therefore could not be aliue in the daies of Cyrus which was more than 70 yeares after The additions vnto the booke of Esther in many places bewray the spirite of man as that they are contrary to the truth of the story containing vaine repetitions amplifications of that which is contained in the true historie that which most manifestly conuinceth the sorgerie that in the epistle of Artaxerxes cap. 16. Haman is called a Macedonian which in the true storie is termed an Agagite that is an Amalekite whereas the Macedonians had nothing to doe with the Persians many yeares after the death of Esther Haman I omit that in the ca. 15. ver 12. the author maketh Esther to lie vnto the king in saying that his countenance was ful of all grace or else he lyeth him selfe v. 17. where he saith the king beheld her in the vehemēcy of his anger that he was exceding terrible As for other reasons which you suppose vs to follow because these parcels were once doubted of by certaine of the fathers it is a reason of your owne making and therefore you may confute it at your pleasure But if that be true which Maister Whitaker by a figuratiue speech doth more than insinuate parte of S. Markes and S. Lukes Gospell may also be called in controuersie Why what saith M. VVhitaker Marie that he can not see by what right that which once was not in credit should by tyme winne authoritie But when I pray you was any part of S. Marke or S. Luke out of credit if any part were of some person doubted of doth it follow that it was not at al in credit you reason profoundly and gather very necessarily As likewise that he forgetteth him selfe in the very next lines admitting
saye it is examined and tryed by the Scriptures And the Scriptures them selues where they are so obscure that neither by cōmon sense knowledge of the original tongue Grammer Rhetorike Logike storye nor any other humane knowledge nor iudgement of any writers olde or new the certaine vnderstanding can be found out they are either expounded by conference of other plainer textes of Scripture according to the analogie of faith or els they remaine stil in obscuritie vntill it shall please God to reueile a more cleere knowledge of thē But none so like the familie of loue as you Papists are which reiect councels fathers interpretation of the most auncient Catholike Church yea manifest Scripture it self except it be agreable to the iudgement of your P. M. Pontifex Max. the Pope as those familiar diuels submit all things to the sentence authoritie of their H. N. Shame you nothing therefore to quote Whitaker pag. 17. 120. as though he affirmed that we our selues will be iudges both of Councels Fathers whether they expound the Scriptures well or no because he writeth percase that we ought to examine al mens writings by the word of god Doth the Apostle make euery man iudge of all thinges when he willeth euery man to examine all things and to hold that which is good If any youth vpon confidence of his wit or knowledge presume too much in diuine matters we count it rashnesse But that any youth among vs vpon confidence of his spirit will saucily controwle all the fathers cōsenting togither against his fantasie except it be some Schismatike or Heretike that is cast out from amongest vs I doe vtterly denye neither are you able to proue it of any that is allowed among vs. MART. 15. Wherevpon it riseth that one of them defendeth this as very wel said of Luther That he esteemed not the worth of a rushe a thousande Augustines Cyprians Churches against him selfe And an other very finely figuratiuely as he thought against the holy Doctor Martyr S. Cyprian affirming that the Church of Rome can not erre in faith saith thus Pardon me Cyprian I woulde gladly beleue thee but that beleeuing thee I should not beleeue the Gospell This is that which S. Augustine saith of the like men dulcissimè vanos esse non peritos sed perituros nec tam disertos in errore quà m desertos à veritate And I thinke verily that not onely we but the wiser men among them selues smile at such eloquence or pitie it saying this or the like most truly Prodierunt oratores noui stulti adolescentuli FVLK 15. Why shoulde you not at your pleasure vpon your false assumption generall inferre one or two slaunders particular M. Whitaker defendeth that it was well said of Luther That he esteemed not the worth of a rush a thousand Augustines Cyprians Churches against himselfe Woulde God that euery Papist would reade his owne words in the place by you quoted that he might see your impudent forgerie For I hope there is no Christian that will imagine that either Luther would so speake or any man of honestie defend him so speaking For Luther was not so senselesse to oppose his owne person but the truth of his cause grounded vpon the holy Scriptures not only against one thousand of men holding the contrary but euen against tenne thousand of Angels if they should oppose them selues against the truth of God But I am too blame to deale so much in M. Whitakers cause who ere it be long will displaye the falshoode of Gregorie Martin in a Latine writing to his great ignominie The next cauil is vpon M. Rainoldes words in his preface to his sixe positions disputed vpon at Oxford where against Cyprian affirming that the Church of Rome can not erre in faith he sayth Pardon me Cyprian I would gladly beleeue thee but that in beleeuing thee I shoulde not beleeue the Gospel These wordes you confesse that he spake figuratiuely and finely as he thought but that he vsed the figures of Ironve and concession you will not acknowledge but all other men may easily see For first he no where graunteth that S. Cyprian affirmeth that the Churche of Rome can not erie in fayth But immediatly before the wordes by you translated after he had proued out of the eleuēth to the Romans that the particular Church of Rome may be cut of as well as the Church of the Israelites which were the naturall braunches he asketh the question Quid Cypriano secus est visum What And did it seeme otherwise to Cyprian Pardon me Cyprian c. His meaning is plaine that Cyprian thought not otherwise than S. Paule hath written or if he did it was lawfull to dissent from Cyprian As a litle after he sayth Quare si Romanam Ecclesiam errare non posse c. Wherefore if Cyprian thought that the Church of Rome could not erre in that point by the sentence of the Papistes he him selfe is to be condemned of errour for diuerse Papistes whome he nameth confesse that euery particular Church may erre and Verratus one of them affirmeth that the Church of Rome is a particular Church which the rest can not deny And in deede that which Cyprian writeth is about certaine runneagate Heretikes that flying out of the Church of Carthage sought to be receiued of the particular Church of Rome All this while here is no graunt that Cyprian affirmeth that the Church of Rome cannot erre in faith And if Cyprian had so affirmed contrary to the scripture it might haue bene iustly replied vnto him which S. Augustine saith when he was pressed with his authoritie Contra Crescon lib. 2. cap. 31. Nos nullam Cypriano facimus iniuriam We do Cyprian no wrong when we distinguish any writings of his from the Canonical authoritie of the diuine Scriptures And in truth the wordes which M. Rainolds before cited out of S. Cyprian lib. 1. ep 3. ad Cornel. are spoken of no matter of faith but in a matter of discipline Neither doth Cyprian say that the Church of Rome can not erre in faith but that those Heretikes which brought letters from schismatikes profane persons did not consider that they are Romans whose faith is praised by the cōmendation or preaching of the Apostle to whom perfidia falshood or false dealing can haue none accesse Meaning that the Romans so long as they cōtinue in that faith which was praised by the Apostle cā not ioyne with Heretikes and Schismatikes that are cast out of other Catholike Churches For that he could not meane that the Pope or Church of Rome cannot erre in faith as the Papistes affirme it is manifest for that in a question of religion he dissented both from the Bishop and Church of Rome as all learned men knowe he did which he would neuer haue done if he had beleeued they could not erre And that his meaning was not that the Bishop of Rome could not erre in matters of
it if in this case they will adde only to the very text is it not most horrible and diuelish corruption So did Luther whom our English ProtestaÌ„ts honor as their father in this heresie of only faith are his owne childreÌ„ See ch 12. FVLK 24. In the question of iustification by faith only where S. Iames saieth no we say no also neyther can it be proued that we adde this word only to the text in any translation of oures If Luther did in his translation adde the worde only to the texte it can not be excused of wrong translation in worde although the sense might well beare it But seing Luther doth him selfe confesse it he may be excused of frawde though not of lacke of iudgement But why should our translation be charged with Luthers corruption Because our English Protestants honour him as their father A very lewde slaunder for we call no man father vpon earth though you do call the Pope your father albeit in another sense Luther was a reuerende father of the Churche for his time But as touching the doctrine of only faith iustifying it hath more patrones of the fathers of the auncient primitiue Church than Martine can beare their bookes though he would breake his backe who in the same plaine wordes do affirme it as Luther doth that only faith doth iustifie And the Apostle which saieth that a man is iustified by faith without the workes of the law speaketh more plainely for iustification by faith only as we do teach it than if he had sayed a man is iustified by faith only Which text of Rom. 3. and many other are as expresse scripture to proue that we teach and beleeue as that S. Iames sayeth against iustification by faith only where he speaketh of an other faith and of an other iustification than S. Paule speaketh of and we vnderstand when we holde that a man is iustified by faith only or without workes of the law which is all one MART. 25. If these that account themselues the great Grecians and Hebricians of the world will so translate for the aduauntage of their cause as though they had no skill in the world and as though they knew neither the significatioÌ„ of words nor proprietie of phrases in the saide languages is it not to be esteemed shamelesse corruption FVLK 25. Yes but if it can not be proued that so they translate then is this an impudent slaunder as al the rest are and so it will proue when it coÌ„meth to be tried MART. 26. I will not speake of the German Heretikes who to mainteine this heresie that all our workes be they neuer so good are sinne translated for Tibi soli peccaui to thee only haue I sinned thus Tibi solùm peccaui that is I haue nothing else but sinned whatsoeuer I do I sinne whereas neither the Greeke nor the Hebrewe will possibly admit that sense Let these passe as Lutherans yet wilfull corrupters and acknowledged of our English Protestants for their good brethren But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet of no strength as the Geneua English Bible also doth interprete it whereas euery young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither without strength is not this of purpose to take away mans free will altogither See chap. 10. nu 13. FVLK 26. I knowe not what German heretikes those be which maintaine that heresie that al our works be they neuer so good are sinne except they be the Libertines with whom we haue nothing to do For we neuer say that good workes are sinne for that were al one to say that good were euill But that al our good workes are short of that perfection which the law of God requireth we do humbly confesse against our selues Or else what soeuer seemeth to be a good worke and is done of meÌ„ voyde of true faith is sinne For these assertions we haue the scripture to warraÌ„t vs. And if to proue the later any man hath translated those words of Dauid in the 51. Psalme Lecha Lebadecha Tibi solum or tantuÌ„modo tibi peccaui c. To the only or altogither to thee I haue sinned in respect of his naturall corruption which he doth expresse in the next verse he hath not departed one whitte from the Hebrewe wordes nor from the sense which the wordes may very wel beare which he that denieth rather sheweth him selfe ignorant in the Hebrew tongue than he that so translateth For what doth Lebad signifie but Solum or Tantum and therefore it may as well be translated Solum tibi as Soli â—ibi And the Apostle Rom. 3. prouing by the later end of that verse all men to be vniust that God only may be true and euery man a lier as it is written that thou mayest be iustified in thy wordes c. fauoreth that interpretation of Bucer or who soeuer it is beside But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when wee were yet of no strength as the Geneua Englishe Bible doth also interprete it whereas euerye young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither withoute strengthe is not this of purpose to take awaye mannes free wyll altogither Chapter tenth Number 13. Naye it is to shewe as the Apostles purpose is that wee haue no strength to fulfill the lawe of God without the grace of Christ euen as Christ him selfe sayth without me you can do nothing Ioan. 15. v. 5. But euery young Grecian saye you knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither with out strength And is there then any old Grecian that will proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway signifieth him that is weake but not voide of strength Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifie him that hath some streÌ„gth Certaine it is that the Apostle speaketh here of those that were voide of strength for the same he calleth in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodly or voide of religion for whom Christ died Howe say you then had vngodly persons any strength to be saued except Christ had died for them Therefore he that in this place translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake feeble infirme must needes vnderstand men so weake feeble and infirme as they haue no strength For how might it else be truely sayed what hast thou which thou hast not receiued 1. Cor. 4. v. 7. Yes say you we haue some peece of freewil at least some strength to clime to heauen euen without the grace of God without the death redemption of Christ. If you say no why cauill you at Bezaes translation and ours The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a Grecian as you would make your selfe signifieth weake or infirme sometime that which yet hath some strength sometime that which hath no strength at all as I will giue you a plaine example out of S.
alleageth it thus the holy Euangelist S. Luke in the Acts of the Apostles cap. 2. recordeth it and for this S. Augustine calleth him an infidel that denyeth it yet all this would not suffise to make Beza translate it so because of certaine errours as he heretically termeth them which he would full gladly auoide hereby namely the Catholike true doctrine of limbus patrum and Purgatorie What neede we say more he translateth animam a Carcase so calling our Sauiour Christes bodie irreuerently and wickedly he translateth infernum graue FVLK 2. That many of the Christian fathers helde this error that the godly of the old Testament were not in heauen before Christes death it is no cause why we should be afraid to confesse the truth reuealed to vs out of the holy Scriptures to the glorie of God And if the wrong or ambiguous translation of one Hebrue word Sheol deceiued them that were for the most parte ignoraunt of the Hebrue tongue what reason were it that we shoulde not in translation reforme that errour But as for Bezaes first translation of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deade bodie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graue I haue aunswered at large Cap. 1. sect 31. where also it is shewed howe vainely you take hold of the English worde carcase to charge Beza with vnreuerent calling of our Sauiour Christes bodie when it was deade because he calleth it in Latine Cadauer MART. 3. Neede we take any great labour to proue this to be a foule corruption or that it is done purposely whē he confesseth that he thus translateth because else it woulde serue the Papistes Which is as much to say as the word of God if it be truly and sincerely translated maketh in deede for them For the first part we will not stand vpon it partly because it is of it selfe most absurd and they are ashamed of it partly because it shall susfise to confute Beza that two other as famous heretikes as he Castalio and Flaccus Illyricus write against him in this point and confute him partly also because we speake not here vniuersally of all hereticall translations but of the English corruptions specially therfore we may only note here how gladly they also would say somwhat else for soule euen in the text if they durst for shame for in the margent of that English trāslation they say or life or person thereby aduertising the Reader that he may reade thus if it please him Thou shalt not leaue my life in the graue or Thou shalt not leaue my person As though either mans soule or life were in the graue or anima might be translated person which the selfe same Englishe Bible doeth not no not in those places where it is euident that it signifieth the whole person For though this worde soule by a figure is sometime taken for the whole man yet euen there they doe not nor must not translate it otherwise than soule beause our tongue beareth that figure as well as Latine Greeke or Hebrue but here where it can not signifie the whole person it is wicked to translate it so FVLK 3. If you take more labour than you are wel able to beare yet shall you proue it no hereticall corruption As Castaleo and Illyricus the one an heretike the other a schismatike haue inueyed against Beza so hath he sufficiently confuted them But to our English translation where in the margent they say life or person when in the text they say soule what doeth this offende you They render the vsuall English word for the Greke word but they admonish the reader that the word soule in this place signifieth not the soule separated from the bodie but either the life or the whole person Because that although the bodie onely be layed in the graue yet according to vulgar speache and sense the whole man is sayed to be buried and his life seemeth to be inclosed in the graue according to which popular and humane conceyt the Prophet in that Psalme speaketh as appeareth in the later parte of that verse which is all one in sense with the former Neither wilt thou giue thy holy one to see corruption where corruption which is proper onely to the bodie is there spoken generally of the whole man If this expositiō please you not yet you haue no cause to finde fault with the translation which in that place is according to the cōmon and ordinarie signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule Which as it is somtime taken for the whole person as you note Act. 7. 14. So is it here as the later parte of the verse doth most plainly declare MART. 4. But as for the worde graue that they put boldly in the text to signifie that howsoeuer you interprete soule or whatsoeuer you put for it it is not meant according to S. Augustine and the faith of the whole Catholike Church that his soule descended into Hell whiles his bodie was in the graue but that his soule also was in the graue howsoeuer that is to be vnderstoode So making it a certaine and resolute conclusion that the holy Scripture in this place speaketh not of Christs being in Hell but in the graue and that according to his soule or life or person or as Beza will haue it His carcase or bodie and so his soule in Hell as the holy Scripture speaketh shall be his bodie in the graue as Beza plainly speaketh the Bezites couertly insinuate white shall be blacke and chaulke shall be cheese and euery thing shall be any thing that they will haue it And all this their euident false translation must be to our miserable deceiued poore soules the holy Scripture and Gods word FVLK 4. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wel beareth to be translated in some places a graue here the later part of the verse speaketh of corruption which can not be vnderstoode to be but in the graue so doth S. Peter vnderstand it saying that Dauid the Patriarch died and was buried and his sepulchre remayneth with vs vnto this day and S. Paule vpon the same verse of the Psalme saith he saw corruption Both the Apostles therfore interpreting this verse of the resurrection of Christ we thinke it in deede a resolute conclusion that the Scripture in this place speaketh not of Christs being in hell which we acknowledge in the article of our Creede but of his buriall and resurrection Your trifling of white and blacke chaulke and cheese may seeme pleasaunt Rhetorike to grosse eares whom you seeke to fill with such vanities But the wiser sort that are acquainted with figuratiue speaches wil thinke it nothing straunge if words be not alwaies taken in their vsual proper signification That the Hebrue worde Nephesh which the Prophet in that verse of the Psalme vseth is taken diuerse times in the Scripture for a deade bodie I haue before proued more plainly than euer you shall
whose womb if it be ful of wind she is in great tormentes But you aske vs whether there be anie thing in the Hebrue that hindreth vs to say we haue coÌ„ceiued and as it were traueled and haue brought forth the spirit Yea verily the coÌ„text of the Hebrue words wil not beare that translation for the worde chemo quasi as it were is placed before the word ialadhenu which signifieth bringing foorth and not before chalnu which signifieth trauailing in paine Therfore the text is worde for word as wee haue translated it And the word following wee coulde make no helpe to the lande or there was no help in the earth declareth a continuance of their miserie and cannot agree with that sense whiche you woulde haue because they which haue receiued the holy Ghost haue founde helpe and are able to helpe Beside that it is a monstrous phrase that the godly shoulde saye they haue conceiued trauailed and brought foorthe the holie Ghost by which they are borne againe to bee the children of God rather than that they haue conceiued or brought forth Gods spirite And therfore howsoeuer Hierom like your interpretation it agreeth neither with the words of the Hebrue nor with the circuÌ„stance of the place it is scarce tollerable to make such a conceptioÌ„ and generation of Gods spirite in men That seruile feare is to be reprooued in the children of God whych shoulde feare him as sonnes and not as slaues wee are content to acknowledge with Luther But what place is this for vs to meane any thing against seruile feare whâ— there is no mention of feare in the Hebrewe texte and the Greeke hathe suche licentious additions that Hierome is faine to strike them through with a spitte and note them to be wiped out MART. 3. But to saye wee haue broughte foorthe winde can admit no suche interpretation but euen as if a meere Iew should translate or vnderstand it who hath no sense of Gods spirite so haue you excluded the true sense which concerneth the holie Ghost and not the colde terme of winde and whatsoeuer naked interpretation thereof And it is your fashion in al such cases where the richer sense is of Gods holie spirite there to translate winde as Psal. 147. v. 1â— as you number the psalmes FVLK 3. We must say in english as the prophet hath said before vs in Hebrue and so truly translate the scripture that neuer a Iewe in the world may haue iust cause to accuse our falshode or partialitie And how cold soeuer the terme of winde seeme to your crooked minde and how naked soeuer the interpretation be thought of your cloaked hypocrisie it is the worde of the euerliuing God and the true sense thereof as it is expressed by the Prophet Likewise Psalme 147. the Prophet sheweth who doth execute the commandement of God in thawing dissoluing the frost namely the wind which being southerly wee see the effect of it what neede wee here to cause the holie ghost to be sent to melt the ice MART. 4. And it is not vnlike to this that you wil not translate for the Aungels honor that carried Abacuâ— He sette him into Babilon ouer the lake by the force of his spirite but thus through a mightie winde so attributing it to the winde not to the Aungels power and omitting cleane the Greeke pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his which sheweth euidently that it was the Angels spirite force and power FVLK 4 That we haue translated in the storie of Abacuks taking vp that it was through a mighty winde it hath good probabilitie by the circumstance of the place and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a force with with a noise is more apt to the winde than to the spirite And in other writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the vehement noise of windes but the pronoune I confesse should not haue bene omitted and then it may be referred either to the winde or spirite of God whose Angell this is sayd to be rather than to the Angel For the Angell being nothing but a spirite it is not so conuenient to saye by his spirite as by his owne force againe the pronoune is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof you made great difference as in deede there is difference in another case MART. 5. Againe where the Prophets speake most manifestly of Christ there you translate cleane an other thing as Esa. 30. v. 20. When S. Hierom translateth thus the church hath alwayes redde accordingly Non faciet auolare à te vltra Doctorem tuum erunt oculi tui videntes praeceptorem tuum that is And our Lord shall not cause thy Doctors to flie from thee any more and thine eyes shall see thy Maister Which is all one in effect with that which Christ sayth I will be with you vnto the eâ—de of the word there you translate thus Thy raine shall be no more kept back but thine eyes shall see thy raine So likewise Ioel 2. v. 23. where the holy Church readeth Reioyce you children of Sion in the Lord your God because he hath giuen you the Doctor of iustice there you translate the raine of righteousnesse Doth the Hebrue word force you to this you Iewes theÌ„selues partly vnderstaÌ„d it of Esdras partly of Christs Diuinitie Why are you more profane I will not say more Iudaicalâ— than the Iewes themselues why might not S. Hierom a Christian Doctor and lacking no skill in the Hebrue as you well know satisfie you who maketh no doubt but the Hebrue in these places is Doctor Maister Teacher Who also in Psal. 84. 7. translateth thus With blessings shall the Doctor be araied meaning Christ. Where you with the later Rabbines the enemies of Christ translate The raine coâ—ereth the pooles What cold stuffe is this in respect of that other translation so clearly pointing to Christ out Maister doctor FVLK 5. I haue told you in the beginning of this chapter we must not neither is it safe for the strengthening of our faith to drawe places of Scripture vnto Christ which by the holy Ghost had an other meaning so shall the Iewes laugh vs to scorne and the faith of the ignorant which is grounded vpon such translation if it shall be opened vnto them that it is vntrue shall be mightily shaken and brought in doubt of all other places of Scripture applyed to the like ende God be thanked there be plaine and euident testimonies of Christ in the Scripture which no malice of Iewish or Heathenish enemies can wrest out of our handes which are sufficient for instruction and confirmation of our faith Now concerning those places where you would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Doctour Teacher or Maister first it seemeth you haue your Hebrew but from hande to mouth for chapter 3. sect 25. whereas we translate moreh shaker a teacher of lyes Abacuc 2. you saye wee
you to proue Forsooth that his aduersaries do confesse all the olde fathers to be on their side and to haue erred with them as Fulke doth of S. Ambrose Austen Tertullian Origen Chrysostom Gregorie and Bede by name with most reprochefull and contemptuous words against them This is spoken generally as though we confesse all the doctors to bee on their side in euery controuersie which we doe not acknowledge to be true in any one although many of the later sort do in some part fauour one or two errours of theirs among an hundreth But let vs examine his prooues which seeme to be verie plentifull yet of nine quotations I must needes strike out two page 306. and 279. because in them is not one syllable of my writing but all of Allens In the pages 315. 316. is nothing more contained touching this matter than I haue alreadie declared There remaineth nowe page 349. where I say touching a rule of S. Augustine which hee giueth to trie faith and doctrine of the Church onely by the scripture that if he had as diligently followed it in examining the common error of his time of prayer for the dead as he did in beating downe the schisme of the Donatistes or the heresie of the Pelagians hee woulde not so blindly haue defended that which by holy scripture he was not able to maintaine as he doeth in that booke De Cura pro mortuis agenda and else where What most reprochefull or contemptuous wordes are here against S. Augustine Seeing the holie scripture is a light shining in a darke place as S. Peter sayeth who so goeth without it must walke blindly which I say in commendation of the light of the scripture not in contempt of Augustines reason whome as I may not honour with contempt of the trueth so when he is a patrone maintainer of the truth I honour him from my heart Likewise page 78. Saint Ambrose is named but nothing acknowledged to fauour any popish errour Augustine is againe noted speaking of the amending fire whereof he hath no ground but in the common errour of his time and whereof he affirmeth sometimes that it is a matter that may bee doubted of sometimes that there is no third place at all Wherefore this place hath neither reprochful wordes nor confession of any constant opinion of Augustine inclining to your errours Then let vs passe to the next place which is page 435. where concerning this matter I haue written thus I denie that any of the auncient fathers in Christs time or scholers to his Apostles or within one or two hundreth yeares after Christ except one that had it of Montanus the heretike as he had more things beside in any one word maintained your cause for purgatorie or prayers for the dead Secondly of them that maintained prayers for the dead the most confessed they had it not out of the scriptures but of tradition of the Apostles and custome of the church therefore they are not to be compared vnto vs in better vnderstanding of the scriptures for that point which they denyed to be receiued of the scriptures Thirdly those of the auncient fathers that agreed with you in any part of your assertion for none within 400. yeares was wholly of your errour notwithstanding manie excellent gifts that they had yet maintained other errors beside that and about that diffented one from another and sometime the same man from himselfe and that is worst of all from manifest truth of the holy scriptures Therefore neither is their erronious interpretation in this matter to be receiued nor M. Allens wise iudgement of vs to bee regarded Here also I appeale to the iudgement of indifferent readers what confession I haue made of the fathers to be on their side or what reprochefull or contemptuous wordes I haue vsed against them for dissenting from vs. The next place is quoted page 247. where I say against Allen boasting of auncient testimonies for prayer for the dead I will not denie but you haue much drosse and dregges of the later sort of doctors the later the fuller of drosse But bring me any worde out of Iustinus Martyr Irenaeus Clemens Alexandrinus or any that did write within one hundreth yeares after Christ that aloweth prayer or almes for the dead I will say you are as good as your word Here except he will cauil that I acknowledge much drosse and dregs to be in the later sort of doctors I knowe not what hee findeth that hath any shadowe of his slander But the trueth must be confessed that the pure waters of life are to be founde onely in the worde of God and beside that the best and purest liquors that are to bee seene are not cleare from all dregges and drosse of humane error and frailtie In the next page Origen deliuered from the shamefull mangling of Allens allegation is shewed plainly to be an enimie of purgatorie prayer for the dead in that he affirmeth the day of a Christian mans death to be the ende of all sorrowe and the beginning of all felicitie There remaineth nowe the last place quoted page 194. where I acknowledge that Gregorie Bernard Bede vpon the text Matth. 12. are of opinion that sinnes not remitted in this world may be remitted in the world to come But how happeneth it say I that Chrysostome Ieronyme which both interpreted that place could gather no such matter although they otherwise allowed prayer for the dead The reason must needes be because the errour of purgatorie growing so much the stronger as it was neerer to the full reuelation of Antichrist Gregorie and Bede sought not the true meaning of Christ in this scripture but the confirmation of their plausible error Here is all the confessions most reprochefull contemptuous wordes that are conteined in so manie of those places as he hath quoted in which I will not tarrie to rehearse how manie vntruthes he hath vttered against mee but wish the indifferent reader to consider that if he be so bolde to slander mee concerning a booke printed in English by which he may be conuinced of euerie simple reader what dare he not aduouch of matters done and past at Rome whither none may trauell to trie out his tretcherie but he is in manifest danger neuer to returne the answere of his message From this Popish Parson whatsoeuer his name be I must passe to another gentleman namelesse in deede but not blamelesse yea much more blame worthie than the other who among so manie and so great flanders as it is wonder howe they could bee conueyed into so small a booke against our prince her lawes her councellors her iudges her officers the nobilitie the comminaltie the church the gouernors the pastors the people thereof against all states persons of the land in whome there is religion towardes God ioyned with dutie towarde their prince and countrie hath founde yet some emptie corners where he might place me in particular And
¶ A DEFENSE of the sincere and true Translations of the holie Scriptures into the English tong against the manifolde cauils friuolous quarels and impudent slaunders of GREGORIE MARTIN one of the readers of Popish diuinitie in the trayterous Seminarie of Rhemes By WILLIAM FVLKE D. in Diuinitie and M. of Pembroke haule in Cambridge Wherevnto is added a briefe confutation of all such quarrels cauils as haue bene of late vttered by diuerse Papistes in their English Pamphlets against the writings of the saide WILLIAM FVLKE AT LONDON Imprinted by Henrie Bynneman Anno. 1583. Cum gratia Priuilegio To the moste high and mightie Princesse Elizabeth by the grace of God Queene of England Fraunce and Irelande defender of the fayth c. AMONG THE inestimable benefits wherwith almightie God hath woonderfully blessed this your Maiesties most honourable and prosperous gouernement it is not to be numbred among the least that vnder your most gratious and Christian protection the people of your Highnes dominions haue enioyed the most necessarie and comfortable reading of the holy Scriptures in their mother tongue and natiue language Which exercise although it hath of long time by the aduersaries of Him that willeth the Scriptures to be searched especially those of our nation beene accompted little better than an haereticall practise And treatises haue bene written praetending to shew great inconvenience of hauing the holie Scriptures in the vulgar tongue Yet now at length perceiuing they can not preuaile to bring in that darâ—knesse and ignorance of Gods most sacred word and wil therin contained wherby their blind deuotioÌ„ the daughter of ignorance as they them selues professe was wont to make them rulers of the world they also at the last are become Translators of the Newe Testament into English In which that I speak nothing of their insincere purpose in leauing the pure fountaine of the original veritie to folow the croked streame of their barbarous vulgar Latin translatioÌ„ which beside al other manifeste corruptions is founde defectiue in more than an hundred places as your Maiestie according to the excellet knowledge in both the tongs wherwith God hath blessed you is verie well able to iudge And to omit euen the same Booke of their translation pestred with so many annotations both false and vnduetifull by which vnder colour of the authoritie of holie Scriptures they seeke to infecte the mindes of the credulous readers with haeretical and superstitious opinions and to alienate their harts from yelding due obedience to your Maiestie and your most Christian lawes concerning true Religion established And that I may passe ouer the verie Text of their translation obscured without anie necessarie or iust cause with suche a multitude of so strange and vnusuall termes as to the ignorant are no lesse difficult to vnderstande than the Latine or Greeke it self Yet is it not meete to be concealed that they which neither truely nor praecisely haue translated their owne vulgare Latin and only Authenticall text haue neuerthelesse bene bolde to set forth a seuerall Treatise in which most slanderously and vniustly they accuse all our English translations of the Bible not of small imperfections and ouersightes committed through ignorance or negligence but of no lesse than most foule dealing in partiall false translations wilfull and haereticall corruptions Against which most leude and vntrue accusation though easie to be iudged of by such as be learned in the tongues yet daungerous to disquiet the conscience of them that be ignorant in the same I haue written a short and necessarie Defense Which although not labored in words yet in matter I hope sufficient to auoide all the aduersaries cauilles I am most humbly to craue pardon that I may be bolde to dedicate vnto your most excellent Maiestie that vnder whose high Christian authoritie your people haue so many yeares enioyd the reading of the holie bookes of GOD in their natiue language to the euerlasting benefit of many thousand soules Vnder the same your most gratious roial protection they may reade also the Defense of the syncere and faithfull translation of those Bookes to the quieting of their consciences and the confusion of the aduersaries of Gods truth and holie religion By which they may be stirred vp more and more in all duetifull obedience not only to be thankeful vnto your Maiestie as it becommeth them but also to continewe their most earnest and hartie prayers to almightie God for this your moste godlie and happie regiment ouer them for many yeares forwarde to be prolonged The God of glorie which hitherto hath aduaunced your Maiesties throne aboue all Princes of this age in true honour and glorie vouchsafe to preserue the same with his dailie blessing to the perfection of that glorious reparation of his Church which you haue most happily taken in hande to the euerlasting praise of his mercie and the endelesse felicity of your Maiestie Your Maiesties most humble subiect and most bounden daylie orator WILLIAM FVLKE THE PREFACE CONTEINING FIVE SVNDRIE ABVSES or corruptions of holy Scriptures common to all Heretikes and agreeing specially to these of our time with many other necessarie aduertisements to the reader MARTIN AS it hath bene alwaies the fashion of Heretikes to pretend Scriptures for shew of their cause so hath it bene also their custome and propertie to abuse the saide Scriptures many waies in fauour of their errours FVLKE WHETHER these fiue abuses haue bene common to all heretikes whether it hath bene the fashion of all heretikes to pretende Scriptures for shewe of their cause though I will spare nowe to enquire of as a thing wherin learned men at the first sight may espie the great skil that Martin pretendeth to haue in discerning of heretikes and heresies yet will I shew by the grace of God that none of these fiue abuses are committed by vs or our Catholike translations that the popish heretikes are in some sort or other guiltie of them all MART. 1. One way is to denie whole bookes thereof or partes of bookes when they are euidently against them So did for example Ebion all S. Paules epistles Manicheus the Actes of the Apostles Alogiani S. Iohns Gospell Marcion many peeces of S. Lukes Gospell and so did both these and other heretikes in other bookes denying and allowing what they liste as is euident by S. Irenaeus S. Epiphanius S. Augustine and all antiquitie FVLK 1. First we denie no one booke of the Canonicall scripture that hath bene so receaued of the Catholike church for the space of 300. yeares more as it hath bene often proued out of Eusebius S. Ierome and other ancient authorities but the Papists in aduauncing Apocryphall bookes to be of equall credite with the Canonicall Scriptures do in effect deny theÌ„ all Besides that to adde vnto the word of God is as great a fault as to take away from it the one being forbidden vnder as heauie a curse as the other Those blasphemies of
is charged by Tertullian For Marcions heresie was not so generally receiued by the Greeke Churche that all men would yeeld vnto him neither was Tertullian so souÌ„d of iudgement in the Latine Church that whatsoeuer he iudged to be a corruption in Marcion must of necessity be so taken But if adding and detracting from the Scripture be proper notes of heretikes who can purge Stephen Gardiner Gregorie Martine The one for adding vnto a the verse of the Psalme this pronowne se him selfe to proue the carnall presens citing it thus Escam se dedit timentibus eum He gaue himselfe to be meate to them that feare him whereas the words of the Prophet according to the Hebrue Greeke and Latine are no more but Escam dedit He hath giuen meat c. The other in his fond booke of schisme citing this text out of 1. Cor. 10. as many Papistes doe against the certaintie of Faith Qui stat videat ne cadat He that standeth let him take heede he fall not Whereas not only the truth of the Greeke but euen the vulgar Latin translation hath Qui se existimat stare He that thinketh or supposeth that he standeth let him take heede that he fall not But of such additions and detractions vsed by the Romishe rattes farre worse than the myse of Pontus we shall haue more occasion to speake hereafter MART. 5. Another way is to make false translations of the Scriptures for the maintenaunce of errour and heresie so did the Arians as S. Hierome noteth in 26. Esa. reade and translate Prouerb 8. Dominus creauit me in intio viarum suarum that is The Lord created mein the beginning of his waies so to make Christ the wisedom of God a mere creature S. Augustin also lib 5. cont Iulian. c. 2. noteth it as the interpretation of some Pelagian Gen. 3. Fecerunt sibi vestimenta for perizómata or campestria that is They made them selues garments Whereas the word of the Scripture is bâ—eeches or aprons proper and peculiar to couer the secretparts Againe the selfe same heretikes did read falsely Rom. 5. Regnauit mors ab Adam vsque ad Moysen etiam in eos qui peccauerunt in similitudinem praeuaricationis Adae that is Death reigned from Adam to Moyses euen on them that sinned after the similitude of the preuaricatioÌ„ of Adam to maintaine their heresie against originall sinne that none were infected therewith or subiect to death damnation but by sinning actually as Adam did Thus did the old heretiks FVLK 5. As touching false and hereticall translations which is the chiefe argument of this booke I doubt not but by the grace of god to cleare our english translators from any wilfull corruptions for the maintenance of any errour or heresie such as were those of the Arrians Pelagians which Gregorie Martin as though he vttered some great peece of skill doth so diligently expresse I shall haue occasion also to shew that the Papistes them selues of our times maintaining their corrupt vulgar translation against the truth of the originall textes of Greeke and Hebrew are most guiltie of such corruption and falsification whereof although they be not the first authors yet by obstinate defending of such errors they may proue worse than they which did first commit them For the authors of that vulgar translation might be deceiued either for lacke of exact knowledge of the tongues or by some corrupt and vntrue copies which they followed or else perhaps that which they had rightly translated by fault of the writers negligence of the times might be peruerted but these men frowardly iustifying all errours of that translation howsoeuer they haue bene brought in do giue plaine testimony that they are not led with any coÌ„scieÌ„ce of Gods truth but wilfully carried with purpose of maintaining their owne errours least if they did acknowledge the errour of the Romish church in that one point they should not bee able to defende any one iote of their heresie whose chiefe colour is the credit and authoritie of that particular and false church rather than any reason or argument out of the holy Scriptures or testimonie of the most auncient Christian and Catholike church MART. 6. What these of our daies is it credible that being so wel warned by the condeÌ„nation detestation of theÌ„ they also would be as mad and as impious as those Heretikes gentle Reader be alwayes like Heretikes and howsoeuer they differ in opinions or names yet in this point they agree to abuse the Scriptures for their purpose by all meanes possibly I will but touch foure points of the fiue before mentioned because my purpose is to stay vpon the last onely and to discipher their corrupt translations But if I would stand vpon the other also were it not easie to shew the maner of their proceeding against the Scriptures to haue bene thus to deny some whole bookes and partes of bookes to call other some into question to expound the rest at their pleasure to picke quarrels to the very originall and Canonicall text â—o fester and infect the whole bodie of the Bible with cancred translations FVLK 6. It is very true that so many Heretikes as pretend the authoritie of the holy Scriptures abuse the same to their owne destruction and no Heretikes worse than the Antichristians or Papistes As partly hath bene seene already in euery one of your fiue markes more may appeare in those foure pointes which you will handle in the Preface because the argument of your whole booke is the fift so that in the ende you shal be proued no wiser with your fiue pointes than he that came forth with his fiue egges neuer a good of them all But you aske if it were not easie for you to shew if you would stand vpon them that the Protestants vse all the said siue meanes of defacing the Scripture I answer no and that shal you see when demonstratioÌ„ is made how vainly you haue laboured in the last point which howsoeuer you would haue it appeare to be a sudden writing of small trauail by interlacing a few lines here there against M. Whitaker against me some other yet it is euident both by Bristowes threatning and Campions promise that it hath bene a work of some yeares vnto you wherin beside that you are beholding much to Lindanus for diuers quarrels against Caluin and to sir Thomas More for many cauillations against W. Tyndals translation there is litle worthy of so long study and large promises as haue gone before this diligent discouerie so that if you will make the like triall in the rest you shall finde them as hard to proue as this last MART. 7. Did not Luther deny S. Iames epistle so contemne it that he called it an epistle of strawe and not worthy of an Apostolicall spirit must I proue this to M. Whitakers who would neuer haue denied it so vehemently in the superlatiue degree for
vntruths that in such matters as you may be conuinced in them by ten thousand witnesses What credit shal be giuen to you in matters that cōsist vpon your owne bare testimonie when you force not to faine of other men that wherin euery man may reproue you And as for the only pretence you speake of Caluine doth so litle esteeme it that notwithstanding the same he doubteth not to receiue the Epistle of S. Iames because it is agreable to the whole body of the canonical Scripture as if you had read his argumēt vpon that Epistle you might easily haue perceiued MART. 9. Marke gētle reader for thy soules sake thou shalt find that heresie only heresie is the cause of their denying these books so farre that against the orders Hierarchies particular patronages of Angels one of them writeth thus in the name of the rest We passe not for that Raphael of Tobie neither do we acknowledge those seuē Angels which he speaketh of al this is farre from Canonical Scriptures that the same Raphael recordeth sauoureth I wote not what superstition Against free will thus I litle care for the place of Ecclesiasticus neither will I beleeue free will though he affirme an hundred times That before men is life death And against praier for the dead intercession of Saincts thus As for the booke of the Machabees I do care lesse for it thā for the other Iudas dreame cōcerning Omas I let passe as a dreame This is their reuerence of the scriptures which haue uniuersally bin reuerenced for canonical in the church of God aboue 1100 yeres Con. Cart. 3. particularly of many fathers long before Aug. de doct Christ. l 2. c. 8. FVLK 9. The mouth that lieth killeth the soule The reader may thinke you haue small care of his soules health when by such impudēt lying you declare that you haue so smal regard of your own But what shal he mark That heresy c. You were best say that Eusebius Hierom Ruffine al the churches in their times were heretiks that only heresie was the cause of their deniall of these bookes For such reasons as moued thē moue vs some thing also their authority But how proue you that only heresie moueth vs to reiect thē Because M. Whit. against the orders Hierarchies particular patronages of Angels writeth in the name of the rest That we passe not c. Take heede least vpon your bare surmise you belie him where you say he writeth in the name of the reste as in the next sectiō following you say he writeth in the name of both the vniuersities for which I am sure he had no cōmissiō frō either of thē althogh he did write that which may well be aduouched by both the vniuersities yet I knowe his modestie is such as he will not presume to be aduocate for both the vniuersities and much lesse for the whole church except he were lawfully called therto This is a cōmon practise of you Papists to beare the world in hand that whatsoeuer is writtē by any of vs in defense of the truth is set forth in the name of al the rest as though none of vs could say more in any matter than any one of vs hath writtē or that if any one of vs chaūce to slip in any smal matter though it be but a wrong quotatiō you might open your wide sclaunderous mouths against the whole church for one mans particular offense Now touching any thing that M. Whit. hath written you shal find him sufficient to maintaine it against a strōger aduersary thā you are therfore I wil medle the lesse in his causes And for the orders patronage or protection of Angels by Gods appointment we haue sufficient testimonie in the Canonical Scriptures that we neede not the vncertain report of Tobies booke to instruct vs what to thinke of thē But as for the Hierarchies patronage of Angels that many of you Papistes haue imagined written of neither the canonical Scriptures nor yet the Apocryphal bookes now in controuersie are sufficient to giue you warrātise The like I say of freewil praier for the dead intercession of Saincts But it grieueth you that those Apocryphal scriptures which haue bin vniuersally receiued for canonicall in the church of God aboue 1100. yeares should find no more reuerēce amōg vs. Stil your mouth rūneth ouer For in the time of the Canon of the coūcel of Carthage 3. which you quote these bookes were not vniuersally reuerenced as canonical And Augustine him selfe speaking of the booke of Machabees Cont. 2. G and. Ep. c. 23. cōfesseth that the Iewes accoūt it not as the law the Prophetes the Psalmes to which our Lord giueth testimonie as to his witnesses saying It behoueth that all things should be fulfilled which are writtē in the Law in the Prophets in the Psalmes cōcerning me but it is receiued of the Church not vnprofitably if it be soberly read or heard This writeth S. Augustine whē he was pressed with the authority of that booke by the Donatists which defended that it was lawful for them to kil themselues by exāple of Razis who is by the author of that booke commēded for that fact He saith it is receiued not vnprofitably immediatly after Especially for those Machabees that suffred paciently horrible persecution for testimony of Gods religiō to encourage Christians by their example Finally he addeth a condition of the receiuing it if it be soberly read or heard These speches declare that it was not receiued without all controuersie as the authenticall word of God for then should it be receiued necessarily because it is Gods word especially how soeuer it be read or heard it is receiued of the Church not only necessarily but also profitably Beside this euen the decree of Gelasius which was neare 100. yeares after that councel of Carthage alloweth but one booke of the Maccabees Wherfore the vniuersal reuerence that is bosted of can not be iustified But M. Whitaker is charged in the margent to condemne the seruice booke which appointeth these books of Toby Ecclesiasticus to be read for holy Scripture as the other And where finde you that in the seruice booke M. Martin Can you speake nothing but vntruths If they be appointed to be read are they appointed to be read for holy Scripture and for suche Scripture as the other canonicall bookes are The seruice booke appointeth the Letanie diuerse exhortations and praiers yea homelies to be read are they therefore to be read for holy canonicall Scriptures But you aske Do they read in their Churches Apocryphall and Superstitious bookes for holy Scripture No verily But of the name Apocryphall I must distinguish which somtimes is taken for all bookes read of the Church which are not canonicall sometime for such bookes onely as are by no meanes to be suffered but are to be hid or abolished These bookes
ascribing that Reuelation to Sainct Iohn the Euangelist and Apostle Last of all you say it is most certaine and we knowe best by our vsuall doings that it is a principall way to discredit any booke to deny it to be the authors vnder whose name it hath bene receyued Howe certaine it is with you whereof no man else but you can see any light of reason or necessitie of conclusion I knowe not but wee are not so voyde of witte if we lacked honestie that we would discredite Paules Epistle by saying it was Peters or Augustines sermon by saying it was Ambrose or Chrysostomes worke by saying it was Basils But if wee would bring any booke out of credite by denying the auctor whose title it hath borne wee would rather intitle it to some other writer of lesse credite or later tyme or by some other argumentes proue it vnworthie of credite not by onely denying it to be the auctors vnder whose name it hath hene receyued MART. 13. But I come to the thirde point of voluntarie expositions of the Scripture that is when euery man expoundeth according to his errour and Heresie This needeth no proofe for we see it with our eyes Looke vpon the Caluinistes and Puritanes at home the Lutherans Zuinglians and Caluinists abrode reade their bookes written vehemently one secte 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 Ecclesiasticall degrees Arch-bishop Bishop and minister the example abroade their diuerse imaginations and phantasies vpon these most sacred wordes Hoc est corpus meum FVLK 13. That euery one of vs expoūdeth the scripture voluntarily according to his errour or heresie you say it needeth no proofe for you see it with your eyes You haue very cleere sight to see a mote in other mens eies but can not see a beame in your owne You make your demonstration by the Caluinists and Puritans at home the Lutherans Zuinglians Caluinists abroad the one for the distinctiō of Ecclesiastical degrees Archbishop Bishop Minister the other for their diuerse imaginations phantasies of these wordes Hoc est corpus meum But I beseech you sir touching the domestical dissentiō what is the text or what be the texts of Scripture vpon which these voluntarie expositions are made for the distinction or confusion of Ecclesiastical degrees If they had bene as ready as Hoc est corpus meum they should haue bene set downe as well as that But I suppose they are yet to seeke for that controuersie as I take it standeth rather in collections than interpretations and in question whether the political gouernment of the Church be distinctly expressed in the scripture or no. As for the cōtention abroad I confesse to stand a great part in exposition of that text wherin although the one part doth erre is that a sufficient cause to condēne thē both The church of Africa and the Church of Rome and the two principall lights of them both Cyprian and Cornelius dissented about rebaptizing them that were baptized of Heretikes The Aphricans not in one text onely but in the exposition of many differed from the Romanes from the truth yet it were hard to condemne them both for Heretikes least of all them that held the truth S. Augustine and S. Hierom dissented about a text of S. Paule to the Galathians of Peters dissembling as their contrary epistles doe testifie The truth was of S. Augustines side yet was not the other an heretike following a wrōg interpretation And to come nearer home vnto you the Dominicans Franciscans Friers were at daggers drawing as we say yea at most sharpe and bitter contention betwene themselues and all the Popish Church was deuided about their brawling concerning the conception of the virgin Marie whether she were conceaued in sinne or no where many texts of Scripture must needes receiue voluntarie expositions if not of both partes yet at the least of one parte which of those will you say were heretikes If you say neither of both then must you haue stronger reasons to proue vs all heretikes than voluntarie expositions where parties be in diuerse opinions especially in matter not ouerthrowing the foundation of Christian religion And when you haue gathered the most voluntarie expositions you can finde yet shall you finde none so grosse so absurde so impertinent as you Papistes haue coyned for maintenaunce of your errours and heresies of which you your selfe are ashamed though otherwise you haue iron foreheads and brasen faces A few examples among a great many shall suffice God made man according to his owne image that is to say we must haue images in the Church No man lighteth a candell and putteth it vnder a bushell the meaning is that images must be set vpon the altar God made two great lightes the Sunne and the Moone that is the Pope to be aboue the Emperour Beholde here are two swordes that is the Pope hath power of both the swordes Put on the whole armour of God that is the Priest must put on all his vestiments before he saye Masse I am become as sownding brasse or as a tinckling Cymbal that is the bels in the steeple signifie preaching of Gods word I might fill many leaues yea a whole booke of such popish expositions as the Papistes in our dayes dare not for shame abide by MART. 14. And if you will yet haue a further demonstration this one may suffice for all They reiect Councels Fathers and the Catholike Churches interpretation vnlesse it be agreeable to Gods word and whether it be agreeable or no that Luther shall iudge for the Lutherans Caluin for the Caluinists Cartwright for the Puritans and an other for the Brethren of loue briefly them selues will be iudges both of Councels and Fathers whether they expound the Scriptures well or no and euery youth among them vpon confidence of his spirit and knowledge wil saucily controule not onely one but all the fathers consenting togither if it be against that which they imagine to be the truth FVLK 14. We had neede of a better demonstration than the former by which you your selues are proued Heretikes rather than we But let vs see how handsomly you begin They reiect say you Councels and Fathers and the Catholike Churches interpretation vnlesse it be agreeable to Gods word Thus farre you say wel We doe reiect not only those that you name but euen an Angel from heauen except his message be agreeable to Gods word But all the rest that you assume to the ende of this section is a starke staring lye except that you saye of H. N. for the brethren of loue which are more like to you than to vs. For neither Luther nor Caluin nor Cartwright is iudge among vs whether any thing be agreeable to the worde of God but whatsoeuer any of them doe
so to doe if by later cogitations that often are wiser he finde any thing meete to be changed Doe not you Papistes vse the same Is Bristowes chapter of obedience in his motiues nothing altered from the high treason contained in the first edition Is nothing added taken away or changed in your Iesus Psalter in any of your editions or are you your selues ashamed of the former Or haue your schollers presumed to alter their maisters writings If you may haue an euasion in these cases I trust we are not so pente in but we may change our owne writings without shame of the former or corruption in the later As for the example of S. Iames Epistle denyed as you saye and faced out for Luthers credit will serue you for no proofe For so farre off is it that we or the world doe knowe that is was moste truly layed to his charge that nowe we knowe of a certaintie that it was a very slaunder as false as it was common seeing Luthers wordes of that Epistle are not absolute but in comparison as is confessed by you and founde by some of vs to be none otherwise in deede who haue not stoode vpon one onely booke or edition but vpon as many as they could come by both in the Latine and in the Dutch tongue MART. 34. Eightly in citing Beza I meane alwaies vnlesse I note otherwise his Latine translation of the new Testament with his annotations adioyned thereunto printed in the yeare 1556. FVLK 34. You were afraide lest they that vnderstoode not Latine for whose sake you wrote in English this treatise might take hurt by Bezaes translations and annotations in Latine And if he him selfe haue espied and corrected any thing of his first edition that was either faultie or offensiue in his two later editions with great equitie as though you were the onely man that had discouered his errours you muste let all the vnlearned in Englande knowe what shamefull corruptions you haue obserued in Bezaes translation or annotations MART. 35. Lastly and principally is to be noted that we will not charge them with falsifying that which in deede is the true and authenticall Scripture I meane the vulgar Latine Bible which so many yeares hath bene of so great authoritie in the Church of God and with all the auncient fathers of the Latine Church as is declared in the Preface of the newe Testament though it is much to be noted that as Luther onely in fauour of his heresies did wilfully forsake it so the rest followed and doe follow him at this daye for no other cause in the world but that it is against them And therefore they inueigh against it and against the holye Councell of Trent for confirming the authoritie thereof both in their speciall treatises thereof and in all their writings where they can take any occasion FVLK 35. In the margent You will not charge vs with forsaking the old approued Latine text though it be an ill signe and to our euident confusion S. Augustine though a meere Latine man whome you your selfe doe after confesse to haue vnderstoode but one tongue well and that was euen his mother tongue learned as he confesseth of his nurses is not so addicted to the Latine translation but that he would haue men to seeke to the Hebrew and Greeke fountaines which you like a blasphemous hypocrite deny to be the true and authenticall Scriptures in deede allowing onely the vulgar Latine translation as though neither the Churches of Greece Syria Armenia Aethiopia nor any other in the world which haue not the vulgar Latine had not the true and authenticall Scriptures And though your vulgar Latine hath for many yeares bene of great authoritie in the Latine Church from the time when the knowledge of the Hebrew and Greeke tongues haue decayed yet is it vtterly false that you say that it hath bene of great authoritie with all the fathers of the Latine Church whereas there is not one that liued within 400. yeares after Christ that knew it but almost euery one followed a seueral translation And S. Augustine in the place before cited telleth you that there were innumerable translations out of the Greeke into the Latine Againe that your vulgar Latin is full of many errours and corruptions I haue shewed by the confession of Isidorus Clarius and Lindanus two of your owne profession of which the one tooke paines by the Hebrue and Greeke to correct it the other shewed meanes how it should be corrected And where you say that Luther and his followers forsooke it for none other cause in the world but that it is against them it is vtterly vntrue For beside that they haue made cleare demonstration of many palpable errours therein which they that haue any forehead amongst you cānot denie they haue and do dayly conuince you of horrible heresies euen out of your owne corrupt vulgar translation Finally whosoeuer shall reade what Caluine and Kemnitius hane written against the Councell of Trent for auctorizing that translation shall plainely see that they had something else to alledge against it which nothing at all concerneth their opinions that be contrarie to the Popish heresie MART. 36. And concerning their wilfull and hereticall auoyding thereof in their newe translations what greater argument can there be than this that Luther who before alwaies had reade with the Cath. Church and with all antiquitie these wordes of S. Paul Haue not we power to leade about A WOMAN A SISTER as also the rest of the Apostles and in S. Peter these wordes Labour that BY GOOD WORKES you may make sure your vocation and election sodenly after he had contrarie to his profession taken a wife as he called her and preached that all other votaries might do the same and that faith only iustified good workes were not necessarie to saluation sodenly I say after he fell to these heresies he began to reade and translate the former Scriptures accordingly thus Haue not we power to lead 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 wordes by good workes And so do both the Caluinists abroade and our English Protestants at home reade and translate at this day because they holde the selfe same heresies FVLK 36. If their be no greater argument as you confesse there can be none that their auoyding of this vulgar Latine is wilfull and hereticall than this that Luther defended his mariage beyng a votarie by that texte of 1. Corinth 9. wherein the Apostle challengeth power to leade aboute with him a sister to wife whiche your texte hath Mulierem sororem a woman a sister And that to proue that faith only iustifieth and good workes are not necessarie to saluation he lefte out of the text of S. Peter good workes by which the Apostle exhorteth vs to make sure vnto our selues our vocatiō election there is none argument at all of
corruption But if it shall be euidently proued that they shrinke from the same also and translate an other thing and that wilfully and of full intention to countenaunce their false religion and wicked opinions making the Scriptures to speake as they list then we trust the indifferent reader for his owne soules sake will easily see and conclude that they haue no feare of God no reuerence of the Scriptures no conscience to deceiue their readers he will perceiue that the Scriptures make against them which they so peruert and corrupt for their purpose that neither the Hebrue nor Greeke text is for them which they dare not translate truly and sincerely that their cause is naught which needeth suche fâ—ule shiftes that they must needes knowe all this and therefore doe wilfully against their conscience and consequently are obstinate heretikes FVLK 39. We craue no pardon if it can be proued that wee haue wilfully translated an other thing than is contained in the Hebrue and Greeke to maintaine any false religion or wicked opinion Prouided alwayes that if any translatour or all the translatours haue ignorantly erred in misunderstanding any worde or phrase of the Hebrue or Greeke text that if it may be plainly shewed vnto them they acknowledging the fault they may not be charged with hereticall corruption from which it is certaine their intention was most free MART. 40. And the more to vnderstand their miserie and wretchednesse before we enter to examine their translations marke and gather of all that which I haue sayed in this Preface their manifolde flightes and iumpes from one shift to an other and howe Catholike writers haue pursued and chased them and followed them driuen them euen to this extreame refuge seely couert of false translation where also they must of necessitie yeeld or deuise some new euasion which we can not yet imagine FVLK 40. Hitherto I hope the indifferent reader will confesse that you haue driuen vs to no iumpes nor shiftes but onely vttered your owne malicious and vnlearned quarrels And howe Popishe writers haue pursued and chased vs to extreame refuge and seely couert of false translation let it appeare by the learned answeres of M. Iewell M. Horne M. Nowell M. Bridges M. Calfhill and others that I speake nothing of mine owne simple labours who being one of the meanest hauing confuted tenne or twelue of your Popishe treatises can receiue no replye of any man but onely of poore Bristowe to whome in this respecte I confesse my selfe more beholding than to all the Papistes beside sauing that I haue reioyned to him almost two yeares agoe and yet I heare not of his answere MART. 41. First we are wont to make this offer as we thinke most reasonable and indifferent that forasmuch as the Scriptures are diuersely expounded of vs of them they neither be tied to our interpretation nor we to theirs but to put it to the arbitrement iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike Church No say they we will be our owne iudges and interpreters or follow Luther if we be Lutherans Caluin if we be Caluinists and so forth FVLK 41. For expounding of the Scriptures we will not refuse the arbitrement and iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church for this you say is your offer which was neuer refused of vs though you most falsely affirme that we say we will be our owne iudges and interpretours or followe Luther if we be Lutherans Caluine if we be Caluinistes c. Who euer sayed so you shamelesse sclauâ—derer What haue you differing from vs Wherein you haue the iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church Vnlesse perhappes you meane some wretched sophistrie by disioyning these that you here seeme to ioyne togither And if you so doe we must first aske you whether you your selues in all expositions of the Scriptures will stand to the arbitrement of euerie auncient father or of euerie generall Councell or of any custome in any time or place I knowe and you can not deny it that you will stande to nothing that is not allowed by your Pope though fathers councels custome time or place or all the world be against it yea the manifest Scripture which is so plaine that it needeth no exposition as the commaundement against images in religion Theodoret Gelasius Vigilius Chrysostome against transubstantiation Epiphanius against images the sixt councell of Constantinople for condemning the Pope of heresie the councels of Constance and Basil for deposing the Popes and decreeing that the councell is aboue the Pope many other like matters beside in which you goe clearely from the consent of all antiquitie for 600. yeares as the Bishoppe of Sarum hath made plaine demonstration and you are not able to replie MART. 42. This being of it selfe a shamelesse shift vnlesse it be better coloured the next is to say that the Scriptures are easie and plaine and sufficient of them selues to determine euerie matter and therefore they will be tried by the Scriptures onely We are content because they will needes haue it so and we alleage vnto them the bookes of Tobie Ecclesiasticus Machabees No say they we admit none of these for Scripture Why so are they not approued Canonicall 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 Caluine doth not allow them FVLK 42. That the Scriptures are plaine and easie to be vnderstoode of them that vse the ordinary meanes to come to it for all doctrine necessarie to be knowen and sufficient to determine euerie matter the holie Ghost him selfe doth testifie 2. Tim. 3. and some of the auncient fathers also doe beare witnesse as Augustine de doct Christ. lib. 2. Chrysost. in Gen. hom 13. de verb. Esai Vidi dâ—minum c. hom 2. If therefore you had the spirite of the auncient fathers you would be content to be tryed by the Scriptures for reuerence you ought to Gods most holye and perfect writings and not because we will haue it so who are content in many controuersies to be tryed by the iudgement of the auncient fathers or general Councels or vniuersall custom of times and places and in all controuersies wherein all the auncient fathers all Councels and vniuersall custom of all times and places doe consent if any think such things can be brought against vs as it is falsly and sophistically bragged But whereas we refuse the bokes of Tobie Ecclesiasticus Machabees for Canonicall Scripture it is not as you say ridiculously because Luther and Caluine admitteth them not but because they are contrary to the Canonicall Scriptures and were neâ—er receiued of the Church of Israel for Canonicall nor of the Catholike Church of Christ for more than 400. yeares after
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
was my saying and I repeat it againe with as great confidence as before yea and with much greater too forasmuch as all the Papistes in the Seminarie hauing now beaten their heades togither to find out shameles translations and wilful corruptions of purpose to maintaine heresies can find nothing but olde friuolous quarrels answered long before or new trifling cauils not worthy in deede of any learned mans answer but for satisfying of the simple and ignoraunt Howe this my saying differeth from your slaunderous reporte I trust euery reasonable Papist that will take paines to conferre them togither will be enforced to acknowledge For where I say shamelesse translations and wilfull corruptions as Howlet chargeth vs you reporte me to saye mistranslated although in playne wordes I did confesse that there might be some errours euen in the best and perfectest of our translations For to translate out of one tongue into an other is a matter of greater difficultie than it is commonly taken I meane exactly to yeeld as much and no more than the originall containeth when the wordes and phrases are so different that fewe are found which in all pointes signifie the same thing neither more nor lesse in diuers tongues Wherefore notwithstanding any translation that can be made the knowledge of the tongues is necessary in the Church for the perfect discussing of the â—ense and meaning of the holy Scriptures Now if some of our translators or they all haue not attained to the best and most proper expressing of the nature of all wordes and phrases of the Hebrew and Greeke tongues in English it is not the matter that I will stande to defende nor the translators them selues I am well assured if they were all liuing But that the Scriptures are not impudently falsified or willfully corrupted by them to mayntayne anie hereticall opinion as the aduersarie chargeth vs that is the thing that I will by Gods grace stande to defende against all the Papistes in the worlde And this ende you haue falsely and fraudulently omitted in reporting my saying wherevppon dependeth the chiefe yea the whole matter of my assertion You plaiâ— manifestly with vs the lewde parte of Procustes the theeuâ—sh hoste whiche woulde make his guestes stature equall with his beddes eyther by stretching them out if they were too short or by cutting off their legges if they were too long So if our sayings be too short for your purpose you straine them to be longer if they be too long you cut of their shankes yea that which is worse the very head as you play with me in this place I my selfe and so did many hundreds beside me heare that reuerend father M. Doctor Couerdale of holy and learned memorie in a sermon at Paules crosse vpon occasion of some slaunderous reportes that then were raysed againste his translation declare his faithfull purpose in doing the same which after it was finished and presented to King Henry the eight of famous memorie and by him committed to diuerse bishops of that time to pervse of which as I remember Steuen Gardiner was one after they had kept it long in their handes and the King was diuerse times sued vnto for the publication thereof at the last being called for by the King him selfe they redeliuered the booke and being demaunded by the King what was their iudgement of the translation they aunswered that there were many faultes therein Well said the King but are there anye heresies maintayned thereby They answered there was no heresies that they could finde maintained thereby If there be no heresies sayd the King then in Gods name let it goe abroad among our people According to this iudgement of the King and the Bishops M. Couerdale defended his translation confessing that he did now him selfe espie some faultes which if he might reuiew it once ouer againe as he had done twise before he doubted not but to amend but for any heresie he was sure there was none maintained by his translation After the same maner I doubt not by Gods helpe so to defende all our translations for all your euident markes to know wilful corruptions that not one shal bee founde of purpose to maintaine any hereticall opinion and not many errours committed through negligence ignorance or humaine frailtie MARTIN 2. The first marke and most generall is If they translate elsewhere not amisse and in places of controuersie betwene them and vs most falsely it is an euident argument that they doe it not of negligence or ignoraunce but of partialitie to the matter in controuersie This is to be seene through the whole Byble where the faultes of their translations are altogither or specially in those Scriptures that concerne the causes inquestion betwene vs. For other small faultes or rather ouersights we will no further note vnto them than to the ende that they may the more easily pardon vs the like if they finde them FVLKE 2. This marke is too generall to knowe any thing thereby when you doe exemplifie it in speciall you shall easily be answered in the meane time it is sufficient to deny generally that wherwith you so generally charge vs that we haue in places of controuersie translated any thing falsely If one worde be otherwise translated in any place of controuersie than it is in other places out of controuersie there may be rendred sufficient reason of that varietie without that it must needes come of parcialitie to the matter in controuersie but rather of loue of the truth which in all matters of question betwene vs is confirmed by plaine text of Scriptures or necessary collection out of the same so that if the translation in those places were the same that yours is of the newe Testament it should neither hinder our truth nor fortifie your errour As for small faultes and ouersightes reason it is as you say they should be pardoned on both sides MART. 3. If as in their opinions and heresies they forsake the auncient fathers so also in their translations they goe from that text and auncient reading of holy Scriptures which all the fathers vsed and expounded is it not plaine that their translation followeth the veine and humor of their heresie And againe if they that so abhorre from the auncient expositions of the fathers yet if it seeme to serue for them sticke not to make the exposition of any one Doctor the very text of holy Scripture what is this but hereticall wilfulnesse See this 1. chap. num 43. chap. 10. num 1. 2. chap. 18. num 10. 11. and chap 19. num 1. FVL. 3. We neuer goe from that text and auncient reading which all the fathers vsed expouÌ„ded but we translate that most vsual text which was first printed out of the most auncient copies that could be found And if any be since found or if any of the auncient fathers did reade otherwise than the vsual copies in any word that is any way material in annotation commeÌ„taries readings sermons we spare not to declare
than a hundred times in the Bible and vnto the storie of Bell we attribute so small credit that we will take no testimonie from thence to proue or disproue any thing MART. 12. If at the beginning of their heresie whē sacred images were broken in peeces altars digged downe the Catholike Churches authoritie defaced the king made supreme head then their translation was made accordingly and if afterwarde when these errours were well established in the realme and had taken roote in the peoples hartes all was altered and changed in their later translations and now they could not finde that in the Greeke which was in the former translation what was it at the firste but wilfull corruption to serue the time that then was See chap. 3. 5. chap. 17. numb 15. chap. 15. num 22. FVLK 12. For images altars the Catholike Churches authoritie the kings supremacie nothing is altered in the later translations that was falsely translated in the former except perhaps the Printers fault be reformed Neither can any thing be proued to maintaine the popish images altars churches authoritie or Popes supremacie out of any translation of the Scriptures or out of the originall itselfe Therefore our translations were not framed according to the time but if any thing were not vttered so plainly or so aptly as it might why should not one translation helpe an other MART. 13. If at the first reuolt when none were noted for Heretikes and Schismatikes but themselues they did not once put the names of Schisme or Heresie in the Bible but in steede thereof diuision and secte in so much that for an Heretike they sayd an author of Sectes what may we iudge of it but as of wilfull corruption See chap. 4. numb 3. FVLK 13. Yes reasonable men may iudge that they did it to shew vnto the ignorant people what the names of schismatike and heretike doe signifie rather than to make them beleue that heresie and schisme was not spoken against in the Scripture That they translated heresie secte they did it by example of your vulgar Latine Interpreter who in the 24. of the Actes translateth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectae In which chapiter likewise as he also hath done they haue translated the same word heresie MART. 14. If they translate so absurdly at the firste that them selues are driuen to change it for shame it muste needes be at the first wilfull corruption For example when it was in the first Temple and in the later Altar in the first alwaies Congregation in the later alwaies Church in the first To the King as chiefe head in the later To the King as hauing preeminence So did Beza first translate carcasse and afterward soule Which alteration in all these places is so great that it could not be negligence at the first or ignorance but a plaine hereticall intention See chap. 17. numb 15. chap. 5. numb 4. 5. chap. 15. numb 22. chap. 7. numb 2. FVLK 14. Nay it may be an ouersight or escape of negligence or the Printers fault as it is manifest in that quarrell you make of temple for altar for in Thomas Mathews translation the first that was printed in English with authoritie there is altar in both places 1. Cor. 9. 10. For the terme Congregation changed into Church it was not for shame of the former which was true but because the other terme of Church was nowe well vnderstood to shewe that the word of Scripture agreeth with the worde of our Creede or perhaps to auoid your fōd quarrel not now first picked to the terme Congregation Wheras the former was To the King or chiefe head the later saying the King as hauing preeminence doth nothing derogate vnto the former and the former is contained vnder the later For I hope you will graunt that the King is chiefe head of his people or if the word head displease you because you are so good a french man tell vs what chiefe doth signifie but an head Now this place of Peter speaketh not particularly of the Kings authoritie ouer the Church or in Church matters therfore if it had bene translated Supreme head we could haue gained no greater argument for the supremacie in question than we may by the word preeminēce or by the word extolling which you vse That Beza altered the word Cadauer into Animam I haue shewed he did it to void offēce because the later is more proper to the Greeke although the Hebrew worde which Dauid doth vse may doth signifie a dead body or carcase MART. 15. If they will not stand to all their translations but flie to that namely which now is redde in their Churches if that which is now redde in their Churches differ in the points afore sayd from that that was redde in their Churches in King Edwards time if from both these they slie to the Geneua Bible from that againe to the other afore sayd what shall we iudge of the one or the other but that all is voluntarie and as they list See chap. 3. num 10. 11. 12. chap. 10. num 12. FVLK 15. If of three translations we preferre that which is the best what signe of corruption is this If any fault haue either of ignorance or negligence escaped in one which is corrected in an other and we preferre that which is corrected before that which is faultie what corruption cā be iudged in either Not euery fault is a wilful corruption much lesse an heretical corruptiō The example that you quote out of your 3. chapiter concerning the translation of Idolum is no flying from our trāslation to an other but a confuting of Howlets cauill against our Church seruice because this word is therein redde translated an image 1. Ioan. 5. wheras in that Bible which by authority is to be red in the church seruice the word in the text is idols not images yet wil we iustifie the other to be good true which readeth Babes keepe your selues from images as your vulgare Latine text is à simulachris wherein you flie from your owne authentical text to the Greeke which except you thinke it make for your purpose you are not ashamed to count falsified and corrupted MART. 16. If they gladly vse these wordes in ill part where they are not in the originall text Procession shrines deuotions excommunicate images and auoide these wordes which are in the originall Hymnes grace mysterie Sacrament Church Altar Priests Catholike traditions iustifications is it not plaine that they doe it of purpose to disgrace or suppresse the sayd things and speeches vsed in the Catholike Church See chap. 21. num 5. seq chap. 12. num 3. FVLK 16. Who would be so mad but blind malice to thinke they would disgrace or suppres the things or names of Catholike Church whereof they acknowledge thēselues mēbers of grace by which they confesse they are saued of hymnes which they vse to the praise of God of iustifications
vs through faith Rom. 4. The Papistes say it is a qualitie inherent within vs for which wordes and matter they haue no warrant in the holy Scripture MART. 54. These few examples proue vnto vs that the Scriptures translated verbatim exactly and according to the proper vse and signification of the wordes do by the Heretikes confession make for the Catholikes and therefore Beza saith he altereth the wordes into other and I thinke it may suffice any indifferent reader to iudge of his purpose and meaning in other places of his translation and consequently of theirs that either allow him or follow him which are our English Caluinists and Bezites Many other waies there are to make mosta certaine proofe of their Wilfulnesse as when the translation is framed according to their false and hereticall commentarie and When they will auouch their translations out of prophane writers Homer Plutarch Plinie Tullie Virgil and Terence and reiect the Ecclesiastical vse of wordes in the Scriptures and Fathers which Beza doth for the most part alwaies But it were infinite to note all the markes and by these the wise reader may conceiue the rest FVLK 54 These examples proue nothing lesse For to runne ouer them all briefly the first two we translate verbatim A man is iustified by faith without the workes of the law and repent and repētance we say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What make these for Poperie If Luc 1. v. 6. we should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications what should Poperie gaine but a vaine cauill when you your selues cōfesse that those iustifications are often vsed for commandements Act. 2. v. 27. all our English translations are as you would haue them Thou shalt not leaue my soule in hell nor suffer thy holy one to see corruption by which verse no descent into Limbus but the resurrection from death can be proued If wee translate as you do Act. 3. v. 21. whome heauen must receaue wee will easily conuince that Christe muste be receaued of heauen In the laste example the question is not howe the worde is to be translated but by what worde the want of the texte is to be supplied whiche wee supplie not with wordes of our owne but with the Apostles owne wordes Haue you not gayned greatly by translating verbatim exactly and according to the proper vse and signification of the wordes I lyke well that euery indifferent Reader may iudge by these examples of Bezaes purpose in other places of his translation But you haue two other wayes to make certaine proofe of their wilfulnesse The firste is when the translation is framed according to their hereticall commentarie A reasonable man would thinke rather that the commentarie were framed according to the texte than the texte to the commentarie But to iustifie the truth of those translations for the firste texte you quote it is handled sect 26. of this chapter and so consequently Cap. 7. The seconde is answered sect 46. the other two concerning tradition sect 23. of the preface and in the chapiter following The second waye of proofe is when they will auouch their translations out of prophane writers I thinke there is no better waye to know the proper or diuerse signification of wordes than out of auncient writers though they be neuer so prophane who vsed the wordes most indifferently in respect of our controuersies of which they were altogither ignorant As for the ecclesiasticall vse of wordes in the Scripture and the Fathers which Beza you say doth for the most part reiect it is vntrue except there be good and sufficient cause why he should so do warranted by the Scripture it selfe or necessarie circumstances of the places which he doth translate For if the Scripture haue vsed a worde in one signification sometimes it is not necessarie that it should alwaies vse it in the same signification when it is proued by auncient writers that the worde hath other significations more proper to the place and agreeable to the rule of fayth which perhaps the vsuall signification is not As for example the Scripture vseth very often this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a boy or seruaunt but when the same worde is applied to our Sauiour Christ in the prayer of the Apostles Act. 4. 27. Who woulde not rather translate it childe or sonne as the worde doth sometime but more seldome signifie Howe the Fathers of the Churche haue vsed wordes it is no rule for translators of the Scripture to followe who oftentimes vsed wordes as the people did then take them and not as they signified in the Apostles tyme. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a publicke testification of repentaunce which wee call penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposition of handes and suche like in whiche sense these wordes were neuer vsed before the Apostles times and therefore it is not lyke that they woulde beginne a newe vse of them without some manifest explication of their meaning without the whiche no man could haue vnderstoode them as they haue done in the vse of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like It is not a faulte therefore prudently to seeke euen out of prophane writers what is the proper signification of wordes and howe many significations a woorde may haue and reuerently to iudge which is moste apte for the place to be translated and moste agreeable with the holy ghostes meaning in that texte and not alwaies to bee tyed to the vsuall signification of wordes as they are sometimes taken in Scripture and much lesse as they are vsed of the auncient Fathers MART. 55. But would you thinke that these men could notwithstanding speake very grauely and honestly against voluntarie and wilfull translations of Scripture that so notoriously offend therein them selues Harken what Beza saith against Castaleo and the like The matter saith he is now come to this point that the translatours of Scripture out of the Greeke into Latin or into any other tōgue think that they may lawfully doe any thing in translating Whom if a man reprehend he shall be answered by and by that they do the office of a translatour not that translateth worde for worde but that expresseth the sense So it commeth to passe that whiles euery man will rather freely folow his own iudgement than be a religious interpreter of the Holy Ghost he doth rather peruert many things than translate them Is not this well said if he had done accordingly but doing the cleane contrarie as hath ben◠proued he is a dissembling hypocrite in so saying and a wilfull Heretike in so doing and condemned by his owne iudgement FVLK 55. No wise man doubteth but they could both speake very grauely and auoyde most religiously al voluntarie wilful translations of scripture that might tende to maintaine any errour And the rather they will be perswaded that Beza hath auoyded that lewde kinde of translatiō for which he reproueth Castaleo when they shall see that
you so malitious an enimie vnto him hauing spent all your inuention to seeke holes in his translation can finde nothing but such childish cauils as when they be discouered men will maruaile that you were not ashamed to moue them MART. 56. But after this generall vewe of their wilfull purpose and heretical intention let vs examine their false translations more particularly and argue the case with them more at large and presse them to answere whether in their conscience it be so or no as hitherto is saide and that by seuerall chapters of such CONTROVERSIES as their corruptions concerne and first of all without further curiositie whence to begin in cases so indifferent of TRADITIONS FVLK 56. The more particularly you examine our translations the freer I hope they shall be found from falsehoode wilfull corruption And the more at large you argue the case and presse vs to answere the more you shall make the case to appeare worse on your side and the truth clearer on our parte And as God is witnesse of our conscience and sinceritie in setting forth his word without adulteration or corruptiō so I appeale to the consciences of al indifferent readers whether hitherto you haue gotten any aduantage against vs in this whole chapter which yet you professe to be the abridgement and summe of your whole treatise CHAP. II. Hereticall translation of holy Scripture against Apostolicall TRADITIONS Martin THis is a matter of such importance that if they shoulde graunt any traditions of the Apostles and not pretende the written worde onely they know that by such traditions mentioned in all antiquitie their religion were wholy defaced and ouerthrowen For remedie whereof and for the defacing of all such traditions they bend their translations against them in this wonderfull maner Wheresoeuer the holy Scripture speaketh against certaine traditions of the Iewes partly friuolous partly repugnant to the law of God there all the English translations follow the Greeke exactly neuer omitting this word tradition Contrariwise wheresoeuer the holy Scripture speaketh in the commendation of Traditions to wit such traditions a◠the Apostles deliuered to the Church there all their sayd translations agree not to followe the Greeke which is still the selfe same word but for traditions they translate ordinaunces or instructions Why so and to what purpose we appeale to the worme of their conscience which continually accuseth them of an hereticall meaning whether by vrging the word traditions wheresoeuer they are discommended and by suppressing the word wheresoeuer they are commended their purpose and intent be not to signifie to the Reader that all traditions are naught and none good all reproueable none allowable Fulke TRaditions in deede is a matter of such importance as if you may be allowed whatsoeuer you will thrust vpon vs vnder the name of vnwritten traditions the written worde of God shall serue to no purpose at all For first as you plainly professe the holy Scripture shall not be accounted sufficient to teach all truth necessary to saluation that the man of God may be perfect prepared to all good works Secondly with the Valentinian heretikes you accuse the Scriptures of vncertaine vnderstāding without your traditions vnder pretense of which you wil bring in what you list though it be neuer so contrary to the holy Scriptures plaine wordes by colour of interpretatiō as you do the worshipping of images many other like heresies As for the mention that is made of Apostolicall traditions in diuerse of the auncient fathers some of thē are such as you your selues obserue not not for the tenth part of those that you obserue can you bring any testimony out of the ancient fathers as is proued sufficiently by so many propositiōs as were set downe by the Bishoppe of Sarisburie M. Iewel whereof you can bring no proofe for any one to haue bene taught within 600. yeres after Christ. Now concerning the traditions of the Apostles what they were who can be a better witnesse vnto vs than Ignatius the disciple of the Apostles of whom Eusebius writeth that when he was led towardes Rome where he suffred martyrdom he earnestly exhorted the Churches by which he passed to continue in the faith and against all heresies which euen then began to bud vp he charged thē to retaine fast the traditiō of the Apostles which by that time he protested to be committed to writing for by that time were al the books of the new Testament written The words of Eusebius concerning this matter are li. 3. c. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he exhorted thē straitly to kepe the tradition of the Apostles which testifying that it was now for assurance cōmitted to writing he thought necessary to be plainly taught Against this tradition of the Apostles which for certaintie assurance is contained in their holy vndoubted writings we say nothing but striue altogither for it But because the word traditions is by you Papistes taken to signifie a doctrine secretely deliuered by worde of mouth without authority of the holy Scriptures we do willingly auoide the word in our translations where the simple might be deceiued to think that the holy ghost did euer cōmēd any such to the church which he would not haue to be committed to writing in the holy Scriptures in steede of that word so commōly taken although it doth not necessarily signifie any such matters we doe vse such wordes as do truly expresse the Apostles meaning the Greke word doth also signifie Therfore we vse the words of ordināces or instructiōs or institutiōs or the doctrine deliuered all which being of one sense the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie and the same doth tradition signifie if it be rightly vnderstoode but seing it hath bene commonly taken and is vrged of the Papistes to signifie only a doctrine deliuered beside the word of God written in such places where the holy Ghost vseth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense we translate by that worde tradition where he vseth it for such doctrine as is groūded vpon the holy Scriptures our translatours haue auoyded it not of any hereticall meaning that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions are naught but that all such as haue not the holy Scripture to testifie of them and to warrant them are euill and to be auoyded of all true Christians which can not without blasphemie acknowledge any imperfection in the holy Scriptures of God which are able to make a man wise vnto saluation if they shoulde thinke any doctrine necessarie to saluation not to be cōtained therein MART. 2. For example Matt. 15. Thus they translate Why do thy disciples transgresse the TRADITION of the Elders And againe Why do you also transgresse the commaundement of God by your TRADITION And againe Thus haue you made the commaundement of God of no effect by your TRADITION Here I warrant you all the bels sound tradition and the word is neuer omitted
and it is very well and honesty translated for so the Greeke worde doth properly signifie But nowe on the other side concerning good traditions let vs see their dealing The Apostle by the selfe same worde both in Greeke and Latine sayth thus Therefore brethren stand and hold fast the TRADITIONS which you haue learned either by worde or by our Epistle And againe Withdraw your selues from euerie brother walking inordinately and not according to the TRADITION which they haue receiued of vs. And againe according to the Greeke which they professe to folow I praise you brethren that in all things you are mindefull of me and as I haue deliuered vnto you you keepe my TRADITIONS FVLK 2. No maruell though you can not abide the bels sounding against mans traditions which sound must nedes pearce your coÌ„science more than it offendeth your eares seeing you know that many of those things which you defend vnder the name of traditions against the holy scriptures haue not God for their auctor which forbiddeth to be worshipped in such sorte but man or rather Sathan which hath inspired such things vnto meÌ„ thereby to dishonor God and to discredite his holy and most certaine written worde Yet you say it is well and honestly translated God knoweth how faine you would there were no such text extaÌ„t in the Gospel against your superstition and will worshipping But now let vs see our craftie dealing as you compte it against good traditions In the first text 2. Thessal 2. v. 15. You may see your vnderstanding of traditions quite ouerthrowen For the Apostle speaketh of such traditions as were deliuered to them partly by preaching partly by his Epistle Therfore tradition doth not signifie a doctrine deliuered by worde of mouth onely But yet you will say it signifieth here a doctrine deliuered by word of mouth also which is not written How proue you that because all that the Apostle preached was not conteyned in his Epistles to the Thessalonians therefore was it no where written in the Scriptures what the tradition was in the second text 2. Thess. 3. v. 6. is expressed by and by after that he which will not labour must not eate Was this doctrine neuer written before when God commaundeth euery man to labour in his vocation As for the third place 1. Cor. 11. 2. your owne vulgar Latine translater both teacheth vs how to translate it and also dischargeth our translation of heresie and corruption for he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place praecepta precepts or instructions or commauÌ„dements or ordinances I see no great difference in these wordes By which his translation he sheweth that in the other places 2. Thes. 2. 3. He meaneth the same thing by traditiones traditions that we doe by ordinances or instructions and might as well haue vsed the word praecepta in those two places as he did in this one if it had pleased him MART. 3. Here we see plaine mention of S. Paules traditions and consequently of Apostolicall traditions yea and traditions by worde of mouth deliuered to the saide Churches without writing or Scripture In all whiche places looke gentle reader and seeke all their English translations and thou shalt not once finde the worde tradition but in steede thereof ordinances instructions preachings institutions and any worde else rather than tradition In so much that Beza their maister translateth it traditam doctrinam the doctrine deliuered putting the singular number for the plural adding doctrine of his owne So framing the text of holy Scripture according to his false commentarie or rather putting his commentarie in the text making it the text of Scripture Who would thinke their malice and partialitie against traditions were so great that they should all agree with one consent so duely and exactly in these and these places to conceale the worde which in other places do so gladly vse it the Greeke worde being all one in all the saide places FVLK 3. There is no question but the Apostles by word of mouth that is by preaching teaching deliuered the doctrine of the Gospel to the Churches but that they preached taught or deliuered any doctrine as necesarie to saluation which they proued not out of the holy Scriptures and which is not contained in the new TestameÌ„t or the old this is not yet proued neither euer can it be proued Such matters of ceremonies order discipline which are mutable no man denies but they might did deliuer but yet in them nothing but agreeable to the generall rules set downe in the Scripture But in all these places the word tradition can not once be founde Yet M. Fulke saith it is fouÌ„d Yea doth where saith he so You answere pag. 153 against D. Saunders Rocke Therfore if he giue not an instaunce let him giue him selfe the lie But he that chargeth Fulke to say it is found lieth the more For so he saith not read the place who wil. He speaketh against Saunder who affirmed that the very name of tradition vsed in the better part can not be suffered to be in the Englishe Bible as though there were some decree of the Synode or Act of Parliament against it and sayth it may be and is suffered in that sense which the holy Ghost vseth it but not to bring prayer for the deade or any thing contrarie to the Scripture vnder the name of traditions Apostolike By which wordes I meane that there is no prohibition or edict to the contrarie but if any man will vse the worde tradition in translation of the Bible he is permitted so to doe I doe not affirme it is so founde But as if I shoulde say The Papistes in Englande are suffered to liue as becommeth good subiectes I affirme not that they are or shall be founde so to liue But to omit this foolishe quarrell Beza our Maister is sayed to haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine deliuered putting the singular number for the plurall and adding doctrine of his owne What an hainous matter here is the word doctrine is a collectiue comprehending many precepts or traditions and in the next chapiter the Apostle vseth the same word in the singular number Againe the 1. Thes. 4. v. 2. he calleth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precepts or documents which worde signifieth the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnes your vulgar latin traÌ„slator which giues one word for both praecepta 1. Cor. 11. 1. Thes. 4. And that the word doctrine is added to the text it is a fonde cauil for the word doctrine is coÌ„tained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a deliuerie but whereof â—f not of doctrine Our Sauiour Christ also Math. 15. v. 9. by the testimony of Esay reproueth the traditioÌ„ of the Pharisees teaching the doctrines precepts of meÌ„ which testimonye of Esay could take no hold of theÌ„ if traditioÌ„s were not doctrines precepts So that in this traÌ„slatioÌ„ of
though wee accuse them not truly of false translation vnlesse it be false in that one Bible which for the present is redde in their Churches or as though it pertained not to them how their other English Bibles be translated or as though the people read not all indifferently without prohibition and may bee abused by euery one of them or as though the Bible which nowe is read as wee thinke in their Churches haue not the like absurde translations yea more absurde euen in this matter of images as is before declared or as though we must first learne what English translation is reade in their Church which were hard to know it changeth so oft before we may be bold to accuse them of false translation or as though it were not the same Bible that was for many yeares read in their Churches and is yet in euery mans handes which hath this absurde translation whereof we haue laste spoken FVLK 10. Mine answere was framed to Howlets reason who would proue that our seruice was naught because the Scriptures were therein redde in false and shamelesse translations example of whiche hee bringeth 1. Iohn 5. Children keepe your selues from Images To whome mine answere was apte when I saide in the Bible appointed to bee redde in the seruice it is otherwise and as he him self saith it ought to be which answere as though it were made to the generall accusation of our translations you with many supposings as though this as though that would make it seeme to be vnsufficient whereas to Howlets cauill it was not only sufficient but also proper And therfore this is a vaine supposell as though we accuse them not truely of false translation vnlesse it be false in that one Bible whiche for the present is redde in their Churche For we graunt you not the other to be false because this is true and so are all the rest As though it pertayned not to them howe their other English Bibles be translated It pertaineth so farre that if their were a faulte in the former we haue amended it in the later But in that text for which I answered I acknowledge yet no faulte neither is that mine only answere for I proue that Image and Idoll with the Apostle signifieth the same thing Or as though the people redde not all without prohibition and may be abused by euery one of them There is no suche false translation in any of them that the people canne bee abused there by to runne into heresie Yet againe Or as though the Bible which now is redde as we thinke haue not the like absurd translation yea more absurd euē in this matter of Images as is declared before As though you haue proued whatsoeuer you prate of once againe Or as though we must first learne what English translation is redde in their Church which were hard to knowe it changeth so often before we may be bold to accuse them of false translation If you will accuse that translation which is redde in our Church as Howlet doth reason would you should first learne which it is and that is no hard matter seeing there was neuer more appointed than two as oft as you say we chaunge Or at last as though it were not the same Bible that was for many yeares redde in their Churches and is yet in euery mans hands which hath this absurd translation whereof we last spake As though I could prophecie when I answered Howlet for the Bible appointed to be redde in the Church in 1. Iohn 5. that you would finde fault with an other text in that translation that sometime was redde in the church and yet is in many mens hands Which although it be well altered in that point which you quarrell at in the two later translations yet I see no absurditie in the first which for one Greeke word giueth two English words both of one signification yea the later being plainer explicating the former which to English eares is more obscure and lesse vnderstoode MART. 11. Surely the Bible that we most accuse not onely in this point but for sundrye other most grosse faultes and hereticall translations spoken of in other places is that Bible which was auctorised by Cranmer their Archbishop of Canterburie and redde all King Edwards time in their Churches and as it seemeth by the late printing thereof againe anno 1562 a great part of this Queenes reigne And certaine it is that it was so long redde in all their Churches with this venemous and corrupt translation of images alwaies in steede of idols that it made the deceiued people of their secte to despise contemne abandon the very signe and image of their saluation the crosse of Christ the holy roode or crucifixe representing the maner of his bitter passion and death the sacred images of the blessed virgin Mary the mother of God and of S. Iohn Euangelist representing their standing by the crosse at the very time of his passion In so much that now by experience we see the foule inconuenience thereof to wit that all other images and pictures of infamous harlots and heretikes of heathen tyrants and persecutors are lawfull in England at this day and their houses parlours and chambers are garnished with them onely sacredimages and representations of the holy mysterie of our redemption are esteemed idolatrous and haue bene openly defaced in most spitefull maner and burned to the great dishonour of our Sauiour Christ and his Saincts FVLK 11. That Bible perhaps you mislike more than the other translations because Archbishop Cranmer allowed it by his authoritie But howsoeuer it be as I thinke there be more imperfections in it than in the other it is not your accusation without due and substantiall proofe that can make it lesse esteemed with any indifferent or wise man If it haue caused the people to contemne and abandon all Popish Idols there is cause that we shoulde giue God thankes for it Albeit not the translation onely but preaching of the Gospell and Christ crucified especially by which Christ hath bene truely and liuely paynted forth vnto them and euen crucified amonge them hath made them contemne yea and abhorre all carnall and humane deuises of the image of our saluation or representation of his passion by vayne and dead images to be any helpes of faith religion or the worshippe of God Where you saye it is seene by experience that all other images of infamous harlots and heretikes of Heathen tyrants and persecutors are lawefull in England to garnish houses when sacred images are esteemed idolatrous defaced and burned I knowe not well your meaning For if you haue any true images of the Patriarches Prophetes Apostles or other holye persons I thinke they be as lawefull to garnishe priuate houses as the other you speake of Yea the stories of the whole Bible paynted both of the olde Testament and the newe are not forbidden but in many places vsed Prouided alwaies that in the places appoynted for
the publike seruice of God suche thinges are not lawefull for daunger of idolatrie nor in priuate places to be abused as they are of Papistes but rather though they were as auncient and as goodly monuments as the brasen serpent was which no images at this daye can be it is to the great honour of God that they shoulde be despised defaced burned and stamped to powder as that was which sometyme was erected by the commaundement of God by which not onely great miracles were wrought but the wonderfull mysterie of our saluation through faith in Christ was prefigured MART. 12. And as concerning the Bible that at this daye is redde in their Churches if it be that of the yeare 1577. it is worse sometyme in this matter of images than the other For where the other readeth Couetousnes which is worshipping of idolls there this later where vnto they appeale readeth thus Couetousnes which is worshipping of images and Ephes. 5. it readeth as absurdly as the other A couetous man which is a worshipper of images Loe this is the English Bible which they referre vs vnto as better translated and as correcting the fault of the former But because it is euident by these places that this also is partly worse and partly as ill as the other therefore this great confuter of Maister Iohn Houlet fleeth once more to the Geneua English Bible saying Thus we reade and so we translate to wit A couetous person which is an Idolater Where shall we haue these good fellowes and howe shall we be sure that they will stande to any of their translations from the first redde in their Churches they flee to that that is nowe redde and from this againe to the later Geneua English Bibles neither redde in their Churches as we suppose nor of greatest authoritie among them and we doubt not but they will as fast flee from this to the former againe when this shall be proued in some places more false and absurd than the other FVLK 12. It pleaseth you worse perhaps that lesse fauoureth your pelting distinction of images and idols but it is neuer the worse to be liked of them that be wise and learned which know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke doe signifie the same thing which you can not deny And where you say in your scornefull moode loe this is the Bible which they referre vs vnto as better trāslated and as correcting the fault of the former you follow your accustomed vaine of lying For I acknowledge no fault of the former in this point of images but confute the frowardnes of that foolish reason which accuseth our seruice of reading the Bible in shamelesse translations in that text 1. Iohn 5. whereas in the Bible appointed for the seruice it is not as he sayth but euen as he would haue vs to saye I flye not therefore as it pleaseth your wisedom to say from that translation also to the Geneua Bible neither doe I alledge the Geneua trāslation for that cause you pretend but to shew that albeit we translate in such words as you can not mislike yet your venemous slaundering pennes and tongues can neuer giue ouer your peeuish quarrelling In the place by you quoted I defend both as true and answerable to the Greeke and of one sense and meaning where the sound of words onely is diuers the signification of matter one and the same And yet you must haue your foolish florish in roperipe termes Where shall we haue these good fellowes c You shall haue vs by the grace of God ready to iustifie all our translation from shamelesse falsification and hereticall corruptions which is your impudent charge against vs. And if in matter of lesser moment you can descry the least errour in any or in all of our translations we shall be willing to confesse the same and ready to reforme it For truth is deerer to vs than credit although we thinke it better credit to reforme a fault than being admonished wilfully to cōtinue it or defend it MART. 13. But what matter is it howe they reade in their churches or how they correct their former translations by the later when the olde corruption remaineth still being set of purpose in the top of euery dore within their churches in these wordes Babes keepe your selues from images Why remaineth that written so often and so conspicuously in the wals of their churches which in their Bibles they correst as a fault their later Bibles say Keepe your selues from idols their church walles say Keepe your selues from images S. Iohn speaking to the lately conuerted Gentiles biddeth them beware of the idols from whence they were conuerted they speaking to the olde instructed Christians bid them beware of the sacred image of Christ our Sauiour of the holy Crucifixe of the Crosse of euerie such representation and monument of Christes passion and our redemption And therefore in the verie same place where these holy monumentes were wont to stande in Catholike times to witte in the roode loft and partition of the Church and chauncell there nowe standes these wordes as confronting and condemning the foresayd holy monumentes Babes keepe your selues from images Which wordes whosoeuer esteemeth as the wordes of Scripture and the wordes of Sainct Iohn spoken against Christes image is made a verie babe in deede and sottishly abused by their scribled doores and false translations to count that idolatrie which is in deede to no other purpose than to the great honour of him whose image and picture it is FVLK 13. Still you harpe on the olde vntuneable string that the former is a corruption which saith Babes kepe your selues from images which sentence sore grieueth you to be written in the toppe of church dores or in place where the Roode loft stoode And you aske why it remaineth on the wals which we correct as a fault in the Bibles But who tolde you that they correct it as a fault in the Bibles Is euery alteration with you a correction The one explicateth the other that idols of which S. Iohn speaketh be images abused in religion Not that all images be idols as the worde idoll in the Englishe speach is taken nor that al idols be images but as images that are worshipped But S. Iohn you say speaking to the conuerted Gentiles biddeth them beware of the idols from whence they were conuerted That is true but not onely from them but from all other idols Except perhappes you thinke that Christians by that texte shoulde not abhorre the images of Simon Magus and Selene and the images of the Valentinians and Gnostikes and other heretikes which worshipped the image of Christ and of Sainct Paule as Irenaeus and Epiphanius doe testifie And it seemeth you so thinke in deede For you say soone after whosoeuer esteemeth those wordes as the wordes of Scripture if images be put for idolls spoken against Christes image is made a verie babe Suchs babes were Irenaeus
and Epiphanius that they condemned this worshipping of images for heresie Suche a babe was Epiphanius that finding the image of Christ painted in vaile hanging in a Church at Anablatha he iudged it to be contrarie to the Scriptures and rent it in peeces Suche a babe was Tertullian that speaking of that verie texte of Sainct Iohn litle children keepe your selues from idolls he writeth Non iam ab idololatria quasi ab officio sed ab idolis id est ab ipsa effigie eorum Indignum enim vt imago Dei viui Imago Idoli mortui fiat He biddeth them take heede not nowe from idolatrie as from the seruice but from the idolls them selues that is to say from the verie images or shapes of them For it is vnworthie that the image of the liuing God shoulde bee made the image of an idoll and that being deade Finally suche a babe was your vulgar translatour that he sayth Filioli custâ—dite vos à simulachris Which is all one as if he shoulde haue sayed ab imaginibus as I haue plentifully proued children keepe your selues from images As for the purpose you pretende to haue in honouring Christ by images contrarie to his commaundement is in deede nothing but dishonouring of him and destruction of your selues MART. 14. But the gay confuter with whome I beganne sayeth for further aunswere Admit that in some of our translations it bee Children keepe your selues from images for so he woulde haue sayed if is were truely printed What great crime of corruption is here committed And when it is sayed agayne this is the crime and fault thereof that they meane by so translating to make the simple beleue that idols and images are all one which is absurde he replyeth that it is no more absurditie than in steede of a Greeke worde to vse a Latine of the same signification And vpon this position he graunteth that according to the propertie of the Greeke worde a man may say God made man according to his idol and that generally idoluÌ„ may as truely be translated an image as Tyrannus a King which is verie true both being absurde and here he cited many authours and dictionaries idly to proue that idolum may signifie the same that image FVLK 14. But this scornefull replier with whom I haue to do is so accustomed to false and vnhonest dealing that he can neuer report any thing that I haue written truely and as I haue written but with one forgerie or an other he will cleane corrupt and peruert my saying As here he shameth nothing to affirme that I graunt that according to the propertie of the Greeke worde a man may say God made man according to his idoll I will reporte mine owne wordes by which euerie man may perceaue howe honestly he dealeth with me But admit that in some translation it bee as you say Children keepe your selues from images what greate crime of corruption is here committed You saye that it is to make simple men beleeue that idolls and images are all one which is absurde This is no more absurditie than in stead of a Greeke word to vse a Latine of the same signification But you replie that then where Moises sayeth that God made man according to his owne image we shoulde consequently say that God made man according to his idoll I aunswere howsoeuer the name of idols in the Englishe tongue for the greate dishonour that is done to God in worshipping of images is become so odious that no Christian man woulde say that God made man according to his idoll no more than a good subiect woulde call his lawefull Prince a tyraunt yet according to the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee as truely translated an image as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King Here if I were disposed to giue the rayne to affection as you doe often being vnprouoked by me were sufficient occasion offered to insult against your falsehoode But I will forbeare and in plaine wordes tell you that if you be so simple that you can not vnderstande the difference of these two propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoeuer it is reade in Greeke may be truely translated an image and this wheresoeuer the worde image is vsed in Englishe you may vse the word idoll you are vnmeete to reade a Diuinitie Lecture in Englande how soeuer you be aduaunced in Rhemes If not of ignorance but of malice you haue peruerted both my words and meaning let God and all godly men be iudge betwene you and me My wordes are not obscure nor ambiguous but that euerie child may vnderstand my meaning to be no more but this That this Englishe worde idoll is by vse restrayned onely to wicked images The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally all images as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did all Kings vntill Kings that were so called became hatefull for crueltie which caused euen the name tyrannus to be odious MART. 15. But I beseech you Sir if the dictionaries tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by the originall propertie of the worde signifie an image which no man denieth doe they tell you also that you may commonly and ordinarily translate it so as the common vsuall signification thereof or do they tell you that image and idol are so all one that wheresoeuer you finde this worde image you may truely call it idol for these are the points that you should defend in your answere For an example do they teach you to translate in these places thus God hath predestinated vs to be made conformable to the idol of his sonne And againe As we haue borne the idol of the earthly Adam so let vs beare the idol of the heauenly CHRIST And againe We are transformed into the same idol euen as our Lordes spirit And againe The Law hauing a shadowe of the good things to come not the very idol of the things And againe Christ who is the idol of the inuisible God Is this I pray you a true translation yea say you according to the propertie of the worde but because the name of idols in the English tongue for the great dishonour done to God in worshipping of images is become odious no ChristiaÌ„ man would say so FVLK 15. No man denieth you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by the originall proprietie of the worde signifie an image It is well that being conuicted by all Dictionaries old and new you will at length yeelde to the truth But you demaund whether the Dictionaries do tell me that I may commonly and ordinarily translate it so as the common vsuall signification thereof Sir I medle only with the translations of the Scripture and the Dicctionaries tell me that so it vsually signifieth and therefore so I may translate in the Scripture or any other ancient Greeke writer that vseth the worde according to the originall proprietie thereof Peraduenture some later Greeke writers restraining it
than a good subiect woulde call his lawfull Prince a Tyrant Doth he not here tell vs that which we would haue to wit that we may not speake or translate according to the originall propertie of the word but according to the common vsuall and accustomed signification thereof As we may not translate Phalaris tyrannus Phalaris the King as sometime Tyrannus did signifie and in auncient authors doth signifie but Phalaris the tyrant as now this worde tyrannus is commonly taken and vnderstoode Euen so we may not now translate My children keepe you selues from images as the word may and doth sometime signifie according to the originall propertie thereof but we must translate keepe your selues from idols according to the common vse and signification of the word in vulgar speech and in the holy Scriptures Where the Greeke word is so notoriously and vsually peculiar to idols and not vnto images that the holy fathers of the second Nicene Councell which knew right well the signification of the Greeke word them selues being Grecians doe pronounce Anathema to all such as interprete those places of the holy scripture that concerne idols of images or against sacred images as now these Caluinists doe not onely in their commentaries vpon the holy Scriptures but euen in their translatiōs of the text FVLK 17. We can not yet be rid of this mans extraordinarie and vnaduised surmises which are too many and tedious as where I say the name Idoll is odious in the English tongue he gathereth that I meane it to be odious onely in the English tongue and not in the Latine and Greeke I haue shewed before that in Tullies time it was not odious in Latine and it is not long since Maister Martin confessed the Greeke worde according to the originall proprietie to signifie as generally as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which is not odious Although in later times among Christians both of the Greeke and the Latine Church the name of Idolum became odious as well as the word Idoll in English Therefore it is not my fond opinion but. M. Martines foolish collection that a man may say in Latine fecit hominem ad idolum suum and yet I am charged with rash assertions when nothing is reproued that I affirme but that which he him selfe doth imagine But nowe you will returne to those wordes of myne where I say that though the originall proprietie of the wordes hath that signification yet no Christian man would say that God made man according to his idoll no more than a good subiect woulde call his lawefull Prince a tyrant These wordes you say doe tell vs that we may not speake or translate according to the originall proprietie of the word but according to the common vsual and accustomed signification thereof For speaking I graunt as the words are vsed in our time but for translating I saye you must regarde howe the wordes were vsed in time of the writer whose workes you translate As if you would translate out of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would you say who is tyrant of this land or rather who is King or in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would you translate Iupiter tyrant of the gods or King of the gods I thinke not But in S. Iohn seeing at that tyme that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally it may be translated an image generally and seeing he speaketh of the vnlawefull vse of images it may also be translated an idoll as the worde is nowe taken to signifie Howe the late pettie Prelates of the seconde Nicene Councell were disposed to vse the worde to colour their blasphemous idolatrie it is not materiall The auncient dictionaries of Suidas Phauorinus Hesychius with the examples of Homer Plato and other auncient Greeke Authors are of more credite for the true and auncient signification of that word MART. 18. This then being so that wordes must be translated as their common vse and signification requireth if you aske your olde question what great crime of corruption is committed in translating keepe your selues from images the Greeke being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you haue aunswered your selfe that in so translating idoll and image are made to signifie one thing which may not be done no more than Tyrant and King can be made to signifie all one And how can you say then that this is no more absurditie than in steede of a Greeke worde to vse a Latine of the same signification Are you not here cōtrary your selfe Are idoll and image Tyrant and King of one signification sayd you not that in the English tongue idoll is growen to an other signification than image as tyrant is growen to an other signification than King Your false translations therefore that in so many places make idols and images all one not onely forcing the word in the holy Scriptures but disgracing the sentence thereby as Ephes. 5. Col. 3. are they not in your owne iudgement very corrupt and as your owne consciences must confesse of a malitious intent corrupted to disgrace thereby the Churches holy images by pretence of the holy Scriptures that speake onely of the Pagans idols FVLK 18. Againe I repeate that wordes must or may be translated according to that signification they had in time of the writer whome you translate And to my question what absurditie is it in that text of Saint Iohn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to translate image you aunswer by that meanes idoll and image are made to signifie one thing But that is not so for image signifieth more generally than idoll in English and image aunswereth properly to the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idoll to the meaning of Saint Iohn that is of wicked images so that the translation is good Euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated a King generally according to the worde and if the Author meane of a cruell King it may be translated a Tyrant For King is a generall word applyed to good Kings and to euill as image is to lawefull and vnlawefull images Therefore our translations that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saye an image are not false much lesse anye malicious corruptions And if the translators in so doing intended to disgrace popishe images I thinke they did wel and according to the meaning of the holy Ghost who forbidding generally all images that may be had in religious reuerence did not restraine the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wicked idols of the Gentiles but left it at large to comprehend all such images and all kindes of worshipping them as are contrary to the lawe and commaundement of God MART. 19. But of the vsuall and originall signification of wordes whereof you take occasion of manifold corruptions we will speake more anone if first we touch some other your falsifications against holy images as where you affectate to thrust the word Image into the text when there is
signification but a true and general vnderstanding of the word which is vsed of the Euangelist for other washings than the Sacrament of Baptisme and so you are inforced to translate it Marc. 7. MART. 2. Now then to come to our purpose such are the absurde translations of the English Bibles and altogither like vnto these Namely when they translate congregation for Churche Elder for Priest Image for Idol dissension for schisme Generall for Catholike secrete for Sacrament ouer-seer for Bishop messenger for Angel embassadour for Apostle minister for Deacon and such like to what other end be these deceitfull translations but to conceale and obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the worde schisme as they do also Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament which is the Latin nor mysterie which is the Greeke but to goe as farre as they can possibly from the common vsuall and Ecclesiastical wordes saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament FVLK 2. Absurde traÌ„slations of the English Bibles you say are congregation for Churche Elder for Priest Image for Idoll and such like The word Church being ambiguously taken of the people for the place of assembly the assembly it selfe it was as lawful for vs to cal congregation as for you to call it assembly Actes 7. This worde Priest commonly taken for a sacrificer and the same that Sacerdos and so by you translated there was good occasion to vse the worde Elder for which you vse Senior or auncient in your translation which is a name of auctoritie as ouerseer is of diligeÌ„ce minister of seruice pastor of feeding all which names set foorth a true Bishop Pastor and Elder and if you will needes haue it of a true Prieste Of Image for Idoll is sayde inough in the nexte Chapiter before Schisme I knowe not how English men should vnderstand except it were englished by dissension diuision rending or some such like Of general for Catholike we shal speake anon Secrete for Sacrament we vse because wee would retaine the ecclesiasticall vse of this worde Sacrament which is to signifie the seales of Gods promises and not confounde it with euery holy or vnholy secrete thing The Greeke worde mysterie which you would enioyne vs to vse was in the time of the firste translation more vnknowen than that wee could well haue vsed it except wee would haue followed your veine in vanitie and noueltie of termes Praepuâ—e neophyte gratis depositum c. or else made generall and common the proper vse of this Ecclesiasticall terme Sacrament to euery mysterie and called the Sacrament of preaching of publishing the Gospel to the Gentils of the seuen starres as you do and yet in the Sacrament of the whore of Babylon you leaue it and call it mysterie Apoc. 17. v. 7. as you shoulde be enforced to doe if you would translate the old Testament out of Latine Dan. 2. diuerse times except you would call Nabuchadonosors dreame a Sacrament and Dan 4. where the king sayth that to Daniell no secrete is impossible meaning vnknowen or not vnderstood you would say no Sacrament Tob. 12. you would translate Sacramentum regis abscondere bonum est It is a good thing to hide the kings Sacrament where you should say secrete and where the English phrase would hardly beare you to say the kings mysterie Of the other termes in the places by you quoted it shal be sufficient to speake But I haue rendred reasonable causes of these termes hitherto so that no maÌ„ but madde with malice would thinke we conceale the name of Church dignities therof in hatred of them or do dissemble the names of schisme heresie in fauour of those abhominations which are as wel set forth to their detestatioÌ„ in the terms of dissention and sectes as for the name Sacrament we find not in the Greeke but mysterium we traÌ„slate a secrete or a mysterie as the worde signifieth which nothing fauoureth the pretended Sacrament of Matrimonie MART. 3. S. Paul saith as plaine as he can speake I beseech you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions which may be in profane and worldly things as well as in matters of religion But schismes are those that diuide the vnitie of the Church whereof they know them selues guilty S. Paule saith as plainely as is possible A man that is an Heretike auoide after the first and second admonition They translated in their Bible of the yeare 1562 A man that is an author of Sectes And where the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes FVLK 3. S. Paule in deede speaketh plainely in Greeke but if you speake English say schismes fortie thousand of the people in England will sweare they vnderstande you not But schismes you say are those that deuide the vnitie of the Churche dissentions may be in prophane and worldly things Verily all schismes deuide not the Church for they were not al the Church of whom it is sayde in S. Iohn 9. There was a schisme among them for I thinke the best of the Pharisees were scarse good members of the Churche Againe where S. Paule doth say least there should bee a schisme in the bodie 1. Cor. 12. He speaketh of the natural bodie whervnto he compareth the Churche S. Paule also sayth as plainely as he canne speake in Greeke 1. Cor. 11. v. 18. I heare that there be schismes among you yet your vulgar Latine translatour is bolde to saye Scissuras cuttings or rendings where you are bold to goe from your Latine texte and call them schismes And for explicating the Greeke name of heresie by sectes why should wee be more blamed than the vulgar Latine translator who commonly translateth it Sectas and namely Gal. 5. 2. Pet. 2. Actes 24. diuerse times 26. and 28 in all which places you your selues translate sectes Is it because he or you fauour heresies and heretikes will you neuer leaue this foolish wrangling which alwaies turneth you to the greater discredite MART. 4. As also they suppresse the very name Catholike when it is expresly in the Greeke for malice towarde Catholikes and Catholike religion because they know them selues neuer shall be called or knowen by that name And therefore their two English Bibles accustomed to be reade in their Churche therefore by like moste authenticall leaue it cleane out in the title of all those Epistles which haue bene knowen by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somewhat more honestly hath turned the worde Catholike into General saying The Generall
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
of faith necessarie to saluation are comprehended But we are content to be iudged by those places which seeme of most importance for the dignity preheminence authoritye of the Church MART. 2. Our Sauiour saith Vpon this Rocke I will build my Church and the gates of hell shall not preuaile against it They make him to say Vpō this rocke I wil build my congregation Againe If he heare not them tell the Church if he heare not the Church let him be to thee as an Heathen and as a publicane they say Congregation Againe who woulde thinke they woulde haue altered the worde Church in the Epistle to the Ephesians their English translation for many yeares red thus Ye husbands loue your wiues as Christ loued the congregation and clensed it to make it vnto him selfe a glorious congregation without spot or wrinkle And This is a great secrete but I speake of Christ of the cōgregation And to Timothee The house of God which is the cōgregation of the liuing God the pillar and grounde of truth Here is no worde of Churche which in Latine Greeke is Ecclesia Dei viui columna firmamētum veritatis Likewise to the Ephesians againe He hath made him heade of the congregation which is his bodie And to the Hebrues they are all bolde to translate The congregation of the first borne where the Apostle nameth heauenly Hierusalem the citie of the liuing God c. FVLK 2. In the first English Bible printed where it was thus translated Math. 16. vppon this rocke I will build my congregation the note in the margent is thus vpon this rock that is as saith S. Augustin vpon the confession which thou hast made knowledging me to be Christ the sonne of the liuing God I will build my congregation or Church Was not this translator thinke you sore afraid of the name of the Church What other thing should he vnderstand by the word congregation in al places by you noted or in any like but the church as he doth here expound him selfe And this translation almost worde for worde doth the Bible you call 1562. follow MART. 3. So that by this translation there is no more Church militant and triumphant but congregation and he is not head of the Church but of the congregation and this congregation at the time of the making of this translation was in a few new brethren of England for whose sake the name Church was left out of the English Bible to commend the name of congregation aboue the name of Church Whereas S. Augustine telleth them that the Iewes Synagogue was a congregation the Church a conuocation and that a congregation is of beasts also a conuocation of reasonable creatures onely and that the Iewes congregation is sometime called the Church but the Apostles neuer called the Church Congregation Doe you see then what a goodly chaunge they haue made for Church to say congregation so making themselues a very Synagogue that by the property of the Greeke word which yet as S. Augustine telleth them most truely signifieth rather a conuocation FVLK 3. A strange matter that the Church militant and triumphant should be excluded by vsing the word congregation when by it nothing is signified but the congregation or Church militant and triumphant and that Christ should no more be head of the Churche when he is head of the congregation where the differēce is only in sound of words not in sense or meaning Your vaine and ridiculous surmise why the name of Church shuld be left out of the Bible I haue before cōfuted shewing that in euery Bible it is either in the text or in the notes But S. Augustin telleth vs say you that the Iewes synagoge was a congregation the church a cōuocation that a congregation is of beasts also a conuocation of reasonable creatures only But S. Luke in the person of S. Stephen telleth vs and Augustine telleth vs as much that the synagoge of the Iewes is called also Ecclesia which signifieth the church and congregation That Congregatio the Latin word may be of beasts also it skilleth not for the church of Christ is called also a flocke and sheepe of his pasture But he that should say in English a cōgregation of beastes might be taken for as wise a man as he that said an audiēce of sheepe And wheras S. Augustine telleth you that the Iewes congregation is somtime called the church what is the cause that you doe translate it the assembly Act. 7. euen as you do the congregation of the Idolatrous Ephesians Act. 19 But further you say Augustine telleth vs that the Apostles neuer called the church congregation It is a worlde to see what foolishe fetches you haue to deceiue the ignoraunt Augustine sayeth the Apostles neuer called our assembly Synagoga but alwaies Ecclesia and yet he is a litle deceiued for S. Paul calleth our gathering togither vnto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Congregatio a cōgregation he saith not And although he make a nice distinction betwene the wordes Congregation Conuocation yet all men which know the vse of these words will confesse no necessitie of a Iewish synagoge to be implied in the word cōgregation more than in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the holy Ghost is vsed for an assembly or gathering togither either of Iewes Christiās or Gentils And therfore it seemeth the translatour vsed the word congregation which is indifferent for all euen as the worde Ecclesia is vsed both in the Greeke and vulgar Latine MART. 4. If they appeale here to their later translatiōs we must obtaine of them to condemne the former and to confesse this was a grosse fault cōmitted therein And that the Catholike Church of our coūtrie did not il to forbid burne such bookes which were so translated by Tyndal and the like as being not in deede Gods booke worde or Scripture but the Diuels worde Yea they must confesse that the leauing out of this worde Church altogither was of an hereticall spirite against the Catholike Romane Church because then they had no Caluinisticall Church in any like forme of religion gouernement to theirs now Neither will it serue them to say after their maner And if a man should translate Ecclesiam congregation this is no more absurdity than in steede of a Greeke word to vse a Latin of the same signification This we trow will not suffise them in the iudgement of the simplest indifferent Reader FVLK 4. Wee neede not to appeale to the later translations for any corruption or falsification of the former no nor for any mistranslation For seing the spirite of God as I haue said before vseth the word Ecclesia generally for a companie of Christians Iewes and Gentils the translator hath not gone from the truth and vse of the Scriptures to vse the word cōgregation which signifieth indifferently all three Wherefore there needeth no condemnation nor
confession of any grosse faulte herein cōmitted except you will count it a grosse fault in S. Luke to vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any scrupulositie for all three as the translator doth the worde congregation and you in two significations the worde assemblye Neither can your heathenish and barbarous burning of the holy Scriptures so translated nor your blasphemie in calling it the deuils worde be excused for any fault in translation which you haue discouered as yet or euer shall be able to descrye That stinking cauill of leauing out of the Bible this worde Church altogither being both foolish and false I haue aunswered more than once alreadye It is not left out altogither that in contents of bookes and chapiters and in notes of explication of this worde congregation is set downe Neither could there be any purpose against the Catholike Churche of Christe in them that translated and taught the Creede in English professing to beleeue the holy Catholike Church As for our hatred of the malignant Antichristian Church of Rome we neuer dissembled the matter so that wee were afrayed openly to professe it what neede had wee then after suche a fantasticall manner as is fondly imagined to insinuate it MART. 5. But my Maisters if you would confesse the former faults and corruptions neuer so plainely is that inough to iustifie your corrupt dealing in the holy Scriptures Is it not an horrible fault so wilfully to falsifie and corrupt the worde of God written by the inspiration of the holy Ghost May you abuse the people for certaine yeares with false translations and afterward say Loe we haue amended it in our later translations Then might the Heretike Beza be excused for translating in steede of Christes soule in hell his carcas in the graue And because some friend told him of that corruption he corrected it in the later editions he shoulde neuerthelesse in your iudgement be counted a right honest man No be ye sure the discrete Reader can not be so abused but he will easily see that there is a great difference in mending some ouersights which may escape the best men in your grosse false translations who at the first falsifie of a prepensed malice and afterwardes alter it for verie shame Howbeit to say the truth in the chiefest principal place that concerneth the Churches perpetuitie stability you haue not yet altered the former translation but it remaineth as before and is at this day red in your Churches thus Vpon this Rocke I will build my congregation Can it be without some hereticall subtiltie that in this place specially and I thinke only you chaunge not the worde congregation into Church Giue vs a reason and discharge your credit FVLK 5. You are very hardly in very deede maliciously bent against vs that you will accept no confession of faults escaped neuer so plainly made As for corrupt dealing in the holy Scriptures and falsifying of the word of god you are not able no not if you would burst your selfe for malice to conuict vs. And therefore looke for no confession of any such wickednes whereof our conscience is cleare before God and doth not accuse vs. As for Bezaes correction of his formen translation Act. 2. v. 27. if your dogged stomach will not accept he shall notwithstanding with all godly learned men be accoūted as he deserueth for one who hath more profited the Church of God with his sincere translation and learned annotations than all the popish Seminaries and Seminarists shall be able to hinder it iangle of grosse false translations as long as you will But the chiefest principall place that concerneth the Churches perpetuitie is not yet reformed to your minde For in the Bible 1577. we reade still Math. 16. vpon this rocke I will build my congregation If Christ haue a perpetuall congregation builded vpon the foundation of the Prophets and Apostles him selfe being the corner stone his Church is in no daunger euer to decay Yet you aske whether it can be without some hereticall subtiltie that in this place specially and as you thinke onely the word congregation is not chaunged into Church It is an homely but a true prouerbe the good wife would neuer haue sought her daughter in the ouen had she not bene there first her selfe You are so full of hereticall subtilties and traiterous deuises that you dreame of them in other mens doinges whatsoeuer commeth into your handes yea where you your selfe can haue no probable imagination what to suspect And therefore we must giue you a reason in discharge of our credit For my part I knowe not with what speciall reason the translator was moued but I can giue you my probable coniecture that he thought it all one as in deede it is to say my congregation or my Church For what is Christes congregation but his Church or what is Christes Church but his congregation And yet to put you out of all feare the Geneua translation hath the worde Church that you make so great account of as though it were not an indifferent word to the true Church of true Christians and the false Church of malignant Heretikes being vsurped first to signifie the congregation of Christians by a Metonymie of the place containing for the people contained For the etymologie thereof is from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was vsed of Christians for the place of their holy meetings signifying the Lordes house therefore in the northren which is the more auncient English speech is called by contraction Kyrke more neare to the sound of the Greeke word MART. 6. What shal I say of Beza whom the English Bibles also follow translating actiuely that Greeke word which in common vse and by S. Chrysostoms and the Greeke doctors exposition is a plaine passiue to signifie as in his annotations is cleare that Christ may be without his Church that is a head without a body The words be these in the heretical translation He gaue him to be the heade ouer all thinges to the Church which Church is his body the fulnes of him that filleth all in all S. Chrysostom saith Beza he might haue said all the Greeke Latine auncient fathers taketh it passiuely in this sense that Christ is filled all in all because all faithfull men as members the whole Church as the bodie cōcurre to the fulnes accomplishment of Christ the head But this saith he seemeth vnto me a forced interpretation Why so Beza FVLK 6. That Beza translateth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely it is plaine both in the text of his translation in his annotations But that he doth it to signifie that Christ may be without his Church that is a head without a body it is a shameles slaūder His words vpon which you weaue this cobweb are these Omninò autem hoc addidit Apostolus vt sciamus Christum per se non indigere hoc supplemento vt
thought she is one of those last mentioned But if you say as the Geneua Bible doth but my doue is alone and my vndefiled is the onely daughter of her mother Nowe the church is excepted from all the rest of the Queenes concubines and damsels And where you say the Hebrue hath not that signification I pray you goe no further but euen to the same verse and tell me whether the sense be that she is one of her mothers daughters or the only daughter of her mother Here therefore as almost euery where you doe nothing but seeke a knot in a rush MART. 11. But we beseeche euerie 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 yeares out of their Englishe Bibles thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes to wit the authoritie of the Church which is so many wayes and so greatly recommended vnto all Christians in ho'y Scriptures Consider I pray you what a malitious intention they had herein First that the name Church shoulde neuer sound in the common peoples eares out of the Scriptures secondly that as in other things so in this also it might seeme to the ignoraunt a good argument against the authoritie of the Church to say We finde not this worde Church in all 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 well prouide that the worde Church in the holy Scriptures should not stay or hinder their schismaticall and hereticall proceedings as long as that was the only English translation that was read and liked among the people that is so long till they had by preaching taken away the Catholike Churches credit and authorite altogither among the ignorant by opposing the Scriptures thereunto which them selues had thus falsely translated FVLK 11. We trust euerie indifferent Reader wil consider that they which translated the Greeke worde Ecclesia the congregation and admonished in the notes that they did by that worde meane the church and they which in the creede might haue translated Ecclesiam Catholicam the vniuersall congregation taught all children to say I beleue the Catholike churche coulde haue no such deuilish meaning as this malicious sclaunderer of his owne heade doeth imagine For who euer hearde any man reason thus This worde church is not found in the Scripture therefore the church must be despised c. Rather it is like beside other reasons before alleaged that those first translatours hauing in the olde Testament out of the Hebrue translated the wordes Cahal Hadath and such other for the congregation where the Papistes will not translate the church although their Latine text be Ecclesia as appeareth Act. 7. where they call it assembly thought good to retaine the word congregation throughout the newe Testament also least it might be thought of the ignoraunt that God had no church in the time of the olde Testament Howsoeuer it was they departed neither from the word nor meaning of the holy Ghost nor from the vsage of that word Ecclesia which in the Scripture signifieth as generally any assembly as the worde Congregation doeth in Englishe CHAP. VI. Hereticall translation against PRIEST and PRIESTHOODE Martin BVt because it may be they will stande here vpon their later translations which haue the name Church because by that time they sawe the absurditie of chaunging the name now their number was increased and them selues beganne to challenge to be the true Church though not the Catholike and for former times when they were not they deuised an inuisible Church If then they will stande vpon their later translations and refuse to iustifie the former let vs demaund of them concerning all their Englishe translation why and to what ende they suppresse the name Priest trāslating it Elder in all places where the holy Scripture would signifie by Presbyter and Presbyterium the Priestes and Priesthoode of the new Testament Fulke IF any errour haue escaped the former translations that hath bene reformed in the later all reasonable men ought to be satisfied with our owne corrections But because we are not charged with ouersights and small faults committed either of ignorāce or of negligence but with shamelesse trāslations wilful heretical corruptions we may not acknowledge any such crimes whereof our conscience is cleare That we deuised an inuisible church because we were few in number whē our translations were first printed it is a lewde sclaunder For being multiplied as we are God be thanked we holde still that the Catholike church which is the mother of vs all is inuisible and that the church on earth may at sometimes be driuen into suche streights as of the wicked it shall not be knowen And this we helde alwayes and not otherwise Nowe touching the worde Presbyter and Presbyterium why we translate them not Priest and Priesthoode of the new Testament we haue giuen sufficient reason before but because we are here vrged a freshe we must aunswere as occasion shall bee offered MART. 2. Vnderstand gentle Reader their wily pollicie therein is this To take away the holy sacrifice of the Masse they take away both altar and Priest because they know right well that these three Priest sacrifice and altar are dependentes and consequentes one of an other so that they can not be separated If there be an externall sacrifice there must be an external Priesthoode to offer it an altar to offer the same vpon So had the Gentiles their sacrifices Priestes and altars so had the Iewes so Christ him selfe being a Priest according to the order of Melchisedec had a sacrifice his bodie and an altar his Crosse vpon the which he offered it And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death therefore did he withall ordaine his Apostles Priests at his last supper there then instituted the holy order of Priesthoode and Priestes saying hoc faecite Do this to offer the selfe same sacrifice in a mysticall and vnblouddie maner vntill the worldes end FVLK 2. In denying the blasphemous sacrifice of the popish masse with the altar priesthood that therto belongeth we vse no wily policie but with open mouth at all times and in all places we cry out vpon it The sacrifices priestes and altars of the Gentiles were abhominable The sacrifices of the Iewes their priestes and altars are all accomplished and finished in the onely sacrifice of Christ our high Priest offered once for all vpon the altar of the crosse which Christ our Sauiour seeing he is a Priest according to the order of Melchisedech hath an eternall priesthood and such as passeth not by succession Heb. 7. Therefore did not Christ at his last supper institute any externall propitiatory sacrifice of his bodie and bloud but
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
And here againe with lothsomnes you repeate your rotten quarrell of idols translated images which was to discouer your abhominable idolatrie cloked vnder a blind false distinction of images and idols The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate repentance as you doe sometimes when you can not for shame vse your Popishe terme penance by which you vnderstande satisfaction for sinne which in diuerse places you are enforced to giue ouer in the plaine fielde and to vse the terme repentance as in the fift of the Actes This Prince and Sauiour God hath exalted with his right hand to giue repentance to Israell and remission of sinnes likewise Act. 11. where the Scripture speaketh of God giuing repentaunce to the Gentils And when you speake of Iudas you say also repenting him so that the repentance of Iudas and that which God gaue to Israell and to the Gentils is vttered in one terme whereas else you haue almost euerie where penance and doing of penance Where you say we make repentance nothing but chaunging of the minde or amendment of life you speake vntruely for not euerie chaunging of the minde is godly repentance neither is only amendment of life all repentance but there must be contrition and sorowe for the life past That in the Greeke Church they that were Catechumeni and Energumeni were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are in repentance it maketh nothing against the true vse of the Greeke word as it is vsed in the Scriptures We know the discipline of the Churche appointed an outwarde exercise of praying fasting and other humbling for a trial and testimonie of true and hartie repentance which was some times called by the name of repentaunce by a Metonymia signi whiche hee that will enforce by that name to bee partes of true and inwarde repentaunce is as wise as hee that will contend the Iuy bushe to be a parte of wine because some men seing it hang ouer the house will say loe here is wine MART. 15. They therefore leauing this Ecclesiasticall signification and translating it according to Plutarch doe they not much like to Castaleo Doe they not the same agaynst the famous and auncient distinction of Latrîa and Dulîa when they tell vs out of Eustathius vpon Homer and Aristophanes the Grammarian that these two are all one Whereas wee proue out of S. Augustine in many places the seconde Councell of Nice Venerable Bede and the long custome of the Churche that according to the Ecclesiasticall sense and vse deduced out of the Scriptures they differ very much Doe they not the like in Mysterium and Sacramentum which they translate a Secrete in the profane sense whereas they know how these wordes are otherwise taken both in Greeke and Latine in the Church of God did they not the like in the worde Ecclesia when they translated it nothing else but congregation Doe they not the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate ordaining by election as it was in the profane court of Athens whereas S. Hierons telleth them that Ecclesiasticall writers take it for giuing holy orders by imposition of hands Do they not the like in many other wordes wheresoeuer it serueth their hereticall purpose And as for profane translation is there any more profane than Beza him selfe that so often in his annotations reprehendeth the olde translation by the authoritie of Tullie and Terence Homer and Aristophanes and the like profane authors yea so fondly and childishly that for Olfactum which Erasmus vseth as Plinies word he will needes say odoratum because it is Tullies word FVLK 15. In translating the Scripture we vse the worde repentance in the same signification that the scripture vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In other Ecclesiasticall writers we can neuerthelesse vnderstand it as they meane it Concerning that vnlearned distinction of Latria and Dulia we doe rightly to shewe out of profane writers that it is vaine and that the termes signifie all one and you your selfe confesse in your marginall note that sometimes in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not signifie the seruice and honour that is proper to God as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in more than an hundred places vsed for the seruice honour proper to God S. Augustine you confesse afterward knew wel but one tōgue therfore he is no meete iudge of distinction of Greeke wordes Bede followeth Augustines error The idolaters of the 2. Nicene councel were glad of a cloke for the raine cōtrary to the property of their tongue As is proued by Eustathius Aristophanes Xenophon Suidas and by later writers no Protestants Laurentius Valla and Ludouicus Viues Mysterium we translate a secret or a mysterie indifferently the word signifying no more an holy secret than a prophane and abhominable secrete as the mysterie of iniquitie the mysterie of Babylon For the wordes Ecclesia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we haue sayd sufficiently and very lately To vse Tullies words when they answer the Greeke as properly as any barbarous wordes or lesse commendable wordes I knowe not why it shoulde be counted blame worthy in Beza or in any man except it be of such a Sycophant as liketh nothing but that which sauoureth of his owne spittle MART. 16. But to returne to our English translatours doe not they the like to profane Castaleo and doe they not the very same that Beza their Maister so largely reprehendeth when they translate Presbyterum an Elder Is it not all one fault to translate so and to translate as Castaleo doth Baptismum washing Hath not Presbyter bene a peculiar and vsual word for a Priest as long as Baptismus for the Sacrament of regeneration which Castaleo altering into a cōmon and profane worde is worthily reprehended We will proue it hath not for their sake who know it well enough but for the Readers sake whom they abuse as if they knew it not FVLK 16. If it be as great a fault in vs to translate Presbyterum an Elder as for Castaleo to translate Baptismum washing your vulgar translatour must be in the same faulte with vs which so often translateth Presbyteros seniores or maiores natu which signifie Elders and not Priestes it is a vaine thing therefore that you promise to proue that Presbyter hath bene a peculiar and vsual word for a Priest as long as Baptismus for the Sacrament of regeneration For peculiar you can neuer proue it seeing it is vsed in the Scripture so often for such Elders Ancients as you your selfe would not cal Priests So that if you did translate the whole Bible out of your owne vulgar Latine you must translate Presbyter thrice an Elder or Auncient for once a Priest MART. 17. In the first and second Canon of the Apostles we reade thus Episcopus à duobus aut tribus Episcopis ordinetur Presbyter ab vno Episcopo ordinetur Diaconus alij Clerici that is
Episcopus Presbyter which came in afterward you your selfe confessed as we heard of late that it is not obserued in the Scriptures but the same men are called Episcopi which before were called Presbyteri And according to that distinctioÌ„ you can allow but one Bishop of one citie at once yet the Scripture in diuerse places speaketh of many Bishops of one citie as Act. 20. the Bishops of Ephesus called before Presbyteri Elders also he saluteth the Bishops and Deacons of Philippi Phil. 1. where your note saith that In the Apostles time there were not obserued alwaies distinct names of either function of B. Priest Would you haue vs to translate the Scripture with distinction of names which the holy ghost maketh not nor your vulgar Latin obserueth nor you your selfe for shame can obserue And if we should haue translated for Elders Priests that distinction taken vp after the Apostles times or the writing of the Scripture had bene neuer the more confirmed MART. 20. But of al other places we would desire these gay translatours to translate this one place of S. Augustine speaking of him self a Bishop and S. Hierom a Priest Quanquam enim secunduÌ„ honoruÌ„ vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior fit tamen in multis rebus Augustinus Hieronymo minor est Is not this the English therof For although according to the titles or names of honour which now by vse of the church haue preuailed the degree of Bishoppe be greater than Priesthood yet in many things Augustine is lesse than Hierom. Or doth it like them to translate it thus The degree of Bishop is greater than Eldership c Againe against Iulian the heretike when he hath brought many testimonies of the holy doctors that were all Bishops as of S. Cyprian Ambrose Basil Nazianzene Chrysostome at length he commeth to S. Hierom who was no Bishop and sayth Nec sanctum Hieronymum quia Presbyter fuit contemnendum arbitreris that is Neither must thou thinke that S. Hierom because he was but a priest therfore is to be contemned whose diuine eloqueÌ„ce hath shined to vs from the East euen to the West like a lampe and so forth to his great commendation Here is a plaine distinction of an inferiour degree to a Bishop for the which the Heretike Iulian did easily contemne him Is â—ot S. Cyprian full of the like places is not all antiquitie so full that whiles I proue this me thinketh I proue nothing els but that snow is white FVLK 20. Of all other importune and vnreasonable iudges you are one of the worst that would enforce vs to translate the Scriptures which you confesse obserueth not the distinction of Bishops and Priestes according to the fathers which doe almost alwayes obserue it If we should translate those sentences of S. Augustine we might vse the word Priest for Presbyter and priesthood for presbyterium and if we vse the words Elder and Eldership what offence I pray you were it when by these names we vnderstand nothing but the same function minister which Augustine doth That Episcopus a Bishop was of very olde time vsed to signifie a degree Ecclesiasticall higher than Presbyter an Elder or Priest we did neuer deny we knowe it right well We knowe what S. Hierom writeth vpon the epistle to Titus cap. 1. idem est â—rgo Presbyter qui Episcopus The same man is Presbyter or an Elder or Priest which is Episcopus a Bishop And before that by the instinct of the deuill factions were made in religion and it was sayd among the people I am of Paule I of Apollo and I of Cephas the Churches were gouerned by common councell Presbyterorum of the Elders But afterwarde when euery one thought those whome he had baptised to be his owne and not Christes it was decreed in the whole worlde that one de Presbyteris of the Elders being elected should be set ouer the reste to whome all the care of the Churche should pertaine and the seedes of schismes shoulde be taken away This and much more to this effect writeth Saint Hieronyme of this distinction in that place and in diuerse other places which nothing proueth that we are bounde to translate Presbyter in the Scripture a Priest and least of all that we are bound in termes to keepe that distinction which the Scripture maketh not and the Papistes them selues can not obserue in their most partiall translation MART. 21. In all which places if they will translate Elder and yet make the same a common name to all Ecclesiastical degrees as Beza defineth it let the indifferent Reader consider the absurd confusion or rather the impossibilitie thereof if not but they will graunt in all these places it signifieth Priest and so is meant then we must beate them with Bezaes rodde of reprehension against Castaleon that we can not dissemble the boldnesse of these men which woulde God it rested within the custome of words onely and were not important matter concerning their heresie These men therefore touching the word Priest though vsed of sacred writers in the mysterie of the newe Testament and for so many yeares after by the secret consent of all Churches consecrated to this one Sacrament so that it is now growen to be the proper vulgar speeche almoste of all nations yet they dare presume rashly to change it and in place thereof to vse the word Elder delicate men forsooth yea worse a great deale because these do it for heresie not for delicacy which neither are moued with the perpetuall authoritie of so many ages nor by the daily custome of the vulgar speech can be brought to thinke that lawful for diuines which all men graunt to other maisters professors of artes that is to reteyne hold that as their owne which by long vse in good faith they haue truely possessed Neither may they pretend the authoritie of any auncient writer as that the old Latine translator sayth Senior Seniores for that which was to them as it were newe to vs is olde euen then that the selfe same wordes which we now vse were more familiar to the Church it is euident because it is very seldom that they speake otherwise FVLK 21. I see no impossibilitie but that in all places where we reade Presbyter we may lawfully translate Elder as well as Priest and make it stil in Scripture a common name to all Ecclesiasticall degrees at least to as many as the Scripture maketh it common without any absurditie or confusion And albeit in the fathers we should translate it Priest because they vnderstood by the name Presbyter a distinct degree from Episcopus yet the saying of Beza against Castaleo could not by any wise man be applyed to vs. For Castaleo changed the name of the Sacrament Baptismus by which both the Scriptures and the fathers vniformely did vse to signifie one and the same Sacrament whereas the name of
heauen c. IstuÌ„ locuÌ„ episcopi presbyteri noÌ„intelligentes c. This place Bishops Priests not vnderstanding take vpon them somewhat of the pride of the Pharizees so that they thinke they may eyther condemne the innocentes or lose the guiltie persons whereas with God not the sentence of the Priests but the life of the persons accused is inquired of Wee read in Leuiticus of the Lepers where they are coÌ„maunded to shewe them selues to the Priestes and if they haue the Leprosie then by the Priest they are made vncleane Not that Priestes make Lepers and vncleane persons but that they may haue knowledge of him that is a Leper and him that is no Leper and may discerne who is cleane or who is vncleane Therefore euen as the Prieste doth there make the Leper cleane or vncleane So here also the Bishop and Prieste doth binde or lose not them that be innocent or guiltie but according to his office when he shall heare the varietie of sinners he knoweth who is to be bound and who is to be loosed But where you saye the people went to diuerse ghostly fathers as before when that extraordinarie penitentiarie Priest was taken away for the adulterie of a Deacoâ— at ConstaÌ„tinople you speake beside the booke to make the ignorant beleeue that the people went to auricular shrift For in Constantinople where this priuie confession was taken away the people were left to their owne consciences At Rome the same time great offenders did open penance neither were there any such diuerse ghostly fathers as you speake of That Chrysostom sayth lib. 3. de sacerdotio we receiue it being so vnderstood as iâ— be not contrary to that I cited euen nowe our of Hie 〈…〉 But what maketh all this against translating Presbyter an Elder MART. 27 Nowe then to conclude this point seeing we haue such a cloud of witnesses as the Apostle speaketh euen from Christes time that testifie not onely for the name but for the very principall functions of externall Priesthood in offering the sucrifice of Christs bodie bloud in remitting sinnes and so forth what a peâ—â—ish malicious and impudent corruption is this for the defacing of the testimonies of the holy scriptures tending therevnto to seeke to scratch aduantage of the â—ord Presbyter and to make it signifie an Elder not a Priest Presbytenum Eldership rather than Priesthoode as if other new fangled companions that would forge an Heresie that there were no Apostles shoulde for that purpose translate it alwaies legates or that there were no Angels should translate it alwaies Messengers that Baptisme were but a Iudaical ceremony should translate it washing which Castalio did much more tolerably in his traÌ„siatioÌ„ than any of these should if he did it only of curiosity folly And if to take away al distinction of clergie laiâ—y the Protestantes should alwayes translate clerum lotte or lotterie as they do translate is for the same purpose parish and heritage might not Beza him selfe controule them saying that the auncient fathers transferred the name clerus to the Colledge of Ecclesiastical Ministers FVLK 27. A cloude of testimonies in deede you haue heaped togither not as the Apostle did to vpholde the certainty of faith but to obscure the light of truth For our traÌ„slation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder is true cleare plaine without ambiguity Insomuch as the vulgar Latin interpreter who as it semeth was a GreciaÌ„ therfore vseth gladly many Greeke termes doeth yet translate this woâ—d almost twise as ofteÌ„ senior or maior natu as he doth Presbyter wheÌ„ he speaketh of the ministers of the gospel How the ancieÌ„t writers applied vnto theÌ„ improperly the name of sacrificer as vnto the sacrameÌ„t the name of oblation or sacrifice I haue spoken already sufficiently Our translation therefore is nothing lyke your vai 〈…〉 supposall of of new fangled companions which to 〈…〉 Apostles Angels and Baptisme would turne the wordes into Legates Messengers washing Whereas we haue no purpose to denie any office or function of the Churche appointed by Christ but to distinguish in name as his spirite in the Scriptures doth alwaies the sacrificers of the old Testament from the Ministers of the new TestameÌ„t The worde Clerus 1. Pet. 5 which we translate parishe or heritage your selues in your notes of that place confesse to comprehende in signification all Christians whiche you are not able to proue that in S Peters time it was transferred vnto the college of ecclesiasticall ministers as Beza saith it was afterwarde wherefore it is one of your accustomed slauÌ„ders to say we traÌ„slate it so of purpose to take away all distinction of Cleargie and Laitie when al men know that wheresoeuer our Churches are established we retaine the distinction and so thinke it necessarie alwayes MART. 28. But alâ—s the effect of this corruption and heresie concerning Priestes hathe it not wrought within these fewe yeares such contempt of al Priestes that nothing is more odious in our countrey than that name which before was so honourable venerable now is among all men If ministery or Eldership were growen to estimation in steede thereof somwhat they had to say but that is yet more contemptible and especially Elders and Eldership for the Queenes Maiestie and her Counsailours wil permit none in gouernement of anie Churche in Englande and so they haue brought all to nothing else but profane laiâ—ie And no maruel of these horrible inconueniences for as the Sacrifice and Priesthoode goe togither and therfore were both honourable togither so when they had according to Daniels prophecie abolished the daily sacrifice out of the churche what remained but the contempt of Priestes and Cleargie and their offices so farre foorth that for the holy Sacrifice sake Priestes are called in great despite Massing Priestes of them that litle consider or lesse care what notable holy learned fathers of all ages since Christes time this their reproch toucheth and concerneth as by the testimonies before alleaged is manifest and whereof the Reader may see a peculiar Chapter in the late Apologie of the English Seminaries FVLK 28. A meruaylous corruption for vs to cal them Elders whom you in your translation call Auncients and the vulgar Latine before vs both called Seniores But what is come to passe I pray you by this wonderfull corruption The name of Popish Priestes is so contemptible that nothing is more odious in England And good cause why both for their blasphemie against God and traiterous practises against the honourable state of the realme and our most gratious Queene But Elders and Eldership you weene is more contemptible because the Queenes Maiestie her Counsailors will permit none in gouernment of any Churches in England and so they haue brought all to nothing else but prophane Laitie This trayterous slaunder of yours is as true as all the rest For although the Queenes Maiestie and the Counsaile do not
not complaine of the singularitie of this exaÌ„ple although you require but one I wil adde out of the Psalme 141. where the Prophet saith our bones are scattered at the very brinke or mouth of sheol the graue Howe can you vnderstand him to speake of hel For the graue and not hell is a place for dead mens bones as he speaketh of the faithfull by the wicked compted as good as dead rotten consumed to the bones By these and many other examples it is manifest that the proper signification of sheol in English is a graue and not hell MART. 22. And therefore Beza doth strangely abuse his Reader more than in one place saying that the Hebrue word doth properly signifie graue beyng deduced of a verbe that signifieth to craue or aske because it craueth alwayes newe coarses As though the graue craued moe than Hel doth or swallowed moe or were more hardly satisfied and filled than Hell for in all such places they translate graue And in one such place they say The graue and destructioÌ„ can neuer be ful Whereas them selues a litle before translate the very same wordes Hel destructioÌ„ and therefore it might haue pleased them to haue said also Hel and destructioÌ„ can neuer be ful as their powfellowes do in their translation and againe We shal swalow them vp like Hel. The Diuel we reade goeth about continually like a roaring lion seeking whom he may deâ—ouâ— Who is called in the Apocalypse Abaddon that is destruction And so very aptly Hel and destruction are ioyned togither and are truly said neuer to be filled What madnesse and impudencie is it then for Beza to write thus Who is ignorant that by the Hebrue worde rather is signified a graue for that it seemeth after a sorte to craue alwaies new câ—rcasses FVLK 22. Beza doth not abuse his reader to tel him that sheol is deriued of a verbe that signifieth crauing or asking but you doe vnhonestly abuse Beza as you doe euery man when you take in hand to affirme that he standeth onely vpon the etymologie of sheol to proue that it signifieth the graue MART. 23. And againe coÌ„cerning our Sauiour Christs descending into hell and deliuering the fathers from thence it is maruel fâ—iâ—lr Beâ—a that the most parte of the auncient fathers were in this errour whereas with the Hebrues the word SHEOL signifieth nothing else but GRAVE Before he pleaded vpon the etymologie or nature of the worde now also he pleadeth vpon the authoritie of the Hebrues themselues If he were not knowen to be very impudent and obstinate wee woulde easily mistrust his skill in the Hebrue saying that among the Hebrues the worde signifieth nothing else but graue FVLK 23. Beza sayth that the worde Sheol properly signifieth nothing but the graue neuerthelesse hee saith it is taken figuratiuely for tribulation whiche is neere to extreeme destruction yea and sometime for the bottomlesse pitte of hell MART. 24. I would gladly knowe what are those Hebrues doth not the Hebrue text of the holy Scripture best tell vs the vse of this word Do not themselues translate it Hel very often do not the Septuaginta alwaies If any Hebrue in the world were asked how he would turne these wordes into Hebrue Similes estis sepulchris dealbatis you are like to whited graues And Sepulchrum eius apud vos est His graue is among you would any Hebrue I say translate it by this Hebrue worde which Beza saith among the Hebrues signifieth nothing else but graue Aske your Hebrue Readers in this case and see what they will answere FVLK 24. The best of the Hebrues that either interpreted Scriptures or made Dictionaries Iewes or Christians do acknowledge that sheol doth properly signifie the graue That the Septuaginta do alwaies traÌ„slate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proueth not that it alwaies signifieth hel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not alwaies hell as in the place of NuÌ„b. 16. As for the turning of Latin into Hebrue is not our coÌ„trouersie but of translating Hebrue into English sheol may signifie the graue the hole the pit as Fâ—â—ea though it be not all one with the Latine worde Sepulchrum And yet Rabbi Salomon whome you boldly cite in the 27. Section saith plainely that the true and proper interpretation of Sheol is Keber whiche you say is as proper for graue as Lac is for milke MART. 25. What are those Hebrues then that Beza speaketh of forsooth certaine Iewes or later Rabbines which as they doe falsely interprete all the holy Scriptures agaynst our Sauiour Christ in other points of our beleefe as against his Incarnation Death and Resurrection so do they also falsely interprete the holy scriptures against his descending into Hell which those Iewish Rabbines deny because they looke for another Messias that shal not die at al and consequeÌ„tly shal not after his death go downe into Hel deliuer the fathers expecting his comming as our sauiour Christ did And therfore those Iewish Rabbines hold as the heretikes do that the fathers of the old Testament were in heauen before our sauiour Christs Incarnation these Rabbines are they which also peruert the Hebrue word to the significatioÌ„ of graue in such places of the holy scriptures as speake either of our Sauiour Christes descending into hel or of the fathers going downe into Hell euen in like maner as they peruert other Hebrew wordes of the holy scripture as namely alma to signifie a young woman not a virgin against our Sauiours birth of the B. Virgin Marie FVLK 25. Beza speaketh of the holy men of God which did write the Scriptures and so vse that word Sheol as it can not be taken to signifie any thing properly but the graue or pit And as for the Iewish RabbiÌ„s what reason is there why we should not credite them in the interpretatiou of wordes of their owne tongue rather than any auncient Christians ignorant of the Hebrewe tongue And although they doe sometimes frowardly contend about the significatioÌ„ of a word or two against the truth of the Gospell that is no sufficient cause why they should be discredited in all words But beside them Beza hath also the best Hebritians that haue bene in this laste age among the Christians not onely Protestants but Papistes also namely Pagninus and Masius in their Dictionaries MART. 26. And if these later Rabbines be the Hebrewes that Beza meaneth and which these gay English translators followe we lament that they ioyne themselues with such companions being the sworne enemies of our Sauiour Christ. Surely the Christian Hebrewes in Rome and elsewhere which of great Rabbines are become zealous Doctors of Christianitiâ— and therefore honour euery mysterie and article of our Christian faith concerning our Sauiour Christ they dispute as vehemently against those other Rabbines as we doe against the Heretikes and among other things they tell them thus Saul sayd Raise me vp Samuel
and that the woman sayd I see Gods ascending out of the earth and An olde man is ascended or come vp and that Samuel sayd Why hast thou disquieted me that I should be raysed vp and To morow thou and thy sonnes shall be with me And the booke of Ecclesiasticus sayth that Samuel died and afterward lifted vp his voice out of the earth c. All which the holy Scripture would neuer haue thus expressed whether it were Samuel in deede oâ— not if Saul and the Iewes then had beleeued that their Prophets and Patriarches had bene in heauen about And as for the Hebrew worde they make it as euery boye among the Iewes doth well know as proper a word for Hell as panis is for bread and as vnproper for a graue though so it may be vsed by a figure of speech as Cymba Charontis is Latine for death FVLK 26. If we followed the Iewes in exposition of the Scriptures against Christ we were not so much to be pitied as to be abhorred but if we be content to learne the proprietie of Hebrew wordes of the learned Rabbinsi as Hierom was glad to doe of his Rabbin who as it appeareth by his scholler in some places was not excellently learned there is no cause why any man should pitie vs but them rather that to cloke their ignorance in the Hebrewe tongue pretende as if it were more vnlawfull to learne Hebrew of the Hebrew Rabbins than Latine of Quintilian or Priscian and Greeke of Gaza Suidas and such like That you tell vâ— of the Romishe Rabbins conuerted from Iudaiâ—me to Papistrie is not worth a straw For their argument of Saules and a witches opinion that the deade might be raysed proueth nothing in the worlde that they were in Hell And the sonne of Syrach sheweth him selfe not to be directed by the spirite of God which affirmeth Samuel did lift vp his voice after his death out of the earth contrarye to the iudgement of Catholike Doctors of the Church For that the Scripture speaketh of Samuel raysed by the witche is meant of a wicked spirite counterfetting the shape and similitude of Samuel For the soules of the faithfull and holy Prophets be not at the commaundements of witches but at rest with God where they can not be disquieted As for the authoritie of those vnknowen authors that teach boyes to say Sheol is as proper for hell as panis for bread we may esteeme it to be of as good credit as Charons boate Plutoes pallace and Cerberus three heads c. MART. 27. But what speake I of these doe no the greatest and most auncient Rabbines so to call them the Septuaginta alwayes translate the Hebrew word by the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly hell doe not the Talmudistes and Chaldee paraphrases and Rabbi Salomon Iarhi handling these places of the Psalmes He will deliuer my soule from the hande of Sheol interprete it by Gehinum that is Gehenna hell and yet the Caluinists bring this place for an example that it signifieth graue Likewise vpon this place Let all sinners be turned into SHEOL the foresayde Rabbines interprete it by Gehinum Hell Insomuch that in the Prouerbs and in Iob it is ioyned with Abaddon Where Rabbi Leui according to the opinion of the Hebrewes expoundeth Sheol to be the lowest region of the world a deepe place opposite to heauen whereof it is written If I descended into Hell thou art present and so doth Rabbi Abraham expounde the same worde in chap. 2. Ionâ— FVLK 27. Although the Septuaginta doe alwayes translate Sheol by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet doe they not thereby alwayes vnderstand hel as it is manifest in all those places where the Scripture speaketh of a receptacle of dead bodies But now you will beare vs downe with Rabbins Talmudists and Chaldee paraphrases And firste you saye that all these handling that verse of the 49. Psalme He will deliuer my soule from the hand of Sheol interprete it by Gehinnom that is hell I graunt that Rabbi Ioseph vsing the libertie of a Paraphrast rather than a translator interpreteth the worde by Gehinnom that signifieth hell fire and so the sense is true For God deliuered Dauid from eternall damnation But Rabbi Dauid Chimchi expounding the same place according to the proper signification of Sheol sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Prophet sayde when he sawe the destruction of the soules of the wicked in their death In the day in which my bodie shall goe downe to Sheol the graue God shall deliuer my soule from the hande of Sheol the graue that my soule shall not perishe with my bodie You see therefore that all the Rabbines be not of your side no nor Rabbi Salomon Iarchi whom you cite For vpon 37. of Genesis verse 35. where Iacob sayth he will goe downe to the graue mourning thus he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mourning to Sheol according to the plaine and literall sense the interpretation thereof is the grane in my mourning I will be buried and I will not be comforted all my dayes but after the Midrash or exposition not according to the letter it is hell This signe was deliuered by handes or by tradition from the mouth of his power that is from a diuine oracle if not one of my sonnes shall dye in my life time I had confidence that I should not see hell By this saying it is manifest that this Rabbine acknowledged the true and proper translation of this worde Sheol was to the graue although after figuratiue and sometimes fond expositions it was interpreted for hell Likewise you say but vntruly of this verse Psal. 9. v. 18. Let all sinners be turned to Sheol for there the Chaldee Paraphrast retaineth the worde Sheol and doth not giue any other word for it Dauid Chimchi interpreteth it according to the literall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the wicked be turned into the graue which is so straung with you to be aunswerable to Sheol although as R. Salomon he sayth it may be vnderstoode of their buriall in hell That Sheol in the Prouerbs Iob is ioyned with abaddoÌ„ it hindreth it not to signify the graue where is the destru ction and consumption of the body And Prou. 15. v. 11. the Chaldee Paraphrast retaineth Sheol which Kabuenaki expoundeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is sayd of Sheol and Abaddon that Sheol is the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Abaddon is hell which is deeper than the graue c. And although in Iob Rabbi Leui and others expound Sheol for a secret place about the center of the earth which should seeme to be hell yet they say not that this is the proper signification of the word Sheol For in the 21. of Iob. v. 13. the Chaldee Paraphrast for Sheol interpreteth Kebureta the graue and in the 14. verse 13. beith kebureta the house of the graue and 17. v. 12. and
I maruell whether you redde that saying in Basil and durst for sinne shame alledge it for your popistâ— penance where he plainly sheweth the vse ende of sack cloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sackecloth is an helper vnto repentance being a signe of humiliation for of olde tyme the Fathers repented sitting in sackeclothe ashes This signe of humbling or of submission you haue cleane omitted Thus you vse to gelde the Doctors sayings when you rehearse them Sackecloth therefore serueth to repentance as a testimonie of sorrow and humbling of our selues before God not as any satisfaction or amendes for our sinnes The rest of the places that you cite to proue that sorrowe is a part of repentance are altogither needelesse for we also doe acknowledge the same Our question is not of sorrow but of satisfaction to be a part of repentance Likewise the workes worthy or meete for repentance doe argue the repentance to be vnfained and vndissembled but they proue not that by them a satisfaction is made for the sinnes committed before repentance For a newe life newe maners newe fruites must follow a mind that is truely turned vnto God and chaunged from delight in sinne to hate and abhorre sinne and to studye vnto amendment of life MART. 3. Secondly for the signification of this Greeke word in all the Greeke Church and Greeke fathers euen from S. Denys the Areopagite S. Paules scholler who must needes deduce it from the Scriptures and learne it of the Apostles it is most euident that they vse this word for that penance which was done in the Primitiue Church according to the penitentiall Canons whereof all antiquitie of Councels and Fathers is full in so much that S. Denys reckoning vp the three sortes of persons that were excluded from seeing and participating of the diuine mysteries of Christes bodie and bloud to wit Catechumens Poenitents and the possessed of ill spirits for Poenitents he sayth in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as were in their course of penance or had not yet done their full penance Which penance S. Augustine declareth thus Ho. 27. inter 50. ho. and ep 108. Est poenitentia grauior c. There is a more grieuous more mournefull penance whereby properly they are called in the Church that are Poenitentes remoued also from partaking the sacrameÌ„t of the altar And the Greeke Ecclesiastical history thus In the Church of Rome there is a manifest known place for the POENITENTS in it they stand sorowfull as it were mourning when the sacrifice is ended being not made partakers thereof with weeping and lamentation they cast them selues flat on the grounde then the Byshop weeping also with compassion lifteth them vp and after a certain time enioined absolueth them from their penaunce This the Priests or Bishops of Rome kepe froÌ„ the verie beginning euen vntil our time FVLK 3. Although Denis whose bokes are now extant were no more S. Paules disciple than hee was S. Paule himselfe yet I will grant that the publique testification of repentance in suche as hadde openly fallen was in the primitiue church not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metonymie but also that the worde of satisfaction was vsed not that they had anye meaning to satisfie the iustice of God by suche externall works but that by those outwarde trials of their repentaunce the Churche was satisfied which by their fal was offended and the gouernours of the Church by suche signes of true sorrow and amendment were persuaded to receiue them againe into the congregation from whence vntill sufficient trial had of their repentance they were separated and excluded But this prooueth not that the inward repentaunce which God giueth when he turneth vs vnto him hath in it any satisfaction for our sinnes which no sacrifice was able to make but onely the lambe of God whiche taketh away the sinnes of the worlde The places you cite as well out of Denis as of S. Augustine and Sozomene do prooue this that I say to be vnderstoode of publique signes of repentaunce without that any satisfaction vnto Gods iustice in those times by such penaunce was intended MART. 4. In these wordes and other in the same Chapter and in Socrates Greeke historie likewise when they speake of Poenitents that confessed and lamented theyr sinnes that were enioyned penaunce for the same and did it I woulde demaunde of oure Englishe Grecians in what Greeke wordes they expresse al this Doe they it not in the wordes whiche wee nowe speake of and whyche therefore are prooued moste euidently to signifie penaunce and dooing penaunce Againe when the moste auncient Councell of Laodicea can 2. saith That the time of penance should bee giuen to offenders according to the proportion of the fault And againe can 9. That such shal not coÌ„municate till a certaine time but after they haue doone penaunce and confessed their faulte then to bee receyued And againe can 19. After the Catechumens are gone out that praier bee made of the Poenitentes or them that are in dooing penaunce And when the firste Councel of Nice saith can 12. about shortening or prolonging the dayes of penaunce that they muste well examine their purpose and manner of dooing penaunce that is wyth what alacritie of minde teares patience humilitie good workes they accomplished the same and accordingly to deale more mercifully with them as is there expressed in the Councel when Saint Basil Can. 1. ad Amphiloch speaketh after the same sorte when Saint Chrysostome calleth the sackecloth and fasting of the Niniuites for certaine dayes tot dierum poenitentiam so many dayes penaunce in all these places I woulde gladly knowe of our Englishe Grecians whether these speaches of penaunce and dooing penaunâ—ce are not expressed by the saide greeke wordes which they wil in no case so to signifie FVLK 4. A matter of great waight I promise you to enquire of our Englishe Grecians in what Greeke wordes they expresse all this Verily in the same Greke wordes which signifie repentaunce or repenting and so may be expressed in Englishe neyther is there anie thing in any of the Councels or Doctors by you cited or quoted that hathe anie other intention than I haue before expressed The words of penaunce and doing penaunce if you meant the same by them that we and you do by repenting and repentaunce wee would not striue with you for termes but that you haue an other meaning in them appeareth by this that you translate the same word poenitentia commonly penance as when it is agere poenitentiam but when it is saide that God doth dare poenitentiam then you translate it repentance Whereby it appeareth you meane the penaunce whiche you woulde haue men to doe is not that repentance whiche is the gift of God Else why saye you not Acts. 5. that God hath exalted Christ to be Prince and Sauiour to giue penaunce to Israel and remission of sinnes if penaunce
againe as in al Churches they doe which bee called POENITENTES For of such penance spake S Paule 2. Cor. 12. 21. saying THAT I LAMENT NOT MANY OF THEM WHICH BEFORE HAVE SINNED AND HAVE NOT DONE PENANCE FOR THEIR VNCLEANNESSE We haue also in the Actes that Simon Magus being baptized was admonished by Peter TO DO PENANCE for his grieuous sinne There is also in maner a dayly Penance of the good and humble beleeuers in which wee knocke our breasts saying FORGIVE VS OVR DETTES For these veniall and dayly offences fastes and almes and praiers are watchfully vsed and humbling our soules we cease not after a sort to do dayly penance FVLK 8. That all the Latine Church and the glorious doctors thereof haue alwaies redde as the vulgar Latin interpretor translateth you proue by an example of S. Augustine In which also it is manifest that S. Augustine vnderstādeth the phrase not only for the exercise of publike poenitentes but also for the inwarde repentance of the hart But because you challenge all the doctors of the Latin Church for the vse of this word poenitentia I pray you cōsider what Tertullian writeth against Marcion who cauilled about the repenting ascribed in Scripture to God In Graeco sono c. In the Greeke sounde the name of repentance is made not of confession of an offence but of changing of the mind And in his booke De Poenitentia where hee treateth euen of publike repentance citing the testimonie of Iohn Baptiste hee saith Non tacet Iohannes poenitentiam initote dicens Iohn holdeth not his peace saying beginne repentaunce Hilarius also sheweth what Poenitentiae dothe signifie when hee saith Peccati poenitentia est ab eo quod poenitendum intellexeris destitisse Repentance of sinne is to haue ceased from that whiche you haue vnderstoode that it muste bee repented of Likewise agaynste the Nouatians that denie repentance Cum ad Poenitentiam per quam à peccatis desistitur when vnto repentance by whiche menne cease from sinnes the doctrine of the Lawe Prophetes Gospels Apostles exhorteth them that haue sinned And euen your vulgar interpreter in Sainct Marke sayth Poenitemini for that hee saith in Mathew Agite poenitentiam by whiche it is certaine that hee meaneth one thing in bothe namely repentance of harte and no satisfaction of worke MART. 9. In these wordes of S. Augustine it is plaine that hee speaketh of painefull or penitentiall workes for satisfaction of sinnes that is penance againe that there are three kindes of the same one before Baptisme an other after Baptisme for great offences greater and longer the other dayly for common and litle veniall saultes which the best men also commit in this fraile nature Againe that the two former are signified and spoken of in the three places of Scripture by him alleaged Where we see that he readeth altogither as the vulgar interpreter translateth and expoundeth all three places of penance for sinne and so approueth that signification of the Greeke worde Yea in saying that for veniall sinnes we knocke our breast fast giue almes and pray and so cease not Quotidianam agere poenitentiam what doth he meane but daily penance and satisfaction Reade also S. Cyprian beside other places epist. 52. num 6. Where his citatiōs of Scripture are according to the old Latin interpreter and his exposition according of doing penāce and making satisfaction for sinnes committed But I neede not proceede further in alleaging either S. Cyprian or other auncient fathers for this purpose because the Aduersaries graunt it Howbeit in what termes they graunt it and how malapertly they accuse all the auncient fathers at once for the same it shall not be amisse here to put downe their wordes FVLK 9. S. Augustine speaketh nothing of satisfaction for sinnes but as I haue said of such exercises as were appointed by the Church to testifie their repētāce The occasion of all these wordes was of one that was a Nouatian who said that Peter was not baptized whē he was receyued into repentance after his deniall And where he vsed this worde Egisse poenitentiam S. Augustine denieth that he did open penance as they that we properly called poenitentes Quod autem dicitur Petrum egisse poenitentiam But where it is saide that Peter did penance wee muste beware that hee bee not thought so to haue done it as they do it in the Church which are properly called Poenitentes And who can abide this that wee shoulde thinke that the chiefe of the Apostles is to be numbred among such poenitents For it repēted him that he denied Christ which thing his tears doe shewe These words declare that Agere poenitentiam with Augustine signifieth to be inwardly repentant as well as to doe those externall workes which are tokens of repentance Also that teares fastings and such like are arguments and signes of repentance before God and not any parte of that repentance in deede and much lesse any satisfaction for sinnes Of this penance or repentance of S. Peter S. Ambrose saith Lachrymas eius lego satisfactionem non lego I reade of his teares I reade not of his satisfaction In that Augustine vseth the wordes of the olde interpretor it is no matter for he vseth also his meaning But this vsage of his proueth not the antiquitie of the vulgar Latine translation but contrari wise it is certaine that S. Augustine followed an other translation for in the text 2. Cor. 12. where your vulgar Latine hath Super immunditia fornicatione impudicitia quam gesserunt S. Augustine readeth Super immunditia luxuria fornicatione quam egerunt That S. Cyprian vseth the terme Agere poenitentiam and satisfaction also speaking of publike repentance it shall be easily graunted but in none other sense than I haue often declared But where you say that his citations are according to the Latine interpretor it is false For Apoc. 2. your vulgar text is Memor esto itaque vnde excideris age poenitentiam prima opera fac But Cyprians citation is Memento vnde cecideris age poenitentiam fac priora opera Likewise Psalm 88. you reade in your vulgar Latine Visitabo in virga iniquitates eorum in verberibus peccata eorum But Cyprian citeth thus Visitabo in virga facinora eorum in flagellis delicta eorum But that his exposition is of any other penance than of open penance or of any other satisfaction than of satisfaction to the Church your aduersaries will not graunt you although they may graunt you that he ascribed too much vnto such externall tokens of repentance MART. 10. Whereas the reuerend godly and learned Father Edmund Campion had obiected in his booke the Protestants accusation of S. Cyprian for the matter of penance the good man that aunswereth for both Vniuersities sayth thus to that point But whereas Magdeburgenses Lutheran writers of that citie complaine that he depraued the doctrine of
their doctrine But what is their prastise in the regiment of their Churche cleane contrarie For in the order of the communion booke where it is appointed what the Minister shall do it is indifferently said Then shall the Prieste do or say this and that and Then shal the Minister c. Whereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers and so their practise is contrarie to their teaching and doctrine FVLK 7. I haue satisfied your desire before if you list to knowe our translation must be as neere as it can to expresse the true signification of the originall words so it is in that place of the Acts. 14. v. 23. which being graunted by them that denie the necessitie of â—at forme of election to continue alwaies giueth no more aduauntage to the aduersaries than they woulde take out of the signification of the Greeke word how soeuer it were translated Your example of Maister Whitakers denying the name of Prieste to be applied to the ministers of the Gospel to proue that wee must mainteine our Ecclesiasticall state how soeuer we translate is very fonde and ridiculous as also the contradiction that you would make betweene him and the seruice booke touching the name of Prieste there vsed and allowed Maister Whitakers writing in Latine speaketh of the Latine terme Sacerdos the Communion booke of the English worde Priest is not this a goodly net for a foole to daunce naked in and thinke that no body can see him MART. 8. Nowe concerning imposition or laying on of handes in making their Ministers which the Puritans also are forced to allow by other wordes of Scripture howsoeuer they dispute and iangle againste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it than of the like Iudaicall ceremonie in the olde Law not acknowledging that there is any grace giuen withall though the Apostle say there is in expresse termes but they will aunswer this text as they are wont with a fauourable translation turning grace into gift As when the Apostle saith thus Neglect not THE GRACE that is in thee which is giuen thee by prophecie with impositioÌ„ of the hands of Priesthood they translate Neglect not the GIFT and Beza most impudently for by prophecie translateth to prophecie making that onely to be this gift and withall adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of hands was chosen onely to execute that function But because it might be obiected that the Apostle sayth Which was giuen thee with the imposition of handes or as he speaketh in an other place by imposition of handes making this imposition of handes an instrumentall cause of giuing this grace he sayth that it did onely confirme the grace or gift before giuen FVLK 8. Though we finde that by or with imposition of handes many rare and extraordinary giftes of prophecie of tongues and such like were giuen in the Apostles time yet we finde no where that grace is ordinarily giuen by that ceremonie vsed alwayes in the Church for ordination of the ministers therof But whether there be or not our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into gift is true and proper to the worde For albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken not onely for the fauour of God but also for his gracious giftes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer taken in the Scripture but for a free gift or a gift of his grace That Beza referreth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ende of the gifte he hath the nature of the worde to beare him out which may well abide that sense and yet he doth not reiect the other common interpretation by prophecie that by appoyntment of the holye Ghost vttered by some of the Prophets But where you wrangle about the gift of prophecie as though he were vtterly voyde thereof before he receyued imposition of handes I knowe not what you meane Woulde you haue vs thinke that he was ordayned Prieste or Elder or to anye office of the Church without competent giftes meete to discharge his office That the gifte of prophecie as well as of speakinge with tongues might be giuen by and with imposition of hands Beza doubteth not But it is out of doubte that to an office none was chosen or admitted by the Apostle and the reste of the Presbyterie of Ephesus but such as had sufficient giftes to answere that office MART. 9. Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace and consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the worde grace which is much more significant to expresse the Greeke worde than gifte is because it is not euery gifte but a gratious gifte or a gifte proceeding of maruelous and mere grace At when it is saide To you it is giuen not onely to beleeue but also to suffer for him The Greeke worde signifieth this much To you this grace is giuen c. So when God gaue vnto S. Paule all that sayled with him this Greeke worde is vsed because it was a great grace or gratious gifte giuen vnto him When S. Paule pardoned the incestuous person before due time it is expressed by this worde because it was a grace as Theodorete calleth it giuen vnto him And therefore also the almes of the Corinthians 1. Cor. 16. v. 3. are called their grace which the Protestants translate liberalitie neglecting altogither the true force and signification of the Greeke wordes FVLK 9. Here is no euidence at al that the order of Priesthoode is a Sacrament or gyueth grace but that God by the ceremonie of laying on of handes did giue wonderfull and extraordinarie giftes of tongues and prophecying in the beginning and firste planting of the Churche But that grace should alwayes follow that ceremonie there is no proofe to bee made out of the holie Scriptures And experience sheweth that hee which was voide of giftes beefore hee was ordered Priest is as verye an asse and Dogbolte as hee was beefore for anye encrease of grace or gratious giftes althoughe hee haue authoritie committed vnto hym if hee bee ordained in the Church though vnworthily with great sinne both of him that ordaineth and of him that is ordained But wee suppresse the worde grace you say bicause charisma signifieth at least a gratious gift See how the bare sounde of tearmes delighteth you that you mighte therein seeke a shadowe for your singlesolde sacrament of popishe orders The worde signifieth a free or gratious gifte and so will euerie man vnderstande it whiche knoweth that it is giuen by God As also in all places where mention is made of Gods giftes wee must vnderstande that it proceedeth freely from him as a token of his fauoure and grace But that the Greeke worde 〈◊〉 〈◊〉 〈◊〉
calleth meritorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the encrease and augmenting of Iohns merites or priuiledges that in Malachie he is called an Angell and Saint Gregoriâ— sayth he which came to bring tidings of Christ him selfe was worthily called an Angell that in his very name there might be a dignitie and all the fathers and all witte and reason conceiue a greate excellencye in this name onely our profane Protestants that thinke of all diuine things and persons most basely translate accordingly euen in the foresayd Gospell also making our Sauiour to say that Iohn was more than a Prophet because he was a Messenger Yea where our Sauiour him selfe is called Angelus Testamenti the Angell of the Testament there they translate the messenger of the couenant FVLK 18. It is not safe to translate alwayes the messenger of God by the name of an Angell which is commonly taken to signifie a spirite not a bodily creature therefore our translators thought good to expresse the signification of the Hebrew and Greeke worde in English and to vse the terme of Messenger as the worde doth signifie nothing derogating from the dignitie of the persons or office of them of whome it is vttered which consisteth in the addition following of God of the Lorde of the Church For the name of Angell of it selfe is no name of dignitie seeing there be Angells of the deuill and of darkenes as well as of God of light And Isidorus Clarius interpreteth the word in this place of Malachie Legatus the Ambassador or Messenger It is not therefore of any profane minde that for Angell we say Messenger Your owne vulgar Interpretor Agg. 1. v. 13. translateth Maleach Iehouah nuncius domini the Lords Messenger and so diuerse times where mention is made of Gods Messengers This is therefore a vayne contention about termes when the matter is not in question That the name of Angels soundeth more honorably as Hierom and other thinke it is no rule to binde translators but expounders may as occasion is offered obserue it MART. 19. If S. Hierome in all these places had translated nuntium then the English were messenger but translating it angelum and the Church al antiquitie so reading and expounding it as a terme of more dignitie and excellencie what meane these base coÌ„panions to disgrace the very eloqueÌ„ce of the Scripture which by such termes of amplification would speake more significantly and emphatically what meane they I say that so inuey against Castaleo for his profanenesse them selues to say for Angell Messenger for Apostle Legate or Embassadour and the like Are they afraid lest by calling meÌ„ Angels it would be mistaken as though they were Angells in deede by nature then S. Paule spake daungerously when he sayd to the Galathians As Gods Angel you receiued me as Christ Iesus But to proceede FVLK 19. The verye eloquence of the Scripture is best expressed when the wordes are translated as they signifie in the originall tongue And although some words be appropried to certaine callings which it is not conuenient to turne into the generall signification yet is neither the Hebrew nor the Greeke word that signifieth Messengers in the Scripture so restrayned but that it is vsed for all Messengers indifferently of God and men yea of God and the deuill Wherefore there is no cause why we should vse the Greeke worde Angell rather than the English worde Messenger And where you aske whether we be afrayd lest by calling men Angels it would be mistaken as though they were Angels in nature we may well feare lest the ignorant vnlearned might so be deceiued when Bristow so great a Doctor writer among you is so fondly disguised that he mistaketh the Angell of the Church of Philadelphia for an Angell by nature and alledgeth that which God promiseth that his enimies the Iewes shall worship before his feete to proue the inuocation and worship of heauenly Angels Neither spake Paule daungerously when he said the GalathiaÌ„s receiued him as an Angel of God as Christe Iesus For the worde Angell in the Greeke tongue signifieth a messenger it was easie to vnderstand that the messenger or embassadour of a Prince is receiued as the Prince him selfe without confounding the persons of the Prince and his messenger MART. 20. It is much for the authoritie and dignitie of Gods Priests that they do bind and loose and execute al Ecclesiasticall functioÌ„â—â— in the person and power of Christ whose ministers they are So Saint Paule saieth 2. Cor. 2. v. 10. that when hee pardoned or released the penaunce of the incestuous Corinthian he did it in the person of Christe That is as Saint Ambrose expoundeth it in the name of Christe in his steede as his Vicar and deputie But they translate it In the sight of Christ. Where it is euident they can not pretende the Greeke and if there be ambiguitie in the Greeke the Apostle him selfe taketh it away interpreting himselfe in the very same case when he excommunicateth the said incestuous person saying that he doth it in the name and with the vertue of our Lord Iesus Christe so expounding what he meaneth also in this place FVL. 20. That the Bishops Elders or Priests of gods Church do bind and lose as in the person and power of Christ in his name by his authority is acknowledged by vs But when we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sight of Christ we respect what the Greeke phrase doth more properly require yea what the Hebrewe phrase mipenei doth signifie wherevnto it is like that the Apostle doth allude Otherwise Beza in his annotations vpoÌ„ the place doth not mislike the sense and interpretation of Ambrose whereof he maketh mention but preferreth the other as more simple and agreeable to the meaning of the Apostle in that place and to the nature of the Greke and Hebrew phrase MART. 21. And it may bee that for some suche purpose they change the antient and accustomed reading in these words of S. Mathew Ex te enim exiet dux qui regat populuÌ„ meum Israel translating thus Out of thee shal come the gouemour that shall feede my people Israel for that shall rule my people Israel This is certaine that it is a false translation because the Prophets wordes Mich. 5. cited by Saint Mathew both in Hebrewe and Greeke signifie onely a ruler or Gouernour and not a Pastor or feeder Therefore it is either a great ouer sight which iâ— a smal matter in coÌ„parison of the least corruption or rather because they do the like Act. 20. v. 28. it is done to suppres the signification of ecclesiastical power gouernement that concurreth with feeding first in Christ and from him in his Apostles and Pastâ—rs of the Church both which are here signified in this one Greeke word to wit that Christ our Sauiour shall rule and feede Ps. 2. Apoc. 2. v. 27. yea he
shal rule in a rod of yron and from him Peter and the rest by his coÌ„mission giuen in the same word feede rule my sheepe Io. 21. yea and that in a rod of yron as when he stroke Ananias and Sapphîra to corporal death as his successors do the like offenders to spiritual destruction vnlesse they repent by the terrible rod of excoÌ„munication This is imported in the double significatioÌ„ of the Greeke word which they to diminish Ecclesiasticall authoritie they translate feede rather than rule or gouerne FVLK 21. That wee shoulde not meane any thing against the gouernement of Christe whome we wishe desire from our hearts that he alone mighte raigne and his seruants vnder him he himselfe is iudge to whome in this case we do boldely appeale But let vs see how we may be charged with false translation The Hebrewe and greek say you do signifie only a ruler or gouernor Mich. 5. And do not we translate a gouernor or captain which may answere there the Hebrew of the Prophet or the Greeke of the Septuaginta or of the Euangelist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we translate sometime to gouerne sometime to feede is not in the Prophete but in the Euangelist and signifieth properly to feede as a sheepeheard and metaphorically to gouerne What cause haue you here to crie out false translation and to oppose the Hebrewe worde of the Prophet which is fully satisfied in the worde gouernour And the Greeke word which the Euangelist vseth hath his proper signification in some translations in other that which is figuratiue neither doth the one exclude the other But feeding doth import gouerning But it seemeth you would haue rule without feeding that you are so zealous for gouernement The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. in some translations is rendred to rule in other to feede The more proper is to feede yet the greek word wil beare the other also But feeding as a sheephearde doeth his sheepe comprehendeth both The same word Ioan. 21. our Sauiour Christ limiteth rather to feeding as y e Euangelist reporteth his words vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once For by lording ruling Peter shuld not so wel testifie his loue towards Christ as by painefull feeding And there your owne vulgar interpreter translateth Pasce and your selues feede though in the margent you woulde faine pray aide of the Greeke to establish your popes tyrannicall rule Yea you will giue him a rodde of yron which is the scepter of Christ yea an armie of souldiers to subdue Irelande and to wrest it out of the Queene of Englandes dominion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed and rule my sheepe in your secret meaning and for that purpose you bring in the miraculous striking of Ananias and Sapheira for their hypocrisie pretending that you meane but spirituall destruction by the rodde of excommunication which howe terrible it is when it is duely exercised by theÌ„ that haue authoritie we neede not learne of you The other text Psalme the 2. Apoc. 2. v. 27. we translate alwaies rule And your vulgar interpretor Pet. 5. translateth the same worde pascite feede you the church of God c. and else where diuerse times Doth he so diminish ecclesiasticall authoritie c. MART. 22. To the diminishing of this Ecclesiasticall authoritie in the later ende of the reigne of king Henrie the â—ight and during the reigne of king Edwarde the sixt the onely translation of their English Bibles was submit your selues vnto all manner ordinance of man whether it be VNTO THE KING AS TO THE CHIEFE HEAD 1. Pet. 2. Where in this Queenes time the later translatours can not finde those wordes nowe in the Greeke but doe translate thus To the king as hauing preeminence or to the king as the Superiour Why so because then the King had first taken vpon him this name of Supreme heade of the Church and therefore they flattered both him and his sonne till their heresie was planted making the holie Scripture to say that the king was the chiefe head which is all one with supreme head but now being better aduised in that point by Caluine I suppose and the Lutherans of Magdeburge who doâ— ioyntly inueigh against such title and Caluine against that by name which was first giuen to king Henry the eight because they may be bolder with a Queene than with a king and because now they thinke their kingdome is well established therfore they suppresse this title in their later traÌ„slations would take it froÌ„ her altogether if they could to aduance their owne Ecclesiasticall iurisdiction whithout any dependence of the Queenes supreme gouernement of their church which in their conscience if they be true Caluinistes or Lutherans or mixâ— of both they doe and must mislike FVLK 22. Touching this text 1. Pet. 2. I haue answered before y t the word signifieth him that excelleth and therfore it is no corruption to translate it y e chiefe For the name of supreme heade in y e sense which Caluine other abroade did mislike it it was neuer allowed nor by authoritie graunted to the kings Henrie and Edward but in the same sense it is now graunted to Queene Elizabeth whom we acknowledge to haue the same authoritie in causes ecclesiasticall which her father and brother kinges before her had exercised to Gods glorie But as Steâ—en Gardiner vnderstoode y e title in conference with Bucer at Ratisbone we doe vtterly abhorre it and so did all godly men alwaies that a king should haue absolute power to do in religion what he will In what sense the popish clergie of England being cast in the premunire did first of all ascribe it to the king in their submission looke you vnto it we thinke it was rather of flatterie than of dutie wisedome or religion As for the ecclesiasticall gouernement which the scripture prescribeth may well stande which craueth the aide of a christian Prince which is y e Queenes authoritie in causes ecclesiasticall MART. 23. But howsoeuer that he let them iustifie their translation or confesse their fault And as for the kinges supremacie ouer the Church if they make any doubt let theÌ„ read S. Ignatius wordes who was in the Apostles time â—uen when S. Peter gaue the foresaide admonition of subiection to the king and knewe very wel how farre his preeminence extended and therefore saith plainely in notorious wordes that we must first honour God then the Bishop and then the king Because in all thinges nothing is comparable to God in the Chuch nothing greater then y e Bishop who is consecrated to God for the saluation of the whole worlde and among magistrates tempâ—rall rulers none is like the king See his other wordes immediatly folowing where he preferreth the Bishops office before the kings al other thinges of price among men FVLK 23. Howsoeuer those Epistles bee truely or vntruely
wee examine otherwise by circumstance of the text and by the Churches and Doctors interpretation and we finde that heere it is taken for a Sacrament in that sense as we say seuen Sacramentes not so in the other places FVLK 5. No reasonable man can charge vs to be false translators when we turne the Greeke worde into that which it doth generally properly and alwaies signifie And for al your bragging of syncere translating if you should translate Tob. 12. I am perswaded you would not say it is a good thing to hide the kinges sacrament Yet is the Latine worde in that place Sacramentum and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is sufficient for you to haue a shadow of somthing to find your selfe occupied rather than you would be saying of nothing MART. 6. As when we reade this name Iesus in Scripture common to our Sauiour and to other men we translate it alwaies alike Iesus but when it is IESVS Christ when some other Iesus we knowe by other circumstances Likewise presuppose Baptisme in the Scripture were called a sacrament yet the Protestantes themselues would not nor could thereby conclude that it were one of their two Sacraments Yet I trow they would not auoyde to translate it by the worde sacrament if they found it so called euen so wee finding Matrimonie so called do so translate it neither concluding thereby that it is one of the Seuen nor yet suppressing the name which no doubt gaue some occasion to the Church and the holy doctors to esteem it as one of the Seuen They contrariwise as though it were neuer so called suppresse the name altogether calling it a secrete to put it out of all question that it is no Sacrament which they would not haue done if the Scripture had sayde of Baptisme or the Eucharist This is a great Sacrament So partiall they are to their owne opinions FVLK 6. Except you thought you had to doe with verie ignorant persons or else esteemed too much of your lately professed diuinitie you would neuer comber the reader with such childish trifles of the name of Iesus of the bare name of sacrament which could not proue baptisme or the Lords supper to be sacramentes c. and what we would do if wee found them so called c. I haue alreadie told you what we haue done where not onely the sacraments but all other pretious Iewels of Christs church committed to the dispensation of his ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated secretes without any abasement of the dignitie of them or with out any intent to suppresse any of the honor and reuerence which is due vnto them Wherefore vsing y e word secret in this text wee had no purpose to derogate any thing from the worthines of matrimonie much lesse from the spiritual mysterie which the Apostle offereth to be considered by it in Christ his Church CHAP. 17. Hereticall translations against the blessed Sacrament and Sacrifice and Altar NOW let vs see concerning the Eucharist which they allow for a Sacrament how they handle the matter to the disgracing and defacing of the same also They take away the operation and efficacie of Christes blessing pronounced vpon the bread and wine making it onely a thankesgiuing to God and to this purpose they translate more gladly thanks-giuing then blessing as Mat. 26. the Greeke wordes being two the one signifying properly to blesse the other to giue thanks they translate both thus when he had giuen thanks Likewise Marc. 14. in the Bible printed 1562. And when they translate it blessing they meane nothing else but giuing thankes as Beza telleth vs in his Annotations Mat. 26. ver 26. Wee reply and by most manifest Scripture prooue vnto them that the former Greeke woorde doeth not signifie thankes giuing properly but blessing and a blessing of creatures to the operation of some great effect in them as when Christ tooke the fiue loaues and two fishes to multiply them he blessed them Luc. 9. What say they to this thinke you Doth not the Greeke worde here plainly signifie blessing of creatures No saith Beza no doubt but here also it signifieth giuing thankes Howe Beza he addeth Not as though Christ had giuen thankes to the bread for that were too absurd but wee must mollifie this interpretation thus that he gaue thankes to God the father for the loaues and the fishes Is not this a notable exposition of these wordes benedixit eis FVLK 1 THE Sacrament of the bodie bloud of Christ beeing a matter of some great weight controuersie between vs you might not omit but note our false translations against it But because wee haue dealt so syncerely as malice hath nothing to blame therein you must fayne a quarrell and forge a controuersie where none is betweene vs namely that we take away Christes blessing pronounced vpon the bread and wine making it onely a thanksgiuing vnto God which is a false and impudent slander as in that which followeth concerning this matter most plainly shall appeare euen by testimonie of him whom you doe most slaunder in this case But let vs see what fault is in our translation Math. 26. and Ma◠14. two of our translations for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say when he had giuen thankes To this I answere that Beza telleth you that in seuen Greeke copies the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth giuing of thankes without controuersie as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth but not onely so expressing rather the Hebrue worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to blesse and to giue thankes But seeing Saint Luke and S. Paul reporting the institution of the supper doe vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth giuing of thankes wee count them the best interpretors of the other two Euangelists which plainly teache vs that by blessing they meane giuing of thankes or that the Greeke worde doeth here signifie giuing of thankes as in manie other places The place Luke 9. where Christ blessed the loaues is also interpreted by S. Iohn who reporting the same miracle as Beza sheweth vseth the word which signifieth only thankes giuing but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Luke vsed as a verbe transitiue which cannot signifie thanks giuing or prayer made to the creatures wee must vnderstand that hee blessed the loaues that is he gaue thankes to God for them and with all prayed that so small a quantitie of bread and fish might feede so great a multitude and that this whole feast might be referred to the glorie of God This is Bezaes interpretation which because it was too long for your quarrell you cut off the better part of it and like a grinning hypocrite scoffe at a piece as though it were the whole exposition of these words henedixit eis he blessed them MART. 2. Wee aske him in the like cases when God blessed Adam and Eue Gen. 1. 9. Noe and his
and not copulatiue wee were driuen to the wall But seeing the Hebrue coniunction copulatiue must be expounded according to the sense you do very vnskilfully to coÌ„clude the sense which is in controuersie vpon the coniunction which is indefinite and wee without partialitie haue translated the coniunction copulatiue as it doth most commonly and ordinarily signifie MART. 14. Wherein the reader may see their exceeding partialitie and wilfulnesse For besides infinite like places of Scripture whereby we do easily shew that this Hebrue particle is vsed to giue a reason or cause of a thing themselues also in an other place proue it for vs and that by the authoritie of Theophylact and allegation of examples out of the Scripture and translate accordingly thus Blessed art thou among women because the fruite of thy wombe is blessed Let them giue vs a reason why the sayd coniunction is here by their translation quia or enim where it was neuer so translated before and it must not be in any case in the other place of Genesis where it hath bene so translated and generally receiued euen in the Primitiue Church In other places of Scripture also which Theophylact alledgeth and many moe may be alledged they coÌ„fesse and like very well it should so signifie onely in the place of Genesiâ— they can not abide any such sense or translation thereof but He brought forth bread and wine and he was the Priest c. not because he was the Priest What is the cause of this their dealing None other vndoubtedly and in all these cases I knocke at their consciences but that here they would auoide the necessarie sequele of Melchisedecks sacrifice vpon such translation which typicall sacrifice of bread wine if it should be graunted then would follow also a sacrifice of the newe Testament made of bread and wine aunswering to the same and so we should haue the sacrifice of the altar and their bare communion should be excluded FVLK 14. Because we will not falsly translate to maintaine a colour of your popish sacrifice we shewe great partialitie Wherein I praye you The coniunction copulatiue we knowe may often be resolued into the causall where the sense so requireth But it neuer hath any force in it selfe to breede such a sense or to conclude suche a sense by it It is agaynste all reason therefore that you woulde vrge vs to translate contrarie to that whyche in our consciences beefore GOD wee take to bee the sense Where you say that the sacrifice of Melchisedech if it were graunted woulde bring in your Masse and exclude oure communion it is altogither vntrue For none of the auncient fathers who were deceiued to imagine a sacrifice where the Apostle seeking al things pertaining to Melchisedechs priesthoode coulde find none doth allow your propitiatorie sacrifice but contrariewise by those onely speeches that they vse aboute Melchisedechs oblation of breade and wine wee are able to prooue that they didde speake of a sacrifice of thankesgiuyng onely And your sacrifice in whyche you say is neither bread nor wine should hardly resemble Melchisedechs oblation made of bread and wine MART. 15. For whiche purpose also their partiall translation aboute altare and table is notorious For the name of altare as they know verie wel both in the Hebrue and Greeke and by the custome of al peoples both Iewes and Pagans implying and importing sacrifice therfore we in respect of the sacrifice of Christs bodie and bloud say altar rather than table as all the auncient fathers Chrys. ho. 53. ad po Antioch and ho. 20. in 2. Cor. and in Demonst. ê™ Christus sit Deus to 5. Nazianz. de Gorgonia sorore Basil. in Liturg Socrat. li. 1. Hist. c. 20. 25. Theodoret. hist. li. 4. c. 20. Theophyl in 23. Mat. Cypr. epist. 63. Optat. cont Parm. Aug. ep 86. li. 9. Confess c. 11. 13. alibi saepe are wont to speake and write namely when S. Hierom calleth the bodies or bones of S. Peter and Paule the altars of Christ because of this sacrifice offercd ouer and vpon the same though in respect of eating and drinking the body and bloud it is also called a table so that with vs it is both an altar and a table whether it be of wood or of stone But the Protestants because they make it only a communion of bread and wine or a supper and no sacrifice therefore they call it table onely and abhorre from the worde altar as Papistical For the which purpose in their firste translation Bible an 1562. when altares were then in digging downe throughout England they translated with no lesse malice than they threwe them downe putting the word temple in steede of altare which is so grosse a corruption that a man woulde haue thought it had beene done by ouersight and not of purpose if they hadde not doone it thrice immediately wythin twoo Chapiters 1. Cor. 9. and 10. saying Know you not that they whiche waite of the TEMPLE are partakers of the TEMPLE and Are not they whiche eate of the sacrifice partakers of the TEMPLE in al which places the Apostles worde in Greeke is altare and not temple and see here their notorious peeuishnesse where the Apostle saith temple there the same translation saith sacrifice where the Apostle saith altar there it saith temple FVLK 15. That the ancient fathers vsed the name of altar as they did of sacrifice sacrificer leuite and such like improperly yet in respect of the spirituall oblation of prayse and thankes gyuyng whyche was offered in the celebration of the Lordes supper wee doe easilye graunte as also that they doe as commonly vse the name of table and that it was a table indede so standing as menne mighte stande round about it and not against a wall as your popishe altares stande it is easie to prooue and it hathe oftentimes bene prooued and it seemeth you confesse as muche but that it is with you bothe an altare and a table with vs indeede it is as it is called in the scripture only a table That we make the Sacrament a communion of bread and wine it is a blasphemous slaunder when wee beleeue as the Apostle taught vs that it is the communion of the bodie and bloud of Christe and the Lordes supper as for the corruption you pretend I cannot thinke as I haue aunsweared before it was any thing else but the first Printers ouersight For why shoulde the name of altare mislike vs in that place more than in an hundreth other places when it is certaine wheresoeuer it is vsed in the scriptures in the proper sense it signifieth the altares of the Iewes or of the Gentiles and neuer the communion table or that at whyche the Lordes supper is prepared and receiued MART. 16. Thus we see howe they suppresse the name of altare where it shoulde be now let vs see howe they putte in their translation where it shoulde not bee this also they
this Greeke worde by any other equiualent and more plaine to signifie this mixture FVLK 22. The authoritie of the holy Scriptures with vs is more woorth than the opinion of all the men in the world In the Scripture we finde the fruite of the vine water we find not therefore we account not water to be of any necessitie in the celebration of the Lordes supper In the primitiue Church we know water was vsed first of sobrietie then of ceremonie and at length it grew to be compted of necessitie The Armenians therfore are cōmendable in this point that they would neuer departe from the authoritie of the Scriptures to yeeld to the custome practise or iudgement of any men But against this mixture as you surmise we haue trāslated powred out or drawne I confesse our translators should more simply according to the worde haue saide mingled hir wine and the wine that I haue mingled but because that speach is not vsuall in the English tongue it seemeth they regarded not so much the propertie of the worde as the phrase of our tongue But that they had no purpose against the mixture of the wine with water in the Sacrament it is manifest by this reason that none of them did euer thinke that this place was to be interpreted of the Lordes supper but generally of such spirituall foode as wisedome giueth to mens soules Therefore it is certaine they had no meaning to auoide the worde of mixing for any such intent as you surmise MART. 23. Thus then the Greeke is neither drawing of wine nor powring out thereof as they translate but mingling But the Hebrew perhaps signifieth both or at the least one of the two either to draw or to poure out Gentle Reader if thou haue skill looke the Hebrew Lexicon of Pagnine esteemed the best if thou haue not skill aske and thou shalt vnderstande that there is no such signification of this worde in all the Bible but that it signifieth onely mixture and mingling A straunge case that to auoid this mingling of the cuppe being a most certaine tradition of the Apostles they haue inuented two other significations of this Hebrew word which it neuer had before FVLK 23. The Dictionaries are more sure to teach what a word doth signifie than what it doth not signifie I confesse Pagnine giueth none other signification of that roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but miscuit But euen the worde miscuit may signifie a powring out when there is no respect of ioyning diuers things togither but of seruing one with the cuppe as Tullie vseth the word Qui alteri misceat mulsum ipse non sitiens He that serueth an other with sweete wine when he is not a thirst him selfe So is the Hebrew word vsed Esai 19. where the Prophet sayth The Lorde hath powred forth amonge them the spirite of errour Where the worde of mixture is not so proper Againe your owne vulgar Latine Interpretor Prouerb 23. translateth mimsach a worde deriued from the same roote not for any mixture but for drinking vppe or making cleane the cuppes student calicibus epotandis which study how to empty or drinke vp all that is in the cuppes In Hebrew it is which go to seeke strong wine or mingled wine And if a mixture be graunted in the place you require how proue you a mixture with water rather than with any thing else Verily the circumstance of the place if there must needes be a mixture requireth a mixture of spices hony or some such thing to make the wine delectable vnto which Wisedome doth inuite and allure all men to drinke it rather than of water onely to abate the strength of it As also in the text Prouerbes 23. the drunkards that continued at the wine and went to seeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled wine went not to seeke wine mingled with water but some other delicate mixture And Esay 5. where woe is pronoūced to drunkards the same word is vsed woe be to them that are strong to drinke wine and men of might limsoch to mingle strong drinke not to mingle it with water for sobrietie but with some other delectible matter to prouoke drunkennesse as your vulgar Interpretor translateth it So that albeit the word did signifie to mingle neuer so properly and certainly you can make no good argument for mingling with water in that place Prouerbs 9. where either it signifieth simply to drawe broche or powre out or else to prepare with some other more pleasant mixture than of water onely CHAP. XVIII Hereticall translation against the honour of SAINCTS namely of our B. LADIE Martin LEt vs passe from Gods holy Sacraments to his honourable Saincts in heauen and we shall finde that these translations plucke from them also as much honour as they may In the Psalme 138. where the Catholike Church and all antiquitie readeth thus Nimis honorati sunt amici tui Deus c. Thy friendes O God are become exceeding honourable their princedome is exceedingly strengthened which verse is sung and sayd in the honour of the holy Apostles agreeably to that in an other Psalme Constitues cos principes super omnem terram Thou shalt appoint them Princes ouer all the earth what meane they in all their English Bibles to alter it thus Howe deare are thy counsels or thoughts to me O God O how great is the summe of them Doth not the Hebrew make more for the olde receiued Latine translation than for theirs because the Hebrew word is vsed more commonly for to signifie friendes than cogitations doth not S. Hierom so translate in his translation of the Psalmes according to the Hebrew doth not the great Rabbine R. Salomon Doth not the Greeke put it out of doubt which is altogither according to the sayd auncient Latine translation Fulke THe context of the verse going before also the verse following not any enuye against the Saincts of god haue moued our translators to depart from the vulgar translation which is neither so proper for the words altogither impertinent to the matter of the text For when the Prophet had in the verse going before celebrated the wonderfull worke of God in the framing of his body in his mothers womb in this verse he breaketh out into an exclamatiō to behold the maruelous vnsearchable wisedom of gods councels whose strength is aboue mans reach whose nūber is as the sand of the sea To answer R Salomō we haue R. Dauid Kimchi as great a Rabbine as he and a more sincere Interpretor that expoundeth the whole verse euen as we doe MART. 2. And you my Maisters that translate otherwise I beseech you is it in Hebrew How great is the summe of thē not rather word for word most plainly how are the heades of them strengthened or their Princedoms as in the Greeke also it is most manifest Why do you then hunt after nouelties forsake the troden path of the
faith imputed to hir for righteousnes without workes or iustice as you wil haue it called we doubt no more of hir than of Abraham But that shee was also sanctified with moste excellent graces and indued in hir soule with al christian vertues Beza and all that esteeme Beza in the word wil confesse as muche as is conuenient for hir honour so nothing bee derogated from the honour of God That which Athanasius saith we do likewise admit and that which Hierome writeth also But this is all the controuersie whether the Virgine Marie were freely accepted and beloued of God so by his spirite indued with gratious vertues or whether for her vertues which she had of her selfe she were worthie to be beloued of God and deserued that honour whereof she was vouchsafed to become the mother of God Athanasius saith expresly that all those graces and giftes were freely giuen her by the obumbration or ouershadowing of the holy Ghost which the Angel promised should come vpon her MART. 7. Now let the English Bezites come with their new terme freely beloued and controll these and all other auncient fathers both Greeke and Latine and teach them a new signification of the Greeke worde which the◠knew not before Let Iohn Keltridge one of their great Preachers in London come and tell vs that the Septuaginta and the beste trāslatiōs in Greeke haue no such words as we vse in the Aue Marie but that the word which the Septuaginta vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who euer heard such a iest that the preacher of the worde of God in London so he is called in the title of his booke and preacher before the Iesuites and Seminaries in the tower which is next degree to the disputers there whose sermons be solemnely printed dedicated to one of the Queenes Councell who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the significatiō of the Greeke word and in other places of his booke alleageth the Greeke texte that this man for all this referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is too ridiculous or as trāslators thereof as though S. Luke had written in Hebrue yea as though the whole newe Testament had bene written in Hebrue for so no doubt he presupposed and that the Septuaginta had translated it into Greeke as they did the old who were dead three hundred yeares before S. Lukes Gospell and the new Testament was written FVLK 7. Concerning Iohn Keltridge agaynst whose ignorance and arrogancie you insult I can say nothing because I haue not seene his booke But knowing how impudently you slaunder me M. Whitaker Beza and euery man almost wyth whome you haue any dealing I maye wel suspecte your fidelitie in this case and thinke the matter is not so hard against Iohn Keltridge as you make it seeme to be If he haue ouershot himself as you say he is the more vnwise if you slaunder him as you do others you are moste of al too blame MART. 8. Al this is such a pitiful iest as were incredible if his printed booke didde not giue testimonie Pitiful I say because the simple people count such their preachers iolly fellows and great Clearks because they can talke of the Greeke and of the Hebrewe texte as this man doth also concerning the Hebrue letter Tau whether it had in olde time the forme of a Crosse or no euen as wisely and as skilfully as he did of the Septuaginta and the Greeke worde in S Lukes Gospel Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned because I thinke the reste are sorie and ashamed of him but that he boasteth of that whereof he hath no skill and that the people may take him for a very paterne and example of many other like boasters and braggers among them and that when they heare one talke lustily of the Hebrewe and Greeke and cite the text in the said tongues they may alwaies remember Iohn Keltridge their Preacher and say to themselues what if this fellow also be like Iohn Keltridge FVLK 8. Reseruing Iohn Keltridge to the trial defence of himselfe I say you haue shewed your selfe as ridiculous in this booke diuerse times and so haue many that beare a greater countenance among you tentimes than Iohn Keltridge doth among vs how so euer it pleaseth you to make him the next degree to the disputers But if Iohn Keltridge haue shewed him selfe to be a vaine boaster of that knowledge whereof perhaps he is ignorant what reason is it that other learned men which know the tongues in deede should be drawne into suspition of ignorance for his follie But that you delight by al meanes to discredite their learning and good giftes of God in them to whom if you were comparable your selfe yet it were not tollerable that you should seeke their reproche before their vnskilfulnesse may plainely be reproued MART. 9. But to proceede these great Grecians and Hebricians that controll all antiquitie and the approued auncient Latine translation by scanning the Greeke and Hebrue wordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shall bruise thy head because it pertaineth to our Ladies honour calling it a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard and the rest reade so as being the common receiued texte in their time though there hath bene also alwaies the other reading euen in the vulgar Latine translation and therefore it is not any late reformation of these new correctors as though the Hebrue and Greeke texte before had bene vnknowen these controllers I say of the Latine texte by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue worde and that also for small deuotion to the B. Virgin namely Hierom 7. and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very well because it may sounde in the peoples eares against the vse of the Catholike Churche which calleth our Lady Queene of heauen But they know very well that the Hebrue worde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians whom they gladly folow deduce it otherwise to signifie rather the whole corps and frame of heauen consisting of all the beautiful starres and planets and the Septuaginta call it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen c. 7. Hierem and S. Hierom not onely reginā but rather militiam coeli and when he nameth it reginam Queene he saith we must vnderstand it of the moone to which and to the other starres they did sacrifice commit idolatrie But the Protestants against their custome of scanning the Hebrue and the Greeke translate here Queene of heauen for
no other cause in the world but to make it sound against her whom Catholikes truly call and worthily honour as Queene of heauen because her sonne is king and she exalted aboue Angels and all other creatures See the New Test Annot. Act. 1. v. 14. FVLK 9. We thinke it in deede a shameful corruption of the Scripture that your vulgar Latine texte for ipsum or ipse as it is in the Greeke readeth ipsa and blafphemous it is to ascribe that to the mother of Christe which is proper vnto him self But many of the auncient Fathers did reade so and therefore Fulke did ignorantly be like in calling it a corruption of the Popish Church The best propertie I finde in you for which I am beholding to you is that when you haue made a lie and slaundered me you will note the place your selfe where I may be discharged and your owne impudencie be coÌ„uinced My wordes in the place by you noted be these Finally howe the Romish Church in these laste dayes hath kepte the Scripture from corruption although I could shew by an hundereth examples yet this one shal suffice for all The very first promise of the Gospell that is in the Scripture Gen. 3. That the seede of the woman shoulde breake the Serpentes head the Popish Church hath eyther wilfully corrupted or negligently suffered to be depraued thus Ipsa conteret caput tuum shee shall breake thine head referring that to the woman which God speaketh expresly to the seede of the woman Whether the mysterie of iniquitie working in the Latine Churche long before the Apostasie thereof into the kingdome of Antichrist began this corruption I leaue it in doubt but that the Popish Church hath suffered this deprauation to continue it is out of all question although you say you haue the other reading also whiche though some copies haue yet will you not admit it to be authentical And whereas you bragge that this reading hath bene alwaies in your vulgar Latine translation Hentenius confesseth that of 28. ancient copies by which he reuised the vulgar translation he found it onely in two As for S. Ambrose how he did reade it is not certaine for in his booke De fuga saeculi Cap. 7. where this texte is cited though the printed bookes haue Ipsa yet there is nothing in his exposition that agreeth therewith and seing that he followed the Greeke text which hath the pronoune of the masculine geÌ„der it is like he did reade rather Ipse but because his Greeke was very corrupt so that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret he did reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruabit There is no great account to be made of his reading S. Augustine in Psalm 103. readeth Ipsa but he referreth it to the Church not to the virgin Marie as also for conteret out of the corrupte Greeke hee readeth obseruabit Gregorie followeth the same corrupt version out of the Greeke Ipsa obseruabit but he referreth it to euery Christian man which is the seede of the woman not to the virgine Marie Mor. lib. 2. Cap. 38. By whiche it is euident that your vulgar Latine texte was not receyued in the Church of Rome for sixe hundreth yeares after Christ. For you read conteret and not obseruabit Onely Bernarde in deede a late writer hath your reading ipsa conteret whiche hee expoundeth as prophecie of the virgine Marie Who withstood the temptations of the Deuill not vnderstaÌ„ding the promise of the ouercomming of the Deuill by Christe euen as the Apostle alludeth to it the Lorde shall treade downe Sathan vnder your feete Rom. 16. The same Bernarde Sermon de villic Iniquo readeth the texte Gen. 4. Si rectè offeras non recte diuidas after the Greeke by which also it is plaine as by other argumeÌ„ts that your vulgare Latine translation was not receyued for 1000. yeares after Christe How true therefore it is that you sayde Ipsa conteret caput tuum was the common receyued text in the auncient fathers time the readers may see and iudge But the chieefe complaint is behinde that in Hieremie 7. Cap. 44. we translate the Queene of heauen as the Septuaginta Hierom and the vulgar Latine translation doth and wee onely do it in despite of the virgine Marie because the Papistes blasphemously call her the Queene of heauen The Hebrue word in deede may signifie Queene although with those pointes it be not else where redde for a Queene it may signifie the workemanship but then you must supplie Aleph of the roote that is wanting and resteth vnder no long vowell so some Protestants do translate it as Tremelius Iunius But if wee bee accused of hereticall translation when we ioigne with your vulgar Latine with Hierom with the Septuaginta it is very strange that they should nor beare the blame with vs. Certaine it is no Protestant did euer teache that the Iewes did worshippe the virgine Marie for the Queene of heauen But the Sunne the Moone or some great starre as Pagnine saith How truely you call the virgin Marie queene of heauen and how well you proue it in your notes vpon Actes 1. 14. Some other more conuenient time and place may bee graunted to consider MART. 10. Agine why doth the Geneua newe Testament make S. Mathew to say that He to wit Ioseph called his name Iesus Why not shee as well as hee For in S. Luke the Angell saith to our Lady also Thou shalt call his name Iesus S. Matthew then speaking indifferently and not limiting it to him or her why doe they giue this preeminence to Ioseph rather than to the B. Virgin did not both Zacharie and also Elisabeth his wife by reuelation giue the name of Iohn to Iohn the Baptist yea did not Elisabeth the mother firste so name him before Zacharie hir husband muche more may wee thinke that the B. Virgine the natural mother of our Sauiour gaue him the name of Iesus than Ioseph his putatiue father specially if we consider that the Aungel reuâ—aled the name first vnto hir saying that shee should so cal him and the Hebrewe word Esay 7. wherevnto the Aungel alludeth is the foeminine gender and referred by the great Rabbines Rabbi Abraham and Rabbi Dauid vnto hir saying expresly in their commentaries Et vocabit ipsa puella and the maide hir self shall call and surely the vsual pointing of the Greeke text for Beza maketh other points of his owne is much more for that purpose Now if they wil say that Theophylacte vnderstandeth it of Ioseph true it is and so it maye be vnderstoode very wel but if it may be vnderstoode of our Ladie also and rather of hir than of him why dothe your translation exclude this other interpretation FVLK 10. The matter is not worth the waight of an haire whether wee reade he called or she called for both called him so But because Ioseph had a commandement in the same chapiter that hee shoulde call his name
editions yet the wordes maye beare that other interpretation also In Titus the firste the participle is of the meane voyce and therefore may signifie actiuely or passiuely In Gal. the transposition Sina before Agar seemeth to be the faulte of the Printer rather than of the translator MART. 20. Let these and the like be small negligences or ignorances such as you will pardon vs also if you finde the like Neither do we greatly mislike that you leaue those wordes Vrim and Thummim and Chemarim and Ziims and Iims vntranslated because it is not easie to expresse them in English and we would haue liked as wel in certaine other words which you haue translated images images and stil images being as hard to expresse the true signification of them as the former And we hope you will the rather beare with the late Catholike translation of the English Testament that leaueth also certaine wordes vntranslated not only because they can not be expressed but also for reuerence and religion as S. Augustine saith and greater maiestie of the same FVLK 20. Some in deede are small faultes some none at al. That you mislike vs not for not translating a few words whose signification is vnknowen or else they can not be aptly expressed in the English tongue it is of no equitie towardes vs but that you might vnder that shadowe creepe away with so huge a multitude of wordes which may as well be translated as any in the Bible and that in the new Testament which is scarse the sixte parte of the whole Bible The wordes which wee haue translated Images are out of question termes signifying Images and of your translator they be called eyther imagines simulachra sculptilia Idola c. Our English tongue being not so fruitefull of wordes we call them sometimes Idols sometimes Images which when we speake of worshipped images can be none other but such as you call Idols To obscure such a multitude of words so much matter by them as you do S. Augustine wil not warrant you who speaketh only of two or three words vsually receiued in the Latine Church in his time not of such a number as you haue counterfaited MART. 21. Of one thing we can by no meanes excuse you but it must sauour vanitie or noueltie or both As when you affectate newe strange wordes which the people are not acquainted with all but it is rather Hebrue to them than English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demosthenes speaketh vttering with great countenance and maiestie Against him came vp Nabucadnezzar king of Babel 2. Par. 36. v. 6. for Nabuchodonosor king of Babylon Saneherib for Sennacherib Michaiahs prophecie for Michaeas Iehoshaphats prayer for Iosaphats Vzza slaine for Oza When Zerubbabel went about to builde the Temple for Zorobabel Remember what the Lorde did to Miriam for Marie Deut. 34. And in your first translation Elisa for Elisaeus Pekahia and Pekah for Phaceia and Phacee Vziahu for Ozias Thiglath-peleser for Teglath-phalasar Ahaziahu for Ochozias Peka the sonne of Remaliahu for Phacee the sonne of Romelia And why say you not as wel Shelomoh for Salomon and Coresh for Cyrus and so alter euery word froÌ„ the knowen sound pronunciatioÌ„ thereof Is this to teach the people wheÌ„ you speake Hebrue rather than English Were it a good â—y hearing thinke you to say for IESVS Ieshuah and for MARIE his mother Miriam and for Messias Messiach and Iohn Iachannan and such like moÌ„strous nouelties which you might aswel do and the people wold vnderstand you as wel as when our preachers say Nabucadnezer King of Babel FVLK 21. Seing the moste of the proper names of the olde Testament were vnknowne to the people before the Scripture was read in Englishe it was beste to vtter them according to the truth of their pronuntiation in Hebrewe rather than after the common corruption which they had receiued in the Greke and Latin tongs But as for those names which were known vnto the people out of the new TestameÌ„t as Iesus Iohn Marie c. it had bin follie to haue taught meÌ„ to souÌ„d theÌ„ otherwise than after the Greke declination in which we find them MART. 22. When Zuinglius your greate Patriarke did reade in Munsters translation of the old TestameÌ„t Iehizkiabu Iehezchel Choresh Darianesch Beltzezzer and the like for Ezechias Ezechiel Cyrus Darius Baltasar he called them barbarous voices and vnciuil speaches and saide the worde of God was soiled and depraued by them Know you not that proper names alter and change and are written and sounded in euerie language diuersly Might not al antiquitie and the generall custome both of reading and hearing the knowen names of Nabuchodonosor and Michaeas and Ozias suffice you but you must needes inuent other which the people neuer heard rather for vaine ostentation to amase and astonish them than to edification and instruction Which is an olde hereticall fashion noted by Eusebius lib 4. c. 10. and by the author of the vnperfect commentaries vpon S. Mathew ho. 44. and by S. Augustine lib. 3. c. 26. contra Cresconium FVLK 22. That Zuinglius is no Patriarke of ours you may knowe by this that we doe freely dissent from him when we are perswaded that he dissenteth from the truth But where you charge vs with an hereticall fashion in sounding Hebrew names according to the truth of the Hebrew tongue if your authors be well weyed they will conuince you of an hereticall fashion in framing of new wordes which are more apt to amase and astonishe men than to instruct or edifie them and in vsing strauÌ„g language in all your Church seruice and in that also diuerse Hebrew wordes So did the Marcosians of whome Eusebius out of Irenaeus writeth in baptising And the author of the vnperfect worke vppon Mathew though him selfe an Heretike yet truly sayth of heretike Priests as you are in the homily by you quoted Sic modo haeretici Sacerdotes c. Euen so the Heretike Priestes shut vp the gate of truth For they knowe that if the truth were made manifest their Church should be forsaken c. For which cause vntill this tyme you haue bene vtter enimies to the translation of the Scripture But nowe you see you can not preuaile against the translation you haue begunne so to translate the Scripture as in many thinges it were as good not translated for any thing the people shall vnderstande by it For you haue not explicated the fourth parte of the fayned inkehorne termes that you haue vsed And that Saint Augustine sayth Cresconius went fondly about to terrifie him with the Greeke word Antiâ—athegoria you doe the like with Parasceue Azymes scandals Neophyte yea with Latine wordes gratis depositum and such like seeke to bring the ignorant in great admiration of your deepe knowledge which is nothing els but an hereticall fashion vnder strange termes to hide the poison of your pestilent doctrine MART. 23. What shal
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
to maintaine any cause of ours by plaine syllogismes onely In the meane time to finde you occupieâ— â—here hath beene a booke called syllogisticon set fooâ—th by maister Foxe more than twentie yeares agoe let vs see in a sheete of printed paper what ye haue to answere those syllogismes whether you will finde them defectiue in forme or matter or else there is no reason but you should graunt their conclusion Pag. 146. to prooue that protestantes are lordes of the scripture to make them say what they list D. Fulkes wordes to maister Bristowe are cited For the diuision of parishes excommunication suspension publike solemnizing of mariages with the lawes thereof and punishing of heretikes by death they are all manifestly prooued out of the scripture This I say alleaging no one place of scripture to prooue it sayth our censurer I say as much of holding of councels which Bristowe with the rest wil haue vs as apes to haue borrowed of the popish church Whereas I affirme they are proued out of the scriptures if Bristow wil reply denie y t such things may be proued out of the scriptures it shall be no harde matter to do it Yet in the meane time if you thinke I haue sayde more than I can shewe I will giue you this tast For diuision of Churches or parishes Act. 14. v. 23. Elders in euerie church and Tit. 1. v. 5. elders in euerie citie or towne Holding of councelles Act. 15. excommunication where the partie cast out is to be taken for an heathen or publicane Math. 18. v. 17. separation or suspension where the partie separated is to be taken as a brother 2. Thess. 3. publike solemnizing of mariage Mat. 1. v. 18. where betrothing and publike comming together are expressed Example Ioan. 2. for punishment of heretikes I haue cited before What the Puritans will grant I care not although I thinke there are none of them that are so called will denie any of these except he be some madde schismatike and for the last which you say was for a long time denied by our selues till nowe we haue burned some for religion in Englande you should haue tolde howe long For we haue not now first of all consented to the burning of heretikes The Arrians and Anabaptistes burned in king Edwardes dayes for thirtie yeares agoe can beare witnesse But you may say your pleasure I knowe few in other countries but heretikes themselues that denie it to be lawful to punish blasphemous obstinate heretikes by death If any haue any priuate opinion what haue we to doe wich it or to bee charged by it If I shoulde note your phrase when you say that protestantes doe now reigne in Englande as though there were more kinges than one you would say perhaps I were ouer captious Well let it passe But such thinges sayde I as are not euidently conteined in the worde a Christian is not absolutely bounde to beleeue them In plaine dealing you should haue bestowed a note in your margent where I haue so sayde as well as placed there hereticall audacitie of your papisticall charitie The saying I confesse or the like yet the circumstances of the place where it was vttered would perhaps haue bewrayed some part of your vsuall and honest dealing But what cause haue you to criâ—â—ut so loude Behoulde the last refuge of a proude hereticall spirite in breaking where he cannot otherwise get out Call you it proude heresie to holde that nothing is to be credited vpon necessitie of saluation which hath not authoritie of the holy scripture which are able to make a man wise to saluation which are written that beleeuing we might be saued which are able to make the man of God perfect prepared to euerie good worke And why doe yee dare M. Charke to aâ—ouch that which I haue affirmed I knowe he dare affirme and is able to defend this truth but there is no reason that he should be dared with my assertioÌ„s I dare affirm to your face if you dare shewe it that a christian man is not bounde to beleeue that the common creede was made by the Apostles after that fabulous maner that you papistes doe teach Namely that Peter made one peece Andrewe another and so of the rest yet I doubt not but it is gathered out of the doctrine and writinges of the Apostles But you haue ancient doctors which affirme that it was made by the Apostles Origen Terâ—llian Ierome Ruffinus Ambrose Austen and all the primitiue church doe so constantly affirme to be their doingâ—s Let vs consider then in order First Origen in proâ—â— lib. de princip testifieth that the Apostles by their preaching did most plainely deliuer y e summe of faith according to the capacitie of the most simple whereof hee maketh a rehearsall contayning in deede some articles of the creed but neither al nor any one in such forme of words as our creede doth expresse them And before he beginneth the rehearsall of them thus he sayeth Species verò eoruÌ„ quae per praedicationem ApostolicaÌ„ manifesté traduntur istae sunt These are the particulars of those thinges which by the preaching of the Apostles are manifestly deliuered Which wordes doe shewe that the Apostles in deede taught the doctrine yet prooue not that they made this creede rather than the Nicen creede or Athanasius Creede Tertullian against Praxeas much after the same maner yet more neere the wordes of the creede rehearseth the articles pertaining to the three persons of the deitie and then he addeth Hâ—â—c regulam ab initio euangelii de cucurrisse etiam ante priores quosque haereticâ—s nedum ante Praxeam hesternum probabis â—â—â— ipsa posteritaâ— omnium hâ—â—â—â—icorum quà m ipsa nouellitas Praxeae hesterni That this rule hath runne downe from the beginning of the gospell euen before all former heretikes not onely before Praxeas a yesterdayes birde as wel the later spring of all heretikes shall prooue as the verie noueltie of Praxeas one that came but yesterday That the rule of faith contained in the Creede is as auncient as the preaching of the Gospel I alwayes agreed with Tertullian but that the Apostles made the Creede I heare him yet say neuer a worde Ierom ad Pammachium against the errours of Iohn of Ierusalem sayth In symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in charta atramento sed in tabulis cordis carnalibus post confessioneÌ„ trinitatiâ— vnitatem ecclesiae omne Christiani dogmatis sacramentâ—m carnis resurrectione includitur In the symbole of our faith and hope which being deliuered from the Apostles is not written in paper and ynke but in the fleshie tables of our hearts after the confession of the Trinitie and the vnitie of the Church all the mysterie of Christian doctrine is inclosed in the resurrection of the flesh Although it be graunted that Saint Ierome here speaketh of our common Creede yet it followeth not that hee affirmeth it to bee made by the
vocat propterea sacerdotio fungitur vt homo recipis autem ea quae offeruntur vt Deus offeri verò ecclesia corporis eius sanguinis symbola omne fermentum per primitias sanctificans And Christ is nowe a priest which is sprung of Iuda according to the flesh not offering any thing himselfe but is called the head of them that offer seeing he calleth the church his bodie and therefore he exerciseth the priesthoode as a man and hee receiueth those thinges that are offered as God and the church truely doth offer the tokens of his bodie and bloud sanctifying euerie leauen by the first fruites In these wordes Theodoret speaketh not of the sacrifice that Christ offered himselfe but of the spirituall sacrifice of thankesgiuing which the church offereth to him in celebrating the memorie of his death Not of the priesthoode which Christ did exercise in earth but of the priesthoode that he doth exercise in heauen not now offering anie thing but as God receiuing oblations And where he sayth that nowe he exerciseth the priesthoode as man he denieth not but that he doeth exercise it as mediator God and man Which is more plaine in his exposition of the Epistle to the Heb. cap. 8. where he enquireth how Christ doth both sit at the right hande of maiestie and yet is a minister of the holy thinges Quonam enim munere sacerdotali fungitur qui seipsum semelobtuliâ— non offert amplius sacrificium Quomodo autem fieri potest vt idem sedeaâ— socerdotali officio fungatur Nisi fortè dixerit quispiam esse munus sacerdotale salutem quam vt dominus procurat Tabernaculum autem vocauit coelum cuius est ipse opifex quem vt hominem dixit Apostolus fungi sacerdotio For what priestly office doth he exercise which hath once offered vp himselfe and doth no more offer any sacrifice And howe can it be that the same person shoulde together both sit and exercise the priestly office Except perhaps a man will say that the saluation which he procureth as Lorde is a priestly office Neither hath he any other meaning Dialog prime where his purpose is to prooue that Christ had a body Si est ergo sacerdonum proprium offerre munera Christus autem quod ad humanit atem quidem attinet sacerdos appellatus est non aliam autem hostiam quam suum corpus obtuliâ— Dominus ergo Christus corpus habuiâ— If therefore it be proper for priestes to offer giftes and Christ as concerning his humanitie truely is called a priest and he offered none other sacrifice but his owne bodie therefore our Lorde Christ had a bodie He sayth not that Christ is a priest according to his humanitie onelie whereas the excellencie of his person being both God and man caused â—is sacrifice to be acceptable and auaileable for the redemption of man But to make the matter cleare beside that which the Apostle writeth to the Hebrues ca. 9. these argumentes may plainely be drawen out of the 7. cap. where he speaketh expresly of his priesthood after the order of Melchisedech Christ as he is without father and without mother is â— priest after the order of Melchisedech Christ as he is God and man is without father and without mother therfore Christ as he is God and man is a priest after the order of Melchisedech Againe Christ as he hath no beginning of his dayes nor ende of his life is a priest after the order of Melchisedech Christ according to his diuinitie hath no beginning of his daies nor ende of his life according to his whole person Therefore Christ according to his diuinitie and according to his whole person is a priest after the order of Melchisedech Againe except you vnderstand Christ to haue beene a priest according to his diuinitie he was tythed in the loynes of Abraham as well as Lcui but according to his diuinitie hee was not in the loynes of Abraham and therfore payde no tythe in Abraham as God though as man he was subiect to the law but receiued tythes of Abraham in his priest and figure Melchisedech For the priest receiueth tythes in the name of God as also he blesseth in the name of God Therefore if Christ giue priestly blessing in his owne name he giueth it as he is God and not as man onely Finally to say that that Christ was a priest only in respect of his manhood â—auoreth rankely of Nestorianisme whereas our assertion that Christ is an high priest both according to his deitie in which he is equall with his father and also according to his humanitie in which the father is greter than he is as farre from Arrianisme as the Papistes are from honestie and synceritie to charge vs with such open blasphemie God be praised Imprinted at London by George Bishop and Henrie Binneman 1583. D. Standish D. Heskins Heretikes fiue vvaies specially abuse the Scriptures â— Denying certaine bookes or parts of bookes 2 Doubting of their authoritie and calling theÌ„ into question 2 Voluntarie expositions according to euery ones fansie or heresie 4. Changing some vvordes or sentences of the very originall text Tertul. cont Marae cio li. â— in princ Tertul. lib. 5. False and heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. ep 89. lib. 1. de pec mer. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Protestants Caluinists vse the foresaid fiue meanes of defacing the Scriptures * Cont. rat Edm. Camp pag. 18. Retent pag. 32. dist of the Rock pag. 307. Luther in noâ—o Test. Germa in Prefat Iacobi Conc. Cart. 3. can 47. * Argu. in epist. Iacob * Whitak p. 10. * Ibid. Lib. 6. cap. 18. De doct Christ. lib. 2. cap. 8. Anno. 1532. Anno. 1537. Ibid. pag. 17. M. VVhitaker by these vvords condemneth their ovvne Seruice booke vvhich appointeth these bookes of Tobie and Ecclesiasticus to be read for holy Scripture as the other Doe they read in their Churches Apocryphall superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice In expositione Symbolâ— pag. 10. M. VVhitakers booke In the argument Bib. an 1579. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 6. cap. â— Hieronim ad â—aâ—d Tom. 3. â—â—â—â—â—â— lib. 3. cap. 6. in EuaÌ„g Math. â—â— 5. cap. 26. Cyprianus aliâ— in Concilio Aphricano * Whitak pag. 17. 120. Ibid. pag. 101. Praef. ad 6. theses Oxon pag. 25. Lib. Confess 1. cap. 14. lib. 7. c. 20. Cicer. de Senect Beza the mouse of Geneua gnavveth the text of Scripture De ineam dom cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. an 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reconcileth the Greeke â—â—â—â— of the nevv TestameÌ„t vvith the Hebrevve text of the old by putting out of the Greeke text so much as pleaseth him Est. 6. 9. 10. Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉