〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes Gladius sometimes Enâ—iâ— it were no faulte no more than it is in vs to vse the wordes iustice and righteousnesse workes and deedes fayth and beliefe truste and confidence c. And you your selues in suche wordes doe often vse the same libertie MART. 21. But will you not yet see merite and meritorious workes in the Scripture I maruell your skill in the Greeke teacheth you nothing in this point S. Iohn saith Looke to your selues that you lose not the things which you haue wrought but that you may receiue a full reward Me thinketh in these wordes the equiualent of merite is easily seene of any man that is not wilfully blinde But you should see further thaÌ„ the coÌ„mon sorte For you know that the Greeke here signifieth not only that which we worke but that which we worke for At in the Greeke phrase of working for a mans liuing and as you translats Io. 6. v. 27. LABOVR NOT FOR THE MEATE that perisheth but for that meate which endureth vnto life euerlasting Such labourers God hired to worke in his vineyard the workeman is worthie of his hire So that the Apostle in the former wordes exhorteth to perseuerance that we lose not the reward or pay for which we worke and which by working we merite and deserue FVLK 21. You fare with vs as a mery fellow did with his friendes of whom Erasmus telleth who affirming that he sawe in the skie a fiery dragon with often asking them if they did not see it he induced them at length euery one to coÌ„fesse they saw it least they should haue bene thought to be purblind But in good earnest in my conscience I see no more merite in the Scriptures than I did before Yea I haue this argument more to persuade mee that it is not founde in the Scriptures because the chiefest patrones thereof hauing taken such paynes to finde it are nowe as farre from it as euer they were But to the matter I say there is no merite included in the saying of S. Iohn although you rehearse it in the seconde person after the vulgar Latine translation and not after the Greeke whiche is in the firste person and may be referred to the rewarde of the Apostles which shall be full if they whom they haue conuerted to the faith doe perseuere vnto the ende But make it as strong for your parte as you can the full rewarde is giuen according to the moste bountifull promise of God to our good workes of his meere mercie and grace and not by deserte of our workes And the parable of the labourers whom God hired into his vineyarde declareth moste euidently that the rewarde is of grace not of merite For if it were of merite they that came first earely in the morning should haue receyued more as their labour was greater than they whiche came at the laste houre Where our Sauiour Christe sayeth the workeman is worthie of his hire hee teacheth his Disciples that they maye lawfully take meate and drinke of them to whome they preach according to that common saying or Prouerbe But thereof it followeth not that euery one which worketh in Gods vineyarde is worthie for his workes sake and by deserte of his labour of eternall glorie for he promiseth greater rewarde to his workemen a thousande folde and more than their labour doth deserue So that yet wee see not that wee merite and deserue by working although we receyue rewarde for our work or according to our workes Vnde mihi tantum meriti saith a godly father cui indulgentia est pro coronâ— whence should I haue so greate merite when pardon or mercie is my crowne MART. 22. Againe Beza telleth vs that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth mercedem quae meritis respondet that is a rewarde answereable to the merites And wee finde many wordes in the Scripture like vnto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which are on Gods parte who is the rewarder and recompenser And on our parte wee haue as the Apostle saith Hebr. 10. and 4. greate confidence confidence saith Photius a notable Greeke father of our works confidence of our faith of our tentations of our patience c. Yea wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture whiche muste needes signifie as much as Bezaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the one is said In keeping thy commaundementes is greate rewarde Againe You shall receyue THE RETRIBVTION of inherimunce Col. 3. v. 24. And 2. Thessal 1. v. 6. Gods repaying iust and reiribution of Hell or Heauen for good and euill deserâ—es is expressed by the same worde And by the other is said I haue inclined my hart to keepe thy iustifications or commaundements alwaies FOR REWARD FVLK 22. If you can finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture you conuince vs of merite by Bezaes iudgement Therefore tell vs I pray you in what booke and chapter wee shall finde it First you tell vs that you finde many wordes like vnto it Yea but neyther the same nor any that is aequiualent For rendring of rewarde which all your wordes doe signifie may be according to promise by grace and not by desert The confidence of our workes that Photius speaketh of muste be vnderstood as they are testimonies of Gods sanctifying spirit or else it is contrary to the Scripture The parable tolde against them that trusted in themselues that they are righteous whereas we must confesse that we are vnprofitable seruants in all our obedience and beste workes that we doe Yea but you haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture which must needes signifie as much as Bezaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will yeelde to this necessitie If a man promise a laborer 20. shillings for euery dayes worke the rendring of this wages may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet no man will say that a daies labour deserueth twentie shillings That there is great rewarde promised for them that keepe Gods coÌ„maundements wee confesse but this rewarde is eyther of merite if they perfectly keepe all Gods commaundements which no man doth or of mercie if being iustified by faith through remission of their sinnes they endeuour according to the measure of Gods grace giuen vnto them to keepe Gods commaundements in some parte as God giueth strength In the testimonie of S. Paule the worde of inheritaunce following immediatly after the worde of rewarde or retribution excludeth merites for the inheritaunce dependeth of Gods free adoption by which he maketh vs his sonnes that he may giue vs that inheritaÌ„ce which we can neuer deserue In the other place the Apostle promiseth reward of glory to them that suffer for Christes name which God hauing promised of his meere mercie to giue vs and the same being purchased for
speach but either writtē by Barnabas as Tertullian holdeth or by Luke the Euangelist as some men thinke or by Clemens that after was B. of the Romane church whom they say to haue ordered adorned the sentēces of Paul in his own speach or els truly bicause Paule did write vnto the Hebrews because of the enuie of his name amōg thē he cut of the title in the beginning of the salutation These things cōsidered what neede those tragical exclamations in so trifling a matter Doth not the title tell it is S. Paules why strike they out S. Paules name what an hereticall peeuishnesse is this For lacke of good matter you are driuen to lowde clamors against vs but I will euen conclude in your owne wordes I reporte me to all indifferent men of common sense whether we do it to deminish the credite of the epistle which of al S. Paules epistles we might least misse when we come to dispute against your Popish sacrifice sacrificing priesthood or whether you do not craftily moue a scruple in the mindes of simple persons to make thē doubt of the auctoritie of that epistle whose double cannon shot you are not able to beare whē it is thūdred out against you vnder colour that it is not of sound credit among our selues that vse it against you Which of al the lies that euer Satan inuented taught you to vtter is one of the most abhominable MART. 12. I know very well that the authoritie of Canonicall Scripture standeth not vpon the certaintie of the author but yet to be Paules or not Paules Apostolicall or not Apostolicall maketh great difference of credite and estimation For what made S. Iames epistle doubted of sometime or the second of S. Peter and the rest but that they were not thought to be the epistles of those Apostles This Luther sawe very well when he denied S. Iames epistle to be Iames the Apostles writing If titles of bookes be of no importāce then leaue out Matthew Marke Luke and Iohn leaue out Paule in his other epistles also and you shall much pleasure the Manichees and other old Heretikes if the titles make no difference vrge no more the title of the Apocalypse S. Iohn the Diuines as though it were not S. Iohns the Euangelistes and you shall much displeasure some Heretikes now a daies Briefly most certaine it is and they know it best by their owne vsual doings that it is a principall way to the discredite of any booke to denie it to be that authors vnder whose name it hath bene receiued FVLK 12. If you know so well that the auctoritie of the Canonical scripture standeth not vpō the certaintie of the auctor as in deede it doth not For the bookes of Iudges of Ruth of Samuel the later of the Kings c. who can certainly affirme by whom they were written with what forehead do you charge vs to doubte of the auctoritie of this epistle because we reporte out of the auncient writers the vncertaintie of the auctor or leaue out that title whiche is not certainely true But yet you say to be Paules or not Paules apostolicall or not apostolicall maketh great difference of credite and estimation If by apostolicall you meane of apostolicall spirite or auctoritie I agree to that you say of apostolical or not apostolicall If you meane apostolicall that only which was writtē by some Apostle you will make great difference of credite estimatiō betweene the Gospell of Marke Luke and the Actes of the Apostles from the gospels of Mathew and Iohn But which of vs I pray you that thinketh that this epistle was not writtē by S. Paul once doubteth whether it be not of Apostolicall spirite and auctoritie Which is manifest by this that both in preaching and writing wee cite it thus the Apostle to the Hebrewes And if it were written by S. Luke or by S. Clement which both were Apostolike men seing it is out of controuersie that it was written by the spirite of God it is doubtlesse Apostolicall and differeth not in credite and estimation from those writings that are knowen certainly to haue bene writtē by the Apostles But I maruel greatly why you write that to be Paules or not Paules maketh great difference of credite estimation Those epistles that are Peters and Iohns are not Paules yet I thinke their is no great difference of credite estimation betweene them Paules What you thinke I know not but you write very suspitiously You aske what made S. Iames epistle or the second of Peter and the rest to be sometimes doubted of but that they were not thought to be the epistles of those Apostles Yes something else or else they doubted vainely of them and without iuste cause as I thinke they did But when their were two Apostles called Iames he that doubteth whether the epistle was written by Iames the brother of Iohn is persuaded it was written rather by Iames the sonne of Alphaeus doubteth nothing of the credit auctoritie estimation of the epistle No more doe wee which doubt whether the epistle to the Hebrewes were written by S. Paule seeing we are perswaded it was written either by S. Barnabas or by S. Luke or by S. Clement as the auncient writers thought or by some other of the Apostles or Euangelists we make no question but that it is Apostolicall and of equall auctoritie with the rest of the holy scriptures But Eusebius denied the epistle of S. Iames because he was perswaded that it was written by no Apostle or Apostolike man and therefore saith plainly that it is a bastard or counterset and so belike was Luther deceiued if euer he denied it as you say he did But if titles of bookes be of no importance say you then leaue out Matthew Marke Iohn and Paule in his other Epistles What nede that I pray you Is there no difference betwene leauing out a title whereof there hath bene great vncertaintie and diuersitie in Gods church and which in some Greeke copies both written and printed is left out and in leauing out those titles that neuer were omitted nor neuer any question or controuersie moued of them by any of the auncient catholike fathers But you will vs to vrge no more the title of the Apocalypse of S. Iohn the Diuine as though it were not S. Iohn the Euangelistes we shall please I know not what heretikes of our time except it be the Papistes whom it would most concerne that the reuelation of S. Iohn in which their Antichrist of Rome is so plainly described were brought out of credit But if you had read Bezaes preface before the Apocalypse you should finde that euen by that title he gathereth a probable argument that it was written by Iohn the Euangelist because it is not like that this excellent name THE DIVINE coulde agree to any Iohn in the Apostles time so aptly as to Sainct Iohn the Euangelist beside the consent of al antiquitie
and great study the remnants monuments tokens steppes and examples of the auncient reading are all conteined and the way how to compare the olde and new reading is shewed of which truely being compared togither a very certaine way is extant to the prescript rule whereof the holy mysteries may be shewed forth examples whereof sometime in this worke in due place and else where also with Gods helpe we will set forth Thus farre Arias Montanus whose iudgement if you say you are not bound to follow yet I suppose you can yeelde no sufficient reason why you should not credit his testimonie concerning the certaintie of the Hebrew veritie remaining to this daye and which shall remaine to the worldes ende although all the smatterers among you would brast for spite against it Concerning the opinion of them which thinke that Moses might leaue out Cainan in the genealogy of Sem by the same spirit that Mathew left out three kings in the genealogie of our Sauiour I answer if it be lawfull so to imagine we may without studie answer all controuersies although the same reason is not of Moses compiling a certaine account of the time from the floud to the calling of Abraham and of Mathew shewing by the legall discent which euery man might take out of the bookes of Kinges and Chronicles that Christ was the sonne of Dauid and therefore he was not bound to the number of successors seeing for memorie it was his purpose to recite but thrise foureteene generations That Beda maruaileth at the doubt which he could not dissolue his modestie is to be commended rather than his knowledge Neuerthelesse the same Beda in his preface vnto his retractation vpon the Acts of the Apostles speaking of such difference as he founde in the Greeke text of the Actes from the Latine he saith Quae vtrum negligentia interpretis omissa c. Which things whether they were omitted through negligence of the Interpreter or otherwise vttered or for lack of regard of the writers depraued or otherwise left as yet we coulde not know For I dare not so much as suspect that the Greeke copie was falsified wherefore I admonish the Reader that wheresoeuer we haue done these things he reade thē for his learning yet that he interlace them not in his booke as places corrected except perhaps he shal find the same in some Latine booke of a peculiar edition to haue bene of olde so interpreted This place sheweth that in Bedes time there were more Latine translatiōs than one that the vulgar Latine was not of such authoritie but that it might be corrected by the Greeke with the consent of other auncient Latine translations Likewise vpon the text in question Lib. 1. in Luc. cap. 3. he confesseth that the name generation of Cainan according to the Hebrew verity is found neither in Genesis nor in the Chronicles saying that S. Luke tooke this generation from the edition of the Septuaginta But whether is the truer or whether both can be true he leaueth it to the knowledge of God Noting that whereas according to the Hebrew verity from the floud to the birth of Abrahā there were but 292. yeares the 70. make 1077. so that the difference is no lesse than of 785. yeares But to fauour this fact of Beza in putting out the name of Cainan there is an auncient copie of the Gospels Actes in Greeke and Latine of as great antiquitie by all likelihood as any copie this day extant in Christendome sent vnto the Vniuersitie of Cambridge this laste yeare by Beza him selfe there to be kept in the cōmon librarie in which copie this generation of Cainan both in the Greeke in the Latine is cleane left out euen as Beza hath done in his translation So that he hath not onely the authoritie of Moses which of it selfe is sufficient but also the testimonie of this most aūcient booke both for the Greeke for the Latine to approue his facte in putting out Qui fuit Cainan What your vulgar latine translation hath left out in the later ende of the Lordes prayer in S. Mathew and in the beginning and middest in S. Luke whereby that heauenly prayer is made vnperfect not comprehending all things that a Christian man ought to pray for beside many other like omissions whether of purpose or of negligence and iniurie of time yet still by you defended I spare to speake of in this place MART. 23. Which also may be proued by all their false translations being the principall point I meane to speake of most euidently For as now they translate falsly to their purpose because they can not alter the text so would they if it were possible haue the text agreeable to their translation For example he that translateth ordinances when it is in the originall Greeke text iustifications and traditions he would rather that it were ordinances also in the Greeke but because he can not bring that about he doth at the least what he can to make the ignorant beleeue it is so by so translating it FVLK 23. You shall neuer be able to proue by any trāslatiō of ours though perhaps in some we may erre that we haue any purpose either to falsifie the truth or to change the text though it were possible for vs. In translating we haue dealt with a good conscience albeit not alwaies peraduenture we haue attained to the full truth which in translating out of one tongue into another is a very hard point throughly to obserue Your example of ordinances translated for that which in the Greeke is iustifications and tradition when you shewe where and by whome it is so translated you shall receiue an answer In the meane time I say a translator that hath regard to interprete for the ignorant peoples instruction may sometimes depart from the etymology or common signification or precise turning of worde for word and that for diuerse causes You your selues translate not Ecclesia alwayes the Church but sometimes the assemblie nor Seniores Elders but Seniors or auncients Neither would you translate Presbyter alwaies a priest if you translated the olde Testament In the storie of Susanna you would not call them Priestes that layd waite for her honestie and life yet in your vulgar Latine they are called Priestes So are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke in the new Testament which you turne sometimes Priests sometimes auncients and sometimes Seniors MART. 24. And this of all other is the most fine and subtill treacherie against the Scriptures to deceiue the ignorant readers withall which S. Paule calleth the secret thinges of dishonestie and adulterating of the word of God as it were mingling water with wine like false vinteners when they giue them for Gods word vnder the name of Gods word their owne words and not Gods forged and framed altered and changed according to differences of times and varietie of new opinions and diuersitie of humors and spirits diuersly and differently
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
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
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
be able to deny where you may if you be disposed to sport your selfe vse your figuratiue comparison of white blacke chaulke cheese but you shall sooner of white make blacke of chaulke cheese than you can possibly auoide the cleare light of those textes which was seene euen of your owne vulgar Latine interpretours MART. 5. Where we can not but maruell why they are affraide to translate the words plainly in this place of his soule being in Hell Whereas in the Creede they admit the words and interprete them that by suffering Hell paines vpon the Crosse so he descended into Hell and no otherwise Why did they not here also keepe the words for the credit of their translation and afterwarde if they woulde needes giue them that glose for maintenaunce of their heresie This mysterie we know not and woulde gladly learne it of the Puritane Caluinistes whose Englishe translation perhaps this is For the grosser Caluinistes being not so pure and precise in following Caluine as the Puritans be that haue well deserued that name aboue their fellowes they in their other Englishe Bibles haue in this place discharged them selues of false translation saying plainely Thou shalt not leaue my soule in Hell But in what sense they say so it is very hard to gesse and perhaps them selues can not tell yet what to make of it as appeareth by M. Whitakers answer to F. Campion And he is nowe called a Bishop among them and proceeded Doctor in Oxford that could not obtaine his grace to proceede Doctor in Cambridge because he preached Christes descending into hell and the Puritans in their second admonition to the Parliament pag. 43. cry out against the politike Caluinists for that in the Creede of the Apostles made in English meeter and song openly in their Churches in these wordes His spirite did after this descend into the lower partes to them that long in darkenesse were the true light of their hartes they fauour his descending into Hell very much and so consequently may thereby build Limbus Patrum and Purgatorie And the Puritans in their second replie against M. Whitgifts defense pag. 7. reprehend one of their chiefest Caluinisticall martyrs for affirming as they terme it a grosse descending of our Sauiour Christ into Hell Thus the Puritans confesse plainly their hereticall doctrine against Christes descending into Hell FVLK 5. By confessing in our Creede that Christ descended into hell you might knowe but that you had rather be ignorant that you might maruell still that we purposed not in translating this place to denye that article as you falsely slaunder vs but because this place might seeme vnto the ignorant to confirme the errour of Christes descending into Limbus patrum as it doth not if it be rightly vnderstoode it was thought good of some translatours that seeing this verse must haue the same sense in the Greeke Sermon of Peter that it hath in the Hebrewe Psalme of Dauid and the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Euangelist in steede of the Hebrewe worde Sheol may beare to signifie a graue as the Hebrew worde doth moste vsually by translating it the graue to shewe that this verse in Greeke maketh no more for that errour of descending into Limbus than the same doth in Hebrewe As for your distinction of grosse Caluinistes and Puritans it may be packed vppe among the rest of your quarrells and slaunders What Maister Whitaker hath written in his aunswer to Frier Campion he is able to explane vnto you him selfe if you doe not vnderstand him That the Bishoppe of Saint Asaph did once fauour your errour in some parte and for that was misliked of the Vniuersitie of Cambridge it is as true as that afterward reforming his iudgement at Oxford where he proceeded he was also incorpored Doctor at Cambridge The Englishe meeter vppon the Creede except it be drawen to an allegorie in my iudgement can not be defended which iudgement I declared openly at Paules crosse foureteene or fiueteene yeares agoe Maister Latimers errour of Christ suffering torments in hell after his death is iustly reprehended by whome soeuer it be By all which I knowe not what may be rightly gathered but that we flatter not one another in errours but if any among vs be deceiued of what account or credite soeuer he be we spare not to reproue his errour preferring Gods truth before all worldly and priuate respects of friendship countenaunce credite and whatsoeuer MART. 6. The truth is howsoeuer the politike Caluinists speake or write in this point more plausibly and couertly to the people and more agreeably to the article of our faith than either Caluine or their earnest brethren the Puritans doe which write and speake as fantastically and madly as they thinke yet neither doe they beleeue this Article of the Apostles Creede or interpret it as the Catholike Church and auncient holy fathers alwayes haue done neither can it stand with their newe profession so to doe or with their English translations in other places It can not stand with their profession for then it would followe that the Patriarches and other iust men of the olde Testament were in some third place of rest called Abrahams bosome or Limbus Patrum till our Sauiour Christ descended thither and deliuered them from thence which they deny in their doctrine though they sing it in their meeters Neither can it stand with their English translations because in other places where the holy Scriptures euidently speake of such a place calling it Hell because that was a common name for euery place and state of soules departed in the olde Testament till our Sauiour Christ by his Resurrection and Ascension had opened heauen there for Hell they translate Graue FVLK 6. The truth is howsoeuer you slaunder vs with odious names of schisme and diuerse interpretations we al agree in the faith of that article and in the true sense and meaning thereof As also we consent against your errours of Limbus patrum or any descending of Christ into that fantasticall place As for Abrahams bosome we account it no place of descent or going downe but of ascending euen the same that our Sauiour Christ vpon the crosse called Paradise Luc. 23. saying to the penitent theefe this daye thou shalt be with me in Paradise which of Saint Paule is called the thirde heauen 2. Cor. 12. saying that he was taken vp into the thirde heauen whether in the bodye or out of the bodye he knewe not but he was taken vp into Paradise and there heard wordes that could not be vttered which it is not lawefull for a man to speake And that Abrahams Bosome is a place farre distant from hell that onely text where it is named Luc. 16. doth euidently declare First the Aungels carry the soule of Lazarus into Abrahams bosome he might as well haue sayde Hell if he had meant Hell But Aungels vse not to goe downe into Hell Secondly it is a place of comfort
where he prophesieth vnto the wicked a sodaine death such as befell to Chore Dathan Abiram which went downe quicke into the graue Not into hell whether come no bodies of men liuing but the soules of men that are dead MART. 20. But alas is it the very nature of the Hebrew Greeke or Latine that forceth theÌ„ so much to English it graue rather than hel we appeale to all Hebricians Grecians Latinists in the world first if a man would aske what is Hebrew or Greeke or Latine for Hell whether they would not answer these three words as the very proper words to signifie it euen as panis signifieth bread secondly if a man would aske what is Hebrew or Greeke or Latine for a graue whether they would answer these words and not three other which they know are as proper words for graue as lac is for milke FVLK 20. The very nature of the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most properly to signifie a graue or receptacle of dead bodies as all that be learned in that tongue doe knowe About the Greeke and Latine termes is not our question and therefore you deale deceitfully to handle them all three togither Although neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor Infernus are so proper for hel but that they may be taken also sometimes for the graue and so perhaps were meant by the Greeke and Latine translators in diuerse places You speake therefore as one voyd of all shame to say they are as proper for hell as panis for breade Where you aske what is Hebrew Greeke or Latine for hell you must vnderstand that if you speake of a proper word for those inuisible places wherein the soules departed are either in ioy or torments I answer there is no proper word for those places either in Hebrew Greeke or Latine For that which of all these tongues is translated heauen is the proper word for the sensible skye in which are the Sunne Moone and Starres and by a figure is transferred to signifie the place of Gods glorie in which he reigneth with the blessed spirits of Angels and men aboue this sensible world Paradise and Abrahams bosome who is so childish not to acknowledge them to be borrowed wordes and not proper So fo◠〈…〉 of the reprobate soules in the Hebrue tongue Tâ—pheâ—â— or Gehinnom which properly are the names of an abhominable place of Idolatry are vsed Sheol somtimes figuratiuely may signifie the same In Greeke Latin Gâ—henna is vsed for the same which is borrowed of the Hebrue Sometimes also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke is taken for the place of the damned and the kingdome of darkenesse The Latine word Infernus is any lowe place Wherefore I can not maruaile sufficiently at your impudencie which affirme these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Infernus to be as proper for our English worde hell as Panis is for bread That there be other wordes beside these in all the three tongues to signifie a graue I maruaile to what purpose you tell vs except you would haue ignorant folke suppose that there cannot be two Hebrue Greeke or Latine wordes for one thing MART. 21. Yea note and consider diligently what wee will say Let them shewe me out of all the Bible one place where it is certaine and agreed among all that it must needes signifie graue let them shewe me in any one such place that the holy Scripture vseth any of those former three wordes for graue As when Abraham bought a place of burial whether he bought Infernum or when it is said the kings of Israel were buried in the monuments or sepulchers of their fathers whether it say in infernis patrum suorum So that not onely Diuines by this obseruation but Grammarians also and children may easily see that the proper and naturall signification of the said wordes is in English Hel and not graue FVLK 21. We note wel your foolish subtiltie that will haue vs to shewe you one place where it is oertaine and agreed among al that sheol muste needes signifie graue I am perswaded that you and such as you are that haue sold your selues to Antichrist to maintaine his heresies with all impudencie will agree to nothing that shall be brought though it be neuer so plaine and certaine that it must needes so signifie I haue already shewed you three places where the hoare head is sayd to goe down into sheol that is into the graue For whether shold the hoare head goe but into the graue Nothing can be more plaine to him that will agree to truth that sheol in all such places is taken for the graue But to omit those places because I haue spoken of them all readie what say you to that place Numb 16 where the earth opened her mouth swallowed vp the rebelles with their tents and all there substaunce of cattaile and what soeuer they had where the text sayeth They went downe and all that they had aliue sheolah into the pitte or graue God made a great graue or hole in the earth to receiue them all Where no man will saie that evther the bodies of these men or their substaunce of Tentes cattaile and stuffe went into hell as it is sure their soules wente into torment And if authoritie do way more with you than good reason heare what S. Augustine writeth vpon the same texte and how he taketh your inferos or infernum which in the Hebrue is sheol Quest. super Num. lib. 4. c. 29. Et descenderunt ipsi omnia quaecunque sunt eis viuentes ad inferos Notandum secundum locum terreniâ—m dictos esse inferos hoc est c. And they themselues descended and all that they had aliue vnto Inferas the lower partes It is to be noted that Inferi are spoken of an earthly place that is in the lowe partes of the earth For diuersly and vnder manifold vnderstaÌ„ding euen as the sense of things which are in hand requireth the name of Inferi is put in the Scriptures especially it is wont to be taken for the dead But for asmuch as it is saide that those descended aliue ad inferos by the very narration it appeareth sufficiently what was done it is manifest as I said that the lower partes of the earth are termed by this word inferi in comparison of this vpper part of the earth in which we liue Like as in comparison of the higher heauen where the dwelling of the holy Aungels is the Scripture saith that the sinful Angels being thrust downe into the darknesse of this ayre are reserued as it were in prisons of a lower part or hel to be punished S. Augustine here doth not only vnderstand this place of the graue or receptacle of bodies but also sheweth that the Latin word inferi or infernus doth not alwaies signifie hel as you made it of late as proper for hel as Panis for bread But bicause you shal
〈◊〉 〈◊〉 shall not giue honour to God where it is certaine that by that worde is meant the graue seeing the soules of the righteous that were in Abrahams bosome did praise God and moreouer he maketh it plaine that he speaketh of the deade bodies when he sayth their spirite is taken out of their bowels MART. 32. And for the Latine worde it is the like case for all the worlde and if a man will aske but his childe that commeth from the Grammar what is Infernus he will say Hell and not graue what is Latine for graue He will aunswere Sepulchrum or monumentum But neuer Infernus vnlesse one of these Caluinisticall translatours taught him so to deceiue his father FVLK 32. I hope they that be wise will beleeue S. Augustine rather than you that the worde Inferi which is the same that Infernus hath diuerse and manifolde vnderstandings in the Scripture as I haue declared before sect 21. But with the Latine word Infornus we haue litle to doe which translate not out of Latine but out of Hebrue or Greeke MART. 33. Nowe then to drawe to a conclusion of this their corruption also in their Englishe translation whereas the Hebrue and Greeke and Latine wordes doe most properly and vsually signifie Hell and both Greeke and Latine interpreters precisely in euerie place vse for the Hebrue worde that one Greeke worde and that one Latine worde which by all custome of speaking writing signifie Hell it had bene the part of sincere and true meaning translatours to haue translated it also in English alwayes by the word Hell and afterward to haue disputed of the meaning thereof whether and when it is to be taken for Hell or graue or lake or death or any such thing As i◠one place they haue done it very exactly indifferently namely when Ionas sayth c. 2. v. 2. out of the Whales belly Out of the belly of hell cryed I and thou heardest my voice So all translate it and well whatsoeuer it signifie in this place They thinke that Hell here signifieth nothing else but the Whales belly and the affliction of Ionas and so the worde may signifie by a Metaphoricall speech as when we say in English It is a hell to liue thus and therefore no doubt they did here translate it so to insinuate that in other places it might as well signifie graue as here the Whales belly FVLK 33. Your conclusion is as good as your premisses because the Greeke and Latine Interpretors had before vs translated amisse which gaue occasion to diuerse errours therefore we also knowing the true signification of the worde muste haue followed them in wrong and doubtfull translation and afterward debated the meaning of the seuerall places But in the margent you tell vs that such Catholikes as haue translated the word Sheol for a graue haue also done amisse Pardon vs M. Martin we take you for no such learned Hebritian that you should controll Pagninus Isidorus Clarius and all other Hebritians of this time vpon suche slender sleeuelesse reasons as you haue brought hetherto And you shewe an intollerable proude stomake that being a man so litle seene in the Hebrue tongue as you shewe your selfe to be you should condemne such graue and learned persons of your owne side of rashnesse or ignorance For you make them in the case of chaunce medley that haue translated sheol a graue Thinke you the deputies of the Councell of Trent had no more discretion in perusing Isidorus Clarius correctiō of the Bible than to suffer him to chaunge life safetie into chance medly and manslaughter you may in time to come if you apply your studie proue learned in that language wherin as yet you are but a smatterer not worthy to be heard against so many so learned so famous professors of the Hebrew tongue Iewes and Christians Protestants and Papistes authors of Grammars Dictionaries and translations But in the second of Ionas it pleaseth you well that our Geneua Bible translateth this word Hell out of the bellie of hell c. but you like not that they shoulde interprete it a metaphoricall Hell or the extremitie of affliction whereinto the Prophet was brought where you make it no doubt what they would insinuate you shew your selfe more bold to affirme than ready or able to proue MART. 34. But then they shoulde haue translated it also hell in other places as they did in this and afterward haue interpreted it graue in their commentaries and not presumptuously to straiten and limite the word of the holy Ghost to their priuate sense and interpretation and to preiudice the auncient learned holy fathers which looke farremore deepely and spiritually into this prophecie than to Ionas or the Whale our Sauiour himselfe also applying it to his owne person and to his being in the hart of the earth three dayes and three nights And therefore S. Hierome sayth This belly of Hell according to the storie is the Whales bellye but it may much better be referred to the persō of Christ which vnder the name of Dauid singeth in the Psalme Thou shalt not leaue my soule in Hell Who was in Hel aliue and free among the dead And that which our Sauiour saith The Sonne of man shall be in the harte of the earth he doth interprete of his soule in hell For as the hart is in the middes of the body so is Hel said to be in the middes of the earth FVLK 34. They haue in other places trāslated it according to the proprietie of the word if in this place they had done so likewise I see not what faulte they had committed Certaine it is that the whales belly did rather resemble a graue wherein Ionas seemed to be buried than hell the receptacle of separated soules It is the office of a translator not so much to regarde what other haue written vpon the place he translateth be they auncient be they godly be they learned as what sense the interpretation of the wordes will beste beare Without preiudice therefore of any mans credite the truth in this case must be sought out That you report out of Hierom vpon this place sheweth that both the Hebrue word sheol and the Latin infernus are not proper peculiar for hel as in other places you tell vs. That S. Hierom interpreteth the saying of Christ Math. 12. v. 40. of his being in the harte of the earth to be meant of his being in hel which is said to be in the middest of the earth it is confuted by the wordes of our Sauiour Christ who sayeth that he shall be there three dayes and three nightes that is all the time of his death which is true of his bodie in the graue but not of his soule in hell for both he sayde he would be that day in Paradise and you your selues holde that he made no tariaunce in hell Beside that it is a phantasticall opinion to limit hell
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
auncient passe the bounds which our holy forefathers haue set and appointed preferring your owne singularities newe deuises euen there where you can not iustly pretend either the Hebrew or Greeke When the Hebrew Lexicon hath giuen the coÌ„mon interpretation of this place then saith Quidam exponunt Some expound it otherwise why had you rather be of that lesser some that expound otherwise than of the great societie of all auncient interpreters FVLK 2. The Hebrew is as we haue translated how great is the summe of them So doth Kimchi expound it so doth Pagnin and to the same effect Iustinian And the same word â—atsemu missapel the summe of them is greater than can be numbred Psal. 40. Where the Prophet speaketh of the counsailes or thoughts of God as in this place Where you quarrel at vs for following the lesser number when Pagnin saith Quidam c. You may know if you list that Pagnine him selfe is one of those quidam that translateth euen as we doe Howe precious are their thoughts vnto me howe are the summes of them multiplied As for Hierom whom you would haue vs to follow in steede of Princes hath poore men And therefore you doe iniuriously to require vs to follow him whome you followe not your selues You must therefore indite Pagnine of hereticall translation beside all Protestants or els you are very partiall MART. 3. But this new fangled singularitie of teaching and translating otherwise than all antiquitie hath done shall better appeare in their dealing about our B. Ladie whose honour they haue sought so many wayes to diminish and deface that the defense and maintenance thereof against the Heretikes of our time is growen to a great booke learnedly written by the great Clerke and Iesuite father Canisius entituled Mariana FVLK 3. I thinke Canisius in all his great booke called Mariana medleth not with our English translations and therefore very idlely was this matter brought in to tell vs of Canisius booke called Mariana I haue seene a blasphemous booke against I may iustly saye though it were pretended in the honour of the blessed Virgine called Mariale I haue seene that horrible blasphemous Psalter of Bonauentur peruerting all the Psalmes vnto the honour of the Virgine Marie with intollerable blasphemie against God and the holy mother of Christ whose greatest honour is in the kingdome of her sonne and in his infinite glorie MART. 4. Concerning our purpose what was euer more common and is now more generall and vsuall in all Christian Countries than in the Aue Marie to say Gratia plena full of grace insomuch that in the first English Bible it hath continued so still and euery child in our countrie was taught so to say till the Aue Marie was banished altogither and not suffered to be sayd neither in Latine nor English What auncient father of the Latine Church hath not alwaies so redde and expounded What Church in all the West hath not euer so sung and sayd Onely our new Translators haue found a new kind of speeche translating thus Haile thou that art freely beloued and Haile thou that art in high fauour Why this and that or any other thing rather than Haile full of grace S. Iohn Baptist was full of the holy Ghost euen from his birth S. Steuen was ful of grace as the scripture recordeth of them both why may not then our Ladie much more be called full of grace who as S. Ambrose sayth onely obtained the grace which no other women deserued to be replenished with the author of grace FVLK 4. The salutation of the Virgine may be sayd still either in Latine or English as well as any parte of the holye Scripture beside But not to make a popish Orizon of an Angelike salutation That we haue translated Haile Marie freely beloued or that art in high fauour we haue followed the truth of the Greeke worde not so denying there by but that the virgin Marie of Gods special goodnesse without her merites as she confesseth was filled with all gratious giftes of the holy spirite as much as any mortall creature might be except our Sauiour Christe whose onely priuiledge it is to be free from sinne and to haue receyued the giftes of the holy Ghost without measure in his manhood MART. 5. They will say the Greeke worde doth not so signifie Doth it not I make them selues witnesses of the contrarie and their owne translation in other places shall confute them where they translate an other worde of the selfe same nature and forme and in all respectes like to this ful of sores If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be full of sores why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace Let any Grecian of them all make me a difference in the nature and significancie of these two wordes Againe if vlcerosus as Beza translateth be full of sores why is not gratiosa as Erasmus translateth full of grace or why doth Beza maruell that Erasmus translated gratiosa when him selfe translateth the like word vlcerosus All which adiectiues in osus you knowe signifie fulnes as periculosus aerumnosus Yet what a sturre doth Beza keepe here in his annotations to make the Greeke word signifie freely beloued FVLK 5. The signification of the Greeke worde with your foolish cauillation of Vlcerosus I haue discussed sufficiently cap. 1. sect 43. MART. 6. But hath it in deede any such signification tell vs you that professe this great skill of the tongues what syllable is there in this word that soundeth to that signification S. Chrysostom the Greeke Doctors that should best know the nature of this Greeke word say that it signifieth to make gracious acceptable beloued beautiful amiable so to be desired as when the Psalme saith The king shal desire thy beautie Beza him selfe saith that it is word for word gratificata made grateful yet he expoundeth it accepted before God translateth it freely beloued because he wil haue no singular grace or goodnes or vertue resident in our B. Lady but all by imputation acceptation wherof I haue spoken before S. Athanasius a greke doctor saith that she had this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the holy ghost descended into the Virgin filling hir with al graces and vertues and I beseech the reader to see his words which are many moe concerning this fulnesse of grace and al spiritual gifts S. Hierome that knewe the Greeke word as wel as the Protestants readeth Gratia plena and findeth no fault with this interpretation but saith plainely she was so saluted full of grace because shee conceiued him in whom al fulnesse of the deitie dwelt corporally FVLK 6. Looke in the best Greeke Lexicons and you shal finde it the same signification that we translate and none other Chrisostome is of the same iudgement as I haue shewed in the place aboue mentioned That the Virgine Marie was iustified before God by
is the word which is preached among you as the Geneua Bibles translate or more significātly which is Euangelized amōg you as we translate for though there be greater significancie in the Greeke worde than is expressed by bare preaching or telling a thing as hauing a goodly relation allusion to the word Euangeliū Gospel yet neither do they in any other place neither can they translate it to preach by the gospel but simply to preach to tel to shewe as preaching peace by Iesus Christe Act. 10. vers 39. so themselues translate it Psalm 95 or 96. v. 2. Be telling of his saluation from daye to daye Whiche in other places is spoken by other Greeke wordes that haue no signification at all of Gospell as immediately in the said Psalme 95 or 96. v. 3 and Psalme 104. or 105. v. 1. and Act. 13. v. 5. and c. 17. v. 23. and Io. 1. v. 3. FVLK 3. The other before is not a more lewde slaunder than this is a foolishe cauill The Greeke word signifieth not simply to preach the gospel or good tydings whych both may and ought to bee expressed where the phrase of our tongue wyll abide it And therfore the Geneua translation is imperfect in this place rather than the other When you say Euangelized you do not translate but faine a newe worde which is not vnderstoode of meere Englishe eares as you do in an hundreth places beside to make the scripture darke and vnprofitable to the ignorant readers And if the word signifieth no more but to preach to tell to shewe as you would seeme to proue by a nūber of quotations why do you vse that newe word Euangelize which if it were vnderstoode and in vse is more than simply to preache to tell to shewe But of all other your madde surmises this is the most monstrous that this is added to make the reader thinke that there is no other worde of God but the written worde Doth Gospel I praye you signifie the written worde The common hearer you saye hearing this worde Gospell conceiueth nothing else I am persuaded there is no such reader in England except it bee some of your viperous broode that thinketh the Gospell to bee nothing but the storie written by the foure Euangelistes whereas all true Christians knowe the Gospel to be contained not onely in those stories but also in other writings of the Apostles and that the Gospel is preached whensoeuer a good sermon teaching the way vnto saluation is preached Howsoeuer the Septuaginta vsed the worde Euangelizo in the olde Testament we are not to learne the signification thereof out of their translation but out of the Scribes of the holie ghost in the newe Testament MART. 4. All which wordes signifie only to tell to shew to declare and are vsed indifferently for and with the other worde which they here only translate to preach by the Gospel Whereas in all others places when they will translate it most significantly they expresse it by bringing glad tidings and in some places where it should be expressed most significantly in respect of euangelizing or preaching the Gospel there they translate it barely preachers and preaching Only S. Peters place aforesaid must be stretched to signifie The word preached by the Gospel to insinuate and vphold their heresie of the written Gospel only or only written worde against Apostolicall traditions not written If this be not their meaning let them giue vs a good reason why they translate it so in this one place only FVLK 4. When we varie about the signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in deede when we varie not in substāce though you must brabble about it for a countenance what meane you to teach vs the significatiō of other words except you would make folke beleeue that we know nothing but what we learn of you I say again if in the new Testament we haue not fully expressed the significatiō of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either it is because our English phrase could not expresse it or else it is a fault of negligēce But in the old Testamēt where we haue not that worde because we translate out of Hebrue what reason is there that you should exact the significancie of that word when we do not translate it The insenslesse insinuation that you dreame of I am sure was farre from the translators mindes seeing we haue manifest and ineuitable Scriptures to confound your hereticall blasphemie of the imperfection and insufficiencie of the word Gospel of God written vnto eternall saluation And if the worde Gospell when it is added to the text out of the verbe of Euangelizing do insinuate the heresie of the written Gospell only why do you Math. 11. v. 5. translate Pauperes Euangelizantur to the poore the Gospell is preached Would you thinke it were an honest surmise of me to say you auoyde the name of the Gospell so often as you expresse it not in translating that worde for hatred you beare the Gospell And yet it hath more likelihood than many that you haue inuented and prosecuted against vs. MART. 5. It is written of Luther that he for the selfe same heresie in his first translation into the Germane tongue left out these wordes of S. Peter altogither This is the worde which is euangelized or preached to you Why so because S. Peter doth here define what is the word of God saying that which is preached to you and not that only which is written which false dealing of Luther is no small presumptiō against the like hereticall meaning of our English Protestants who I am sure in this point of controuersie of the worde written and vnwritten will not denie that they agree with the Lutherans FVLK 5. That any such sentence was vpō any purpose leste out by Luther in his translation for my part I beleeue it not neither vpon your report nor vpon your author Lindanus credite If the Printer did omit a line yet what reason were it to thinke that Luther did it vpon such a cause which were to no purpose for him except he should haue left out all those textes of Scripture where preaching of the Gospel or word of God is mentioned What you haue left out I haue noted before and yet I haue not pronounced the cause why so confidently as you do of that omission which you know not whether it be so or no. MART. 6. Againe in the epistle of S. Iames they adde the word Scripture into the text saying But the Scripture offereth more grace Where the Apostle may say as wel and indifferently The Spirit or holy Ghost giueth more grace and it is much more probable and is so expounded of many Let the good reader see the circumstance of the place and abhorre their saucinesse in the text of holy Scripture FVL. 6. The nominatiue case in the Greeke is wanting which is expressed in the verse before and in this
into temptation namely by giuing them ouer to Satan who filleth their hart with all iniquitie But hereof it can not be proued that he tempteth vnto euill He sent the lying spirite into the mouth of Achabs Prophets for a punishment vnto Achab and them yet he neither tempted Achab to euil nor his Prophets to lie But you grate vpon these wordes in the first edition God bringeth Satan into a man Beza meaneth no otherwise than for a punishment they are deliuered to Satan as the lying spirite was sent to deceiue Achab not that God filleth their hartes but that Satan filleth their hartes to their destruction as Peter sayth where you doe slaunderously apply that which Peter sayth of Satan filling the hart of Ananias to the whole sentence as though Peter were alledged to say that God sendeth Satan into a mans hart That God did leade Ananias into temptation for his hypocrisie and gaue him ouer to Satan who filled his hart and possessed him so that he lyed vnto the holye Ghost we may safly affirme and yet it followeth not that God either tempted Ananias to his sinne or els was author aund causer of that hainous sinne otherwise than he is the good author and causer of all things which as they are caused by him they are good And yet of such things as S. Augustin sayth he is no euil author he may be and is a iust reuenger Wherefore you can no better gather of this saying that God is the author of sinne than when we say that God created the deuill or man to be of free will for if they had not bene of free will to sinne they shoulde not haue sinned Or if God had not suffered and ordained the deuil first to fall he could not haue tempted Eue and so haue brought man to sinne But as God is cleare from the sinne of the deuill and of Adam which yet he might haue kept from sinning so is he cleare from the sinne of them whome for a iuste plague he leadeth into temptation and giueth into the power of Satan to worke his wicked will in them to their eternall destruction MART. 4. Is not this to say God is a tempter to euill cleane contrary to S. Iames the Apostle or could he that is of this opinion translate the contrary that God is no tempter to euill Is not this as much to saye as that God also brought Satan into Iudas to fill his hart and so was author of Iudas treason euen as he was of Paules conuersion Let Beza nowe and Maister Whitakers or any other Heretike of them all wrest wring them selues from the absurditie of this opinion as they endeuour and labour to doe exceedingly because it is most blasphemous yet shall they neuer be able to cleare and discharge them selues from it if they will allow and maintaine their foresayd exposition of Gods leading into temptation Doth not Beza for the same purpose translate Gods prouidence for Gods prescience Which is so false that the English Bezites in their translation are ashamed to follow him FVLK 4. Beza that sayd the one desieth the other For S. Iames saith that God tempteth no man to euill as he him selfe is not tempted of euill Therefore it is most ridiculous that you imagine that Beza should not translate the word actiuely to auoid that sentence God is no tempter to euil which foloweth in the very next words God tempteth no man That God gaue ouer Iudas vnto Satan it implieth not that God was the author of Iudas treason no more than when the Apostles saye that Herod and Pontius Pilate came togither with the Gentiles people of Israel against Iesus Christ to do whatsoeuer the hand and counsaile of God had determined Act. 4. v. 27. 28. Behold all they that murdered Christ Herod Pilate Iudas Annas Caiphas with all the rest did whatsoeuer the hand and counsaile of God had before determined to be done Was God then author of their sinne God forbid And yet without horrible sinne those things could not be done which God had determined to be done by those wicked instruments yet necessary by Gods appointment for our redemption Beza therefore needed not for any such ende as you slaunder him to haue translated Gods prouidence for Gods prescience which I haue answered before Neither is there any need for M. Whitaker or other to wrest and wring themselues from this absurditie which they neuer graunted but may easily be auoided by them that holde the doctrine of Gods eternal prouidence and foreappointment of all things as we doo MART. 5. An other exceeding treacherie to deceiue the Reader is this that they vse Catholike termes speches in such places where they may make them odious where they must needes sound odiously in the peoples eares As for example this terme procession they put very maliciously falsly thus When the feast of Bacchus was kept they were constrained to goe in the procession of Bacchus Let the good reader see the Greeke Lexicon if there be any thing in this worde like to the Catholike Churches processions or whether it signifie so much as to goe about as their other Bibles are translated which meant also heretically but yet durst not name processiō FVLK 5. Your popish ceremonies are many of them so heathenish and idolatrous that they may wel be resembled to the customes and solemnities of the Gentils from whome they were taken And as for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth to goe in a solemne pompe such as your processions are and so doth our Lexicon teach vs in pompa incedere to goe solemnly in a pompe And if it signifieth not so much as to goe about as you say I pray you tell vs why your vulgar Latine Interpretor hath translated it by circuire or whether circuire doth not signifie to goe about or whether the worshippers of Bacchus did not goe about with garlands of yuie on their heads as your Priestes went with garlands of flowers at sometime of the yeare MART. 6. Againe He put downe the Priests of Baal whom the kings of Iuda had founded to burne incense 4. Reg. 23. verse 5 So they translate the Hebrewe being simply to giue make appoynt because in the Catholike Church there are foundations of chaunterie Priests Chapples diriges c. Neither is it sincerely and without ill meaning that they say here the Priestes of Baal whom c. Because the Hebrew worde signifieth all those that ministred in the temples of false gods FVLK 6. A childish follie As though we were enemies to good godly foundations because we mislike idolatrous superstitious foūdations The Hebrew word which signifieth to giue according to the circumstances of this place may well be translated to founde because the text speaketh of a gift of perpetuitie intended by those wicked kinges That Chemarim were the Priestes of Baal the storie doth declare although they had that name of their
auncient and graue personage in respecte of ciuilitie and not of superstition may be well vsed without transgression of our Sauiour Christs commaundement Math. 23. MART. 11. Contrarywise as they are diligent to put some wordes odiously where they shoulde not so they are as circumspect not to put other wordes and termes where they should In their first Bible printed againe An. 1562. not once the name of Church in the same for charitie loue for altar temple for heretike an author of sectes for heresie sectâ—â— because in those beginnings al these words sounded exceâ—dingly against them The Church they had then forsaken Christian charitie they had broken by schisine altars they digged downe here sie and heretike they knewe in their conscience more like in the peoples eares to agree vnto them rather than to the olde Catholike faith and professors of the same Againe in all their Bibles indifferently both former and later they had rather say righteous than iust righteousnesse than iustice gift than grace specially in the sacrament of holy orders secrete rather than mysterie specially in matrimonie dissension than schisme and these wordes not at all Priest to wit of the new Testament Sacrament Catholike hymnes coÌ„fessioÌ„ penance iustifications traditions in the good part but in steede therof Elders secrete general praiseâ— acknowledging amendment of life ordinaÌ„ces instructions And which is somewhat worse carcas for soule and graue for hel We may say vnto you as Demosthenes said to Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat are these wordes or wonders certainly they are wonders and very wonderfull in Catholike mens eares and whether it be sincere and not hereticall dealing I appeale to the wise and indifferent reader of any sorte FVLK II. For all the termes quarrelled at in this Section wee haue answered before except perhaps for the terme of loue which is vsed in steede of charitie expressing what charitie is in deede and not as it is commonly taken of the common people for an effect of charitie when they call almesse charitie No man that patiently could abide the people to be instructed would cauill at the explication of the worde charitie by loue when in the English tongue the worde charitie of the common people is eyther not vnderstood or taken for an other thing than the Latine worde Charitas do the signifie As for the wonders of wordes that Demosthenes spake of I knowe not where more properly they shal be found than in your affected nouelties of termes such as neither English nor Christian eares euer heard in the English tongue Scandall prepuce neophyte â—â—â—osium gratis parasceue paraclete exinanite repropitiate and a hundred such like inkehorne termes Yea I woulde gladly know why among so many Greckish and Latine-like terms Gazophylacâ—â— is not a Gazophilace but a treasurie enâ—aenia the dedication and not the encaenes as wel as pasce Pentecost azymes parasceue belike the Church must haue treasure and the feast of dedication must not â—e hidde in a new found terme Why shoulde Aduentus be sometime the comming and sometime the aduent except it were for the sounde of the time of aduent beefore the feast of the natiuitie of Christ Why should Latine words be translated in Greekish termes as scissuras into selismes aemulatores zelators and such like These and suche other be wonders of wordes that wise menne can giue no good reason why they should be vsed CHAP. XXII Other faults Iudaeical prophane meere vanities follies and nouelties Martin NOW leauing matters of controuersie lette vs talke a little with you familiarly and learne of you the reason of other pointes in your translation which to vs seeme faults and sauour not of that spirite whyche shoulde bee in Christian Catholike translatours Fulke OVR translations as neare as the translators could see the truth are euen and iuste with the originall texte the sense whereof if it doe not alwaies containe suche excellent matter as the Septuaginta or vulgar Latin translation haue supposed there is no cause why our translators shoulde be blamed whose office is to regarde what the originall truth is and not to drawe it for any respecte to an other meaning thaÌ„ the spirit of god expresseth in those words MART. 2. First you are so profane that you say The ballet of ballets of Salomon so terming that diuine booke Canticum canticoruÌ„ contayning the high mysterie of Christ and his Church as if it were a ballet of leue betweene Salomon and his concubine as Castaleo wantonly translateth it But you say more profanely thus we haue conceiued we haue born in paine as thoughe wee shoulde haue brought â—ooâ—â—â—â— wind I am ashamed to tel the literall commentarie of this your translation why might you not haue said we haue conceiued and as it were traueled to bring forth and haue brought forth the spirite is there any thing in the Hebrewe to hinder you thus far Why woulde you say winde rather than spirite knowing that the Septuagintain Greeke and the auncient fathers and S. Hierome himselfe who translateth according to the Hebrew yet for sense of the place al expound it both according to Hebrew and Greeke of the spirite of God which is first conceiued in vs beginneth by feare which the scripture calleth the beginning of wisdome in so muche that in the Greeke there are these goodly words famous in al antiquitie Through the feare of thee ô lord we conceiued and haue trauailed with paine and haue brought forth the spirite of thy saluation which thou hast made vpon the earth Which doth excellently set before our cies the degrees of a faithful mans increase and proceeding in the spirite of God which beginneth by the feare of his iudgements and is a good feare though seruile and not sufficient and it may be that you condemning wyth Luther this seruile feare as euil and hurtfull meane also some such thing by your traÌ„slatioÌ„ But indede the place may be vnder stode of the other fear also which hath his degrees more or lesse FVLK 2. I meruaile why this word ballet should seme to you to be profane more than this word song or canticle songs and caÌ„ticles be many as il as any ballets But the other matter is of greate waight Esay 26. where for the spirite we translate winde whych is suche an absurditie that you are ashamed to tel the literall coÌ„mentarie of this our translation Belike you are afraide of suche a faulte as S. Lambert in your legend is reported to haue committed But excepte you hadde a prophane minde you would neuer haue imagined any such matter thereof which you are ashamed to vtter The circumstaÌ„ce of the place requireth that we should translate the word in this place for wind and not the spirit for the pro phets pur pose was to shew that people wer in desperat case without hope of help til God did raise them eueÌ„ as it were froÌ„ death The similitude is taken of a trauailing woman
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
prooue it to be good and lawfull I will reuoke my termes Page 142. where he sayeth that bread and wine of the sacrament haue no promise I tell him he lyeth like an arrogant hypocrite for bread and wine haue as good promise in the one sacrament as water in the other Pag. 178. where M. Calfebill had distinguished traditions into some necessarie some contrary to the worde some indifferent I say Martiall like an impudent asse calleth on him to shewe in what scripture doctor or councell he findeth this distinction of traditions As though a man might not make a true distinction in disputation but the same must bee founde in so many wordes in scripture doctor or councell when he himselfe cannot denie but the distinction is true and euery part to be founde in the scriptures doctors and councelles Pag. 133. I call Martiall blockeheade and shamelesse asse because he would proue that the spirite of God is not iudge of the interpretation of the scriptures because Paule and Barnabas in the controuersie of circumcision went not to the worde and spirit but to the Apostles and elders at Ierusalem Also pag. 213. I call him asseheade because he sayth that M. Calfehill condemneth his doctrine of only faith iustifying when he affirmeth that outwarde profession is necessarie for euery Christian man Likewise pag. 215. where Martiall would learne whether M. Calfehill kneeling downe before his father to aske him blessing did not commit Idolatrie I say hee is an asse that can not make a difference betweene ciuill honour and religious worship Pag. 202. I call not onely Martiall but all Papistes shamelesse dogges and blasphemous Idolaters which mainetaine and make vowes to Images which trauell to them and offer vp both prayers and sacrifices of candels money Iewels and other thinges vnto Images Whose Idolles haue giuen answeres haue wagged their heades and lippes Pag. 198. I say he rayleth vpon Caluine like a ruffion and slandereth him like a deuill because hee sayeth a shippe would not carrie the peeces of the crosse that are shewed in so many places which yet is confirmed by testimonie of Erasmus Pag. 170. where Martiall goeth about to proove that the sacramentes are no helpes of our fayth I said Did you euer heare such a filthy hogge grunt so beastly of the holie sacramentes that they should be no helpes of our faith These are as many of the speeches noted by the censurer as I can finde wherein I trust the indifferent reader weighing vpon what cause they were vttered will not so lightly condemne me for a rayler seeing to rayle is of priuate malice to reuile them that deserue no reproch and not of zeale in defence of truth to vse vehement and sharpe speeches as all the prophets and the mildest spirited men that euer were haue vsed against the aduersaries thereof But the most heynous accusation is behinde that I call Staphylus a counsellor to an Emperour rascall I might answere as S. Paul did when hee was reprooued for calling the high priest painted wall Brethren I knewe not y t he was an Emperors counsellor or in very deede I know nothing in him worthy to be an honest mans counsellour But seeing it pleased an Emperour to accept him it is as great a fault as if an enemie of meane condition should call an English counsellour rascall So sayth our sharpe censurer But if he meane those that be of the Queenes maiesties priuie counsell I will not say he playeth the rascall but either the ignorant foole or the malicious vile person to coÌ„pare y â— Apostata Staphylus euen in his counsellership with the meanest of their honors For they that knowe the maner of the princes of Germanie and of other foreine princes can testifie that personages of meane estate only being learned in y e lawes are accepted of the Emperour and other states as their counsellours whose counsell perhapes they neuer vse but may if it please them as of counsellors at lawe So that one man is counseller to the Emperour and to many other princes As for example Lutolphus Schraderus doctor of both lawes was ordinary professor in the Vniuersitie of Frankeforde and counsellour of the Emperor of the Elector Marquis of Brandeburge of the dukes of Brunswich Luneburge Megelburge and of many other princes of Germanie This was a very great and wise man but Cassanaeus in Cat. glor â—â—â—di part 10. Consid. 41. sayth that euery simple aduocate did vse to call him selfe the kinges counseller of Fraunce before order was taken that none should vsurpe that title except he were called vnto some office in the courtes And speaking of such as were counsellers in office in his time of whose dignity hee writeth much he complayneth that they were promoted vnto that dignitie in parliamentes by meanes of money or some other vnknowen meanes part 7. Conf. 13. Such a noble counseller was Staphylus hauing some knowledge in the lawes being preferred to that title by the Papists of fauour more than of worthinesse to giue him some shadowe of countenaunce when hee became an Apostata from true religion and from those Christian princes and noble men by whom he was before vpholden And yet in trueth if the printer had not mistaken my writing I called him Renegate and not rascall as before I called him beastly Apostata Perhaps the censurer will say I mende the matter well to call an Emperors counseller a beastly Apostata But so might I haue done though he had beene an Emperour himselfe for what else was Iulian the Emperor but a beastly Apostata or Renegate from Christian religion which once he professed Yea such an Apostata is worse than a beast for he declareth himselfe thereby to bee a reprobate Therefore the Christians in his time whereas the church had alwayes vsed to pray for heathen tyrantes that helde the empyre and made hauocke of the church by persecution contrariwise prayed against this Apostata that God would confound him and shorten his time Yea the godly constant Bishops did openly inueigh against him as Mares Bishop of Chalcedon which openly called him impious Atheist Apostata And when Iulian counterfaiting mildenes did nothing but reuile him by his blindenesse saying the Galilean thy God cannot cure thee he answered I thanke my God Christ that I am blinde that I might not see one so voyde of godlinesse as thou art Therefore Staphylus being but an Emperours counseller as he was â—â—y endure to heare worse for his Apostasie than I haue spoken against him The quarell of wordes being ended it is time to goe to the matter First pag. 14. of his aunswer to Maister Charkes preface he noteth that D. Fulke against Bristowes Mot. pa. 98. findeth that it is euident by scripture that heretikes may bee burned against Luther That blasphemous heretikes are to be put to death I finde in scripture by the lawe of blasphemers Leu. 24. and by the lawe of false prophetes Deut. 13. neither doth Luther I thinke
the difference betweene a storie at large and an abridgement c. If you be able to defende that booke to be Canonicall answere my reasons prepare your selfe to answere as many â—â—re as may bee alledged to conuince the vanitie and falshod of that stories and so I leaue you to a better minde if it be Gods will to giue it you I finde also that in the Popish annotations vpon the new Testament printed at Rhemes my writings are carped at in two places the former vpoÌ„ 2. Thes. 2. where my wordes against Saunders Rocke page 248. page 278. are rehearsed In which I say that Leo Gregorie bishops of Rome although they were not come to the full pride of Antichrist yet the mysterie of iniquitie hauing wrought in that seate neere fiue or sixe hundred yeares before them and then greatly increased they were so deceiued with the long continuance of errour that they thought the dignitie of Peter was much more ouer the rest of his fellowe Apostles than the holy scriptures of God against which no continuance of errour can prescribe doeth either allowe or bearâ— withall Againe the testimonies of Leo Gregorie bishops of Rome as alwayes so nowe I deeme to bee vnmeete to be heard in their owne cause though otherwise they were not the worst men yet great furtherers of the authoritie of Antichrist which soone after their dayes tooke possession of the chayre which they had helped to prepare for him For this I am called a malepeart scholer of Bezaes impudent schoole But by what reason For placing the mysterie of Antichrist as woorking in the see of Rome euen in S. Peters time That the mysterie of Antichrist did worke in S. Peters time the text of S. Paul is plaine That it did worke in Rome where Antichrist should be openly shewed S. Iohn is plaine in the Reuelation Ca. 17. ver 9. 18. yea the Papists confessing that S. Peter called Rome Babylon must needes grant as much this onely then remaineth in controuersie whether in the sea or church of Rome the mysterie of iniquitie did worke from the Apostles time vntill Antichrist was openly shewed Seeing it wrought at Rome it wrought either in the church or altogether out of the church but it wrought not altogether out of the church therefore it wrought in the church That the mysterie of iniquitie preparing for that Antichrist wrought not altogether out of the church it is manifest because the seat of Antichrist is prophesied to bee in the Temple and Church of God Without the Church was not the mysterie of iniquitie against Christ but open wickednesse and persecution of Christes Church Therefore within the Church that mysterie did worke By what meanes first it is not certaine because it was a secrete not reuealed by the Apostle Some coniecture that it was by preferring one bishop before all the clergie of elders or priests which at the first were equall Some thinke that such factions began at Rome as afterwarde were at Corinth one holding of Cephas that is Peter another of some other How euer it was the challenge made to Peters chayre and from the dayes of Victor diuerse bishops of Rome creeping vp by litle and litle pretending authoritie ouer other Churches other churches reuerencing that see for many good respects were abused by Satan to set forwarde his purpose in aduauncing the throne of Antichrist And where I saide that Leo Gregorie were great furtherers of the authoritie of Antichrist my meaning was not that they did wittingly willingly prepare a seat for Antichrist but that the dâ—uel by Gods permission because he was to send the efficacie of error into the world tooke hold in the time appointed of that authoritie which the bishops for the dignitie of their see and as they thought for the benefite of the church did labour so greatly to maintaine encrease Neither write I any thing contrarie to the challenge of that reuerend father the bishop of Sarum as they charge mee who saide at Paules crosse O Gregorie O Leo if we be deceiued you haue deceiued vs For his meaning was not thereby to allow whatsoeuer they had done or written but that in some such matters as are in controuersie betweene the Papistes and vs euen Gregorie and Leo are witnesses against them A great accusation is in the note vpon Heb. 5. ver 6. in these wordes You must beware of the wicked heresie of the Arrians and Caluines except in these latter it be rather an error proceding of ignorance that stick not to say that Christ was a priest or did sacrifice according to his godhead which is to make Christ God the fathers priest and not his sonne and to do sacrifice and homage to him as his lorde and not as his equall in dignitie and nature Therefore S. Augustine sayeth in Psal. 109. That as he was man he was priest as God he was not priest And Theodoret in Psal. 109. As man he did offer sacrifice but as God he receiued sacrifice And againe Christ touching his humanitie was called a priest and hee offered none other host but his owne bodie c. Dâ—m 1. circa med Some of our newe masters not knowing so much did let fall out of their pennes the contrarie and being admonished of the error and that it was verie Arrianisme yet they persist in it of meere ignorance in the grounds of diuinitie First note the intollerable pride of these Popish interpreters that challenge to themselues all learning and knowledge in diuinitie condemning all other men of ignorance meere ignorance in the groundes of diuinitie So playeth Bristowe with the bishop of Sarum whome in the place by them quoted I reproued in these words The like impudent cauil he bringeth against M. Iewel whoÌ„ no man I thinke without laughter can read to be charged with ignorance by blundering Bristowe for affirming Christ to be a priest according to his deitie whom the Apostle expressely sayeth by his eternall spirite to haue offered himselfe Heb. 9. ver 14. But that you may the better vnderstand this controuersie betweene vs we denie not that Christ was a priest according to his humanitie but wee affirme that whole Christ is a priest as he is both God and man For in the office of priesthood two things must be considered a ministerie and an authoritie In respect of the ministeriall part our Sauiour Christ perfourmed that office as man but in respect of authoritie of entring into the holiest place reconciling vs to God presenting vs vnto God which was the principall part of his priesthood hee did perfourme it as the sonne of God as Lorde and maker of the house and not as a seruant but as God which hath created all things Heb. 3. vers 1. 2. 3. 4. 5. 6. Against this sound doctrine let vs examine what the heretikes alledge First they charge it most odiously with Arrianisme but without all â—parke of reason seeing wee distinguish plainly
children saying Increase and multiplie when hee blessed the children of Israel and they multiplyed exceedingly when hee blessed the latter things of Iob more than the first Iob. 42. Was this also a giuing of thankes and not an effectuall blessing vppon these creatures What will they say or what difference will they make As God blessed here so hee was God and man that blessed the loaues and fishes there If they will say hee did it as man and therefore it was a giuing of thankes to God his father to omit that hee blessed them as hee multiplyed them that is rather according to his diuine nature than humane we aske them when he blessed as man was it alwaies giuing of thankes he blessed the litle children he blessed his disciples when he ascended was this giuing thankes for them as Beza expoundeth his blessing of the loaues and fishes When we blesse the table or the meate vpon the table When S. Paul saith 1. Timoth. 4. all meate is lawefull that is sanctified by the worde and by praier is all this nothing but giuing thankes So sayeth Beza in expresse wordes FVLK 2. When I see those often most impudent inuectiues against Beza and other I muse with my selfe whether you haue read Beza and the other your selfe or whether you giue credit to some malicious cauiller who is set on worke to picke quarels out of other mens writings to serue your turne But when I consider all circumstances of euerie place and namely howe you obiect against Beza that which he sayth of the blessing or consecrating of our ordinary meates and drinkes I thinke it is not like but that you haue reade the places your selfe And then of all that euer I knewe I must esteeme you the furthest from synceritie honest dealing that so often so openly so confidently so purposedly commit so vile and shamefull forgerie Beza saith that our meate is sanctified by the worde of God and prayer and thankesgiuing For the 1. Tim. 4. the Apostle ioyneth both as heere Luke 9. we must ioyne both together For partly for the meate giuen to vs thankes is giuen to God partely petition is made that we may vse it purely and soberly that we may spende the rest of our life in the worshippe of God Heereof it commeth that Christians are saide to blesse the table and to consecrate the table whereas yet this blessing pertaineth not to the meates themselues but to God rather and them that shal be partakers of them But in the cuppe of blessing which we blesse as it is written 1. cor 10. v. 16. although the worde of blessing may bee expounded after the same manner yet the ende of the blessing is altogether diuerse as in due place wee shall expounde These are the wordes of Beza Is all this nothing but giuing of thankes MART. 3 Wee goe forwarde and prooue the contrarie yet more manifestly in the verie matter of the blessed Sacrament for the which they multiplie all the foresaide absurdities Wee tell them that Saint Paul sayeth thus The chalice of blessing which wee blesse is it not c. howe coulde hee speake more plainely that the chalice or cup meaning that in the cup is blessed Which S. Cyprian de Coen Dom. explicateth thus Calix solenni benedictione sacratus The Chalice consecrated by solemne blessing Oecumenius thus The Chalice which blessing wee prepare that is which wee blesse and so prepare for so it must signifie and not as Beza would haue it which with thankes giuing wee prepare and that I prooue by his owne wordes immediatly before where hee sayeth that the Greeke worde beeing vsed of the Apostle transitiuely that is with a case following cannot signifie giuing thankes Howe then can it so signifie in Oecumenius wordes who doeth interprete the Apostles meaning by the Apostles owne wordes and phrase yea that you may note a notorious contradiction how doeth Beza then in the place of Luke before alleaged where the same Greeke worde is a plaine transitiue as in this place expound is of giuing thanks for the bread and fishes A lyer they say must bee mindefull to make his tale agree in euerie point Hee that before forced the worde in euerie sentence to bee nothing else but thankes giuing euen when it was a plaine transitiue now confesseth that hee neuer read it in that signification when it is a transitiue and so wee haue that the blessing of the cup or of the bread is not giuing thankes as they either translate or interprete it FVLK 3. I must continue my admiration of your impudence for Beza saith expressely in this place 1. cor 10. that to blesse here is to sanctifie or consecrate because that the ordinance of God being rehearsed and set foorth the breade and wine are appointed to this holy vse that they should be the sacramentes of the true and naturall bodie and bloud of Christ that is the signes pledges thereof that in such sort y t the same thing which is signified is offred to vs to be receiued spi ritually And because this whole actiō is ioined with the praise of God solemne thanksgiuing therefore I esteeme y t S. Paul signified this whole matter in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So y t in my iudgemēt Oecumenius hath plainly briefely expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which w t praise thanksgiuing we prepare Which I admonish lest any man should think y t by the terme of consecration we meane any magical incantatiō That you would proue by Bezaes words y t he hath not iustly explicated y e mea ning of Oecumenius it is too too beyond all measure of impudēce For Beza not contrarying y t which he said before sheweth how the cup is blessed sanctified consecrated namely by prayer praise of God thanksgiuing For which he cyteth Chrysostō who expoundeth these words of S. Paul which we blesse to mean which we receiue with thanksgiuing As for y c place of S. Luke 9. Beza himself cyteth it manie other like to prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w t an accusatiue case signifieth to blesse to sanctifie to consecrate as also in y t place Luke 9. he expoundeth it And yet you wil make him a lier forgetting what tale he told before In deed y t rule you giue is meet for a craftie lyer that hath some care to maintaine his credite But such an impudent lyer shamelesse forger as you are hath no regarde of any thing but to deceiue them whose ignorance and simplicitie is such as they neither can nor care to examine your slanders MART. 4 And surely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is most euident that it signifieth in this case the blessing consecration of the creature or element in so much that S. Basil S. Chrysostom in their Liturgies or Masses say thus by the same Greek word Blesse o Lord the sacred bread Blesse o
Lorde the sacred cup. why or to what effect It followeth changing it by the holie spirite Where is signified the transmutation and consecration thereof into the bodie and bloud But in the other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be some question because it signifieth properly to giue thankes therefore may seeme to be referred to God onely and not to the element and creature But this also we finde contrarye in the Greeke fathers who vse this worde also transitiuely saying panem calicem eucharistisatos or panem in quo gratiae actae sunt that is the bread and the cuppe made the Eucharist the bread ouer which thankes are giuen that is which by the worde of prayer and thankes-giuing is made a consecrated meate the fleshe and bloud of Christ as S. Iustine in fine 2. Apologo and Saint Irenaeus lib. 4. 34 in the same places expound it Whereas it may also signifie that for which thankes are giuen in that most solemne sacrifice of the Eucharist as S. Denyâ— in one place seemeth to take it Eccl. Hier c. 3. in fine Who in the selfe same chapter speaketh of the consecration thereof most euidently FVLK 4. That the creatures or elements are blessed and consecrated that by the working of Gods spirite they shoulde bee chaunged into the bodye and bloud of Christ after a diuine and spirituall manner vnto the worthye receyuers Beza and we agree with the Greeke Liturgies But that this blessing is performed by the worde of God prayer and thankes-giuing both Iustinus and Irenaeus doe most plainely testifie with Beza and vs. When the mixed cuppe and bread sayth Irenaeus receyueth the worde of God it is made the Eucharist c. The breade on which or for which thankes is giuen The bread which is of the earth receyuing the vocation or inuocation of God So sayth Iustinus the meate for which thankes are giuen by the worde of prayer which is receyued from him and speaking of the verie manner of the consecration vsed in his tyme. When the breade and wine with water is offered the chiefe Minister sendeth forthe prayers and thankes-giuing with all his might and the people consenteth saying Amen Then followeth the distribution and participation of those thinges for which thankes was giuen to euery one c. As for the Magicall mysteries of Dionyse although in this behalfe they make nothing againste vs we make not so great account of that we will stand to his iudgement any more than you to his practise MART. 5. Whereby we haue to note that the Heretikes in vrging the worde Eucharist as meere thankes-giuing thereby to take away blessing and consecration of the elements of bread and wine doe vnlearnedly and deceitfully because all the fathers make mention of both Saint Paule also calleth it blessing of the chalice which the Euangelistes call giuing of thankes Whose wordes Theophylacte explicateth thus THE CHALICE OF BLESSING that is of the Eucharist For holding it in our handes we blesse it and giue thankes to him that shedde his bloud for vs. See here both blessing and Eucharist blessing the chalice and thankes-giuing to Christ. Saint Iames and the Greeke fathers in their Liturgies put both wordes in the consecration of eche element saying thus giue thankes sanctifying breaking and giuing thankes blessing sanctifying and taking the cuppe giuing thankes sanctifying blessing filling it with the holy Ghost he gaue it to vs his Disciples Saint Chrysostome who in many places of his workes speaketh much of thankes-giuing in these holy mysteries doth he not as often speake of the blessing consecration yea and the transmutation thereof and that with what wordes and by what power it is done Doth not Saint Augustine saye of the same benedicitur sanctificatur it is blessed and sanctified who often speaketh of the solemne giuing of thankes in the sacrifice of the Church Doth not the Church at this daye vse the very same termes as in Saint Augustines time Gratias agamus Domino Deo nostro Let vs giue thankes to the Lord our God and Verè dignum iustum est semper vbique tibi gratias agere c. It is very meete and right alwayes and in all places to giue thee thanks Which the Greeke Church also in their Liturgies expresse most aboundantly yet doth there follow blessing and consecration and whatsoeuer Saint Ambrose describeth to be done in this holye sacrifice touching this poynt writing thereof moste excellently in his booke de ijs qui initiantur mysterijs c 9. FVLK 5. If it were to proue any thing that we deny you would be as bare and hungry as nowe you are franke and plentifull of your testimonies Theophylact sayth the same that Beza sayde out of Chrysostome and Oecumenius The Greeke Liturgies falsely intituled to Saint Iames Basil and Chrysostome haue no other thing nor any other author whome you name But your popish Church doth not either as the Greeke Liturgies or as the Churches in Ambrose and Augustines time For they holde that the elements are consecrared by prayer and thankes-giuing whereof although you vse some termes in your masse yet you holde that the consecration consisteth onely in a Magicall murmuration of the wordes Hoc est corpus meum ouer the bread by a Priest with intent of consecration wherefore you are farre from the iudgement that the auncient fathers had and we haue of the consecration of the bread and wine to be the sacraments of the bodye and bloud of Christ. MART. 6. Of all which this is the conclusion that the Eucharist is a solemne name taken of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because this sacrament and sacrifice is blessed and consecrated with prayer thankes-giuing as S. Iustine speaketh and because in this sacrifice so blessed and consecrated into the body and bloud of Christ him we offer vp a most acceptable oblation of thankes-giuing and a memorie of all Gods maruelous benefites towarde vs. In this sense the fathers and the holye Church speake of the Eucharist including all the rest to wit sacrament sacrifice blessing consecration without which thiâ— were no more to be called Eucharist than any other common giuing of thanks as S. Irenaeus doth plainly signifie when he declareth that being before bread receiuing the inuocation of God ouer it now is no more coÌ„mon bread but the Eucharist coÌ„sisting of two things the earthly the heauenly So that it is made the Eucharist by circuÌ„stance of solemne wordes and ceremonies and therefore is not a meere giuing of thankes and further we learne that S. Iustines and S. Irenaus wordes before alledged Panis calix Eucaristisatus signifie the bread and chalice made the Eucharist and consequently we learne that the a 〈…〉 e thereof is by thankes-giuing to make the Eucharist a 〈…〉 â—ecause the other word of blessing and this of thankes-giuing are vsed indifferently one for an other in Christs action
Latine Churche there to follow the other sense not so generally receiued and approoued as in Saint Iames epistle where the common reading is Deus intentator malorum est God is no tempter to euil they translate Gad cannot be tempted with euil which is so impertinent to the Apostles speach there as nothing more But why wil they not say God is no tempter to euill as wel as the other is it because of the Greeke word which is a passiue Let them see their Lexicon and it will tell them that it is both an actiue and passiue so say other learned Grecians Interpreters of this place so sayth the very circumstance of the words next going before Let no man say that he is tempted of God Why so Because God is not tempted with euill say they is this a good reason nothing lesse howe then Because God is no tempter to euill therefore let no man say that he is tempted of God FVLK 2. You haue a fashion common to you with many of your fellowes to snatch all occasions that you can get to make a shew for your hainous slauÌ„ders wherwith you seeke to ouerwhelme the Saincts of God and especially those whose labors haue bene most fruitful to his Church Whereof you giue vs an euident example in this translation which you follow with such egernes in three large sections that the ignorant Reader which can not examine the matter might thinke you had great and vrgent cause so to doe The Greeke of S. Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translated passiuely as the word signifieth as words of that forme doe signifie God is not or can not be tempted with euill But against this translation you oppose the Lexicon which following the iudgement of the vulgar Interpretor that hath translated it actiuely doth in deede make it indifferent to both significatioÌ„s but exaÌ„ple giueth none thereof but this now in controuersie You alleage further learned Grecians interpretors of this place namely Gagneius a late writer to whom I may oppose Hentenius who translating Oecumenius vpoÌ„ S. Iames turneth this place of Scripture thus Deus enim malis tentari nequit And Oecumenius in his coÌ„mentarie is plaine of the same iudgement for repeting the text as before he saith Iuxta eum qui dixit quanquaÌ„ externus sit à nobis à fide aliemis diuina beataque natura neque molestias sustinet neque alijs praebet God cannot be tempted with euil according to him which said although he be a foriner from vs a straunger from the faith the diuine and blessed nature neither suffereth griefes nor offereth to other And this iudgement of Oecumenius is collected out of a great nuÌ„ber of Greeke doctors But the very circuÌ„stance of the wordes next before say you doth require it should be taken actiuely A good interpretor will consider the circuÌ„stances of the words following as wel as of the wordes going before For the wordes following declare that it must be taken passiuely or els the Apostle speaketh one thing twise togither without any cause why Wheras the passiue taking of that word agreeth to the circuÌ„stance as well going before as following after The whole context is this Let no man say wheÌ„ he is tempted I am tempted of God for God cannot bee tempted of euilles neither doth he tempt any man The meaning is plain god is so far froÌ„ tempting vnto euil as his diuine nature is vncapable of any temptation of euil For teÌ„ptation to euil could not come froÌ„ God except it were first in God but seing it caÌ„not be in God it cannot procede froÌ„ him so doth Oecum interprete the place MART. 3. This reason is so coherent and so necessary in this place that if the greke word were only a passiue as it is not yet it might beseme Beza to translate it actiuely who hath turned the actiue into a passiue without scrupulositie as him selfe confesseth and is before noted against the real presence Much more in this place might he bee bolde to translate that actiuely whych is both an actiue and a passiue specially hauing such an exaÌ„ple and so great authoritie as is al the ancient Latin church til this day But why would he not surely because he would fauor his and their heresie which saith clean contrarie to these wordes of the Apostle to wit that God is a tempter to euil Is that possible to be proued yea it is possible and plain Bezaes words be these Inducit Dominus in tentationeÌ„ eos quos Satanae arbitrio permittit aut in quos potius Satanam ipsum indueit vt cor eorum impleat vt loquitur Petrus Act. 5. v. 3. that is The Lorde leadeth into tentation those whome hee permitteth to Satans arbitrement or into whom rather he leadeth or bringeth in Satan himself to fil their heart as Peter speaketh Marke that he saith God bringeth Satan into a man to fill his heart as Peter said to Ananias Why hath satan filled thy heart to lie vnto the holie Ghost So then by this mans opinion God brought Sathan into that mans heart to make him lie vnto the holy Ghost and so led him into tentation being authour and causer of that hainous sinne FVLK 3. How necessarie the coherens is with the former wordes that it maketh an absurde repetition in the wordes following I haue noted beefore And therefore there is no cause that shoulde driue Beza to translate a worde of passiue signification actiuely as you slaunder him to haue translated an actiue passiuely against the reall presence for that you meane of Act. 3. he translateth not passiuely so as the passiue is opposite to the actiue but as the one may be resolued into the other the same sense remaining which euery childe in the Grammar schoole knoweth Ego amo â—e â—â— amaris à me I loue thee thou art loued of me and not as they may disagree I loue thee but I am not loued of thee But Beza you say would not followe the vulgar Interpretor whose antiquitie I haue shewed for vniuersall receauing not to haue bene aboue fiue hundreth yeares seeing Bernard which liued a thousand and one hundred yeares after Christ vseth it not alwayes And why did Beza leaue the vulgar translation in this place surely in fauour of our heresie that God is a tempter to euill The Lord him selfe be iudge whether we abhorre not that heresie Yet you say it is both possible and plaine to be proued by Bezaes owne wordes In his later edition an 1565. his wordes are these vpon that petition of the Lordes prayer Leade vs not into temptation Iâ—ducit autem Dominus in tentationem eos quos Satanae arbitrio permistit vt cor eorum impleat sicut loquitur Petrus Act. 5. The Lord leadeth into temptation them whom he permitteth to the will of Satan that he may fill their hart as Peter speaketh These wordes declare that God leadeth some men into temptation and howe he leadeth them