God aboue 1300. yeeres ago as appeereth by the fathers of those times Answer HEre is an vncertaine assertion and a foolish reason For although I grant the said translation to be ancient yet to be so old as they affirme I suppose it wil be hard for al the Rhemish rout of Iesuits plainly to prooue Tertullian who liued somwhat aboue 200. yeeres after Christ doth not follow it neither hath any steps of it in the places which he alledgeth Cyprian who liued about the yéere of Christ 284. doth not at all vse it Hilarius Hierom and Augustine in their allegations of the Scriptures dissent from it But to omit to speake any more of the antiquitie of it what a foolish reason is this It is 1300. yéeres old therfore true and vncorrupt The Gréeke translations of the Septuaginta interpretors of Symmachus Aquila and Theodotion were ancient yet euen in S. Hieroms time wanted not many and great corruptions The Latin translations which in S. Hieroms and Augustines daies were many were euen then very corrupt as héerafter I wil by Gods grace out of S. Hierom declare Or what a fond reason is this It is 1300. yéeres old therefore to be preferred before the Gréeke which being the originall is aboue 1500. yéeres old So that if this matter be to be measured by antiquitie the Gréeke were to be preferred and this Latin translation not to be followed 2. Reason IT is that by common receiued opinion and by all probabilitie which S. Hierom afterward corrected according to the Greeke by the appointment of Damasus then pope as he maketh mention in his Preface before the iiij Euangelists vnto the said Damasus and in Catalogo in fine Answer THis is but a popish and foolish opinion void of all probabilitie and truth for proofe whereof I will first alledge the saying of that learned man Erasmus Roterodamus which I doubt not but with all wise and learned men will counteruaile our Rhemish Iesuits and all their adherents Who in an Epistle writeth thus Ceu confessum assumit hanc Noui Testamenti translationem qua vulgò vtimur esse Hieronimi cum eam constet nec esse Cypriani nec Hilarij nec Ambrosij nec Augustini nec Hieronimi cùm is diuersa legat multò minùs eam quam emendasse testatur cùm in hac deprehendantur quae ille damnat non solùm quantum ad verba verùm etiam quantum ad sententiam That is He taketh it as granted that this translation of the new Testament which we do commonly vse is Hieroms whereas it is certaine that it is neither Cyprians nor Hilaries nor Ambroses nor Augustines nor Hieroms forasmuch as he dissenteth from it and much lesse to be that which he testifieth that he corrected séeing there be found in this which he condemneth not onely as touching the words but also the sense and meaning Héere Erasmus flatly affirmeth that this common Latin translation was neither made by Hierom nor is that which he at the request of Damasus corrected And to prooue both the truth of Erasmus assertion and the falshood of our Iesuits receiued opinion I will set downe a few places wherein Hierom not onely dissenteth from it but also findeth fault with it In his first booke against Iouinian he writeth thus Ita tamen si ipsos filios erudiret in fide dilectione in sanctificatione pudicitia Non enim vt malè habetur in Latinis codicibus Sobrietas est legenda sed castitas id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Yet so if she instruct hir children in faith and loue and in sanctification and chastitie for it is not to be read Sobrietas sobrietie as it is euill translated in the Latin bookes but Castitas chastitie for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe in the same booke Sobrium siue vt melius in Graeco dicitur vigilātem id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicum hoc enim significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Sober or as it is better in the Gréek watchfull for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie chaste for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie And againe in the same booke Non plus sapere quà m oportet sapere sed sapere ad pudicitiam non ad sobrietatem vt male in Latinis legitur sed sapere inquit ad pudicitiam That is Not to be wise aboue that ye ought to be wise but to be wise vnto chastitie not vnto sobrietie as it is euill translated in the Latin bookes but saith he to be wise to chastitie In all these places Hierom misliketh and condemneth that which is in our Latin common translation And although I confesse that he to helpe his cause doth without sufficient cause find fault in these places with the said translation for that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do more properly and aptly signifie Sobrietie and Sober than chastitie and chaste as also Erasmus in his Scholies in these words doth shew Torquet nonnihil hunc locum Hieronimus ad commoditatem causae suae nam hie certè magis quadrat vertere modestiam vel sobrietatem quà m pudicitiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ad hoc vt sobrij sint modesti non insolentes elati That is Hierom somewhat wresteth this place to the commoditie of his cause for surely it is more fit to translate it modestie or sobrietie than chastitie that they should be sober and modest not insolent and proud yet it is sufficient for me that he misliketh and findeth fault with that which is in our common Latin translation which is a plaine proofe that this was not his for then he would otherwise haue translated it Hierom also findeth fault with the vulgar translation of that place of S. Paule Galat. 5.9 in these words Malè in nostris codicibus habetur Modicum fermentum totam massam corrumpit sensumpotiùs interpres suum quà m verba Apostoli transtulit That is It is euill translated in our Latin bookes Modicum fermentum totam massam corrumpit and the interpretor hath translated rather his owne meaning than the words of the Apostle And there he doth translate it otherwise Modicum fermentum totam conspersionem fermentat But what néede I to busie my selfe in seeking mo places where S. Hierom findeth fault with that which is in the vulgar Latin translation séeing that Andradius the Spanish Iesuit hath eased me of that labour who hath piked out and produced a number of places in the which Hierom misliketh that which is in the said translation Andradius liking of them that require more diligence and plainnes in the said old translator writeth thus Nà m dum vel Graecorum dicendi rationi nimium adhaerescit c. That is For whilest he either doth too much cleaue to the Gréeke phrase or is not diligent inough in weighing the Latin and Greeke words he becommeth somtime ouer obscure
important considerations hath declared and defined this only of all other Latin translations to be autenticall and so onely to be vsed and taken in publike lessons disputations preachings and expositions and that no man presume vpon any pretence to reiect or refuse the same Answer THe decrée of some more ancient Councell in this matter if any could be had as none would be found might haue stood you in far greater stead For howsoeuer this Tridentine conuenticle as euen Henrie 2. the French king termed it moue you surely it is of small force to persuade vs. We little care what it hath héerin determined being called togither and gouerned by the Pope whom we iustly accuse to be the Archenimie of God whereof you all shall neuer be able to excuse him and consisting of about 40. blind Bishops his sworne seruants This cursed conuenticle or Councell we no more estéeme than the godly fathers estéemed the Councels of Ariminum Tyre Ephesinum 2. and such others And when you and all your adherents shall be able to prooue the canons of that Tridentine Councell to be grounded vpon the foundations of the Prophets and Apostles and agréeable with Gods blessed word then will we acknowledge the truth of this constitution In the meane time we will not maruell if a corrupt Councell maintaine a corrupt translation 6. Reason IT is the grauest sincerest of greatest maiestie least partialitie as being without all respect of controuersies and contentions specially of this our time as appeereth by those which Erasmus and others at this day translate much more to the aduantage of the catholike cause Answer HEre be bare and naked assertions without any proofe which may as well be denied of vs as affirmed by them And therefore this I say that the translations of Erasmus and Beza be as graue of as great maiestie as sincere and as little partiall as is the common Latin And in some part to prooue this my affirmation this I say that that translation which hath many both barbarous phrases and grosse soloecismes is not to be counted so graue maiesticall and sincere but this vulgar translation which they magnifie hath many such ergo it is not so graue c. Some few for example I will shew to alledge all were infinite What grauitie and sinceritie is in these words Principes gentium dominantur eorum where the masculine gender is put for the feminine eorum for earum and the genitiue case for the datiue contrarie to the rules of Grammar and so false Latin committed Or in these words Nònne vos magis plures estis illis Or these Eum qui modico quà m Angeli minoratus est Or these Memorari testamenti sui sancti Or these Vir timoratus secundum legem Or these Opiniones praeliorum Or Populus manicabat ad eum in templo Many such other and woorse might be alledged wherein I suppose no wise and learned man will thinke any grauitie maiestie or sinceritie to be As touching partialitie whatsoeuer you pretend yet if you in your consciences did not iudge it to be more partiall and fauorable for your doctrine you would neuer preferre it before the originall of the Greeke contrarie to the iudgement of the ancient fathers and of the best learned of your owne side lately and as yet liuing And that you do know it to be more partiall for you than the Grooke I will prooue by a few examples which may serue for many Iohn 14. v. 26. The common Latin translation hath it thus Suggeret vobis omnia quaecunque dixero vobis which you thus finely translate Shall suggest vnto you all things whatsoeuer I shall say vnto you Where you know the Gréeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which I haue said or spoken vnto you Is not this translation of yours more partiall to maintaine the traditions of your church and decrées of Popes and Councels than the originall of the Gréeke In the 10. of Luke vers 35. the vulgar Latin translation hath it thus Et quodcunque supererogaueris ego cùm rediero reddam tibi which you haue translated Whatsoeuer thou shalt supererogate c. doth not this make more for your works of supererogation which I may well call supererrogant works than the Gréeke which is Whatsoeuer thou spendest more c. In the 13. to the Hebrewes vers 16. the Latin translation is thus Talibus enim hostijs promeretur Deus which fond translation you more fondly and foolishly translate thus For with such hosts God is promerited Doth not this make more for your doctrine of Merits than the fountaine of the Gréeke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is With such sacrifices God is delighted or well pleased And for defence of the same doctrine of Merit doth not the omitting of those words Rom. 11.6 serue to your purpose But if it be of works it is no more grace or els were worke no worke Doth not I say the dashing out of these words in the text well serue your turne The which notwithstanding be found in al Gréeke copies in the ancient Syrian translation in Chrysostom and other fathers And to the maintenance of the same doctrine may not that which is in your vulgar translation Philip. 1.28 be more fitly applied than the Gréeke Will you not thereof better gather that the suffering of afflictions is a cause of saluation than of the Gréeke which saith it is a declaration or token of saluation whereunto the children of God do passe through manifold tribulations Doth not the Latin vulgar translation in the 5. to the Ephesians Sacramentum hoc magnum est This is a great sacrament stand you in better stead to prooue Mariage one of your seuen sacraments than the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is This is a great mysterie or secret which S. Paul speaketh and meaneth of Christ and his Church Sundrie such other examples might be alledged but these at this time shall suffice to shew that whatsoeuer you say in word or pretend in shew it is the partialitie it séemeth to beare to your doctrine that mooueth you to follow it and to prefer it before the fountaine of the Gréeke the which how absurd it is shall héerafter be shewed 7. Reason IT is so exact and precise according to the Greeke both the phrase and the word that delicate heretikes therefore reprehend it of rudenes And that it followeth the Greeke more exactly than the Protestants translations besides infinite other places we appeale to these Tit. 3.14 Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib 1577. to maintaine good works Hebr. 10.20 Viam nobis initiauit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib he prepared So in these words Iustifications Traditions Idola c. In al which they come not neere the Greeke but auoid it of purpose Answer WE do not mislike it for the simplicitie of phrase for such is the Gréeke wherin the Apostles wrote
being far from the swelling eloquence of profane orators Where vnder the low simplicitie of phrase we behold the mightie maiestie of Gods spirit but bicause in some places it is barbarous and in very many places is not as you say exact and precise acording to the Gréeke but dissenteth from it and is euen contrarie to it As for example 1. Pet. 2.23 Tradidit iudicanti se iniustè which you translate He deliuered himselfe to him that iudged him vniustly wheras you know it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is He committed himselfe or his cause to him that iudgeth iustly Now betwéene iudging iustly as it is in the Gréeke in the ancient Syrian translation and in Oecumenius the Gréeke scholiast and iudging vniustly as it is in the Latin and your English there is no exact nor precise agréement but a plaine contradiction So in the 1. Cor. 15.51 in the vulgar Latin translation it is thus Omnes quidem resurgemus sed non omnes immutabimur which you translate thus We shall all indéed rise againe but we shall not all be changed Wheras it is in the Gréeke as we haue translated We shall not all sléepe but we shall al be changed And that other is so far from being exact and precise according to the Gréeke that S. Hierom writeth it was not at all in the Gréeke copies In Graecis codicibus non haberi The which also prooueth this not to be S. Hieroms translation nor that which he corrected In the 5. of Marke vers 35. and Luke 8. vers 49. in the Latin translation thus Veniunt ad Archisynagogam That is They came to the Archsynagog wheras it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is From the Archsynagog or ruler of the Synagog meaning from his house A like error there is in most of your Latin copies Iohn 18.28 Adducunt ergo Iesum ad Caiapham in praetorium That is They brought Iesus to Caiphas into the iudgement hal where it is in the Gréek From Caiaphas Luke 11.52 The old Latin translation is thus Coeperunt Pharisaei legis periti grauiter insistere os eius opprimere de multis which last words you translate thus To stop his mouth about many things Wheras the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To prouoke him to speak of many things as Erasmus out of Theophylactus and Beza do prooue and I will héerafter more largely shew as also the words following do plainly declare Act. 4. vers 21. The said Latin translation is thus Quia omnes clarificabant id quod factum fuerat in eo quod acciderat the which barbarous and false translation you fondly translate thus Bicause all glorified that which had béene done in that which was chanced Where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For all glorified God for that which was done 1. Cor. 6.20 The common Latin translation is thus Empti enim estis praetio magno glorificate portate Deum in corpore vestro which you translate in this sort For you are bought with a great price glorifie and beare God in your bodie Where you dissent from the Gréeke in adding this word Beare and in omitting all these words And in your spirit which are Gods By these places which I haue set downe to omit infinite others it sufficiently appéereth how true it is that you say it is so exact and precise according to the Gréeke The falsenes of which shameles assertion may also sufficiently be conuinced by at least an hundred places where that is in the said translation omitted which is extant in the Gréeke For example sake I will set downe one notorious place where the perfect praier which our Lord Iesus hath taught vs is most miserably mangled and curtalled and made imperfect In the 11. of Luke all these things be left out of that holie and heauenly praier First this word Our Secondly these words Which art in heauen Thirdly these Thy will be done in earth as it is in heauen Fourthly these But deliuer vs from euill Thus we sée how far this old translation in this short praier is from exact and precise following the Gréeke and thereby plainly perceiue what brasen browes our Rhemish Iesuits haue who affirme it so to be and to follow it more exactly than the Protestants translations wherin as they say most vntruly as may appéere by the places before alledged and many others which shall be héerafter produced so I verily thinke they write it contrarie to the testimonie of their own conscience Yet to prooue this shameles assertion they alledge two examples the one Tit. 3.14 Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say we translate to maintaine good works And I beséech you gentle Iesuits shew vs why it may not so be translated Doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and namely with a genitiue case as héere S. Paul vseth it signifie to maintain When Demosthenes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not and ought it not to be translated to maintaine your right And euen so why may not these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in like maner translated to maintaine good works What absurd sense or false doctrine is in these words And whereas the Latin translateth it Praeesse bonis operibus and you translate it to excell in good works although I mislike not of it for that the sense is good yet you may know that it is not the propertie of the Gréeke phrase for then it should be in the datiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not in the genitiue as S. Paul twise héere hath it vers 8. 14. But whether it be translated to excel in good works as you do or to maintaine good works as you say our Bibles haue it or to shew foorth good works as it is in those English Testaments which I haue séene it maketh no great matter neither any but vaine cauillers such as our Iesuits shew themselues to be will find so great fault with it If I were disposed so narrowly to examine the old translation I dare vndertake to find a 1000 places in the Bible more vnproperly translated in Latin than either of these which you alledge is in English But let vs come to your second cauillation where you find fault for translating the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in your Latin is Initiauit by this word Prepared Our translation of that place is thus Séeing therefore brethren that by the blood of Iesus we may be bold to enter into the holie place by the new and liuing way which he hath prepared for vs through the vaile that is his flesh c. What matter is héere amisse that troubleth so much your quiet minds Forsooth you say the word Prepared doth not so exactly agrée with the Gréeke as doth Initiauit What then doth the old Latin more exactly followe the Gréeke generally
if héere in this place the Latin word do more aptly expresse the Gréeke than the English that doth not follow But if we examine the etymologie propertie and signification of the words I cannot sée but our English doth as well answer to the Gréek as that Latin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to renew to make new or fresh And although Initium do signifie a beginning yet Initio doth not properly signifie to begin to make new or fresh for that doth Innouo but to instruct to dedicate to enter into And therefore I sée no cause why the word Prepared may not as well answer the Gréeke as the Latin Initiauit Sure I am it neither goeth far from the signification of the word nor meaning of the matter But this being onely a friuolous cauill I will omit it being glad that you can find no greater disagréeing in our translations from the Gréeke than these And whereas you would commend the Latin for exactly following and kéeping these words Iustifications Traditions Idola c. I answer that as yet you neither haue nor euer will be able to prooue that our translations haue not truly expressed the sense of the Gréeke in all these words so do some of them as much retaine the last translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols as doth the Latin For whereas you mislike that wée translate the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image and not Idoll doth not your Latin often translate it Simulacrum which I pray you what doth it else signifie but an image As that place whereof Master How lets friend so much complaineth 1. Iohn 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the vulgar Latin is thus Filioli custodite vos à simulacris which how is it to be translated in English but thus Little children kéepe your selues from images For what is the English of Simulacrum but an Image If you say Idoll I say that that is rather the Gréeke of it than the English And therfore you do nothing but wrangle and cauil when you find fault with translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image as I doubt not but by others hath and will be more largely prooued In like maner Act. 7.41 and Apocal. 9.20 the vulgar interpretor translateth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simulacrum which doth signifie nothing els but an Image And to prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke may be translated an Image in English it may appéere by the etimologie which Tertullian maketh of it in these words Ad hoc necessaria est vocabuli interpretatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diductam aequè apud nos formulam fecit Igitur omnis forma vel formula idolum se dici exposcit Inde Idololatria omnis circaidolum famulatus seruitus That is Héereunto is necessarie the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke signifieth a forme or image and thereof by diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued which in like maner signifieth a little forme or image Therefore euery forme requireth to be called Idolum And thereupon Idolatrie is all that seruice and worship which is done about euerie Idoll Doth it not héerby plainly appéere that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the forme shape or image of any thing and therefore may well so be translated as also my learned brother D. Fulke hath learnedly shewed 8. Reason THe aduersaries themselues namely Beza prefer it before all the rest in Praefatione noui Testamenti Ann. 1556. And againe he saith that the old interpretor translated very religiously Annot in 1. Luc. v. 1. Answer IF Master Beza and others thinke reuerently of the old translator they do as becommeth good and godly men to do in accepting thankfully and in good part the labors of good men in so good a worke as is the translating of the blessed word of God for the instruction and comfort of Gods people and passing by and by charitie couering some faults that haue escaped But it is the propertie of wicked men and enimies to Gods truth rather to cauill and carpe to raile at and reuile good men laboring in this sort in Gods vineyards than either charitably to couer faults or louingly to amend them themselues So S. Hierom when he was raised vp of God and prouoked by Damasus Bishop of Rome to translate the holy Scriptures faithfully out of Hebrew Gréeke into Latin how was he handled of many Forsooth railed vpon very miserably as in infinite places of his Prefaces and Epistles doth appéere For example I will set downe one or two Legite de hijs exemplaribus quae nuper à nobis edita maledicorum quotidie linguis confodiuntur That is Read those copies which I haue lately set foorth and are daily thrust throw with the toongs of railers and euill speakers Againe Sicubi ergò aeditio men à veteribus discreparit interroga quemlibet Hebraeorum liquidò peruidebis me ab aemulis frustra lacerari qui malunt contemnere videri praeclara quà m discere That is If my edition differ from the old aske any Hebrew and Iew and thou shalt plainly perceiue that I am without cause torne in péeces of my aduersaries who would rather séeme to despise good things than to learne any thing Thus was S. Hierom for translating the holy Scriptures vsed And was not that learned man Erasmus Roterodamus for his godly paines in translating the new Testament in like maner intreated Being railed vpon by Lea in England by Natalis Bedda in France by Stunica in Spaine and infinite other vnlearned Moonks and Friers as Erasmus himselfe doth declare in an Epistle to Mosellanus where he sheweth that a Carmelite Frier being a Doctor in a publike sermon charged him there present with sinne against the holie Ghost for altering some things in the new Testament otherwise than was in the old translation And another cried out for the same cause that the comming of Antichrist was at hand And when Erasmus vrged him to shew one place in the Testament that did offend him he said plainly that he had neither read nor séene it And euen so Master Beza and our godly countrimen succéeding those godly learned fathers in their godly labors be in like sort handled by our Rhemish Iesuits in this Testament and by Gregorie Martin in his booke intitled A Discouerie wherin he too much discouereth his owne folly and the melancholie of his stomacke in railing vpon them so rudely or rather despitefully who haue woorthily labored in bringing to light the light of Gods blessed word Thus we sée how Satan by his imps and ministers rageth against those that take pains to translate the holy Scripture which is the sword that doth foyle him the hammer that beateth downe his house the light that driueth away his darknes which also conuerteth the soule lighteneth the eies reioiceth the hart and maketh
vs circumspect in all our waies But if they do not vnfainedly repent this their rude railing and reuiling of Gods faithfull seruants let them be assured that they shall fall into the clawes of him that is indéed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a railer a slanderer and a false accuser of Gods Saints As touching my iudgement of the old translation of the new Testament I say as S. Hierom somtime said to such superstitious admirers of the old translation that then was as our Romish Papists be now Quòd si vetus eis tantum interpretatio placet quae mihi non displicet nihil extra recipiendum putant c. That is But if the old translation onely please them which displeaseth not me and they thinke nothing els to be receiued c. Euen so say I to them now that stand so much vpon the old translation I do not generally disallow it nor condemne it although some faults haue béen both by the translator committed and afterwards by negligence crept into it which are not malitiously to be railed at but charitably in the feare of God to be reformed But wheras you say Master Beza preferreth it before all the rest in his Preface before the Testament 1556. you do misreport him for he doth not in that Preface prefer it before all the rest whereof he maketh no comparison but onely defendeth it against Erasmus in some places which he thought that he found fault with it without sufficient cause You cannot be ignorant that Master Beza in that Preface affirmeth besides manifold faults crept in by the writers it doth often dissent from the Gréeke interpret many things obscurely adde some things and omit others And wheras you further alledge that in his Annotations vpon Luke he saith the old translator translated very religiously he did as I haue before declared reuerently thinke of him who no doubt was a godly man and tooke godly paines in setting foorth Gods holie word to the benefit of his Church Yet you know that euen in that very place Master Beza sheweth some imperfection in him For these be his words out of which you haue culled your testimonie Vetus autem interpres quamuis alioqui videatur summa religione sacros libros interpretatus tamen quae significatio sit horum vocabulorum non videtur cognouisse ne dum vt vim illorum intellexerit That is But the old interpretor although otherwise he may séeme very religiously to haue translated these holy bookes yet it appéereth that he did not know what is the signification of these words much lesse that he vnderstood the force and power of them And how iustly héere he findeth fault any that is indued with any knowledge in the toongs and not blinded with malice may plainly perceiue Therefore although Master Beza reuerently iudged of him yet he did not thinke him to be without his faults which are charitably to be corrected and reformed as he doth and not malitiously to be carped and reprooued as is our Iesuits and Greg. Martins maner It is not also to be thought but that most of those faults and corruptions which be now in the text were not committed at the first by the translator but haue crept in since either as S. Hierom saith by negligent writers and copiers out of the bookes or by presumptuous and ignorant correctors c. which are not to be imputed vnto him Lastly I say the question is not so much which is the best translation or whether it be better than the rest but whether it is to be preferred before the originall Gréeke which héereafter is to be discussed 9. Reason IN the rest there is such diuersitie and dissention and no end of reprehending one another and translating euerie man according to his fantasie that Luther said if the world should stand long time we must receiue againe which he thought absurd the decrees of Councels for preseruing the vnitie of faith bicause of so diuers interpretations of the Scripture And Beza in the place aboue mentioned noteth the itching ambition of his fellowe translators that had much rather disagree and dissent from the best than seeme themselues to haue said or written nothing And Bezas translation it selfe being so esteemed in our countrie that the Geneua English Testaments be translated according to the same yet sometime goeth so wide from the Greeke and from the meaning of the holie Ghost that themselues which protest to translate it dare not follow it For example Luc. 3. v. 36. they haue put these words The sonne of Cainan which he wittingly and wilfully left out And Act. 1.14 they say With the women agreeably to the vulgar Latin where he saith Cum vxoribus With their wiues Answer HEre in this 9. reason you complaine of the diuersitie and dissention of other translations by reason wherof we should for the preseruing of vnitie of faith if the world should long continue receiue the decrées of Councels as you imagine and make Luther to affirme Why may not vnitie of faith stand with diuersitie of translations There were in the primitiue Church fower seuerall Gréeke translations of the old Testament The first of the seuentie interpretors second of Simmachus third of Aquila fourth of Theodotion and yet there was vnitie of faith in the true Church or whatsoeuer diuersitie of doctrine there was I thinke you cannot prooue that it came of the diuersitie of translations There were in the Latin Church very many diuers translations as S. Augustine in these words sheweth Qui enim Scripturas ex Hebraea lingua in Graecam verterint numerari possunt Latini autem interpretes nullo modo That is For they that haue translated the Scriptures out of the Hebrew toong into the Gréeke may be numbred but the Latin translators cannot Héere you sée that S. Augustine affirmeth the Latin translators of the Scriptures to haue béene so many that they could not be numbred yet he was so far from our Rhemists opinion that they bred diuersitie of doctrine that he thought the same profitable especially for them which wanted the knowledge of the originall toongs forasmuch as that which is obscure in one may be made manifest by another And if there may be diuersitie of expositions of one place of Scripture without breach of vnitie of doctrine why may not some diuersitie of translations stand with vnitie of faith and doctrine Héerof S. Augustine writeth thus Quos necesse est etiamsi rectae atque vnius fidei fuerint varias parere in multorum locorum obscuritate sententias quamuis nequdquam ipsa varietas ab eiusdem fidei vnitate discordet sicut etiam vnus tractator secundum eandem fidem aliter atque aliter eundem locum potest exponere quia hoc eius obscuritas patitur That is Who must néedes although they be of one true faith bring foorth by reason of the obscuritie of many places diuers opinions and iudgements albeit the same diuersitie doth
nothing at all differ from the vnitie of one faith as also one expounder agréeably to one faith may diuersly expound one place bicause that the hardnes thereof requireth the same So saith Chrysostom Talis enim Scripturae mos est vt in paucis verbis plurima saepè multitudo sensuum inueniatur That is Such is the maner of the Scripture that in few words a very great multitude of senses or expositions may be found And therefore as there may be diuers expositions of places of the Scriptures which may all agrée with the analogie and proportion of faith euen so may there be in translations diuersitie in words and phrases without dissention in doctrine or breach of faith I write not this that I allow the itching ambition of some of whom Master Beza doth iustly complaine who without sufficient knowledge in the toongs and sound iudgement take ouer rashly vpon them to translate that blessed booke of the holy Scriptures which ought not to be handled with vnwashen hands but with all reuerence and fidelitie in the feare of God ought to be dealt in Neither do I thinke but that it were very expedient and profitable for the Church of Christ that in euery toong there were one as exact and absolute translation as might be agréed vpon which should either onely or principally be followed The which if it cannot be procured I say that vnitie of faith may as well agrée with diuersitie of translations as there might and would be diuersitie of doctrine through the malice of Satan and weaknes of mans iudgement though there were but one onely translation And therfore I thinke you rather sucke that out of your owne fingers than find it in Luthers works in such sense and sort as you expresse it And thereupon haue noted no place in his writings where it is to be found but onely refer vs to a place of Coclaeus who being a professed and malitious enimie to Master Luther of what weight and force his report is to be accounted let the indifferent Reader iudge But whereas you charge Master Bezas translation so much estéemed of vs to go so wide from the Gréeke and meaning of the holy Ghost that we dare not as you say follow it I answer that as we reuerence the man for his great gifts of learning and woorthily estéeme his godly and learned labors in translating faithfully the Testament of Iesus Christ so neither he doth require nor we iudge our selues to be bound in all things absolutely without exception to follow him He is a man and may erre and as we thankfully to Gods glorie acknowledge that he hath euen hit the marke in many so we doubt not but he might misse it in some and peraduenture so hath done not in substance of doctrine but in some proprietie of words and phrases Howbeit whereas you so maliciously and falsely accuse him to haue gone so far from the Gréeke and meaning of the holy Ghost let vs sée your proofes You alledge héere but two places the one Luc. 3. v. 36. the leauing out of the name Cainan which we haue put in This is a great matter whereat you make such a tragicall exclamation in your marginall note vpon that place which is but the leauing out of one name whereas both in the old Latin and your owne new English there are left out not onely words but also sentences in at least an hundred places Thus you can straine a gnat and swallow a camell sée a mote in your brothers eie and not behold a great beame in your owne Touching the matter it selfe which concerneth neither faith nor doctrine Master Beza hath not without great and good cause omitted the said name of Cainan partly bicause it is not in the Hebrew Genes 11. nor in the booke of Chronicles where the same Genealogie is set out and partly for that it is not expressed but omitted in one most ancient Gréeke and Latin copie that of late yéeres came to his hands which he hath sent to the Vniuersitie of Cambridge there to be kept and is there reserued Whereupon Master Beza vpon good warrant hath omitted that name And if we had had intelligence of that ancient Gréeke and Latin copie we would not haue doubted to haue followed him But whether it be expressed or omitted it is a matter of no great moment and concerneth no point of doctrine Beda hauing shewed that in the veritie of the Hebrew the name of Cainan is in both those places of the old Testament left out and that S. Luke alledged it as he thought out of the Septuaginta interpretors standeth in a mammering at the matter and writeth thus Sed quid horum sit verius aut si vtrumque verum esse possit Deus nouerit That is But whether of these readings be the truer or whether both be true God knoweth The second place wherein you charge Master Beza with disagréeing from the Gréeke and vs with dissenting from him is Act. 1. v. 14. He translating Cum vxoribus With the wiues and we according to the old Latin With the women Wherein you do but cauill according to your accustomed maner and find a knot in a rush Doth not the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie indifferently both a woman in respect of hir sex a wife in respect of hir calling S. Hierom can teach you this in these words Numquid non habemus potestatem mulieres vel vxores circumducendi quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos vtrumque significat sicut caeteri Apostoli Cephas c. That is Haue we not power to lead about women or wiues for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie both as the other Apostles and Cephas c. Héere S. Hierom doth not only flatly affirme that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Luke in this place which you alledge Act. 1.14 doth vse signifieth both a woman and wife but also sheweth that that place of S. Paul 1. Cor. 9.5 may be translated either women or wiues And in his booke against Heluidius he doth translate it wiues The which also S. Augustine doth affirme that som translated in that place Wiues Therefore I beséech you why may not this place in the Acts in like maner be translated either women or wiues without going so wide from the Gréeke and meaning of the holy Ghost as you complaine on Doth your old translator translating Act. 21.5 the very same two Gréeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which be héer in this place vsed Cum vxoribus and you with their wiues go so wide from the Gréeke Or doth Master Beza go wide from the Gréeke translating the same Gréeke words with the very same Latin words as the old interpretor doth and he néere vnto the same But you will say the sense of this place requireth to be translated Women and not wiues and the sense of the other Act. 21.5 Wiues and not women Then
vnde est in alia per interpretes facta translatio That is We ought rather to beléeue that toong from the which it is by interpretation deriued into another Againe Sed quia non sunt loquelae neque sermones quorum non audiantur voces eorum exponit sequentem lingua praecedens fit certum in alia quod erat ambiguum in alia That is But bicause there are no languages nor toongs where their words be not heard the former toong expoundeth the later and it is made plaine in one which was doubtfull in another Againe Quis interpretum vera sequutus sit nisi exemplaria linguae praecedentis legantur incertū est That is Which of the interpretors hath folowed the truth vnles the examples of the former toong be read it is vncertaine Againe Libros noui Testamenti si quid in Latinis varietatibus titubat Graecis cedere oportere non est dubiū That is It is not to be doubted but that the bookes of the new Testament if that there be any doubt in the varieties of the Latin ought to giue place vnto the Gréeke The like he affirmeth Sermone Domini in monte lib. 1. And in his Epistles he writeth thus Secundum Graecum eloquium discernenda sunt nam nostri interpretes vix reperiuntur qui ea diligenter scienter transferre curauerint That is These words are to be discerned by the Gréeke toong for we can hardly find of our translators that haue béene carefull to translate this exactly and cunningly He meaneth of the distinguishing those words Praiers Supplications and intercessions 1. Tim. 2.1 And how we ought to deale when there be any varieties in the bookes and copies of the Scriptures S. Augustine giueth vs this counsell Ita si de fide exemplarium quaestio verteretur sicut in nonnullis quae paucae sunt sacrarum literarum studiosis notissimae sententiarum varietates vel ex aliarum regionum codicibus vnde ipsa doctrina commeauit nostra dubitatio dijudicaretur vel si ibi quoque codices variarent plures paucioribus vel vetustiores recentioribus praeferrentur Et si adhuc esset incerta varietas praecedens lingua vnde hoc interpretatum est consuleretur Hoc modo quaerunt qui quod eos mouet in Scripturis tanta autoritate firmatis inuenire volunt vt habeant vndè instruantur non vnde rixentur That is So if there be any question touching the truth of the copies or examples of the Scripture as in some there be varieties of sentences which both be few and also well knowen to those that be studious in the holie Scripture then our doubt is to be iudged either by the books of other countries from whence the doctrine came vnto vs or if there also the bookes differ then the mo be to be preferred before the fewer and the more ancient before the later And if as yet there remaine a doubtfull varietie the former toong from whence it was translated should be conferred with In this sort do they séeke which would find in the holy Scriptures confirmed by so great authoritie that which troubleth them that they may haue wherewith they may be edified and instructed and not wherewith to wrangle and raile This is the good counsell of that good father the which our Rhemish Iesuits not following it séemeth and by their writings it plainly appéereth that in this edition of the Testament they séeke rather to wrangle and raile than either to be instructed themselues or to profit Gods people Saint Ambrose also preferreth the Gréeke text in these words Ita enim inuenimus in Graecis codicibus quorum potior autoritas est That is For so we find it in the Gréeke bookes whose autoritie is better Tertullian also preferreth the Gréeke in these words In primis tenendum quod Graeca Scriptura signauit afflatum nominans non spiritum Quidam enim de Graeco interpretantes non recogitata differentia nec curata proprietate verborum pro afflatu spiritum ponunt dant haereticis occasionem Spiritum Dei infussandi id est ipsum Deum That is Especially we must hold that which the Scripture in Gréeke hath set downe naming afflatum that is breath or wind and not spirit For some translating from the Gréeke and not considering the difference nor regarding the propertie of the words haue for breath put spirit and giue occasion to heretikes to attribute sinne to the spirit of God that is to God himselfe By these sayings of these ancient fathers it may sufficiently appéere what was their iudgement concerning the originall text of the holie Scripture and how far they were from this absurd assertion of our Rhemish Iesuits in preferring the troubled streame of their Latin translation before the pure fountaine of the Gréeke Now I will set downe the iudgement of some later writers and such as were no aduersaries but fauorers of the Romish religion Ludouicus Viues in his Commentaries vpon S. Augustine De ciuitate Dei vpon those words of Augustine before alledged Ei linguae potius credatur c. writeth thus Hoc ipsum Hieronimus clamat hoc ipsa docet ratio Et nullus est saniore iudicio qui repugnet Sed frustra consensus bonorum ingeniorum hoc censet Nam rigidus stupor velut moles opponitur Non quia isti inscij sunt earum linguarum nam nec Hebraicè sciebat Augustinus Graecè minus quà m mediocriter Sed non est in hijs ea modestia animi quae in Augustino Hic vndiquaque paratus erat doceri isti nusquam volunt doceri vbique docere quod ignorant That is This Hierom earnestly vz. that more credit and autoritie be giuen to the Hebrew in the old and Gréeke in the new Testament than to any translations this reason it selfe teacheth And there is none of any sound iudgement that will denie the same But in vaine doth the consent of good wits thus thinke For stiffe sturdines as a bulwarke is set against it The which they do not bicause they be ignorant of those toongs For neither S. Augustine did vnderstand the Hebrew any thing and but meanly the Gréeke But there is not in these men that modestie of mind which was in Augustine He was readie and willing any waies to be taught these men will neuer be taught but will alwaies teach that which they do not vnderstand Hitherto Lud Viues Erasmus also who too much continued vnder the obedience of the Romish church writeth thus Testamentum quod vocant Nouum c. That is The new Testament as they call it we haue recognised with as great both diligence as wée might and faithfulnes as we ought and that first according to the truth of the Gréeke whereunto for to flie if any doubt fall out not onely the examples of famous Diuines do counsell vs but also Hierom and Augustine do often bid vs and the very decrées of the Bishops of Rome do
but we sée and perceiue such places to agrée with the most ancient Latin copies Therefore neither any other place ought to be suspected as corrupted by the common schoole of the Grecians Lastly the same Driedon writeth héerof thus Nam Scriptura sacra si sit iam olim in suo fonte suáque origine corrupta deprauata iam non erit vlla in illis canonica autoritas c. That is Now if the holy Scripture haue béene long ago corrupted and depraued in hir fountaine and originall language then there will be no canonicall authoritie in it neither shall it be néedfull for Latin men to returne to the fountaine of the Gréeke toong wherein the new Testament was written or of the Hebrew wherein the old Testament was set foorth Hitherto Driedon Whereby we may sée to what impudencie our Rhemists be growen who by this impudent assertion take all canonicall autoritie from the holy Scriptures I might shew what vnfaithfull kéepers of Gods holy records they haue béene who haue héertofore bragged that they haue kept the holie Scriptures and whence haue we had them but from them And yet now of their owne accord they confesse that they haue suffered the originall and autenticall copies of Christs Testament to be corrupted But omitting these things which might be more amplified I come to their particular proofe of this their strange paradoxe concerning the corruption of the Gréeke text Rhemish Iesuits TErtullian noteth the Greeke text which is at this day 1. Cor. 15.47 to be an old corruption of Marcion the heretike and the truth to be as in our vulgar Latin Secundus homo de coelo coelestis The second man is from heauen heauenlie So read other ancient fathers and Erasmus thinketh it must be so And Caluin himselfe followeth it Instit. lib. 2. cap. 13. par 2. Answer HEre as touching Tertullian vpon whom doth depend the speciall proofe of this pretended corruption to speake in plaine words you make one notorious lie For Tertullian doth not say that the truth of that text is as in the vulgar Latin translation neither he in his booke De resurrectione doth so alledge it as héereafter I will shew Indéed I grant that Marcion did mangle that place and corruptly cite it as Tertullian in these words sheweth Primus inquit homo de humo terrenus secundus Dominus de coelo That is The first man is of earth earthly the second is the Lord from heauen Héere Marcion denying the true manhood of Christ did leaue out this word Homo that is Man and so did mangle that place the which is not omitted but expressed in all Gréeke copies And therefore the Gréeke doth not agrée with Marcions corruption as Gregorie Martin and his fellowes corruptly iudge I grant also that it séemeth Tertullian thought that Marcion in the latter part did alledge this word Dominus that is Lord which ought not for his words after the text before alledged be these Quare secundus si non homo quod primus aut nunquid primus Dominus si secundus That is Why is he called the second if he be not man as the first Or is not the first Lord if the second be Héerby I say it séemeth that Marcions corruption of this place was partly in leauing out this word Homo which is expressed in the Gréeke and partly as it séemeth Tertullian supposed by putting in this word Dominus which our Gréek copies also haue Now whether he did corruptly alledge this word Dominus Lord that is the question First I sée no cause why this is to be accounted a corruption of Marcions for that it doth no more maintaine his blasphemous heresie in denying the true Humanitie of Christ than doth the Latin For how doth this The second man is the Lord from heauen séeme more to fauor Marcions false doctrine than the other The second man is from heauen heauenly Why might not Marcion haue abused this to prooue Christ to haue brought his bodie from heauen and not to haue taken flesh of the virgin Marie as well as the other And therefore if this had béene a corruption of Marcions he would no doubt haue otherwise corrupted it to the further furthering of his heresie Secondly I say that the Gréeke text doth not onelie as well agrée with all true doctrine as the Latin but also is more pregnant in sense and more agréeable to the meaning of the Apostle in that place containing a more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opposition betwéene Adam and Christ than doth the Latin as Master Beza learnedly sheweth Thirdly whereas Marcion did corrupt the 45. verse going before as most plainly appéereth by Tertullian in the same place and yet the same corruption is not in the Gréeke but it is pure and sincere as it ought to be it is not likely that this corruption should any more remaine than that Fourthly not onely all Gréeke copies both old and new so haue it expressing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord but also the Syrian and Arabian translations which are very ancient do agrée with the Gréeke And how likely it is for such a corruption of Marcions to be in all Gréeke copies and in those very ancient Syrian and Arabian translations I leaue it to the iudgement of all men to consider And where you say that other ancient fathers haue read according to the vulgar Latin I grant that some Latin fathers following the old translation so do but Chrysostom Theophylactus the Gréeke Scholies Damascenus De orthodoxa fide lib. 3. cap. 12. who I trow were none of Marcions disciples agrée with the Gréeke And Tertullian your author alledgeth it thus Primus homo de terra choicus id est limaceus id est Adam secundus homo de coelo id est sermo Dei id est Christus differing from the Latin in leauing out this word Coelestis So readeth both Cyprian and Hilarius Primus homo de terrae limo secundus homo de coelo That is The first man of the slime of the earth the second man from heauen So that these thrée Latin fathers as they differ from the Gréeke in leauing out the word Dominus Lord so do they also dissent from the Latin in leauing out the word Coelestis Heauenly And yet whether either of these words or both of them be expressed or omitted it is not repugnant to any article of faith nor to the sense of the Apostle And therefore might Erasmus be of that opinion to thinke it should be as in the Latin especially hauing respect to the sound of the opposition of words betwéene of earth earthly and from heauen heauenly And M. Caluin might so alledge it And yet the Gréeke may be the true reading wherein the Apostle wrote as no doubt it is But if I should grant that this word Lord crept in either by Marcions means or any others which is vtterly vnlike as hath béene
heretikes and filthie vnchast persons and therefore labour to discredit them as not sufficient to beare witnes in that matter of Paphnutius And yet shall our Rhemish and Romish Iesuits so much aduance his credit now thereby to discredit the autenticall and originall copies of the word of God Surely if that matter of Paphnutius may not stand with them in the mouth of those two witnesses then this matter which tendeth to the discrediting of the Gréeke text of the Testament shall not be confirmed to vs in the words of one of them And if they refuse him as vnsufficient in that we will not admit him for sufficient in this These thrée be the onely places which our Rhemish Iesuits with all their conference and diligence haue piked out of the old writers to discredit the Gréeke text of Christs Testament and to conuince it of corruption the which whether I haue not sufficiently answered and discharged it of that shameles slander let the indifferent reader vprightly in the feare of God iudge I haue procéeded no further in answering the rest of that Preface partly bicause I had not any long vse of that Testament being lent vnto me for a very short time by a noble personage by means whereof I did write out that which I haue héere answered and partly for that I doubt not but this and the rest will shortly be more fully and effectually answered by others to the shame and confusion of them that write it and all their adherents God confound al errors and giue frée passage in all places to his holy truth Amen Amen A discouerie of Corruptions in the English new TESTAMENT set foorth by the Papists at Rhemes diuided into three parts 1. The first of such places as be diuers or contrarie to the Greeke 2. The second of such places wherein words and sentences be omitted which be expressed in the Greeke 3. The third of such places wherein be superfluities vz. words and sentences which do abound and be not in the Greeke In all which the Greeke text is approoued and iustified by the testimonies 1. of ancient translations in the Syrian toong and in some bookes the Arabian 2. of ancient godlie fathers of Christs Church and lastly of some ancient Latin copies alledged by Erasmus and Hentenius a Louanian Doctor WHere let the good Christian Reader consider whether the Gréeke text wherin they cannot denie but the Apostles of Christ by the inspiration of Gods Spirit did write being compassed with such a cloud of sufficient witnesses be to be preferred and followed or the streame of the Latin translation troubled with the filthie féete of many vncleane beasts which haue waded in it in transcribing and writing it out Remembring withal and diligently marking this woorthie saying of S. Hierom to Heluidius Licet tu mira impudentia haec in Graecis codicibus falsata contendas quae c. Although thou with maruellous impudencie dost earnestly affirme these things to be falsified in the Gréeke books which not onely all the Gréeke expounders in a maner haue left in their works but also some of the Latins haue so vsed them as they be in the Gréeke Neither néede I now to intreat of the varietie of the examples séeing the whole instrument of the old and new Scripture was from thence translated into the Latin language and the water of the fountaine is to be thought to run more pure than that of the riuer Hitherto S. Hierom who withall woundeth our Rhemists which be not ashamed with no lesse impudencie to affirme these places in the Gréeke bookes to be corrupted being confirmed generally with the Gréeke writers and somtimes the Latin I do not lay downe these places at large but of many produce a few that by them the godly Reader may iudge of the rest and of the whole worke The first part of diuersities and contradictions betweene the Greeke text and the English Rhemish HEre I do first set downe the translation which is in the Iesuits English Rhemish Testament Then either the Gréeke or that which is agréeable to it Lastly I prooue the Gréeke to be true and so the Rhemish and Romish translation false by the testimonie of very ancient translations of the old Doctors and somtime by ancient Latin copies as is beforesaid And ministred vnto him Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnto them So is it in the Ancient Syrian translation in Theophylactus He commanded Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Compulit he vrged or compelled So hath the Syrian translation Origen Hierome and Theophilactus Hentenius the Doctor of Louayne who conferred and corrected the Latin copies sheweth that it was in seuen of his Latin copies Compulit that is compelled Erasmus also sheweth that it was Compulit in a Latin copie that he had which he calleth Codex aureus that is the golden booke Wine to drinke Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vineger So is the Syrian translation So read S. Chrysostom and S. Hierom. They came to the Archsynagog Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the Archsynagog or ruler of the synagog meaning from his house So readeth Theophylactus Hentenius the Louanian Doctor sheweth that it was in nine of his Latin copies ab Archisynagogo that is from the ruler of the Synagog And Erasmus affirmeth that it was so in his latin Constance copie He also sheweth how some through ignorance not vnderstanding the phrase of spéech corrupted the place which yet our corrupt Rhemists thought best to follow in the text thrusting the true reading from into the margent The Lord thy God is one God Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord our God is one Lord or only Lord. So is the Syrian translation and Theophylactus The place in Hebrew out of which it is alledged Deut. 6.4 is Our God and So it is in some latin copies Who hauing heard Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who hauing séene him So is the Syrian translation So hath Theophylactus Ambrose also lib. 1. officiorum cap. 18. So hath also a certaine Gréeke writer whose words be rehearsed in Catena aurea as Erasmus sheweth Hentenius also the Louanian Doctor sheweth that it was Vidisset séene in 2. of his Latin copies And thence do not depart Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And thence depart So hath the Syrian translation so readeth and expoundeth it Theophylactus Hentenius sheweth that it was so in one copie Erasmus iudgeth the Negatiue Ne in latin to haue béene a corruption of the writers which yet our corrupt Rhemists doo follow The seuentie two returned Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Seuentie So it is in the Syrian translation in Ambrose in Theophylactus So doth S. Basill alledge it Dorotheus in Synopsi Eusebius Eccles Hist lib. 1. cap. 12. name but seuentie disciples Hierom ad Fabiolam maus 6. Irenaeus Cyrillus
as Erasmus sheweth Damasus also bishop of Rome Epist 4. And to stop his mouth about many things Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to prouoke him to speake of many things For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie to stop the mouth for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie as appeareth in S. Paul Tit. 1.11 But it signifieth to prouoke to speake or often to aske as Erasmus doth largly learnedly prooue and namely out of Theophylactus who doth expound the said Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is often to aske and so the words folowing in the Euangelist doo plainely prooue which be these Liyng in waite for him and seeking to catch some thing of his mouth whereby they might accuse him For they that would catch something from ons mouth to accuse him will rather prouoke him to speake of many things whereby they may take aduantage in some than to stop his mouth from speaking any thing Was buried in hell and lifting vp his eies falsely pointed and distinguished Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is And the rich man died also and was buried And being in hel lift vp his eies So it is in the Syriā translation So doth Theophylactus read who at these words being in hell beginneth a new diuision of the text So doth also S. Augustine distinguish it as Erasmus sheweth And they knew not that he said to them that his father was God Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They knew or vnderstood not that he spake to them of the father So hath the Syrian translation Chrysostom Theophylactus and Euthymius Yea sundry old Latin copies had not the word Deum God My Father that which he hath giuen me is greater than all In the margent they haue these words An other reading is my father that hath giuen me c. Héere the true reading is iustled out of the text into the margent For the Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My father which hath giuen them me is greater than all Héereunto agréeth the Syrian translation Chrysostom Theophylactus and Nonnus Hentenius also the doctor of Louaine sheweth that in one of his Latin copies it was qui dedit mihi maior c. The circumstance and sense of the place requireth this reading Will draw all things to my selfe Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is I will draw all men to my selfe So hath the Syrian translation Chrysostom and Theophylactus who expound it that he would draw not onely Iewes but also Gentiles to himselfe Theodoretus also in his tenth sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Rome doth twise alledge it as it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 241. pag. 243. This error and the former may séeme to haue come by omitting in the Gréeke one letter vz. ◠therby writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Héere by writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoeuer I shall say vnto you Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I haue said vnto you So in sense is the Syrian translation So doth Chrysostom as appéereth by his exposition in these words Fortasse quae dixi non intelligitis Sed ille manifestus magister erit that is Peraduenture you do not vnderstand those things that I haue spoken but he vz. the holie Ghost shall be a manifest teacher to you Theophylactus also agréeth with the Gréeke But this Latin our Remish and Romish Iesuits will rather follow bicause it better serueth to prooue their traditions and trifles than the Gréeke So I will haue him to remaine till I come what to thee Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If I wil haue him to remaine til I come what is it to thée Héere it most plainly appéereth that Si by the negligence of writers was turned into Sic which easilie might be done But there is no such likenes betwéene the Gréeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the Gréeke agrée the Syrian translation Cyrillus Chrysostom Theophylactus Euthymius Hierom also doth so alleage it Si eum volo c. Erasmus also sheweth that the ancient Latin bookes had Si if And Hentenius of Louaine sheweth that in two of his Latine copies it was Si. Finally the sense of the place doth plainly shew that it must be read Si if and not Sic so as Erasmus in his annotations prooueth Hierom saith well Neque enim si quid Scriptorum est errore mutatum stulta debemus contentione defendere that is If any thing by error of the writers haue béene changed we ought not through foolish contention defend it The which good counsell if our Rhemists had followed they would neuer haue maintained this which a blinde man with his fingers may féele to be a corruption The which they do alledging in their margent Ambrose and Augustine for defence of it But Erasmus in his annotations vpon this place and diuers others doth shew that such as haue written out and copied the Latin fathers finding them alledging places of Scripture otherwise than was in the vulgar Latin which they vsed haue altered such places and written them in the fathers booke as it was in the said translation And namely in this place Erasmus sheweth by the sense that Augustine did read Si and non Sic as the Iesuits would haue him and some foolish writer hath made him Let the learned Reader read Erasmus vpon this place and thereby he shall plainely perceiue what corrupt Cauillers our Rhemish Iesuits shew themselues to be And our Lord increased them that should be saued togither Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord added daily to the Church such as should be saued So hath the Syrian translation and also the Arabian which is very ancient In the Latin translation which our Rhemists follow be thrée faults First the changing of this word Addebat that is he added into this word augebat that is he increased Which was by the negligence and ignorance of some writer and not of the interpretor as Erasmus thinketh Secondly the omitting this word Church which is in all Gréeke copies in Chrysostom in the Arabian translation and in sense in the Syrian Thirdly in putting this in idipsum that is togither to that which went before whereas it pertaineth to that which followeth as plainly appéereth by Chrysostom who with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in idipsum beginneth a new chapter and so do the Gréeke bookes the Syrian and Arabian translations Oecumenius also the Gréeke scholiast printed at Verona in all points agréeth with the Gréeke Bicause all glorified that which had beene done in that which was chanced Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bicause all glorified God for that which was done So it is in the ancient Syrian and
the children of Israel might not behold his face which is made void Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That the children of Israel should not looke vnto the end of that which should be abolished So is the Syrian translation and the Arabian Chrysostome Theophylactus the Gréeke scholies and Ambrose But we measure our selues in our selues and compare our selues to our selues Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they measure themselues with themselues and compare themselues with themselues So is the Syrian translation Chrysostom Theophylactus the Gréeke scholies and Augustin in many places as Erasmus sheweth I haue done nothing les than the great Apostles Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That I was not inferior to the very chiefe Apostles So is the Syrian translation Chrysostom Theophylactus the Gréeke scholies Ambrose also who thus translateth it aestimo enim me in nullo inferiorem fuisse ab hijs qui valde sunt Apostoli that is I count my self in nothing to be inferior to the chiefe apostles That could iustifie Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That could haue giuen life So is the Syrian translation Chrysostom and the Gréeke scholies Yea and so is their owne Latin which they pretend to follow Quae posset viuificare And your tentation in my flesh you despised not Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And the tentation or triall of me which was in my flesh c. So is the Syrian translation Chrysostom and the Gréeke scholies Yea Hentenius The Louanian Doctor sheweth that it was in one Latin copie meam Basill in his Morals alledgeth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And the tentation which was in my flesh c. in sense all one But of the free by the freedome wherwith Christ hath made vs free Héere these words By the freedome c. are referred to that which goeth before and are made the end of the fourth chapter which in the Gréeke are the beginning of the fift chapter and referred to that which followeth in this sort Stand therefore in the libertie wherewith Christ hath made vs free Whereunto agrée the Syrian translation Chrysostom Theophylactus The Gréeke scholies so read and expound it Basil also in his Morals so alledgeth it The cause of perdition Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A token or declaration of perdition So read Chrysostom Theophylactus and the Gréeke scholies And Ambrose also who thus hath it Ostentatio interitus And the Syrian translation in sense agréeth Who hath reuealed to you In the margent they haue put this word Will and so put the false reading in the text and the true in the margent agréeable to the Gréek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will reueale So haue the Syrian translation Chrysostom Theophylactus the Gréeke scholies Hilarius de Trinitate lib. 11. Augustinus de verbis Apostoli serm 15. Hentenius sheweth Reuelabit to haue béene in sixe of his Latin copies We became children in the midst of you In the margent they haue put this word Milde agréeing with the Gréeke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milde and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children Héere againe the true reading is thrust out of the text into the margent which is confirmed by the Syrian translation by Chrysostom Theophylactus and Basil in his questions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hentenius of Louaine sheweth that it was in some of his Latin copies Lenes that is mild Chosen you first fruits Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning So is the Syrian translation Chrysostom Theophylactus and the Gréeke scholies Ambrose also translateth it à principio from the beginning Héere note that wheras the Gréeke word being one in this maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie first fruits but being two words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the later being the genitiue case as it is héere signifieth from the beginning This old translator or else some other corruptor doth héere translate it primitias first fruits whereas being two words it should haue béene translated from the beginning But in the first of Iames vers 18. he translateth the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initium that is beginning wheras being one word it should haue béene translated primitias that is first fruits And manifestly it is a great sacrament of pietie Which was manifested in the flesh c. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is And without controuersie great is the mysterie of godlines God was manifested in the flesh c. So is the Syrian translation Chrysostom Theophylactus and the Gréeke scholies which so alledge and expound it Theodoretus doth so alledge it Héerof read before pag. 39.40 O Timothie keepe the depositum auoiding the profane Nouelties of voices Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O Timothie kéepe that which is committed to thée and auoid profane and vaine bablings c. Héere first our Rhemists haue fondly set downe the Latin word Depositum whereby is vnderstood the graces and gifts of Gods spirit committed to Timothie for the profit of Gods Church Secondly they vntruly translate following their corrupt Latin Noueltie of voices whereas it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine words and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nouelties of words With the Gréeke agrée the Syrian translation Gregorius Nazianzenus Theophylactus and the Gréeke scholies which expound it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vaine spéeches Now not as a seruant but for a seruant Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is aboue a seruant So is the Syrian translation Saint Hierom translateth it sed plus seruo that is more than a seruant as Erasmus sheweth And the sense of the place so requireth it for he desireth Philemon to receiue Onesimus whom he had woon vnto Iesus Christ not now as a seruant which he had béene before but aboue a seruant a beloued brother specially to me saith he how much more then vnto thée c. And what a vaine contradiction there is in this Rhemish translation Not as a seruant but for a seruant let the Christian reader consider Whereby he is able to saue also for euer going by himselfe to God Héere againe is the true reading thrust out of the text into the margent which is this them that go which agréeth with the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those that come or go vnto God by him So is the Syrian translation so read Chrysostom Theophylactus and Euthymius Erasmus sheweth that the most ancient Latin books had not accedens but accedentes that is them that come And Hentenius the Louanian doctor affirmeth in 8. of his copies to haue béen accedentes And so the sense of the place requireth Yet notwithstanding al this that which is a manifest and grosse corruption kéepeth possession in the text when the true reading is forced to stand without the doore
in the margent So againe in the 9. chap. vers 14. they haue thrust the true reading agréeable to the Gréeke confirmed by the Syrian translation Chrysostom and the Gréeke scholies into the margent which also Hentenius sheweth to haue béene in 7. of his copies emundabit shall clense for the which some negligent writer did write emundauit hath clensed By faith he that is called Abraham obeied Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is By faith Abraham being called obeied So is the Syrian translation Chrysostom and Theophilactus By faith Sara also hirselfe being barren receiued vertue in conceiuing of seed yea past the time of age bicause she beleeued c. Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is By faith Sara also receiued strength to conceiue séed and past the time of age did beare a childe bicause c. Héere first they haue these words Being barren which are not in the Gréeke Secondly they haue foolishly and falsely translated this receiued vertue in conceiuing of seed For receiued strength to conceiue seed For although the Latin word Virtus do somtimes signifie power and strength and answereth to the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is héere vsed yet in our English this word Vertue is not so vsed but onely answereth to the other Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But more absurdly in the 18. of the Apoca. v. 3. they translate thus Rich by the vertue of hir delicacies Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the power greatnes or abundance of hir delicacies Is not this fond and absurd to attribute vertue to the delicacies of the great whoore of Babylon of whom S. Iohn speaketh Thirdly they haue omitted this bare a childe which is in the Gréeke wherevnto agrée Chrysostom Theophylactus and the Gréeke scholies And also the Syrian translation sauing that it hath those words being barren And beneficence and communication do not forget for with such hosts God is promerited Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God is delighted or well pleased Héere for the maintenance of their Merits they translate promerited wheras the Gréeke word signifieth to please or delight And that God is pleased with the good works of his children is confessed but that they merit and deserue any thing that is by reason of the corruption and imperfection of them denied with the Gréeke agrée the Syrian translation Chrysostom and the Gréeke scholies I omit to shew how obscurely and vnproperly they vse these words Beneficence Communication and Hosts the former two for liberalitie and almes the last for sacrifices Where Communication is improperly vsed for almes for that in our English toong it is vsed for conference of spéech and not for distribution of almes That sentence we translate thus To do good to distribute forget not for with such sacrifices God is pleased Let the godlie and learned reader consider whether is the truer apter and plainer translation You know my deerest brethren and let euerie man c. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Wherefore my déere brethren let euery man be swift to heare So is the Syrian translation and the Gréeke scholies It séemeth the old translator did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but falsely and without sense He that hath looked in the law of perfect libertie Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the perfect law of libertie So is the Syrian translation and the Gréeke scholies Erasmus sheweth that in one Latin copie it was in lege perfecta Hentenius sheweth that in one Latin copie of his it was in legem perfectam that is into the perfect law Is idle In the margent they put Dead which is the true reading agréeing with the Gréeke with the Syrian translation and fiue of Hentenius Latin copies Behold how much fire what a great wood it kindleth Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is behold how great wood a little fire kindleth or burneth In the margent they haue put this word Little which agréeth with the Gréeke and is confirmed by the Syrian translation by S. Hierom who vpon the 66. chapter of Esaie thus citeth this place Paruus ignis quà m grandem succendit materiam that is a little fire what a great deale of wood or matter it burneth Beda also sheweth that in some copies it was written modicus ignis that is a little fire The sense and circumstance of the place and comparison which the Apostle vseth requireth it to be so that as a little fire burneth a great deale of stuffe so the toong being but a little member braggeth of great things and doth much mischiefe Erasmus doth probably coniecture that the interpretor did translate it Quantulus ignis the which an ignorant or negligent writer did alter into Quantus and now by prescription the corruption possesseth the text and the true reading is thrust out into the margent He deliuered himselfe to him that iudged him vniustly Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He committed himselfe or his cause to him that iudgeth iustly So is the Syrian translation and Oecumenius the Gréeke scholiast Augustine also Tract in Iohan. 21. agréeth with the Gréeke Héereof read before pag. 14. Our Lord command In the margent they haue put this word Rebuke which is the true reading agréeing with the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Lord rebuke thée So doth S. Hierom alledge it Increpet tibi Dominus and the Gréeke scholies so read it as it is in the Gréeke So is the Hebrew Zachar. 3.2 out of which S. Iude doth alledge it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord rebuke thée satan In like maner Matth. 8.26 the old translator hath translated the same Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperauit and our Rhemists He commanded wheras it should be He rebuked And these certes reprooue being iudged but them saue pulling out of the fire And on other haue mercie in feare hating also that which is carnall the spotted cote Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And haue compassion on some in putting difference and others saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh With the Gréeke agrée the Gréeke scholies Blessed are they that wash their stoles Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Blessed are they that kéepe his commandements So readeth Arethas and Cyprian lib. 2. aduers Iudaeos cap. 22. A few places of manie in which words and sentences be omitted and want in the Rhemish English translation of the new Testament and be expressed in the Greeke which is approoued to be true by ancient translations fathers and other testimonies Heere I do first set downe the text of Scripture agreeable to the Greeke and then shew what is omitted in the Rhemish translation of the Papists And lastly I bring in witnesses to confirme the Greeke and confound the other He
that is angrie with his brother vnaduisedly c. Héere this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be translated vnaduisedly or without cause is left out The ancient Syrian translation hath it retaining euen the very Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Euthymius and Theophylactus also haue it Basil in his Morals doth so alledge it So doth also Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 5. In the same chapter vers 44. these words be omitted Blesse them that curse you which be in the Syrian translation in Chrysostom and Theophylactus In the end of the praier which our Sauiour Christ hath taught vs be omitted these words For thine is the kingdome the power and the glorie for euer Which be in the Syrian translation in Chrysostom and Theophylactus I came not to cal the righteous but sinners to repentance these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to repentance be omitted Which be expressed in Chrysostom Theophylactus Iustinus Martyr and Basil do so alledge it Hierom also so alledgeth it Sed peccatores ad poenitentiam Hentenius the Louanian Doctor sheweth that he found them in two Latin copies And in the 5. of Luke vers 32. they in the Latin translation and their owne English and therefore héere ought not to be omitted So that the blind and dum spake and sawe these words blind dum are left out Which be in the Syrian translation in Chrysostom Theophylactus and in S. Basill in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 19. Iesus said vnto them vnderstand ye all these things these words Iesus said vnto them be left out which be in the Syrian translation in Chrysostom and Theophylactus This people draweth néere vnto me with their mouth and honoreth me with their lips c. These words Draweth neere vnto me with their mouth be omitted which be not onely in all Gréeke copies but also in the place of Esaie the prophet cap. 29.13 out of which it is alledged They be also in Chrysostom and Theophylactus So likewise shall mine heauenly father do vnto you except ye forgiue from your harts ech one to his brother their trespasses These words their trespasses be omitted which be in the Syrian translation in Chrysostom and Theophylactus Go ye also into my vineyard and whatsoeuer is right yée shall receiue These last words and whatsoeuer is right ye shall receiue be omitted which be in the Syrian translation in Chrysostom and Theophylactus These words left out With my owne which be in the Syrian translation in Chrysostom Theophylactus and Augustine Sermone 59. de verbis Domini These words following be twise omitted Be baptised with the baptisme that I shall be baptised Which be extant in the Syrian translation in Origen Chrysostom and Theophylactus And in Mark 10.39 where this story is rehearsed in their owne translation be expressed All this sentence following left out Verily I say vnto you it shall be easier for Sodom and Gomorrha at the day of iudgement than for that citie Which is in the Syrian translation Theophylactus and in Matthew 10.15 And againe he sent vnto them another seruant and at him they cast stones these words cast stones omitted which be in the Syrian translation and Theophylactus And when they lead you and deliuer you vp take no thought afore neither premeditate what ye shall say These words neither praemeditate omitted which be in the Syrian translation and Theophylactus Moreouer when ye shall sée the abomination of desolation spoken of by Daniel the prophet standing c. These words spoken of by Daniel the prophet be left out which be in the Syrian translation in Theophylactus and are expressed in Matth. 24.15 where the same matter is rehearsed Surely thou art one of them for thou art of Galile and thy spéech is like These words and thy speech is like are omitted which be in the Syrian translation and in Theophylactus But Iesus answered him and said Hence from me satan for it is written c. These words Hence from me Satan be omitted which be in Theophylactus and the 4. of Mathew Thou art the Christ the sonne of God These words the Christ omitted which be expressed in the Syrian translation and in Theophylactus And his hand was restored whole as the other As the other omitted which be in the Syrian translation and Theophylactus Daughter be of good comfort thy faith hath made thée whole These words Be of good comfort omitted which be in the Syrian translation and Theophylactus That fire come downe from Heauen and consume them as Helias did These words as Helias did omitted in the text and thrust into the margent which be in the Syrian translation in Theophylactus and in S. Basill in his morals In the praier of our Lord Iesus Christ all these words following be omitted Our which art in heauen thy will be done in earth as it is in heauen but deliuer vs from euill Which be all in the Syrian translation in Theophylactus Euthymius yea and some Latin copies Woe be vnto you Scribes and Pharisies Hypocrits These wordes Scribes Pharisies Hypocrites omitted which be in the Syrian translation and Theophylactus And the voices of them and of the high Priests preuailed c. These words and of the high Priests omitted which be in the Syrian translation and Theophylactus It may séeme that our Rhemists were glad that these words were in the Latin left out that the simple people might not knowe that the voices of the high Priests preuailed to the crucifiyng of Iesus Christ the which if they did they might gather that the high Priest of Rome may not onely erre but also séeke to crucifie Iesus Christ in his members as he dayly doth Therefore the Iewes did persecute Iesus and sought to slea him bicause he had done these things on the Sabboth day These words and sought to slea him be omitted which be in the Syrian translation and in Theophylactus And the bread that I will giue is my flesh which I will giue for the life of the world These words which I will giue be left out but be expressed in the Syrian translation and in Theophylactus Iesus shewed himselfe againe to his disciples at the Sea of Tyberias These words to his disciples be omitted but be extant in the Syrian translation in Chrysostom and in some copies of the old Latin translation Hentenius of Louaine confesseth that they were in 4. of his copies Send therefore to Ioppa and call for Simon whose surname is Peter he is lodged in the house of Simon a tanner by the sea side who when he commeth shall speake vnto thée These last words who when he commeth shall speake vnto thee be omitted which be in the Syrian and Arabian translations in Chrysostom and in the Gréeke scholies Not to all the people but vnto the witnesses
chosen before of God These words vnto the witnesses chosen before of God be omitted which be in the Syrian and Arabian translations in Chrysostom in Oecumenius the Gréeke Scholiast and in those copies of their owne Latin translation which I haue séene as namely in the Bible printed by Plantine at Antwerp 1567. These words following be omitted Saying ye must be circumcised and keepe the Law Which be expressed in the Syrian and Arabian translations in Chrysostom and in Oecumenius the Gréeke scholiast But bade them farewell saying I must néeds kéepe this feast that commeth at Ierusalem These words I must needes keepe this feast that cōmeth at Ierusalem omitted which be in the Syrian and Arabian translations in Chrysostom and Oecumenius the Gréeke scholiaste The next day we arriued at Samos and taried at Trogillium c. These words and taried at Trogillium be omitted which be extant in the Syrian and Arabian translations in Chrysostom and in Oecumenius He hoped also that money should haue béene giuen him of Paul that he might loose him These words that he might loose him omitted which be in the Arabian translation in Chrysostom and Oecumenius Laid many and gréeuous complaints against Paul these words against Paul omitted in the Syrian and Arabian translations it is against him In Chrysostom and Oecumenius the name of Paul is expressed It is not the maner of the Romaines for fauor to deliuer any man to the death to the death be omitted which be in the Syrian and Arabian translations in Chrysostom and Oecumenius the Gréeke scholiast All this omitted but if it be of works it is no more grace or else were worke no more worke Which is in the Syrian translation in Chrysostom in Theophylactus and in the Gréeke scholies All this omitted and he that obserueth not the day obserueth it not to the Lord. Which is in the Syrian translation in Chrysostom Theophylactus and in Photius the Gréeke scholiast S. Basill also in his Morals doth so alleage it I shall come to you with abundance of the blessing of the Gospell of Christ These words of the Gospell be omitted which are in the Syrian translation in Chrysostom Theophylactus and the Gréeke scholies For Christ our passeouer is sacrificed for vs. These words for vs be omitted which be in the Syrian translation in Theodoretus alledging this place dialog 2. and in the Gréeke scholies There must be heresies among you These words among you omitted which be in the Syrian translation in Chrysostom and the Gréeke scholies These words omitted So when this corruptible hath put on incorruption Which be in the Syrian translation in Chrysostom in Theophylactus in the Gréeke scholies in Augustine Serm. 43. in Ioannem alibi And Hentenius of Louaine sheweth them to haue béene in one Latin copie I was a foole to boast my selfe c. These words to boast my selfe be omitted which be in the Syrian translation in Chrysostom in Theophylactus and the Gréeke scholies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If a sonne an heire also of God by Christ Which they translate thus and if a sonne an heire also by God Héere these words by Christ be omitted and the other falsely translated by God for of God With the Gréeke agrée the Syrian translation Chrysostom Hierom and the Gréeke scholies If any faithfull man or faithfull woman haue widows These words or faithfull woman be omitted which be in the Syrian translation in Chrysostom Theophylactus Ambrose and the Gréeke scholies which so expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Well is this put faithfull man or faithfull woman Thou art a priest for euer after the order of Melchisedec These words after the order of Melchisedec be left out which be in the Syrian translation in Chrysostom in Theophylactus and in the Gréeke scholies All this omitted which on their part is euill spoken of but on your part is glorified Which is in Cyprian lib. 4. epist. 6. and in Oecumenius the Gréeke scholiast These words omitted I haue written vnto you fathers bicause you haue known him that is from the beginning Which be in the Syrian translation in the Gréeke scholies in Augustine and Erasmus sheweth that he found them in some ancient Latin copies Many mo places there be wherein words and sentences be omitted in this Rhemish English translation but these shall suffice to shew the corruption and imperfection of it And as I said before let the Christian Reader consider whether he is to beleeue the originall text of the Greek confirmed and approoued by these good and faithfull witnesses whom I haue produced or the corrupt streame and myrie puddle of this translation which often dissenteth from the ancient copies of the Latin which they pretend and professe to follow Superfluities in the Rhemish English translation vz. Words and sentences abounding in the said translation which are not in the Greeke which is approoued as before by sundry good and sufficient witnesses These words added He shal enter into the kingdome of heauen which be not in the Syrian translation nor in Chrysostom nor in Theophylactus nor in Basil who often alledgeth it morall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in Hierom as Erasmus sheweth Your maister added which be not in the Syrian translation nor in Theophylactus And Hentenius sheweth not to haue béene in sixe of his Latin copies These words added and the day of retribution which be not in the Syrian translation nor in Theophylactus nor in Hierom citing this place as Erasmus sheweth These words added the colte standing which be not in the Syrian translation nor in Theophylactus In the Rhemish translation it is thus And when he had eaten before taking the remaines he gaue to them In Gréek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And he taking it did eate before them Whereunto agrée the Syrian translation and Theophylactus These words added In Hierusalem and there was great feare in all which are not in the Syrian translation sauing that Hierusalem is expressed whereunto agréeth the Arabian translation They are omitted also in Chrysostom and in Oecumenius the Gréeke scholiast These words added and they all might be deliuered from their infirmities which are not in the Syrian translation nor in Oecumenius the Gréeke scholiast nor in some Latin copies as Erasmus sheweth and Hentenius noteth them not to haue béene in 5. of his Latin copies These words added and Iudas departed alone which be not in the Syrian translation nor in the Arabian nor in Oecumenius and Hentenius sheweth them to haue béene omitted in 7. of his Latin copies These words added commanding them to keepe the praecepts of the Apostles and the ancients which be not in the Syrian nor Arabian translations nor in Oecumenius the Gréek scholiast nor in fower of Hentenius Latin copies they be taken out
of the next chapter vers 4. These words added interposing the name of our Lord Iesus which are not in the Syrian nor Arabian translations nor in Oecumenius the Gréeke scholiast nor in some Latin copies as Erasmus sheweth All this added for he feared that perhaps the Iewes might take him away and kill him himselfe afterward should susteine reproch as though he would haue taken money which is not in the Syrian nor Arabian translations nor in Chrysostom nor in Oecumenius and Hentenius confesseth not to haue béene in 9. of his Latin copies frier Lyra also auoucheth not to haue béene in the truest Latin books And vowes added which is not in the Syrian translation nor in the Arabian nor in Oecumenius the Gréeke scholiast To him added which is not in the Syrian translation nor in Chrysostom in Gréeke printed at Verona nor in the Gréeke scholies nor in two of Hentenius Latin copies All this added according to the purpose of the grace of God which is not in the Syrian translation nor in two of Hentenius Latin copies nor in the Gréeke scholies This added as the stars of heauen and the sand of the sea which is not in the Syrian translation nor in Chrysostom nor in Theophylactus nor in Ambrose nor in the Gréeke scholies nor in 7. of Hentenius Latin copies nor in an old Latin booke which Iohn Colete lent Erasmus out of the librarie of Poules All this added and hir that hath not obteined mercy hauing obteined mercy which is not in the Syrian translation nor in Chrysostom nor in Ambrose nor in Origen nor in Theophylactus nor in the Gréeke scholies nor in Augustine lib. 22. contra Faustum cap. 29. nor Ambrose vpon this place This word added Beleeued which is not in the Syrian translation nor in Chrysostom nor in the Gréeke scholies nor in 2. of Hentenius Latin copies With God added which is not in the Syrian translation nor in the Gréeke scholies nor in one of Hentenius copies These words added as you do walke which be not in the Syrian translation nor in Chrysostom nor in Theophylactus nor in the Gréeke scholies Of the diuell added which is not in the Syrian translation nor in Basill alledging it in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in the Greeke scholies nor in Ambrose Our Sauior added or rather in the Latin the word Salutaris agréeing with the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was changed into Saluatoris For Hentenius the Doctor of Louaine sheweth that in two of his copies it was Salutaris With the Gréeke agrée the Syrian translation Chrysostom Theophylactus and the Gréeke scholies These words added consenting to the good which be not in the Syrian translation nor in Oecumenius the Gréeke scholiast nor in 4. of Hentenius Latin copies nor in an old Latin copie which Erasmus had And beleeuing added which is not in the Syrian translation nor in Oecumenius nor in one of Hentenius Latin copies Al this added Swallowing death that we might be made heires of life euerlasting which is not in the Syrian translation nor in the Gréeke scholies According to God added which is not in the Syrian translation nor in Oecumenius the Gréeke scholiast This added That you may reioice which is not in the Syrian translation nor in Oecumenius nor in two of Hentenius Latin copies nor in an old Latin copie of Constance which Erasmus had This added Which is greater which is not in the Syrian translation nor in Oecumenius God added which is not in the Syrian translation nor in Hilarius lib. 6. de Trinitate nor in Augustine lib. 1. de Trinitate cap. 6. nor in Hierom in Esaiae cap. 65. This added In the comming of our Lord Iesus Christ which is not in the Gréeke scholies nor in 3. of Hentenius Latin copies nor in the Latin booke of Constance which Erasmus had This added In Latin hauing the name exterminans which is not in Arethas And it is most manifest to haue béen added by the Latin translator wherewith Laurentius Valla not without cause findeth fault By these places which I haue set downe it may sufficiently appéere that the Latin bookes of the new Testament as they were very diuers and corrupt in S. Hieroms daies as by his complaint before alledged it is euident euen so they be now For the right reformation whereof we ought to returne to the originall fountaine of the Gréeke as S. Hierom before alledged doth exhort vs and as he Erasmus Valla and others haue indeuored to do Strange words and affected phrases which the Iesuits in their Latin translation of the English Testament haue without need vsed as it may seeme for these causes First to shew their fine eloquence and thereby to mooue their simple readers and hearers to admire them who commonly haue in admiration such strange things as they do not vnderstand Secondly to make the Scripture darke and hard to be vnderstood of the vnlearned people and so to depriue them of that profit and comfort which they might receiue by it And lastly for that they would as much dissent and as little agree with vs as they might Matt. 1 19 Dismisse hir for put away 2 2 Adore for worship 16 Deluded 3 1 Desert 5 30 Scandalize 6 11 Supersubstantiall 8 12 Exterior darknes 10 8 Gratis for fréely 12 4 Loaues of proposition 19 13 Impose his hands 24 14 Consummation for end 27 Aduent 26 2 Pasche 17 Day of azymes 27 6 Corbona 59 Syndon 60 Monument 62 Parasceue Mark 4 34 Explicated 7 21 Auarices impudicities 9 19 Incredulous 49 Victime 12 33 Holocausts 14 14 Refertorie 36 Transferre 38 Infirme 16 14 Exprobrated Luke 1 14 Exultation 58 Congratulate 69 Erected 78 The orient from an high 79 To illuminate 3 14 Calumniate 5 33 Make obsecrations 6 48 Inundation 7 34 A gurmander 9 31 Decease 10 1 Designed 35 Supererogate 12 58 Exactor Iohn 8 46 Argue me of sinne 12 40 Indurated their hart 14 16 Paraclete 18 1 The torrent Cedron 28 Contaminated Acts 1 7 Times or moments 9 He was eleuated 25 Hath preuaricated 2 37 Were compunct in hart 7 19 Circumuenting our stocke expose their children 59 Inuocating 8 12 Euangelizing 9 21 Expugned those that inuocated this name Acts 10 10 Excesse of mind 11 26 Conuersed there in the Church 13 8 Auerte the proconsull 45 Contradicted those things Acts. 15 29 Immolated to idols 17 3 Insinuating 21 28 Violated this holy place 22 3 An emulator of the Law 4 Deliuering into custodies 23 1 Haue conuersed before God Rom. 1 27 Working turpitude 31 Detractions odible to God 2 3 Longanimitie benignitie 23 Preuarication of the Law 26 If then the prepuce keepe the Iustices of the Law 4 5 Impious 6 5 Complanted to the Similitude 8 18 Condigne to the glorie 28 All things operiate vnto good 9 18 Indurate 21 Vnto contumelie 11 11 Emulate
and doth not sufficiently expresse the force and power of the sentences The which although I could make manifest by many examples yet I will produce some of those which S. Hierom noteth that by reason of the authoritie of that most holy father they may with all men be subiect to lesse enuie In the Epistle to the Galathians saith he it is euill translated in Latin Euacuati estis à Christo where it should be said In Christi opera cessastis the which the force of the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most expresse which signifieth to abolish to make vaine and frustrate In his commentarie also vpon the Epistle to the Ephesians he findeth fault with the old translator for translating the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armaturam id est armor whereas it signifieth all furniture of armor or whole armor And expounding that saying of S. Paule Vt mundaret sibi populum acceptabilem he doth at large accuse the drowsie negligence of the Latin interpretors for translating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptabilem which signifieth excellent speciall and chiefly peculiar And disputing against Iouinian of chastitie in the first epistle to Timothie saith he it is not to be read as it is euill in the Latin bookes Si permanserint in fide cum sobrietate sed cum castitate id enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although there be learned men which prefer héerein the vulgar translator before Hierom who do thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the soundnes or preseruation of wisedome as it is in Plato wherevnto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is madnes And in his first booke against the Pelagians he saith The simplicitie of the Latin translator doth count among the properties and duties of a Bishop that he be docibilis that is docible whereas Paule calleth a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is apt and méete to teach the which word the same interpretor in the first Epistle to Timothie doth translate not very fitly Doctorem that is a teacher whereas many do so vnwoorthily performe the dutie of teaching that they séeme to be apt and fit to execute no dutie But Paul saith he doth not onely thinke that it is the part of a Bishop to performe vnto the Church that great dutie of teaching but also that he ought to be furnished with excellent gifts and helps to teach It were long to handle all the places in which not only Hierom but also other very godly men require diligence in the vulgar translator Hitherto Andradius the Spanish Iesuit By the which it may plainly appéere both that this vulgar Latin translation was not Hieroms for that he doth so much mislike it and find fault with it and also what iarre in iudgement there is in this matter betweene our English Rhemish Iesuits who héere iudge it to be S. Hieroms and this Spanish Iesuit that doth denie it By this I doubt not but it doth most euidently appéere how false this second assertion of the Iesuits is and that this common Latin translation was neither by S. Hierom translated nor that which he corrected Whereunto I will adde further a saying or two of Erasmus who writeth thus Multò rectius haec vertit Hieronimus quà m habet vulgata aeditio That is Hierom doth much better translate this than our vulgar edition hath it meaning that in 2. Thes 2. where S. Paul speaketh of the man of sin and sonne of perdition c. where no doubt if this had béene Hieroms translation as the Iesuits would haue it he would as well haue translated it in the text as he alledged it in his booke Againe Erasmus writeth thus of Hierom Apertè damnat superiorem translationem qua nos tamen maxima ex parte vtimur That is He plainly condemneth the former translation which we yet for the most part vse meaning this old common translation the which he saith Hierom doth condemne But if I should grant our Iesuits that this were either translated or corrected by Hierom which they will neuer be able to prooue and by that which I haue said is apparantly false what haue they then gained Doth it therefore follow bicause it was either truly translated or faithfully corrected by S. Hierom then therefore it is true sincere and void of corruption now S. Hierom himselfe complaineth of the great corruption of the Latin translations in his daies the which yet came not so much by the translators as by the negligent writers out of the bookes and presumptuous correctors or rather corruptors as most plainly appéereth by Hierom himselfe in many places whereof I will set downe some In his preface before Iosue he writeth thus Maximè cùm apud Latinos tot sunt exemplaria quot codices vnusquisque pro arbitrio suo vel adderit vel subtraxerit quod ei visum est That is séeing with the Latins there be as many examples or copies as books and that euery one according to his owne will hath added and taken away as pleased him And againe he writeth thus Vt aliquid de Dominicis verbis aut corrigendum putauerimus aut non diuinitùs inspiratum sed Latinorum codicum vitiositatem quae ex diuersitate librorum omnium comprobatur ad Graecam originem vnde ipsi translata esse non denegant voluisse reuocare Quibus si displicet fontis vnda purissimi coenosos riuulos bibant That is I do not thinke that the Lords words are to be corrected or that they were not inspired of God but I go about to correct the falsenes of the Latin bookes the which is plainly prooued by the diuersity of them and to bring them to the originall of the Gréeke from the which they do not denie that they were translated who if they mislike the water of the most pure fountaine they may drinke their mirie puddles meaning of the Latin Lastly S. Hierom in the same place héere alledged by the Iesuits hath these words Si enim Latinis exemplaribus fides est adhibenda respondeant quibus Tot enim sunt exemplaria penè quot codices Sin autem veritas est quaerenda de pluribus cur non ad Graecam originem reuertentes ea quae vel à vitiosis interpretibus malè reddita vel à praesumptoribus imperitis emendata peruersius vel à librarijs dormitantibus aut addita sunt aut mutata corrigimus That is If we must beléeue the Latin examples let them tell vs which for there be as many diuers copies as bookes But if they thinke that the truth is to be sought out of the greater part why do we not returne to the Gréeke originall and correct these things which either vnskilfull translators haue ill translated or of ignorant presumptuous persons haue béene foolishly amended or of negligent writers haue béene either added or altered By these and many such other
places it doth appéere how corrupt the Latin bookes of the new Testament were in those daies which faults yet were most specially to be attributed to negligent writers And if in those learned times of the primitiue Church in which so many learned and godly fathers liued such manifold grosse and great corruptions crept into the Latin bookes of the Bible what may we thinke of these latter times in which all good learning was lost and blindnes ignorance and barbarousnes haue raigned Is it to be maruelled though infinite great corruptions haue come into the Latin copies of the Testament specially séeing the same were much written and copied out by blinde ignorant Moonks who all in a maner were so vnlearned that it became a prouerbe Monacho indoctior that is More vnlearned than a Moonke By whose meanes such good authors as were most occupied and written out were most corrupt as Ludouicus Viues doth iustly complaine in these words Videmus vt quisque veterum scriptorum hijs quingentis annis in studiosorum manibus versatus est ita ad nos venisse corruptissimos vt Plinium Senecam Hieronimum Augustinum Aristotelem Puriores sunt atque integriores qui in vetustis Bibliothecis situ puluere latuerunt obsessi That is We sée how that as euery one of the old writers were these 500. yéeres most occupied in students hands so they haue come most corrupt vnto vs as Plinie Seneca Hierom Augustine Aristotle And that they haue remained more pure and perfect which haue lien in old libraries in dust and filth By which reason of Viues it may be gathered that the Gréeke text of the Testament hath continued the more sound and sincere bicause by reason of the ignorance of that toong it hath béen lesse occupied and seldomer in the vnwashen hands of those ignorant and filthy Moonks Héereby also it appéereth that if this vulgar translation had béene of S. Hieroms either translation or correction it doth not follow that it is now sound and sincere But forasmuch as there be many faults and corruptions in it as by Gods grace héereafter shall be shewed we ought according to the iudgement of S. Hierom returne to the originall of the Gréeke and thereby correct them The which our Rhemish and Romish Iesuits refusing to do in forsaking the water of the most pure fountaine of the original Gréeke we are content they drinke to vse S. Hieroms words the mirie puddles of the Latin Finally whereas our Iesuits would make their simple readers beléeue that Damasus had such supreme power as is now by the Bishop of Rome claimed by calling him Pope and by shewing that S. Hierom by his appointment did correct the Latin copies I thinke it not vnfit nor impertinent to set downe the opinion of Erasmus in this matter who as he was excellently learned so is he not to be counted as partiall He in the Epistle before alledged speaking of this matter hath these words Quanquam hoc negotij non iniungit Damasus tanquam summus orbis Pontifex quod an fuerit in medio relinquo certè nomen hoc nondum illis temporibus erat auditum quantum ex veterum omnium scriptis licet colligere sed iniungit tanquam Romanus Pontifex Hieronimo hactenus Romano quòd illic baptizatus sit presbyteri consecutus honorem That is Although Damasus do not inioine this busines as the chéefe Bishop of the world the which whether he were or not I will not define surely this name in those daies was not as yet heard of as far as we may gather by the writings of all the ancient fathers but he doth inioine it as Bishop of Rome to Hierom hitherto a Roman bicause both there he was baptized and obtained the degrée and dignitie of priesthood And as for the name Pope in those daies it was a title not peculiar to the Bishop of Rome as now they haue made it but common to euery Bishop Saint Hierom calleth both S. Augustine Bishop of Hippo in Afrike and Epiphanius Bishop of Salamine in Cyprus Pope The elders and deacons of Rome called Cyprian Bishop of Carthage Pope Thus I trust I haue sufficiently discouered the insufficiencie of this second reason and plainly prooued that there is no probabilitie in this opinion and that this vulgar Latin translation which our Rhemists haue followed is not that which S. Hierom either translated or corrected Now let vs examine the third reason 3. Reason COnsequently it is that same which S. Augustine so commendeth and alloweth in an Epistle to S. Hierom Answer THere is no consequence in this consequence For the antecedent not being true as I haue before sufficiently prooued the consequence non consequitur Indéede Augustine doth commend Hieroms translation of the Gospell out of the Gréeke but that this which you follow is not that I haue before plainly prooued And if it were yet it might since be corrupted as I haue before shewed And that it hath béene fowly corrupted shall héerafter Christ willing euidently appéere But whereas Augustine commendeth Hieroms translation out of the Gréeke this doth make against you who refuse the Gréeke and translate out of the Latin which neither Hierom would do nor Augustine commend 4. Reason IT is that which for the most part euer since hath beene vsed in the churches seruice expounded in sermons alledged and interpreted in the commentaries and writings of the ancient fathers of the Latin Church Answer THere is small reason in this reason why this Latin translation should be preferred and followed before the Gréeke First for that the Gréeke fathers haue followed the Gréeke originall and not this Latin from the which generally they do dissent as shall héereafter be shewed Secondly the most ancient Latin fathers do not follow it as Tertullian Cyprian Hilarie and Hierom commonly in citations and allegations of places dissenteth from yea and findeth fault with it as hath béene shewed Ambrose and Augustine although they séeme more to incline vnto it yet very oft they leaue it and differ from it Therefore the Gréeke fathers generally dissenting from it and the most ancient Latin fathers hauing no footsteps of it and the other fathers often going from it there is as I said small reason why it should now be counted autentical be preferred and folowed before the original of the Gréeke As for the Church seruice it was in the primitiue Church in that language which of the people was vnderstood And where it was in Latin it was there where the people by reason of the Roman empire vnderstood latin as appéereth by S. Augustines sermons and other authors As touching your popish seruice full of idolatrie superstition and vsed in a strange toong vnknowen to the people contrarie to the expresse word of God as we care not what translation it hath followed so we thinke the most corrupt most méete for it 5. Reason THe holy Councell of Trent for these and many other
it followeth by your owne confession that Master Beza hath not gone wide from the signification of the word howsoeuer he haue gone from the sense of the place and meaning of the matter But if you examine that with an indifferent eie there may as good reason be yéelded for the translating of it Wiues as Women as appéereth by the reasons which Erasmus and Beza do bring Erasmus in his Annotations saith it may be either way translated his words be these Accipi potest cum vxoribus propterea quòd separauit Mariam à mulieribus That is It may be taken and with their wiues bicause he did separate Marie from the women And euen so Master Beza saith in his Annotations that it may be translated either Wiues or Women but he preferred the former bicause the Apostles wiues were to be confirmed who partly should be companions of their trauels and partly should patiently abide their absence at home But whether it be translated Women or Wiues it maketh no matter the Gréeke word will indifferently beare both God be thanked that our Rhemish and Romish Iesuits can alledge no greater disagréement in Bezas and our translations from the Gréeke The which may be a good and sufficient testimonie euen to the simple and vnlearned of the soundnes and sinceritie of them But I am ashamed to persist any longer in confuting these friuolous follies and cauillations 10. Reason IT is not only better than al other translations but than the Greeke text it selfe in those places where they do disagree Answer THe tenth and last reason that hath mooued our Rhemish Runnagates to translate rather out of the olde Latin than the Gréeke is a very strange paradoxe that the vulgar Latin translation is not onely better than al other translations but than the Gréeke it selfe when they differ This I count and call a strange paradoxe bicause it is contrarie not onely to the generall iudgement of the ancient fathers and learned writers as héerafter shall appéere but also to the common course of all learning For whereas in all other authors and writings the originall languages wherein the authors did first write themselues are preferred before all translations as in Plato Aristotle Xenophon Demosthenes Homer Galen Euclyde c. and al translations are examined and reformed by the said originals now by our Iesuits new Diuinitie onely the Testament of Iesus Christ written in Gréeke by his blessed Apostles through the inspiration of Gods holie spirit must come behind the Latin translation translated we know not when nor by whom The Latin must not now be examined by the Gréeke as S. Hierom Erasmus and other learned men haue labored to do but the Gréeke by the Latin for it is they say the better and it is méete that the woorse be reformed by the better Now bicause héere is the principall controuersie in this matter and héereupon depend all the diuersities that be in the English translation of the Iesuits fetched from the Latin and ours deriued from the Gréeke for if the Gréeke wherin they cannot denie but the Apostles did write be generally to be preferred before that old Latin then ours is true and theirs false if otherwise the Latin be more sound and sincere than the Gréeke then is theirs true and ours false let vs therefore somewhat more exactly examine this matter and weigh our Rhemists reasons which mooue them to broach abrode this new doctrine and strange opinion And although that which I haue said may to any reasonable man séeme sufficient that it is contrarie to all reason and all learning yet bicause our Iesuits would séeme greatly to depend vpon the Doctors and to carrie all their annotations and guilefull gloses in this Testament vnder the visor of some father let vs sée what the Latin godly and ancient fathers say in this matter For to them in this point I must specially appeale and not to the Gréeke fathers who followed the fountaine of the Gréeke and medled not with translations as streames flowing from it And after I will come to other learned men and euen such as misliked not the Romish religion S. Hierom who was not onely excellently learned in the thrée learned languages but also greatly occupied in translating the whole Bible out of the Hebrew and Gréeke as before appéereth writeth thus Non necesse est nunc de exemplarium varietate tractare cùm omne veteris nouae Scripturae instrumentum in Latinum sermonem exinde translatum sit multò purior manare credenda sit fontis vnda quà m riui That is I néed not now to intreat of the varietie of the copies or examples meaning the Latin séeing that the whole instrument of the old and new Scripture was from thence translated into the Latin toong and the water of the fountaine is thought to flow more pure than that of the riuer or streame In these words S. Hierom doth not onely affirme the Latin to be translated dut of the Gréeke but also the Gréeke to be more pure than the Latin as the water of the fountaine is more cleane and swéete than that in the streame or riuer according to the old true saying Dulcius ex ipso fonte bibuntur aquae Againe the same Hierom saith Vt enim veterum librorū fides de Hebraeis examinanda est ita nouorū Graeci sermonis normam desiderat That is As the truth of the books of the old Testament is to be examined by the Hebrew so the bookes of the new Testament require the triall of the Gréeke Againe he writeth thus Sicut autem in nouo Testamento si quando apud Latinos quaestio exoritur est inter exemplaria varietas recurrimus ad fontem Graeci sermonis quo nouum scriptum est instrumentum ita in veteri Testamento si quando inter Graecos Latinósque diuersitas est ad Hebraicam recurrimus veritatem vt quicquid de fonte proficiscitur hoc quaeramus in riuulis That is As in the new Testament if there arise any questions among the Latins and there be varietie among the copies we returne vnto the fountaine of the Gréeke toong in the which the new Testament was written so in the old Testament if at any time there be diuersitie among the Greekes and Latins we returne vnto the Hebrew veritie that whatsoeuer floweth from the fountaine we may séeke the same in the streames Infinite such other places there be in S. Hierom both in his Prefaces Epistles and other works and those also which before I haue in the beginning set downe do plainly declare S. Hieroms iudgement héerin and that he thought it most absurd to prefer the Latin before the Gréeke as our Rhemish Iesuits are not ashamed for to do Now let vs heare what S. Augustines opinion was who although he were vtterly ignorant in the Hebrew and as it is thought had no great knowledge in the Gréeke writeth thus Ei linguae potius credatur
the Grecians to the end that the truth of those holy bookes might not be fetched from those fountains Thus you sée how S. Augustine and Ludouicus Viues one otherwise of your owne side dissent froÌ„ you in this your shameles assertion of the corruption of the Gréeke copies But let vs sée what other holy fathers our holy Iesuits haue followed in accusing the Gréeke copies of the Scriptures to be corrupted Those monsters the Manichées were of the same opinion as appéereth by S. Augustine in these words Manichaei plurima diuinarum Scripturarum quibus eorum nefarius error clarissima sententiarum perspicuitate conuincitur quia in alium sensum detorquere non possunt falsa esse contendunt ita tamen vt eandem falsitatem non scribentibus Apostolis tribuant sed nescio quibus codicum corruptoribus Quod tamen quia nec pluribus siue antiquioribus exemplaribus nec praecedentis linguae autoritate vnde Latini libri interpretati sunt probare aliquando potuerunt notissima omnibus veritate superati confusÃque discedunt That is The Manichées bicause they cannot writhe into another sense very many places of the holie Scriptures by the which their wicked error is by most plaine and euident sentences conuinced affirme the same to be false yet so that they attribute the same not to the Apostles which wrote them but I know not to what others who afterward corrupted them The which notwithstanding bicause they cannot prooue neither by the most copies nor by the most ancient nor by the autoritie of the former toong from which the Latin books were translated they are ouercome and confounded by the truth being made most manifest vnto all men These be the fathers whom our Rhemish Iesuits haue followed in accusing the Gréeke text of the Testament to be corrupted As for the godly and learned fathers you may sée both by these places and those which I haue before alledged how far they dissent from them who alwaies appealed to the Gréeke in the new Testament and haue affirmed that the Latin translations are to be examined and reformed by it And whereas you say most of the ancient heretikes were Grecians and therefore the Scriptures in Gréeke more corrupted by them as you say the ancient fathers complaine I say that you haue not receiued this friuolous cauillation and false accusation from the godly ancient fathers but besides those heretikes whom I haue named from the barbarous absurd Gloser vpon Gratians decrées Dist. 9. cap. Vt veterum the summe of whose words you haue alledged which I will more largely lay downe as they be there to be séene Hieronimus in 2. prologo Bibliae contra ait dicens quòd emendatiora sunt exemplaria Latina quà m Graeca Graeca quà m Hebraea Sed Augustinus ad primitiuam Ecclesiam respicit quando exemplaria Graeca Hebraea non erant corrupta Sed procedente tempore cùm populus Christianus mulium esset auctus haereses essent factae inter Graecos in inuidia Christianorum Iudaei Graeci sua exemplaria corruperunt Et sic factum est quòd exemplaria eorum magis corrupta sint quà m Latinorum ad quod tempus respicit Hieronimus That is Hierom in the second prolog of the Bible saith the contrarie vz. to Augustine affirming the Latin copies to be more true than the Gréeke and the Gréeke than the Hebrew But Augustine speaketh in respect of the primitiue Church when the Gréeke and Hebrew copies were not corrupt But in processe of time when the Christian people was much increased and manie heresies sprang among the Grecians the Iewes and Grecians for enuie of the Christians corrupted their copies And so it is come to passe that their copies be more corrupt than the Latins the which time Hierom respecteth Hitherto the Gloser from whom it most plainly appéereth that you haue borrowed this reason or rather accusation of the corruption of the Gréeke copies which is an author fit for you to follow who hath in these words deliuered almost as manie grosse absurdities and lies as there be lines For first he maketh Augustine and Hierom dissenting in iudgement Augustine preferring the Gréeke and Hebrew copies and Hierom the Latin attributing to Augustine a sentence which is not his but Hieroms Ad Lucinium as I haue before alledged whose words againe be these Vt veterum librorum fides c. As the truth of the bookes of the old Testament is to be examined by the Hebrew bookes so the truth of the new requireth the triall of the Gréeke toong And so this blind Gloser attributing to Augustine a saying which indéed is Hieroms maketh Hierom contrarie to himselfe Secondly in alledging S. Hieroms words out of the second prolog of the Bible and making him there to affirme the Latin copies to be more true than the Gréeke he doth cleane peruert S. Hieroms meaning For there in that very place he doth affirme the cleane contrarie in these words Sicubi in translatione tibi videor errare interroga Hebraeos diuersarum vrbium magistros consule Quod illi habent de Christo tui codices non habent Aliud est si contra se poste à ab Apostolis vsurpata testimonia probauerunt emendatiora sunt exemplaria Latina quà m Graeca Graeca quà m Hebraica That is If so be that I séeme to thée to erre in my translation aske the Hebrewes consult with the Masters of diuers cities That which they haue of Christ thy bookes haue not It is another matter if they haue allowed the testimonies afterward vsed by the Apostles against them that the Latin examples be more true than the Gréeke and the Gréeke than the Hebrew Héere S. Hierom doth infer this as absurd that the Latin copies should be more true than the Gréeke and the Gréeke than the Hebrew which the blind Gloser our Iesuits Master thought he simply ment And that the reader may perceiue this more plainly I will set downe some of Erasmus words in his scholies vpon this place of Hierom Hunc locum insulsissime citat glossometarius quisquis is fuit in decretis pontificum dist 9. cap. Vt veterum librorum putans Hieronimum verè sensisse Graecorum exemplaria emendatiora esse quà m Hebraea Latina emendatiora quà m Graeca Et hunc nodum multis modis dissoluit nugacissimè nugans in re non intellecta vel dic vel dic vel dic Tantúmne est istis autoritatis vt cuÌ„ remprorsus noÌ„ intelligant tamen illis ius sit quic quid lubituÌ„ fuerit dicere Nam Hieronimus inducit hoc velut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictu absurduÌ„ quo magis refellat quod isti volebant That is This place the writer of the Glosse vpon the Popes decrées Dist. 9. cap. Vt veterum librorum whosoeuer he was doth most absurdly cite supposing that Hierom did indéed thinke that the Gréeke examples and copies were more true than the Hebrew and the Latin more true
Rome of whom no doubt but many were married Lastly to omit many other places hardly handled by Hierom he writeth thus Quanquam hoc pro nobis faciat Qui enim semel venit ad nuptias semel docuit esse nubendum That is Although this make for vs. For he that came once to a marriage hath taught vs but once to marrie Héere we sée how friuolously Hierom would infer vpon our Sauiour Christs comming once to a marriage that none should but once marrie and so in effect with the Montanists condemneth second marriages which Gods word doth plainly allow Now these things considered and well weighed whether this one witnes of Hierom not agréeing with himselfe and vttered in heate in that booke wherein through an immoderate admiration of virginitie he so hardly or rather contemptuously speaketh of Matrimonie and so abuseth other places of Scripture be sufficient to discredit the Gréeke text confirmed with the Syrian and Arabian very ancient translations with Chrysostom Epiphanius Basil Theophylactus the Gréeke Scholies let the indifferent Reader iudge Now let vs come to the third pretended corruption which our Iesuits thinke they haue spied out in the Gréeke text Rhemish Iesuits THe Ecclesiasticall historie called the Tripartite noteth the Greeke text that now is 1. Iohn 4.3 to be an old corruption of the ancient Greeke copies by the Nestorian heretikes the true reading to be as in our vulgar Latin Omnis spiritus qui soluit Iesum ex Deo non est That is Euerie spirit that dissolueth Iesus is not of God And Beza confesseth that Socrates in his Ecclesiasticall historie readeth so in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer HEre be two witnesses brought in to disprooue the Gréeke text whom they haue not far fetched for they be brought vnto their hand the one by Erasmus and the other by Beza in their Annotations But what if these two in shew be in substance and déede but one I assure thée good Christian Reader that héere is but one witnes for the Tripartite storie being by Cassiodorus gathered and compiled out of Socrates Theodoretus and Sozomenus it is most certaine that he in the said storie alledged this place out of Socrates for in the other it is not to be found And therefore of what force this one single witnes of Socrates is to condemne the Gréeke text hath béene before declared I grant that he writeth as Master Beza and our Iesuits out of him alledge But let vs examine the same Prouided alwaies that although Erasmus and Beza alledge as is aforesaid the said reading which is in the Latin yet neither of them do allow the same but prefer that which is in the Gréeke The words of S. Iohn be these according to the Gréeke And euerie spirit that confesseth not Iesus Christ to bee come in the flesh is not of God For the which in the vulgar Latin is that which our Iesuits set downe Et omnis spiritus qui soluit Iesum ex Deo non est That is Euerie spirit that dissolueth Iesus is not of God Let vs now consider whether of these two is more likely to be the true text of the Apostle First I say that the Gréeke Text in this place containeth no false but very sound and comfortable doctrine and therefore not very like to be a corruption of an heretike Secondly the Gréeke reading doth much more fitly agrée with the circumstance of the place and the vsual phrase of S. Iohn that the other For in the verse before S. Iohns words be these Heereby you know the spirit of God Euerie spirit that confesseth Iesus Christ to be come in the flesh is of God And then immediately he addeth these words which be in question And euerie spirit that confesseth not Iesus Christ to be come in the flesh is not of God Where we sée how this doth aptly answer to that which went before The which is a vsuall and common phrase with S. Iohn to amplifie one thing with comparing of contradictories to imprint the same the more in our minds as for example a little after in the same chapter vers 6. He that knoweth God heareth vs He that is not of God heareth vs not Againe vers 7. Whosoeuer loueth is borne of God and knoweth God He that loueth not knoweth not God Againe cap. 5. vers 10. He that beleeueth in the sonne of God hath the witnes in him Hee that beleeueth not the sonne of God hath made him a liar c. Againe vers 12. He that hath the sonne hath life He that hath not the sonne of God hath not life c. Euen after the same maner S. Iohn saith in this place Euerie spirit that confesseth Iesus Christ to be come in the flesh is of God And euerie spirit that confesseth not Iesus Christ to be come in the flesh is not of God Thus I doubt not but euerie indifferent reader may plainly perceiue that this doth more aptly agrée both with the sentence before and with S. Iohns vsuall phrase maner of spéech than that which is in the vulgar Latin Euerie spirit that dissolueth Iesus is not of God and so doth Erasmus iudge Moreouer the Syrian translation doth agrée with the Gréeke Cyprian doth so cite it as Erasmus sheweth Theodoritus doth so alledge it Oecumenius the Gréek Scholiast so hath it These fathers I trust our Iesuits will not count to haue béene Nestorian heretikes Lastly besides that héere is but one onely witnes the vnsufficiencie whereof I haue before sufficiently shewed what if this witnes be alreadie branded in the face by our Iesuits own déer friends as a false witnes and not sufficient to beare witnes in a matter of such importance For whereas we alledge both out of the said Socrates and also Sozomenus the saying of that godly father and constant confessor Paphnutius in defence of Ecclesiasticall mens marriage Alanus Copus one of our Iesuits déere brethren or as it is gathered now by certaine letters Master Harpsfield a bird of the same nest in the doughtie dialog written by the one and set out by the other writeth thus Mihi nescio quo modo in dubium venit fides huius historiae de Paphnutio Sunt enim quae suspicionem important eam esse Arianorum aut impudicorum hominum commentum Tota enim haec res à Socrate pendet Sozomene quorum alter Nouatianus fuit alter Theodorum Mopsuestensem à quinta Synodo damnatum magnis laudibus extulit That is I know not how the truth of this storie of Paphnutius séemeth to me to be doubtfull For there be matters which cause me to suspect it to be a fained fable of the Arian heretikes or of some vnchast persons For the whole matter dependeth vpon Socrates and Sozomenus of whom one was a Nouatian heretike the other greatly commended Theodorus of Mopsuesta being condemned in the fift Councell Héere M. Cope or Harpsfield make Socrates and Sozomenus both
Arabian translations So read Chrysostom as appéereth both by his commentarie and by the Gréeke text it selfe printed by Arnold Birkman at Colen Ann. 1567. Oecumenius also the Gréeke scholiast printed at Verona 1532. agréeth with the Gréeke And let the godlie Christian Reader consider whether it is the more godly reading and sense to say The people glorified God for that miracle which was done or that they glorified the thing it selfe Note also what a foolish and néedlesse repetition is in this Rhemish translation in these words That which had beene done in that which was chanced which thing Erasmus doth well obserue To our children In the margent they put the Gréeke and true reading To vs their children Whereunto agréeth the Syrian translation in sense the Arabian thus God hath fulfilled it to their children in that he raised vp Iesus to vs. With the Gréeke agrée also Chrysostom and Oecumenius the Gréeke scholiast Yet the true reading confirmed by these testimonies is thrust out of the text and faine to stand péering in the margent I do so serue the father my God beleeuing Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I do so serue the God of my fathers So are the Syrian and Arabian translations and Oecumenius the Gréeke scholiast And the true reading héere also they haue thrust into the margent The grace of God by Iesus Christ our Lord. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is I thanke God through Iesus Christ our Lord. So hath the Syrian translation so haue Chrysostom Theophylactus and the Gréeke scholies Hierom also ad Algasiam quaest 8. agréeth with the Gréeke both in alledging and expounding the place Erasmus also sheweth that the Gréeke reading was in some of the truest Latin copies which he had Of one conception Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hauing conceiued by one euen our father Isaac So hath the Syrian translation Chrysostom Theophylactus and the Gréeke scholies Erasmus sheweth the Latin reading which our Rhemists follow to be a manifest corruption For the Gréek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception be not only diuers cases the genitiue and the accusatiue but also diuers genders the masculine and the feminine therefore can neuer agrée togither The loue of thy neighbour worketh no euill Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Loue doth not euil to his neighbour So is the Syrian translation So read Chrysostom and Theophylacte in Gréeke and also the Gréeke scholies But he that discerneth if he eate is damned Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He that doubteth in the Syrian translation it is he that is diuided that is doubteth whether he may eate or not Erasmus translateth it Qui haesitat that is that doubteth Of Asia Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Achaia So is the Syrian translation So read Chrysostom Theophylactus and the Gréeke scholies Are ye not men Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is are ye not carnall which our Rhemists haue put in the margent With the Gréeke the Syrian translation and the Arabian agrée Chrysostom Theophylactus the Gréeke scholies Ambrose and Augustine de continentia cap. 4. And both Erasmus and Hentenius of Louaine shew that carnales was in sundry Ancient Latin copies Yet the false reading kéepeth possession in the text and the true thrust out of the doore to stand in the margent The ministers of him whom you haue beleeued Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is But the ministers by whom you haue beléeued The Syrian translation agréeth with the Gréeke So doth the Arabian also vsing an hebrew phrase By whose hands ye haue beleeued that is by whose ministrie and labor in preaching the Gospell Chrysostom Theophylactus and the Gréeke scholies agrée with the Gréeke Glorifie and beare God in your body Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is glorifie God in your body and in your spirit for they be Gods or of God Here our Rhemish translation hath this word Beare which is not in the Gréeke and hath omitted all this and in your Spirit which are Gods with the Gréeke agrée the Syrian translation and the Arabian Chrysostom Theophylactus and the Gréeke scholies How he may please his wife and is diuided Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is How he may please his wife A wife and a virgine are diuided or there is a difference betwéene a wife and a virgine of this place read before page 45. and 46. c. That I speake with the toong of you all In the margent they put the true reading agréeable to the Gréeke With toongs more than you all Which is approoued by the Syrian translation and the Arabian by Chrysostom Theophylactus the Gréeke scholies and lastly by Hierom who thus alledgeth it Paulus c. Gratias agit Deo quòd cunctis Apostolis magis linguis loquatur That is Paul giueth thanks to God that he spake with toongs more than all the Apostles But if any man know not he shall not be knowen Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let him be ignorant So is the Syrian translation and the Arabian Chrysostom Theophylactus and the Gréeke scholies Cephas and after to the eleuen Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After to the twelue So is the Syrian translation and the Arabian Chrysostom Theophylactus the Gréeke scholies Augustinus Quaest. in vet Testamentum lib. 1. lib. 3. de consensu Euang. The enimie death shall be destroied last Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the last enimie that shall be destroied is death The Rhemish translation differeth not onely from the Gréeke wherewith agrée the Syrian translation and the Arabian Chrysostom Theophylactus the Gréeke scholies Epiphanius contra Ario. haeres 69. Hieronimus in Esaiam Augustinus in Psal 51. alibi Ambrose de fide ad Gratianum lib. 5. But also from their owne best copies which read Nouissima and not Nouissime as appéereth by the Bible printed by Plantine at Antwerpe and as Erasmus sheweth The second man from heauen heauenly Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Lord from heauen Héereof read before pag. 41.42 c. We shal al indeed rise again but we shall not al be changed Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We shall not all sléepe but we shall all be changed So is the Syrian translation and the Arabian So doth Origen alledge it So Chrysostom both in his commentarie vpon that place readeth and vpon the 11. chap. to the Romaines alledgeth it Iustinus martyr also so hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 281. Theophylactus so readeth The Gréeke scholies so haue it and expounde it Of this place read before pag. 14. Out of so great dangers Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is From so great death So is the Syrian translation and the Arabian Chrysostom Ambrose and the Gréeke scholies That
command vs. But now let vs examine our Iesuits proofes for the confirming of this strange Paradoxe Rhemish Iesuits THe proofe heerof is euident bicause most of the ancient heretikes were Grecians and therefore the Scriptures in Greeke were more corrupted by them as the ancient fathers often complaine Answer LEt the good Christian Reader héere consider the desperate dealing of the Papists against the holy Worde of God First they haue with all carefulnes and diligence kept it vnder the bushell of a strange toong that the light thereof might not shine in the eies of the common people to the discouering of their errors Idolatries and mockeries But when through the great mercie of God this light hath béene taken from vnder this bushell and set vpon a candlestick to giue light to al that are in Gods house to the directing of their féete to walke in Gods waies then they haue fallen to raile on it and reprochfully to speake of it Iohn Ecchius calleth the Scripture Euangelium nigrum Theologiam atramentariam That is the blacke Gospell and Inken Diuinitie Albertus Pighius another patron of the Popes cause writeth thus Sunt Scripturae vt non minus verè quà m festiuè dixit quidam velut nasus cereus qui se horsum illorsum in quamcunque volueris partem trahi retrahi fingÃque facilè permittit That is The Scriptures be as one no lesse truly than pleasantly said like a nose of waxe which maybe drawen this way and that way be applied to whatsoeuer part a man will One Ludouicus a canon of the Laterane church in Rome thus spake in an oration in the late goodly Councell of Trident Ecclesia est viuum pectus Christi Scriptura autem est quasi mortuum atramentum That is the Church is the liuely brest of Christ but the Scripture is as it were dead inke How contemptuously writeth Cardinall Hosius of those comfortable and swéet Psalmes of Dauid which be a pretious part of the holy canonicall Scripture For whereas it was obiected for the proofe of kings and princes power in Ecclesiasticall causes that king Dauid did not onely deale in such causes for the restoring and planting of Gods true worship and seruice greatly decaied in the daies of king Saul a wicked hypocrite but also did write Psalmes which pertaine to the canon of the Scripture for the instruction and direction of Gods Church for euer Hosius answereth in these words Scripsit Dauid Psalmos aliquot si quid Athanasio credimus quinque tantùm Quid ni scriberet Ne nunc quidem regi prohibetur aut principi quominus aut rythmos aut Psalmos aut carmina scribat quibus Dei laudes celebret Scribimus indocti doctÃque poemata passim That is Dauid did write certaine Psalmes if we beléeue Athanasius but fiue onely Why might he not write Euen now a king or prince is not prohibited to write either rimes or Psalmes or verses wherewith he may praise God We write learned and vnlearned poems apace Thus contemptuously writeth that popish prelate and president in that Tridentine Conuenticle of the Psalmes comparing them with rimes and verses that kings may or do now write and thereunto disdainfully and blasphemously applying that verse of Horace the profane poet Besides this contemptuous speaking of the holy Scriptures our Papists be now procéeded a step further in accusing the originall texts of the Scriptures to be corrupted the old Testament by the Iewes and the New by Gréeke heretikes Is not this desperate dealing against the word of God First to suppresse it and kéepe it in a strange toong then reprochfully to speake of it and now lastly to accuse the original and autenticall copies thereof to be corrupted What can they do more vtterly to deface and discredit the word of God contained in the Scriptures the which may séeme to be the marke they shoote at that by pulling downe the credit of the holy Scriptures they may set vp their owne vaine inuentions and wicked traditions wherewith their religion doth much better agrée than with the Scriptures But now let vs more particularly come to the examination of this assertion The proofe heerof is euident say our Rhemish Iesuits bicause most of the ancient heretikes were Grecians c. I answer that the disproofe héerof is easie For this is not the complaint as you most falsely affirme of ancient fathers but a false slander of ancient wicked heretikes as by the ancient godly fathers doth most plainly appéere So did Heluidius as Saint Hierom sheweth whose words I may aptly apply vnto you which be these Ac nè fortè de exemplariorum veritate causeris quia tibi stultissimè persuasisti Graecos codices esse falsatos ad Ioannis Euangelium venio That is But least peraduenture you complaine of the truth of the copies bicause thou hast most foolishly persuaded thy selfe that the Gréeke bookes be falsified I come to the Gospel of Iohn In which words you may sée how that you who will be worshippers of the virgin Marie ioine héerin hand in hand with Heluidius whom otherwise you would séeme much to mislike for denying the perpetuall virginitie of hir And as Hierom said that Heluidius was most foolishly persuaded then that the Gréeke bookes of the Testament were corrupted Euen so may I say vnto you that this is an extreame folly thus to iudge now as did Heluidius then for what reason is it to thinke that the Gréeke heretikes could corrupt all the Gréeke copies in the world Or why shall not we thinke that the godly learned fathers were as carefull to kéepe them pure from corruption as the heretikes were to corrupt them And whereas there were as the Papists also do now that thought the Iewes had corrupted the Hebrew in the old Testament S. Augustine answereth thus Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè latéque dispersis vel septuaginta illos memorabiles viros hoc de inuidenda gentibus veritate vnum communicasse consilium That is But God forbid that any wise man should beléeue that the Iewes how peruerse or malitious soeuer they were could do so much as to corrupt so many copies and so far and wide dispersed abroad or that those woorthy men the seuentie interpretors did take this counsell togither to depriue the Gentils of the truth Vpon which words of S. Augustine Ludouicus Viues writeth thus Hoc idem responderi potest hijs qui falsatos corruptósque ab Hebraeis codices veteris instrumenti à Graecis noui obijciunt nè veritas sacrorum librorum ex illis fontibus petatur That is This same may be answered to them who do obiect vnto vs as our Rhemish Iesuits do now that the bookes of the old Testament were corrupted and falsified by the Iewes and the bookes of the new Testament by
than the Gréeke And this knot he goeth about to lose by manie meanes most triflingly trifling in a matter that he did not vnderstand with his vel dic say so and say so c. Haue these men so great autoritie that when they do not at all vnderstand a matter yet it shall be lawfall for them to vtter and write what they list For Hierom doth bring in this as a thing impossible and absurd to be spoken that he might the more confute that which they would infer c. Hitherto Erasmus Thirdly whereas this barbarous blind Gloser maketh Augustine preferring the Gréeke and Hebrew copies and Hierom the Latin he doth very foolishly and preposterously For Hierom in all his writings and also as appéered by his translations did most earnestly maintaine the contrarie whereas Augustine by reason of his ignorance in the Hebrew did ouermuch attribute to the Septuaginta interpretors in Gréeke and wished that Hierom had translated the old Testament rather out of them than out of the Hebrew as appéereth by his owne words in his Epistle to Hierom himselfe which be these Ego sanè te mallem Graecas potius canonicas nobis interpretari Scripturas quae Septuaginta interpretum autoritate perhibentur That is I had rather that you did translate vnto vs the Gréeke canonicall Scriptures which be confirmed by the autoritie of the Seuentie interpretors This is that woorthy writer vpon the Popes holie Decrées who hath taught our Rhemish Iesuits this lesson and lent them this reason or rather accusation of the holy Scriptures A méete author for them to follow But how false this accusation of the corruption of the Gréeke text is may euidently appéere partly by the writings of Chrysostom Basill Theophylactus and other ancient Gréeke and godly fathers who generally agrée with the Gréeke text and dissent from the Latin when they differ as héerafter shall be shewed and partly by those places of the Latin fathers before alledged For whereas most of the Gréeke heretikes were before the time of Ambrose Hierom and Augustine as by Epiphanius it doth appéere yet in their daies the Gréeke bookes were sound pure and vndefiled Let them therefore shew vs in what age and by what heretikes all the Gréeke bookes in the world were corrupted And if our Rhemish Iesuits may thinke that the Gréeke text hath béene corrupted by old Gréeke heretikes why may it not also be thought that the Latin text hath in like maner béene corrupted by Latin heretikes But they will say There were not so many of them as of the other Besides that it is not greatly materiall for the multitude yet what if it may be prooued that all Papists be heretikes may not they in number be compared with the Gréeke heretikes I will not enter into this discourse at this present and the rather for that it hath béene effectually shewed and pithily prooued by my good and learned brother Master Whitakers of late and also was so largely and learnedly handled in Quéene Maries daies by that reuerend and learned father D. Poynet Bishop of Winchester that it hath hitherto neuer béene answered as far as I know and therefore it shall be lesse néedful for me to prooue it against M. Gregorie Martin the supposed and reported author of these reasons and this translation I will onely refer him and his fellowes vnto it beséeching God that it may likewise effectually worke in them that they may sée their owne errors and ignorance and in time repent their railing against Gods truth and seruants Moreouer I say that all the Iesuits in Rhemes and Rome are not able to shew one such a fowle corruption in al the Gréeke Testament to the ouerthrowing of any article of faith as I can shew a most notable place concerning euen the very Deitie of Iesus Christ corrupted fowly in the Latin which our Corrupt Rhemists in their English haue followed The place is 1. Timoth. 3.16 And in Gréeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is And without controuersie great is the mysterie of godlines God was made manifest in the flesh iustified in the spirit c. The vulgar Latin is thus Et manifestè magnum est pietatis sacramentum Quod manifestatum est in carne c. And is by you englished thus And manifestly it is a great sacrament of pietie Which was manifested in the flesh c. Héer in stead of these words God was reuealed in the flesh which plainly prooue both the Deitie and Humanitie of Iesus Christ agréeably to that other place of S. Paul to the Colossians In him dwelleth all the fulnes of the Godhead bodily they haue put these words Which was manifested in the flesh and so séeke to depriue vs of this most excellent testimonie which maketh strongly against the Arrians and other heretikes and corrupted the place which briefly yet very pithily comprehendeth the doctrine of our redemption The which corruption is not onely contrarie to all Gréeke copies and the ancient Syrian translation but also to Chrysostom to Theophylactus to Theodoretus dialog 1. and to the Gréeke scholies which so alledge it and expound it Such a place so like to be corrupted by heretikes I dare say that all our Rhemish rout is not able to shew in al the Gréeke text Lastly I omit to shew what a wide window these popish Rhemists do open to all heretikes by this their absurd assertion and accusation of the Gréeke originall text of the Testament who if they be pressed with any plaine place to the confounding of their heresie why may they not as Heluidius and the Manichées of old time did and our Iebusites do now say the same were corrupted by ancient heretikes But wo be to them that cannot maintaine their doctrine but by such shamelesse shifts But for the further manifestation of this matter and that the Christian reader may sée what consent there is betwéene these Catholike fathers I will set downe a place or two out of Iohn Driedon a Louanian who writeth thus Eisdem argumentis vtentes possumus demonstrare Graecos noui Testamenti codices non esse de industria vniuersaliter falsatos c. That is Vsing the same arguments we may prooue that the Gréeke bookes of the new Testament haue not béen of purpose vniuersally falsified as though any truth had béene rased togither out of all the holy Gréeke bookes being dispersed so far abroad and kept in the Libraries not onely of the Grecians but also of the Latins Again the same Driedon of Louaine writeth thus Quantum verò ad Nouum attinet Testamentum verisimile est si Graeci suos codices noui Testamenti voluissent deprauare c. That is But as touching the new Testament it is likely that if the Grecians would haue corrupted their bookes of the new Testament they would chéefly haue done it in those places in which matters be handled wherein they haue long agone begun to dissent from the Latin Church
shewed yet it must néedes be confessed to be but a small fault to expresse this word Lord and to attribute it to Iesus Christ to whom it doth so properly appertaine and of small force to discredit generally the autenticall text of the Gréeke Two hundred greater corruptions may be found in the vulgar Latin Furthermore whereas héere is produced the onely single testimonie of Tertullian I may iustly say that If by the law of God one mans witnes be not sufficient against a man much lesse may it be against the originall copie of the Testament of Iesus Christ Moreouer I may except against the credit of this one witnes as vnsufficient to giue testimonie against the originall text of Christs Testament For whereas Heluidius alledged his autoritie in defence of his opinion S. Hierom answereth him in these words Et de Tertulliano quidem nihil amplius dico quà m ecclesiae hominem non fuisse That is And as touching Tertullian I say no more but that hée was not a man of the Church And so without more ado turneth him ouer If Hierom refuse his credit as vnsufficient in that cause surely we will as well reiect him in this and not credit him in séeming to say that this word Lord came into the text by Marcions meanes Lastly I say that whereas Chrysostom doth charge that great heretike Paulus Samosatenus with corrupting a place Iohn 5.27 yet notwithstanding your vulgar Latin and your owne English do follow and allow that which Chrysostom counted to haue béen corruptly read and distinguished by the said P. Samosatenus The like may be said of Epiphanius who thinketh a place of S. Paul 2. Tim. 4.10 otherwise to be read than either your vulgar Latin or you do whose words be these Cresces inquit in Gallia Non enim in Gallatia velut quidam decepti putant sed in Gallia legendum est That is Cresces saith he is gone into Fraunce not into Gallatia as some being deceiued do thinke but it is to be read In Gallia into Fraunce Now if you will not iudge these places to be corrupted although Chrysostom Epiphanius did so thinke who were fathers far more sound sincere than Tertullian that fel into the heresies of Montanus why shall we be bound to thinke this place of the Corinthians to be corrupted by Marcion bicause Tertullian séemeth so to say Surely if you will not allow the iudgement of Chrysostom and Epiphanius in those places we wil not approoue the opinion of Tertullian in this The which also may be said concerning the two testimonies of Hierom and Socrates following to the former whereof hauing sufficiently spoken of this I will now come Rhemish Iesuits AGaine S. Hierom noteth that the Greeke text 1. Cor. 7.33 which is at this day is not the Apostolicall veritie or true text of the Apostle but that which is in the vulgar Latin Qui cum vxore est solicitus est quae sunt mundi quomodo placeat vxori diuisus est That is He that is with a wife is carefull of worldly things how he may please his wife and is diuided or distracted Answer HEre is brought in the onely testimonie of S. Hierom to discredit the Gréeke text the autoritie whereof he greatly magnified and by which he labored to reform the Latin bookes as hath béene shewed But to this single testimonie of Hierom héere produced I may obiect a saying of Hierom himselfe agréeable to the law of God before alledged Vni testi nè Catoni creditum est That is Men beléeue not one witnes though he were Cato And therefore both by the law of God and saying of S. Hierom himselfe we are not bound to beléeue this single witnes of Hierom especially in so great and weightie a matter as is the discrediting of the originall text of Christs Testament Secondly to this one testimonie of Hierom I oppose not onely the consent of Gréeke copies and those ancient translations of the Syrian and Arabian which both agrée with it but also S. Basil who in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thrise in another booke doth so alledge it as it is in the Gréeke also Chrysostom Theophylactus the Gréeke Scholies Epiphanius also contra Hiera haeres 67. and Tertullian De virginibus veland And lastly I oppose Hierom to Hierom himselfe who both in his booke against Heluidius and also Ad Eustochium de seruanda virginitate doth alledge this place as it is in the Gréeke referring the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which followeth and not to that which goeth before The which S. Hierom ought not to haue done if he had thought it not to be the Apostolicall veritie But héereby it doth appéere that Hierom in that booke against Iouinian did deale with this place as he did with many other which he wrested from the simple sense to serue his owne cause For how Hierom in those bookes abused certaine places of Scripture to serue his purpose and how hardly or rather contemptuously he spake of Matrimonie any man of any iudgement reading the bookes may easily perceiue Whereupon it came to passe that euen in those daies those bookes were misliked of them that were learned and godly as appéereth by Hieroms owne Apologies vnto Pammachius and Domnion insomuch that the said Pammachius being a godly man and Hieroms great friend went about to suppresse them But least I should séeme ouer hardly to charge Hierom whom otherwise I confesse to haue béene a godly and learned father I wil set downe for a taste two or thrée places Bonum est inquit homini mulierem non tangere Si bonum est mulierem non tangere malum est ergò tangere That is It is good saith he for a man not to touch a woman then it is euill to touch hir Héere Hierom doth not onely wrest that place for S. Paul doth not there oppose Good to sinne and euill but doth take it for conuenient expedient and commodious as Erasmus sheweth but also doth ouer iniuriously speake of matrimonie in saying it is euill to touch a woman which God hath ordained and sanctified Againe Hierom saith Si prudentia carnis inimicitia est in Deum qui in carne sunt Deo placere non possunt arbitror eos qui seruiunt officio coniugali quòd prudentiam carnis diligant in carne sint That is If the wisedome of the flesh be enimitie against God and that they which be in the flesh cannot please God I thinke that they which do the dutie of marriage loue the wisedome of the flesh and be in the flesh How iniuriously Hierom héere speaketh of Marriage and how he abuseth these places of S. Paul Rom. 8. it is so plaine that I néed not to shew S. Paul in the same place saith Vos non estis in carne You are not in the flesh but in the spirit speaking generally of the faithfull at
them 12 1 A liuing host 1. Cor. 3 9 Gods coadiutors 2 10 Yea the profundities of God 4 9 Deputed to death 4 15 Tenne thousand pedagoges 5 7 As ye are azimes for our pasche Christ is immolated 6 3 Secular things 18 He that doth fornicate 7 22 Is the franchised of our Lord. 9 13 Participate with the altar 22 Do we emulate our Lord. 11 24 Commemoration of me 14 12 Be emulators of spirits 15 8 Of an Abortiue 2. Cor. 1.12 Haue conuersed in this world 2 17 Adulterating the word of God 4 4 Illumination of the Gospell 6 13 Be you also dilated 7 1 Inquination of the flesh 11 28 My daily instance Galat. 1 13 Expugned it 3 1 Was proscribed 5 4 Euacuated from Christ 21 Ebrieties commessations 6 1 Praeoccupated in any fault 10 Domesticals of faith Ephes 1 3 In coelestials 14 To the redemption of acquisition 18 Eies of your hart illuminated 2 14 Euacuating the law 3 6 Coheires and concorporate and comparticipant 9 To the prefinition of worlds 4 19 To impudicitie vnto the operation of all vncleannes vnto auarice 30 Contristate not the spirit Philip. 2 7 He exinanited himselfe 17 If I be immolated congratulate with you all 3 6 According to emulation conuersing without blame 9 Configurated to his death 14 Supernall vocation 1. Thess 2 5 In the word of adulation 4 15 In the aduent of our Lord. 5 1 Moments 1. Tim. 1 9 To the wicked and contaminate 3 6 Not a Neophyte 11 Not detracting 6 20 Keepe the depositum 2. Tim. 1 6 That thou resuscitate the grace of God 9 Secular times 10 By the illumination of our Sauiour illuminated life 15 Be auerted from me 4 6 Time of my resolution Hebr. 2 10 To consummate the author of their saluation 17 That he might repropitiate the Sinnes of the people 3 12 Be obdurate with the fallacie of Sinne. 13 That none of you obdurate your harts as in the exacerbation Hebr. 5 11 Inexplicable to vtter 6 17 He interposed an oth 20 Where Iesus the precursor for vs. 7 15 Of life indissoluble 9 2 Proposition of Loaues 17 Whiles he that tested liueth 28 To exhaust the sinnes of many 10 6 Holocausts and for sinne did not please thee 35 Which hath a great remuneration 11 30 By circuiting seuen daies 12 4 Repugning against sinne 13 16 And beneficence and communication do not forget for with such hosts God is promerited Iames. 4 11 Detract not one from an other 1. Pet. 3 16 Which Caluminate your good conuersation 2. Pet. 2 5 Originall world Bringing in the deluge vpon the world of the impious 13 Coinquinations delicacies 3 15 The Longanimitie of our Lord. 1. Iohn 1 5 This is the Annuntiation which Iude ve 14 Impious impietie impiously Apoc. 1 10 Dominicall day 13 Vested in a princely garment 16 15 See his turpitude These be the fine words wherewith our fine Iesuites haue sought to beautifie this there translation of which I may say as S. Hierom sometimes said Rogo quae sunt haec portenta Verborum that is I pray thée what monstrous words be these And as Demosthenes said these be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not words but wonders This is not to obey the wise counsell of Gregorie Nazianzene who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vse natiue and common words Nor to doo the office of a good interpretor whose dutie is as S. Hierom saith Non quo ipse disertus appareat c. Not that he should séeme to be eloquent himselfe but to make him that readeth it so to vnderstand it as he that write it To the Christian Reader WHereas I did not purpose to make a full answeare to the Rhemists whole preface which I hope hereafter will be performed by some other I haue thought good to set downe here a few places out of the holy scriptures and ancient godly fathers partly to oppose for an answeare to the first part of their said preface wherein they goe about to shew that it is neither necessarie nor profitable to haue the holy Scriptures in Vulgar languages to be read and heard of all people and partly to stir vp them that be godly and faithfull to the dayly diligent and reuerent reading of them that they may thereby dayly more and more increase in the true knowledge and feare of God If thou good Christian reader receiue any benefite and comfort by these my poore and simple labors commend me to God in thy faithfull praiers Iohn 5.39 Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me Certaine places of Scripture to shew how requisite and profitable it is for all men diligently and reuerently to read and heare the word of GOD. Deut. 6.4 11.19 HEare O Israell the Lord our God is Lord only And thou shalt loue the Lord thy God with al thine hart and with all thy soule and with all thy might And these words which I command thée this day shall be in thine hart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tariest in thine house and as thou walkest by the way and when thou liest downe and when thou risest vp And thou shalt binde them for a signe vpon thine hand and they shal be as frontlets betwéene thine eies Also thou shalt write them vpon the posts of thine house and vpon thy gates Deut. 17.18 And when the king shall sit vpon the throne of his kingdome then shall he write him this Law repeated in a booke by the priests of the Leuites And it shall be with him and he shall read therein all the daies of his life that he may learne to feare the Lord his God and to kéepe all the words of this Law and these ordinances for to do them That his hart be not lifted vp aboue his brethren and that he turne not from the commandement to the right hand or to the left but that he may prolong his daies in his kingdome He and his sonnes in the middest of Israell Iosue 1.6 Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou maist obserue and doo according to all that is written therein For then shalt thou make thy way prosperous and then shalt thou haue good successe Psalm 1.1 Blessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornfull But his delight is in the Law of the Lord and in his Law doth he mediate day and night Psalm 19.7 The Law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisedome vnto the Simple The statutes of the Lord are right and reioice the hart the commandement of the Lord is pure and giueth light vnto the eies The feare of
Scriptures in the which God speaketh vnto thée no lesse faithfully than if he spake vnto thée mouth to mouth A little after SObrietie with earnest praier and continuall meditation of the Scriptures is a most safe defence of the hart For al holy Scripture giuen by diuine inspiration is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be perfect and instructed to euerie good worke Out of it therefore we must gather sentences which we may alwaies haue at hand and in readines that by them we may beat downe the serpent lifting vp his head against vs. For there is no disease of the soule wherunto the holie Scripture doth not minister a present remedie Hence we must get examples of godly men especially of Christ wherewith euerie one may either incourage or comfort himselfe Origines in Leuiticum Homil. 9. DOest thou thinke who comest scarcely vpon the holie daies vnto the Church and neither art attentiâ—◠〈◊〉 to heare the word of God nor indeuorest to kéepe his commandements that the lot of the Lord can come vpon thée Yet we wish that by hearing these things you would be diligent not onely in the Church to heare the word of God but also to be exercised therein in your houses and to meditate both day and night in the law of the Lord for there also is Christ yea and he is euerie where to them that séeke him A little after IF the diuine reading be in thine hands the commandements of God before thine eies then thou shalt be found ready to cast away those things that pertain to the diuels lot In the same homily after THe nourishments of the soule are diuine reading continuall praier the word of doctrine with this food it is fed becommeth healthie and getteth victorie Theodoretus de curatione Graecarum affectionum Lib. 5. WE doo manifestly shew you the great power of the doctrine of the Apostles and Prophets For the whole face of the earth which is vnder the Sunne is full of such words And the Hebrew books be translated not onely into the Gréeke but also into the Romane Aegyptian Persian Indian Armenian Scithian and Slauoi and in a word into all toongs which the nations vse vnto this day And a little after YOu may euery where sée our doctrines to be vnderstood not onely of them which be the teachers of the Church and instructors of the people but also of Taylers Smithes weauers and all artificers Yea also of all women not them only which be learned but also victuallers puddingmakers hand maids and seruants Neither those men onely which dwell in cities but also husbandmen doo well vnderstand the same One may find ditchers and heardmen and planters of vines disputing of the trinitie and of the creation of all things and hauing better knowledge of the nature of man than Plato and Aristotle had Saint Hierom in his preface vpon Esay to a woman called Eustochium IF according to the Apostle Paul Christ be the power of God and the wisedome of God and he that knoweth not the Scriptures knoweth not the power and wisedome of God then the ignorance of the Scriptures is the ignorance of Christ Saint Hierom ad Iulianum WE flie vnto the grauitie of the holy Scriptures where is the true medicine of our wounds and the sure remedies of our griefes Saint Hierom vpon the Epist. to Tit. cap. 1. THis place maketh against them who giuing themselues to idlenes and sléepe thinke it a sinne if they read the Scriptures and doo contemne them as pratlers and vnprofitable who meditate day and night in the Law of God Saint Hierom in his Epitaphie of a woman called Fabiola O good Iesus with what feruencie with what earnest study did she giue hir selfe to the diuine books of the Scriptures And as desirous to satisfie an hunger she did run through the Prophets Gospels and Psalmes propounding questions and hiding the same being answered in the chest of hir hart Saint Hierom in his Epitaphie of a woman called Paula PAula could say the Scriptures without Booke and she enforced me that she and hir daughter might read ouer the old and new Testament hearing me expound it Saint Hierom to a woman called Celantia IT is a great helpe vnto righteousnes to fill thy mind with the holy Scriptures and alwaies to meditate in hart that which thou desirest to execute in déed In the same place LEt therefore the holy Scriptures be alwaies in thy hands and continually meditated vpon in thy mind Saint Hierom to Gaudentius touching the education of his yoong daughter called Pacatula WHen the ignorant and toothles girle commeth to be seuen yéeres old and beginneth to be bashfull to know what she ought to kéepe in silence and to doubt what to speake let hir learne without booke the Psalter and vntil she come to ripe age let hir make the books of Solomon the Gospels Apostels and Prophets the treasure of hir hart Saint Hierom to a woman called Laeta concerning the bringing vp of hir daughter LEt hir first learne the Psalter with those holy Psalms let hir withdraw hir selfe from light songes Let hir be instructed in the prouerbs of Solomon for the leading of hir life By the books of the Preacher let hir accustome to tread vnder féete the things of this world In Iob let hir follow examples of vertue and patience Thence let hir goe into the Gospels and neuer lay them out of hir hand Let hir with the whole desire of hir hart as it were drinke in the Actes of the Apostles and the Epistles And when she hath inriched the storehouse of hir hart with these riches let hir commit to memory the Prophets the fiue books of Moses the books of the Kings and the Chronicles with the volumes of Esdras and Hester Saint Hierom in cap. 3. to the Coloss vpon these words of the Apostle Let the words of Christ dwell in you plentifullie HEre is shewed that lay men ought to haue the word of Christ not sparingly but plentifully and to teach and admonish one an other Saint Augustine lib. 3. de doctr Christia cap. 1. THe man that feareth God diligently séeketh his will in the holy Scriptures Saint Augustine in Psal 33. conc 2. REad ye the Scriptures Therefore God would haue theÌ„ to be written that we might be comforted by them Saint Augustine in Psal 64. OVr father hath sent from heauen Epistles vnto vs God hath giuen the Scriptures vnto vs by the which Epistles a desire to come vnto him should be wrought in vs. Saint Augustine de verbis domini secundum Iohan. serm 45. YOu séeke me and shall not find me Why Bicause you search not the scriptures which doo beare witnes of me S. Augustine lib. de vtilitate credendi ad Honoratum Cap. 6. WHatsoeuer beléeue me is in those holie Scriptures it is déepe and diuine for truth and discipline most méet both to refresh and reforme our soules