so to doe if by later cogitations that often are wiser he finde any thing meete to be changed Doe not you Papistes vse the same Is Bristowes chapter of obedience in his motiues nothing altered from the high treason contained in the first edition Is nothing added taken away or changed in your Iesus Psalter in any of your editions or are you your selues ashamed of the former Or haue your schollers presumed to alter their maisters writings If you may haue an euasion in these cases I trust we are not so pente in but we may change our owne writings without shame of the former or corruption in the later As for the example of S. Iames Epistle denyed as you saye and faced out for Luthers credit will serue you for no proofe For so farre off is it that we or the world doe knowe that is was moste truly layed to his charge that nowe we knowe of a certaintie that it was a very slaunder as false as it was common seeing Luthers wordes of that Epistle are not absolute but in comparison as is confessed by you and founde by some of vs to be none otherwise in deede who haue not stoode vpon one onely booke or edition but vpon as many as they could come by both in the Latine and in the Dutch tongue MART. 34. Eightly in citing Beza I meane alwaies vnlesse I note otherwise his Latine translation of the new Testament with his annotations adioyned thereunto printed in the yeare 1556. FVLK 34. You were afraide lest they that vnderstoode not Latine for whose sake you wrote in English this treatise might take hurt by Bezaes translations and annotations in Latine And if he him selfe haue espied and corrected any thing of his first edition that was either faultie or offensiue in his two later editions with great equitie as though you were the onely man that had discouered his errours you muste let all the vnlearned in Englande knowe what shamefull corruptions you haue obserued in Bezaes translation or annotations MART. 35. Lastly and principally is to be noted that we will not charge them with falsifying that which in deede is the true and authenticall Scripture I meane the vulgar Latine Bible which so many yeares hath bene of so great authoritie in the Church of God and with all the auncient fathers of the Latine Church as is declared in the Preface of the newe Testament though it is much to be noted that as Luther onely in fauour of his heresies did wilfully forsake it so the rest followed and doe follow him at this daye for no other cause in the world but that it is against them And therefore they inueigh against it and against the holye Councell of Trent for confirming the authoritie thereof both in their speciall treatises thereof and in all their writings where they can take any occasion FVLK 35. In the margent You will not charge vs with forsaking the old approued Latine text though it be an ill signe and to our euident confusion S. Augustine though a meere Latine man whome you your selfe doe after confesse to haue vnderstoode but one tongue well and that was euen his mother tongue learned as he confesseth of his nurses is not so addicted to the Latine translation but that he would haue men to seeke to the Hebrew and Greeke fountaines which you like a blasphemous hypocrite deny to be the true and authenticall Scriptures in deede allowing onely the vulgar Latine translation as though neither the Churches of Greece Syria Armenia Aethiopia nor any other in the world which haue not the vulgar Latine had not the true and authenticall Scriptures And though your vulgar Latine hath for many yeares bene of great authoritie in the Latine Church from the time when the knowledge of the Hebrew and Greeke tongues haue decayed yet is it vtterly false that you say that it hath bene of great authoritie with all the fathers of the Latine Church whereas there is not one that liued within 400. yeares after Christ that knew it but almost euery one followed a seueral translation And S. Augustine in the place before cited telleth you that there were innumerable translations out of the Greeke into the Latine Againe that your vulgar Latin is full of many errours and corruptions I haue shewed by the confession of Isidorus Clarius and Lindanus two of your owne profession of which the one tooke paines by the Hebrue and Greeke to correct it the other shewed meanes how it should be corrected And where you say that Luther and his followers forsooke it for none other cause in the world but that it is against them it is vtterly vntrue For beside that they haue made cleare demonstration of many palpable errours therein which they that haue any forehead amongst you cānot denie they haue and do dayly conuince you of horrible heresies euen out of your owne corrupt vulgar translation Finally whosoeuer shall reade what Caluine and Kemnitius hane written against the Councell of Trent for auctorizing that translation shall plainely see that they had something else to alledge against it which nothing at all concerneth their opinions that be contrarie to the Popish heresie MART. 36. And concerning their wilfull and hereticall auoyding thereof in their newe translations what greater argument can there be than this that Luther who before alwaies had reade with the Cath. Church and with all antiquitie these wordes of S. Paul Haue not we power to leade about A WOMAN A SISTER as also the rest of the Apostles and in S. Peter these wordes Labour that BY GOOD WORKES you may make sure your vocation and election sodenly after he had contrarie to his profession taken a wife as he called her and preached that all other votaries might do the same and that faith only iustified good workes were not necessarie to saluation sodenly I say after he fell to these heresies he began to reade and translate the former Scriptures accordingly thus Haue not we power to lead about a SISTER A WIFE as the rest of the Apostles and Labour that you may make sure your vocation and election leauing out the other wordes by good workes And so do both the Caluinists abroade and our English Protestants at home reade and translate at this day because they holde the selfe same heresies FVLK 36. If their be no greater argument as you confesse there can be none that their auoyding of this vulgar Latine is wilfull and hereticall than this that Luther defended his mariage beyng a votarie by that texte of 1. Corinth 9. wherein the Apostle challengeth power to leade aboute with him a sister to wife whiche your texte hath Mulierem sororem a woman a sister And that to proue that faith only iustifieth and good workes are not necessarie to saluation he lefte out of the text of S. Peter good workes by which the Apostle exhorteth vs to make sure vnto our selues our vocatiō election there is none argument at all of
wilful needlesse or hereticall aâ—oyding For although the mariage of ecclesiasticall ministers generally is proued by that Scripture yet the mariage of votaries specially is nothing confirmed And for the mariage of Bishops Priestes and Deacons your owne translation of 1. Tim. 3. and Tit. 1. both Latine and English will warrant them to be the husbandes of one wife so that euery childe may see that he needed not for that purpose to corrupt the texte 1. Cor. 9. And as for the other texts 2. Pet. 1. although this worde by good workes is not expressed in the moste Greeke copies yet the whole circumstance of the place giueth it necessarily to be vnderstoode and yet it maketh nothing agaynst iustification by fayth only For our election which is most certaine immutable in Gods determinatioÌ„ is made certainly knowen vnto vs by good workes the fruites of iustifying faith euen as the effectes doe necessarily proue the cause gone before And so dothe Thomas Mathewes Bible note likewise the Bishops Bible and the Geneua Bible for so I had rather call them than by the yeares in whiche they were once printed whiche haue bene often printed and perhaps all in some one yeare Couerdales Bible also addeth these wordes by good workes whiche is redde in some Greeke copies So true it is that you say wee leaue it out because wee holde the selfe same heresie As likewise that you slaunder vs to hold that good workes are not necessarie to saluation whereas we beleeue that good workes are as necessarie to saluation as fayth in all them that are iustified by faith onely But because you are not able to withstand the truth which we beleeue you faine odious Monsters as Dragons Centaures Hydraes to fight withall before the people that you might gette the prayse of glorious conquerours like S. George on horsebacke that in a pageant vanquisheth an hideous dragon made of paper or painted clothes MART. 37. So do they in infinite places alter the olde text which pleased them well before they were Heretikes and they do it with brasen faces and playne protestation hauing no shame nor remorse at all in fleeing from that which all antiquitie with one consent allowed and embraced vntill their vnhappie daies Which though it be an euident condemnation of their nouelties in the sight of any reasonable man that hath any grace yet as I began to admonish thee gentle Reader we will not charge them for altering the auncient approued Latin translation because they pretend to folowe the Hebrue and Greeke and our purpose is not here to proue that they should not folowe the Hebrue and Greeke that now is before the auncient approued Latine text which is done briefly already in the preface to the new Testament FVLK 37. You were afrayde belike to be ouermatched in rayling and therefore you thought to beare vs downe at once with a whole floud of reprochfull slaunders and that you vtter euen with the same face with which you affirme that al antiquitie with one consente allowed and embraced your vulgar Latine texte for what else you shoulde meane I cannot coniecture seing you say afterwarde you will not charge vs for altering the auncient approued Latine translation What say you Martin doth all antiquitie with one consent allowe and imbrace your vulgar Latine translation What is the cause then that the most of all antiquitie of the Latine Church vsed not your vulgar Latine text or dare you ioyne issue with me that all the Latine doctors for 400 yeares after Christe vsed none other Latine translation but that or that they all knewe your vulgar Latine translation you are neuer able to proue it The 70. translation in deede was greatly esteemed and almost generally receyued in the Greeke and Latine Churches and out of it were innumerable Latine versions as S. Augustine affirmeth But your vulgar Latine followeth it not in many places as it were easie to shewe if time and occasion serued and I suppose you will not denie As for the reasons you bring in the Preface to the newe Testament to proue that we should not followe the Hebrue and Greeke that now is before that auncient approued text when they come to be considered it shall appeare how vayne and friuolous they are But as for the Hebrue and Greeke that now is may easilie be proued to be the same that alwaies hath bene neither is their any diuersitie in sentence how soeuer some copies eyther through negligence of the writer or by any other occasion do varie from that which is commonly and most generally receyued in some letters syllables or wordes MART. 38. Neither will we burden them for not folowing the vulgar Latine texte when the same agreeth with most auncient Greeke copies which notwithstanding is great partialitie in them must needes be of an heretical wilful humor that among the Greeke copies themselues they reiect that which moste agreeth with the vulgar Latine text in places of controuersies Yet will wee not I say neither in this case lay falsehood and corruption to their charge because they pretend to translate the common Greeke text of the newe Testament that is one certaine copie But here at the least lette them shewe their fidelitie and that they be true and exact translatours For here onely shall they be examined and called to account FVLK 38. In translation we follow the common vsuall and printed coppies as you doe in your translation and yet you know there be as many yea ten times as many diuerse readings in the Latine as are in the Greeke witnesse hereof the Bible printed at Antwerpe by Christopher Plantine 1567. of Hentenius castigation where the margents almost of euerie leafe be full of diuerse readings obeliskes asterisks stigmates signifying the variety that is in many copies by adding detracting chaunging The same is confessed by Arias Montanus Lindanus likewise acknowledgeth as much Of that which you say we reiect that which best agreeth with the vulgar Latine in places of controuersie you bring none example But that among your diuerse readings you reiect that which agreeth best with the Hebrue and with the Greeke in places of controuersie I will giue you an example Gen. 3 v. â—5 where the Hebrue truth teacheth that the seede of the woman shall breake the serpentes heade and the Greeke translateth the pronoune in the masculine gender he meaning Christ and some auncient copies of your vulgar Latine haue ipse you neuerthelesse followe that blasphemous corruption that in these later times hath bene receiued in your vulgar Latine Bibles and reade still in your texte ipsa she which though you would wrest blasphemously to the virgin Marie which is proper to Christ can not by the circumstance of the place be aptly referred to any but to Eue. MART. 39. And if they followe sincerely their Greeke and Hebrue text which they professe to followe and which they esteeme the onely authenticall texte so farre we accuse them not of hereticall
an hare beefore the houndes suche mightie hunters you are and wee suche fearefull hares before you I am not skilful in the termes of hunting but in plaine Englishe I wil speake it that if al the traiterous wolues and foxes that bee in the kennell at Rhemes woulde doe their beste to saue your credit in this section nay in this whole preface they shall neuer be able to maintaine their owne with anye indifferent reader MART. 47. Wel then doth it like you to reade thus according to Bezaes translation Thou shalt not leaue my carcasse in the graue No we are content to alter the word carcas which is not a seemely word for our sauiors bodie and yet wee are loath to say soule but if we might we would say rather life person as appeareth in the margent of our Bibles but as for the Hebrue word that signifieth Hel though the Greke Latin Bible throughout the Greke and Latin fathers in al theyr writings as occasion serueth doe so reade it and vnderstande it yet wil we neuer so translate it but for Hel we wil say graue in al such places of scripture as might infer Limbus patrum if we shoulde translate Hel. These are their shifies and turnings and windings in the olde Testament FVLK 47. I haue shewed you before that in the newe Testament we like better to translate according to the proper and vsual signification of the Greke word But the Hebrewe worde in the olde Testament may bee translated according to the circumstaunce of the place life person selfe yea or dead bodie and in some place perhaps carcase You folow vs very neare to seeke aduantage of the English worde carcase which commonly is taken in contempt therfore we would not vse it speaking of the bodie of our Sauiour Christe when it was dead But you hunt your selfe out of breath when you woulde bring the same contempt to the Latine worde Cadauer which Beza vsed For Cadauer signifieth generally a dead bodie of man or beast and by your vulgar Latine translator is vsed for the dead bodies of sacrifices of Saincts and holy men as indifferently as for carion of beastes or carcases of euill men Namely in Iob. 39. v 33. wheresoeuer the dead body is thether will the Eagle resort which similitude our Sauiour Christe applieth to him selfe Math. 24. v. 28. wheresoeuer the dead bodie is thether wil the Eagles be gathered where he compareth him selfe to the dead body and the faithfull to the Egles Now concerning the other Hebrue worde which you say signifieth hell because the Greeke and vulgar Latine interpretor do so translate it When iust occasion shal be giuen afterwarde Cap. 7. I will shew that it properly signifieth a graue pit or place for dead bodies and that in this place of the 16. Psalme it muste needes so signifie not onely the later part of the verse expressing in other wordes that which was saide in the former but also the Apostles prouing out of it the resurrection of Christe doe sufficiently declare If you haue no place therefore in the Scriptures to proue your Limbus patrum but where the holy Ghost speaketh of the death and buriall of the fathers no maruaile though you must straine the Hebrue worde which properly signifieth graue and the Greeke worde which properly signifieth a darke place and especially the Latine whiche signifieth generally a lowe place none of all the three wordes signifying hel as wee commonly vnderstande the worde hell properly and onely but by a figure where mention is made of the death of the vngodly whose rewarde is in hell These be the poore shiftes turninges and windings that you haue to wreath in those fables of Limbus patrum Purgatorie which the Church of God from the beginning of the worlde vnto the comming of Christ neuer heard of nor many hundreth yeares after Christe vntill the MoÌ„tanists or such like hethenish heretikes brought in those fantasies MART. 48. In the newe Testament wee aske them will you be tried by the auncient Latine translation which is the texte of the fathers and the whole Churche No but wee appeale to the Greeke What Greeke say wee for there bee sundrie copies and the beste of them as Beza confesseth agree with the saide auncient Latine For example in Saint Peters wordes Labour that by good workes you may make sure your vocation and election Duth this Greeke copie please you No say they wee appeale to thaâ— Greeke copie which hath not those wordes by good workes for otherwise wee shoulde graunt the merite and efficacie of good workes towarde saluation And generally to tell you at once by what Greeke we will be â—ried we like best the vulgar Greeke texte of the new Testament which is most common and in euery mans handes FVLK 48. Wee neede not appeale to the Greeke for any thing you bring out of the vulgar Latine against vs. As for that text 2. Pet. 1. Labour that by good works c. I haue answeared before in the 36. Section Wee like well the Latine or that Greeke copie which hath those wordes by good workes for we must needes vnderstand them where they are not expressed and therefore you do impudeÌ„tly beelie vs to say they do not please vs. Caluin vpon that text saith Nonnulli codices habent bonis operibus sed hoc de sensu nihil mutat quia subaudiendum est etiaÌ„ si non exprimatur Some bookes haue By good works but this chaungeth nothing of the sense for that must be vnderstoode although it be not expressed The same thing in effect saith Beza that our election and vocation must be confirmed by the effects of faith that is by the fruites of iustice c. therefore in some copies wee finde it added by good workes So farre of is it that Beza misliketh those wordes that hee citeth them to proue the perpetuall connection of Election Vocation Iustification and Sanctification This is therefore as wicked a slaunder of vs as it is an vntrue affirmation of the vulgar Latine that it is the texte of the fathers and the whole Churche whereby you shewe your selfe to be a Donatiste to acknowledge no Churche but where the Latine texte is occupied So that in Greece Syria Armenia Aethiopia and other partes of the worlde where the Latine texte is not knowen or vnderstood there Christ hath no Churche by your vnaduised assertion That we like best the most common Greeke text I am sure that we doe it by as good reason if not by better than you in so great diuersities of the Latine texte who like best of that which is most common and in euery mans handes MART. 49. Well say we if you will needes haue it so take your pleasure in choosing your text And if you will stande to it graunt vs that Peter was chiefe among the Apostles because your owne Greeke text saith The first Peter No saith Beza we will graunt you no such thing for these wordes were added
to deny that which is affirmed without certaine proofe MART. 20. If the English Geneua Bibles them selues dare not follow their Maister Beza whom they professe to translate because in their opinion he goeth wide and that in places of controuersie how wilfull was he in so translating See chap. 12. num 6. 8. chap. 13. num 1. FVLK 20. It is a very impudent slaunder The Geneua Bibles doe not professe to translate out of Bezaes Latine translation but out of the Hebrew Greeke if they agree not alwaies with Beza what is that to the purpose if they agree with the truth of the originall text Beza often times followeth the purer phrase of the Latine tongue which they neither woulde nor might follow in the English If in dissenting from Beza or Beza from them they or he dissent from the truth it is of humane frailtie not of hereticall wilfulnes The places being examined shall discouer your vanitie MART. 21. If for the most part they reprehend the olde vulgar translation and appeale to the Greeke and yet in places of controuersie sometime for their more aduantage as they thinke they leaue the Greeke and followe our Latine translation what is it else but voluntarie and partiall translation See chap. 2. num 8. chap. 6. nu 10. 21. chap. 7. nu 39. chap. 10. nu 6. FVLK 21. We neuer leaue the Greeke to followe your vulgar translation as in the places by you quoted I will proue manifestly but I haue already proued that you leaue the Latine and appeale to the Greeke in translating Simulachra Idols both Col. 3. 1. Iohn 5. MART. 22. If otherwise they auoid this world iustifications altogither yet translate it when they can not choose but with a coÌ„meÌ„tarie that it signifieth good works that are testimonies of a liuely faith doth not this hereticall commentarie shew their heretical meaning when they auoide the worde aliogither See Chap. 3. Nu. 1. 2. 3. FVLK 22. To auoyde the worde altogither and yet sometime to translate it I see not how they can stand togither for he that doth sometimes translate it doth not altogither auoyde it But you will say they do altogither auoyde it in all such places where they doe not translate it That is altogither false for the Geneua translation Luc. 1. telleth you that the Greeke worde signifieth iustifications and yeeldeth a reason why it doth in that place otherwise translate it and if to translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise than iustificatioÌ„ must needes shew an hereticall meaning then must you needs say that your vulgar Latine translater had an hereticall meaning for in the second place by you quoted namely Rom. 2. v. 26. he tranâ—lateth it Iustitias likewise Ro. 1. v. 32. Iustitiam so likewise Rom. 5. v. 18. And if it be an hereticall commentarie to say that good workes are a testimonie of a liuely faith you will also condemne the Apostles of heresie which teach it to be impossible to please God without faith Heb. 11. and that what soeuer is not of faith is sinne Rom. 14. If there be any good workes that are not testimonies of a liuely faith But it is sufficient for you to call what you wil heresie and hereticall falsification and corruption for your disciples are bounde to beleeue you though you say the Gospell be heresie and the Apostles themselues heretikes Gregorie Martine calleth this an heretical commentarie what neede you seeke other proofe MART. 23. When by adding to the text at their pleasure they make the Apostle say that by Adams offence â—inne came on all men but that by Christs iustice the benefite only abounded toward all men not that iustice came on all whereas the Apostle maketh the case a like without any such diuers additions to wit that we are truely made iuste by Christ as by Adam we are made sinners is not this most wilfull corruption for their heresie of imputatiue and phantasticall iustice See Chap 11. Nu. 1. FVLK 23. The Verse by you quoted Rom. 5. v. 18. is a manifest eclipsis or defectiue speach to make any sense wherof there must needes be added a Nominatiue case and a Verbe Now by what other Nominatiue case and Verbe may the sense be supplied but by that which the Apostle him selfe giueth before Verse 15. Vnto which all that followeth must be referred for explication Where he saieth as you your selues traÌ„slate it If by the offeÌ„ce of one many died much more the grace of God the gift in the grace of one man Iesus Christ hath abounded vpoÌ„ many Seing therfore that defectiue speach must be supplied for vnderstanding in this probation what is so apt as that which the Apostle him self hath expressed before in the proposition Although you in your translatioÌ„ are not disposed to supplie it bicause you had rather the text should be obscure woÌ„dred at than that it should be plaine easie or able to be vnderstood albeit in other places you sticke not to adde such wordes as be necessarie for explication of the texte as euery translater must do if he will haue any sense to be vnderstood in his traÌ„slation For that defectiue speach which in some tongue is well vnderstood in some other is altogither voide of sense and must be explicated by addition of that which is necessarily or probably to be vnderstoode So you translate Math. 8. Quid nobis What is betweene vs Mark 2. Post dies after some daies Accumberet he satte at meate and many such like But where you charge our translation to say the benefite only abouÌ„ded toward all men not that iustice came on all you do shamefully adde to our translation for the worde onely is of your owne slaunderous addition and the rest is your malitious colection For we meane not to extenuate the benefite of Christes redemption but by all meanes to set it forth to the vttermost as the worde abounded doth shew if you do not blemish the light of it by your blockish addition of this worde only And that we are truely made iust by Christ and yet by imputation as wee are truly made sinners by Adam and yet partly by imputation as we are actually by corruptioÌ„ we do at all times and in al places most willingly confesse for the iustice of Christ which is imputed vnto vs by faith is no false or phantasticall iustice as you do no lesse blasphemously than phantastically affirme but a true and effectuall iustice by which we are so truly made iust that we shall receiue for it the crowne of iustice which is eternall life as the Apostle proueth at large Rom. 4. and 5. whom none but an hellhound will barke against that he defendeth imputatiue and phantasticall iustice MART. 24. But if in this case of iustification when the question is whether onely faith iustifie and wee say no hauing the expresse wordes of S. Iames they say yea hauing ne expresse scripture for
as the cause shall require More examples might I bring but for tediousnesse to conuince the bolde rashnesse of this quarreller but these may suffice all indifferent Readers and aunswere sufficiently for vs within the newe Testament we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinaunces or statuts seeing it is proued both by the Septuaginta which calleth the same Hebrewe worde not onely iustifications but often commaundements statuts precepts iudgements by the vulgar Latine Interpretor which commonly calleth it ceremonies or precepts MART. 2. But be it that you may controll them in the Hebrew which none but fooles will graunt vnto you in the newe Testament what pretense haue you doe you there also translate the Hebrew worde or rather the Greeke the Greeke vndoubtedly you should translate What reason then can you haue why you doe not none other surely than that which Beza giueth for him selfe saying that he reiected the word iustifications notwithstanding it expressed the Greeke worde for worde notwithstanding the seuentie Greeke Interpreters vsed it to signifie the whole lawe and in Latine it be commonly translated iustificationes notwithstanding all this for this onely cause sayth he did I reiect it to auoide the cauillations that might be made by this word against iustification by faith As if he should say This word truly translated according to the Greeke might minister great occasion to proue by so many places of scripture that mans iustification is not by faith only but also by keeping the law and obseruing the commaundements which therefore are called according to the Greeke and Latine iustifications because they concurre to iustification and make a man iust as by S. Lukes wordes also is well signified which haue this allusion that they were both iuste because they walked in all the iustifications of our Lord. Which they of purpose suppresse by other wordes FVLK 2. None but fooles considering what I haue brought of the vsage of that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil iudge that it signifieth onely iustifications and all wise men may see that we haue good warrant to translate it otherwise in the Greeke Testament where it must needes haue an other signification The concurrence of workes with faith to iustificatioÌ„ before God which the Apostle doth exclude Rom. 3. we may not admit But iustification by workes as Saint Iames teacheth we doe acknoweledge I hope you will not saye that your Latine translator against iustification by workes translated the worde so often ceremonies or that ceremonies of the lawe doe concurre to iustification by faith The commaundements in deede are called iustifications because the workes of the lawe if a man keepe it wholy are able to iustifie Not that euery ceremonie or obseruation of any peece of the law is a iustification â—or maketh a man iust which you may better say vpon the etymologie of the worde than that euery particular obseruation of the lawe or good worke doth concurre with faith vnto iustification MART. 3. And hereof also it riseth that when he can not possibly auoyd the word in his translation as Apoc. 19. 8. Bissinum enim iustificationes sunt sanctorum The silke is the iustifications of Sainctes there he helpeth the matter with this coÌ„mentarie That iustifications are those good workes which be the testimonies of a liuely faith But our English translatours haue an other way to auoyd the worde euen in their translation For they say here the righteöusnes of Sainctes because they coulde not saye ordinances of Saincts and they would not say iustifications of Saincts knowing very well by Bezaes owne commentarie that this word includeth the good workes of saincts which workes if they should in translating call their iustifications it would goe sore against iustification by onely faith Therefore doe they translate in steede thereof ordinances and statutes where they can which are termes furthest of from iustification and where they can not there they say righteousnesse making it also the plurall number whereas the more proper Greeke worde for rightuousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6 22. which there some of them translate vngiltinesse because they wil not translate exactly if you would hire them FVLK 3. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 19. are translated iustificationes they signifie iuste works as I haue already proued the significatioÌ„ of the word to beare beside that it is so vsed by Aristotle in his Ethicks who of iustificatioÌ„ before God whereof wee speake vnderstoode neuer a whit Therefore if in steede of rightuousnesse which is the singular number it were translated rightuous or iust workes it were not amisse in mine opinion Although by rightuousnesse in that place is nothing meant but good or rightuous workes as Bezaes note doth tel you MART. 4. And therefore as for iustice and iustifications they say righteousnesse so for iuste they translate righteous and by this meanes Ioseph was a righteous maÌ„ rather than a iust man and Zacharie and Elisabeth were both righteous before God rather than iust because when a man is called iust it soundeth that he is so in deede and not by imputation onely as a wise man is vnderstoode to be wise in deede and not only so imputed Therefore doe they more gladly and more often say righteous men rather than iust men when they doe say iust men as sometime they doe least they might sâ—eme wilfull inexcusably there they vnderstande iust by imputation not in deede as is to be seene in Bezaes Annotations vpon the Epistle to the Romanes Note also that they put the word iust when faith is ioyned withall as Rom. 1. The iust shal liue by faith to signifie that iustification is by faith But if workes be ioyned withall and keeping the commaundementes as in the place alleaged Luc. 1. there they say righteous to suppresse iustification by workes FVLK 4. This is a maruelous difference neuer heard of I thinke in the English toÌ„gue before betwene iust righteous iustice righteousnes I am sure there is none of our translatours no nor any professer of iustification by faith onely that esteemeth it the worth of one haire whether you say in any place of Scripture iust or righteous iustice or righteousnesse and therefore freely they haue vsed sometimes the one worde sometimes the other Therefore it is a monstrous falshoode that you fain them to obserue this distinction that they ioyne iust with faith and righteous with workes Doe they not translate Rom. 2. ver 13. the hearers of the lawe are not righteous before God but the doers of the lawe shall bee iustified Haue you not again the righteousnesse of God is made manifest without the law c. by the faith of Iesus Christ. And where you reade the iust shall liue by faith haue you not immediatly the righteousnesse of God is reuealed from faith to faith as it is written the iust shall liue by faith Who then but the Diuell which hath his name of sclaundering woulde here inuent
a distinction of iust and righteous MART. 5 And certaine it is if there were no sinister meaning they would in no place auoide to say iust iustice iustification where both the Greeke and Latine are so woorde for word as for example 2. Tim. 48. In all their Bibles Henceforth there is laid vp for me a crowne of RIGHTEOVSNES which the Lorde the RIGHTEOVS iudge shall GIVE mee at that day And againe 2. Thess. 1. Reioyce in tribulation which is a token of the RIGHTEOVS IVDGEMENT of God that you may be counted worthie of the kingdome of God for which yee suffer For it is a RIGHTEOVS THING with God to recompence tribulation to them that trouble you and to you that are troubled rest with vs in the reuelation of our Lorde IESVS from heauen And againe Heb 6. 10. God is not VNRIGHTEOVS to forget your good woorke and labour c. These are very pregnant places to discouer their false purpose in concealing the worde iustice in all their Bibles For if they will say that iustice is not an vsuall English word in this sense and therefore they say righteousnesse yes I trow iust and vniust are vsuall and well knowen Why theÌ„ would they not say at the least in the places alleadged God the IVST iudge A token of the IVST IVDGEMENT of God It is a IVST thing with God God is not VNIVST to forget c Why is it not at the least in one of their English Bibles â—eeing so both in Greeke and Latine FVLK 5. Certaine it is that no Englishman knoweth the difference betweene iust and righteous vniust vnrighteous sauing that righteousnesse righteous are the more familiar English wordes And that we meane no fraude betweene iustice and righteousnesse to apply the one to faith the other to workes reade Rom. 10. v. 34. 5. and 6. of the Geneua translation where you shall see the righteousnesse of the law the righteousnesse of faith Reade also against this impudent lie in the same translatioÌ„ Luc. 1. Zacharie and Elizabeth were both iust Cap. 2. Simeon was iust Mathew the firste Ioseph a iust man and else where often times and without any difference in the worlde from the worde righteous Who euer heard a difference made betweene a iuste iudge and a righteous iudge this trifling is too too shameful abusing of mens patience that shall vouchsafe to reade these blotted papers MART. 6. Vnderstand gentle Reader and marke well that if S. Paules wordes were truely translated thus A crowne of IVSTICE is laid vp for me which our Lord the IVST iudge will RENDER vnto me at that day and so in the other places it would inferre that men are iustly crowned in heauen for their good workes vpon earth and that iâ— is Gods iustice so to do and that he wil do so because he is a iust iudge and because he wil shew his IVST IVDGEMENT and he wil not forget so to do because he is not vniust as the auncient fathers namely the Greeke doctors S. Chrysostom Theodorete and Oecumenius vpon these places do interprete and expound In so much that Oecumenius saith thus vpon the foresaid place to the Thessalonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See here that to suffer for Christ procureth the kingdome of heaueÌ„ according to IVST IVDGEMENT and not according to grace Which least the Aduersarie might take in the worse parte as though it were onely Gods iustice or iuste iudgement and not his fauour or grace also S. Augustine excellently declareth how it is both the one and the other to witte his grace and fauour and mercie in waking vs by his grace to liue and beleeue well and so to be worthy of heauen his iustice and iust iudgement to render and repaye for those workes whiche him selfe wrought in vs life euerlasting Which he expresseth thus How should he render or repay as a iust iudge vnlesse he had giuen it as a merciful father Where S. Augustine vrgeth the wordes of repaying as due and of being A IVST IVDGE therefore Both which the said translatours corrupt not onely saying righteous iudge for iust iudge but that he will giue a crowne whiche is of a thing not due for that which is in the Greeke He will render or repay whiche is of a thing due and deserued and hath relation to workes going before for the which the crowne is repaied He saide not saith Theophylacte vpon this place hee will giue but hee will render or repay as a certaine deâ—te For he being iust will define and limite the reward according to the labours The crowne therefore is due debte because of the iudges iustice So saith he FVLK 6. What so euer you may cauill vpon the wordes iuste and iustice you may doe the same with as great aduauntage vppon the wordes righteous and righteousnesse That God as a iust iudge rewardeâ—â— good workes of them that are iustified freely by his grace by fayth without workes with a crowne of iustice it proueth not eyther iustification by workes or the merite or worthinesse of mennes workes but all dependeth vppon the grace of God who promiseth this rewarde of his meere mercie and of the worthinesse and merites of Christe whiche is our iustice whereby wee beyng iustified before God our workes also whiche hee hath giuen vs are rewarded of his iustice yet in respecte of Christes merites and not in respecte of the worthinesse of the workes Againe God is not vnmindefull of his promise to rewarde our workes for then he should be vniuste he is iuste therefore to performe what so euer he hath promised though wee nothing deserue it Neyther hath Chrysostome or Theodorete any other meaning That you cite out of Oecumenius a late writer in comparison is blasphemous against the grace of God neyther is S. Augustine that liued 500. yeares before him a sufficient interpreter of his saying to excuse him With Augustine we say God crowneth his giftes not our merites And as he acknowledgeth Gods mercie and also his iustice in rewarding our workes so do we Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated he wil giue I confesse it had bene more proper and agreeable to the Greeke to haue saide hee will render or repaie which yet is wholy of mercie in respecte of vs or our deseruing but of iustice in respecte of his promises and of Christes merites vnto which is rendred and repayed that whiche hee deserued for vs. The crowne therefore is due debte because it is promised to vs for Christes sake not because any workes of ours are able to purchase it MART. 7. Whiche speaches beyng moste true as beyng the expresse wordes of holy Scripture yet wee know howe odiously the Aduersaries may and doe misconster them to the ignoraunt as though wee chalenged heauen by our owne workes and as though wee made God bounde to vs. Whiche wee doe not God forbidde But because he hath prepared good workes for vs as the Apostle
Publican iustified onely by remission of his sinnes and of the harlot saued by faith which he vseth doth plainely declare And yet sanctification and the fruites of good life are not excluded from the persons iustified and saued but onely merite or desert of workes according to which as the same Chrysostome sayth in ep Col. 1. we must saye we are vnprofitable seruaunts when we haue done all that is commaunded vs. But this is no place to handle controuersies of religion but translations of the Scripture The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except you bring vs better euidence than yet we see any in all places where we reade it we may translate it dignari which is to vouchsafe or account worthy MART. 19. Thus we see howe the holye Scripture vseth equiualent wordes to signifie merite which you suppresse as much as you can So likewise we might tell you of other words and phrases that do plainely import and signifie merite As when it is saide Ecclesiastici 16. Euery man shall finde according to his workes Budee both your Maister and ours in the Greeke tongue telleth vs that the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde is proprely to receyue for that which a man hath giuen or laboured And to require you with some profane authoritie because you delight much in that kinde the whole oration of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will tell you the same Now to receyue for that which a man hath laboured or wrought what doth it else presuppose but merite and desert It is a common phrase of the Scripture that God will iudge and reward or repay according to euery mans workes Doth not this include merite and demerite of workes but I wote not howe nor wherefore in this case you translate sometime deedes for workes saying Who will rewarde euery man according to his deedes And againe You see then howe that of deedes a man is iustified and not of faith onely FVLK 19. We doe not yet see that the holy Scriptures vsed any worde aequiualent to merite whereby it might be gathered that wee are iustified or saued by merite of good workes But you haue other wordes and phrases that doe plainely importe and signifie merite as in Ecclesiasticus 16. euery man shall finde according to his workes Where you put vs in minde what our Maister Budee writeth of the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to deserue bringing example therefore out of Demosthenes oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I pray you doeth our saide Maister affirme this to be the onely signification of that verbe Where he bringeth you the example out of Gregorie of Saule whiche seeking his fathers Asses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founde a kingdome doeth he meane that by seeking his fathers Asses he deserued a kingdome Againe the example he bringeth out of Sainct Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founde fauour or grace with God doeth he vnderstande that the virgine Marie deserued the grace of God But you obiect that it is a common phrase of the Scripture that God will iudge or rewarde or repay to euerie man according to his workes It is true but not to euerie one according to his merites for then all shoulde bee damned for all haue deserued death and no man shoulde bee saued for no man meriteth saluation But God rendereth to the faithfull according to their workes when he freely giueth for Christes sake eternall life to them that by perseueraunce of good workes as the Apostle sayeth seeke glorie honour and incorruptioÌ„ Their workes therfore are the fruites of his grace not the merites or desertes of his grace by which wee are saued Eph. 2. But here againe you quarrell that for works we saie sometimes deedes as though they were not all one Or if they be not why doe you 1. Cor. 5. translate Qui hoc opus fecit that hath done this deede MART. 20. I know you will tell vs that you vse to say deedes or workes indifferently as also you may say that you put no difference betweene iust and righteous meete and worthie but vse both indifferently To the ignorant this is a faire answere and shall soone persuade them but they that see further must needes suspect you till you giue a good reason of your doing For the controuersie being of faith and workes of iustice and iustification by workes of the worthinesse or valure of workes why do you not precisely keepe these termes pertaining to the controuersie the Greeke wordes beeing alwayes pregnant in that signification Why shoulde you once translate the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes rather than workes You know it is properly workes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deedes It were very good in matters of controuersie to be precise Beza maketh it a greate faulte in the olde vulgare Latine translatour that he expresseth one Greeke worde in Latine diuers waies You choppe chaunge significations here and there as you liste and you thinke you satisfie the reader maruellous wel if sometime you say idol not alwayes images sometime iust and not alwayes righteous and if in other places you say workes or if one Bible hathe workes where an other hath deedes you thinke this is very wel and wil answere all the matter sufficiently God and your conscience be iudge herein and let the wise reader consider it depely The least thing that we demaunde the reason of rather than charge you with al is why your Church Bible saith in the places before alleaged The righteous iudgement of God which wil reward euerie man according to his deedes and man is iustified by deedes and not by faith only Whereas you know the Greeke is more pregnant for vs than so the matter of controuersie woulde better appeare on our side if you saide thus The IVST iudgement of God which will rewarde euerie man according to his WORKES and Man is iustified by workes and not by faith only FVLK 20. If you could tell vs what aduauntage our doctrine might haue by translating deedes rather than workes it might bee suspected why some translations vse the one rather than the other but seeing you can not imagine nor any man else what it shoulde aâ—â—ile vs to vse the one rather than the other it may be reasonably thought that the translators meante no subtiltie especially when in places of like apparaÌ„ce for our assertion they vse the worde deedes also As Gal. 2. v. 16. A man is not iustified by the deedes of the lawe but by faith of Iesus Christ where the Greeke worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as in S. Iames. But where you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper for deedes you were beste call the seconde booke of S. Luke The deedes of the Apostles The faulte that Beza findeth with the vulgar Latine translation is that in diuerse places hee translateth one worde diuerse wayes and them differing For otherwise to translate for 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes Gladius sometimes Enâ—iâ— it were no faulte no more than it is in vs to vse the wordes iustice and righteousnesse workes and deedes fayth and beliefe truste and confidence c. And you your selues in suche wordes doe often vse the same libertie MART. 21. But will you not yet see merite and meritorious workes in the Scripture I maruell your skill in the Greeke teacheth you nothing in this point S. Iohn saith Looke to your selues that you lose not the things which you haue wrought but that you may receiue a full reward Me thinketh in these wordes the equiualent of merite is easily seene of any man that is not wilfully blinde But you should see further thaÌ„ the coÌ„mon sorte For you know that the Greeke here signifieth not only that which we worke but that which we worke for At in the Greeke phrase of working for a mans liuing and as you translats Io. 6. v. 27. LABOVR NOT FOR THE MEATE that perisheth but for that meate which endureth vnto life euerlasting Such labourers God hired to worke in his vineyard the workeman is worthie of his hire So that the Apostle in the former wordes exhorteth to perseuerance that we lose not the reward or pay for which we worke and which by working we merite and deserue FVLK 21. You fare with vs as a mery fellow did with his friendes of whom Erasmus telleth who affirming that he sawe in the skie a fiery dragon with often asking them if they did not see it he induced them at length euery one to coÌ„fesse they saw it least they should haue bene thought to be purblind But in good earnest in my conscience I see no more merite in the Scriptures than I did before Yea I haue this argument more to persuade mee that it is not founde in the Scriptures because the chiefest patrones thereof hauing taken such paynes to finde it are nowe as farre from it as euer they were But to the matter I say there is no merite included in the saying of S. Iohn although you rehearse it in the seconde person after the vulgar Latine translation and not after the Greeke whiche is in the firste person and may be referred to the rewarde of the Apostles which shall be full if they whom they haue conuerted to the faith doe perseuere vnto the ende But make it as strong for your parte as you can the full rewarde is giuen according to the moste bountifull promise of God to our good workes of his meere mercie and grace and not by deserte of our workes And the parable of the labourers whom God hired into his vineyarde declareth moste euidently that the rewarde is of grace not of merite For if it were of merite they that came first earely in the morning should haue receyued more as their labour was greater than they whiche came at the laste houre Where our Sauiour Christe sayeth the workeman is worthie of his hire hee teacheth his Disciples that they maye lawfully take meate and drinke of them to whome they preach according to that common saying or Prouerbe But thereof it followeth not that euery one which worketh in Gods vineyarde is worthie for his workes sake and by deserte of his labour of eternall glorie for he promiseth greater rewarde to his workemen a thousande folde and more than their labour doth deserue So that yet wee see not that wee merite and deserue by working although we receyue rewarde for our work or according to our workes Vnde mihi tantum meriti saith a godly father cui indulgentia est pro coronâ— whence should I haue so greate merite when pardon or mercie is my crowne MART. 22. Againe Beza telleth vs that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth mercedem quae meritis respondet that is a rewarde answereable to the merites And wee finde many wordes in the Scripture like vnto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which are on Gods parte who is the rewarder and recompenser And on our parte wee haue as the Apostle saith Hebr. 10. and 4. greate confidence confidence saith Photius a notable Greeke father of our works confidence of our faith of our tentations of our patience c. Yea wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture whiche muste needes signifie as much as Bezaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the one is said In keeping thy commaundementes is greate rewarde Againe You shall receyue THE RETRIBVTION of inherimunce Col. 3. v. 24. And 2. Thessal 1. v. 6. Gods repaying iust and reiribution of Hell or Heauen for good and euill deserâ—es is expressed by the same worde And by the other is said I haue inclined my hart to keepe thy iustifications or commaundements alwaies FOR REWARD FVLK 22. If you can finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture you conuince vs of merite by Bezaes iudgement Therefore tell vs I pray you in what booke and chapter wee shall finde it First you tell vs that you finde many wordes like vnto it Yea but neyther the same nor any that is aequiualent For rendring of rewarde which all your wordes doe signifie may be according to promise by grace and not by desert The confidence of our workes that Photius speaketh of muste be vnderstood as they are testimonies of Gods sanctifying spirit or else it is contrary to the Scripture The parable tolde against them that trusted in themselues that they are righteous whereas we must confesse that we are vnprofitable seruants in all our obedience and beste workes that we doe Yea but you haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture which must needes signifie as much as Bezaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will yeelde to this necessitie If a man promise a laborer 20. shillings for euery dayes worke the rendring of this wages may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet no man will say that a daies labour deserueth twentie shillings That there is great rewarde promised for them that keepe Gods coÌ„maundements wee confesse but this rewarde is eyther of merite if they perfectly keepe all Gods commaundements which no man doth or of mercie if being iustified by faith through remission of their sinnes they endeuour according to the measure of Gods grace giuen vnto them to keepe Gods commaundements in some parte as God giueth strength In the testimonie of S. Paule the worde of inheritaunce following immediatly after the worde of rewarde or retribution excludeth merites for the inheritaunce dependeth of Gods free adoption by which he maketh vs his sonnes that he may giue vs that inheritaÌ„ce which we can neuer deserue In the other place the Apostle promiseth reward of glory to them that suffer for Christes name which God hauing promised of his meere mercie to giue vs and the same being purchased for
signifie to take order for a funerall So likewise Luc. 10. Paeniterent they had done penaunce But to answere for our owne doings Io 5. v. 36. where Christe saith I haue a greater witnesse than Iohns witnesse why may not the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred rather to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of necessitie to be vnderstood than to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the other place 1. Iohn 2. v. 2. the worde sinnes muste needes be vnderstoode in the pronoune adiectiue ours In the thirde texte where you accuse the translators of hereticall purpose the sense is all one whether you adde the article or no. For when the Apostle sayeth by Christe we haue boldnesse and entrance with confidence by faith howe can you vnderstand confidence by workes and whether there be confidence by workes or no there can none be proued by this place Where Beza vnderstandeth an article Rom. 8. whom our English translation doth follow it is only to make that plaine which otherwise is necessarily to be vnderstoode For there is no differeÌ„ce betwene these sayings The law of the spirit of life in Christ Iesus this The lawe of the spirit of life which is in Christ Iesus hath deliuered me from the lawe of sinne and death The article or relatiue therefore declareth no more but that the lawe of the spirit of life is in Christ Iesus which deliuereth vs. For both the text sayth in Christ Iesus and it can not be in any other to deliuer vs. For he sayeth not The lawe of the spirite of life in vs but in Christe Iesus and the nexte verse following doeth manifestly confirme the same as euerie man may see that will consider it Likewise Iames the seconde wilt thou knowe O thou vaine man that faith without workes is deade If you say the faith which is without good workes is deade is not that the meaning of the Apostle Where he addeth immediatly that Abraham was iustified by such a faith as was fruitefull of good workes And when he bringeth example of Deuils faith is it not manifest he speaketh of suche a faith as is vtterly voyde of all good workes Where you say that Beza putteth the article into the text and translateth it accordingly you do most shamefully belye him For to the original text he addeth none of his owne collection but in his translation onely where he iudgeth that according to the sense of the place it must of necessitie be vnderstood which if it be a fault in articles it must be so in other wordes also for like cause added Then answere to your owne translations where beside those that I haue noted before which seeme to proceede of some Popish purpose you haue added to your Latine authenticall texte As in these examples Mat. 8. Quid nobiâ— tibi what is betweene vs Cap. 9. Confidâ— haue a good hart Cap. 22. Malâ— pâ—rdet he wil bring to naught Marc. 2. Post dios after some dayes Accumberet he satte at meate Luc. 17. Ab illo more than he Io. 12. Discumbentibus them that satte at the table Non quia de egenis pertinebat ad eum not because he cared for the poore Act. 9. Ecce ego Domine Loe here I am Lorde cap. 10. gustare to take somewhat cap. 17. colentibus that serued God Nobiliores eorum qui sunt Thessalonicae more noble than they that are at Thessalonica Rom. 1. Vocatis sanctis called to be Saincts c. MART. 4. But you will say in the place to the Corinthians there is a Greeke article therfore there you do well to expresse it I aunswere first the article may then be expressed in translation when there can be but one sense of the same secondly that not onely it may but it must be expressed when we can not otherwise giue the sense of the place as Mat. 1 6. Ex ea quae fuit Vriae Where you see the vulgar interpreter omitteth it not but knoweth the force and signification thereof very well Mary in the place of S. Paul which we now speake of where the sense is doubtfull and the Latine expresseth the Greeke sufficiently otherwise he leaueth it also doubtful and indifferent not abridging it as you doe saying the grace of God which is with me nor as Caluin gratia quae mihi aderat nor as Illyricus gratia quae mihi adest Which two later are more absurd thaÌ„ yours because they omit neglect altogither the force of the preposition cum which you expresse saying with me But because you say which is with me you meane heretically as they doe to take away the Apostles cooperation and labouring togither with the grace of God by his free will which is by the article and the preposition most euidently signified FVLK 4. You take vpoÌ„ you to prescribe rules of traÌ„slatioÌ„ as though you were Prince of the Critici or Aeropâ—gitae But al reasonable men will coÌ„fesse that the article is so ofteÌ„ to be expressed as it may maketh any thing to the sense and vnderstanding of the place But as for your rule that it is not to be expressed in traÌ„slatioÌ„ when there may be more senses than one of the same is so good a rule that by the same reason and by equitie thereof when so euer any worde commeth in the text that may haue more senses than one we must skippe it ouer and not translate it at all and so wee shal leaue out fiue hundred wordes in the new Testament A better rule I take it to be in all such cases to examine what is most agreeable to the common phrase of the tongue and the scope of the text in hand according to which I say the verbe substantiue is both more vsuall and also more probable to be vnderstoode in this text 1. Cor. 15. than the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MART. 5. And here I appeale to all that haue skill in Greeke speaches and Phrases whether the Apostles wordes in Greeke sounde not thus I laboured more aboundantly than all they yet not I but the grace of God that laboured with mee Vnderstanding not the participle of Sum but of the verbe going before as in the like case when our Sauiour saith It is not you that speake but the holy Ghost that speaketh in you If he had spoken short thus but the holy Ghost in you you perhaps would translate as you doe here the holy Ghost WHICH IS IN YOV But you see the verbe going before is rather repeated Not you speake but the holy Ghost THAT SPEAKETH IN YOV Euen so Not I laboured but the grace of God labouring with me or WHICH LABOVRED WITH ME. So praieth the wise man Sap. 9 10. Sende wisedome out of thy holy heauens that she may be with me and labour with me as your selues translate Bib. 1577. FVLK 5. And I likewise appeale not onely to all that haue skill in Greeke speaches and phrases but to al
gift Or dare you say that faith is not a speciall gift of God They say not a special faith but a speciall gift of faith The other quarrel of the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure is so brutish that when you confesse the vulgare Latine interpreater commonly to translate it Certus sum and that in the end you can vse no demonstration to conuince vs yet stil neuerthelesse you charge our conscience with the secreate thinges of dishonestie That the Apostle was sure of his owne saluation by the testimonie of Gods spirite which is giuen to al his children wee doubt not and that he was sure of the saluation of all Gods elect of whiche it is vnpossible that any should perish And seing the same spirit of adoptiō is giuē to al the children of God which is the earnest of the heauēly inheritance we cā not affirme without blasphemie against Gods truth that any mā ought to discredite the promises of God or the testimonie of his spirite MART. 4. You holde also in this kinde of contronersie that a man must assure himself that his sinnes be forgiuen but in the booke of Eccle. c. 5. v. 5. We reade thus Of thy sin forgiuē be not without feare or as it is in the Greke Of forgiuenes propitiation bee not without feare to heape sin vpon sins Which you translate falsly thus Because thy sin is forgiuen thee be not therfore without feare Is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thy sin is forgiuen thee You knowe it is not but that wee shoulde bee afraid of the very forgiuenes thereof whether our sin be forgiuen or no or rather whether our sinne shall be forgiuen or no if we heape one sinne vppon an other Whiche seemeth to bee the truest sense of the place by the wordes following as though he should say Be not bold vpon forgiuenes to heap sin vpō sin as thogh God wil easly forgiue c. FVLK 4. We hold that a man when he is truly penitent ought to assure himself that his sins bee forgiuen him because God hath so promised in an hūdred places without iniurie of whose credit we cannot doubt of the performance of his promise But that which the sonne of Syrach speaketh of propitiatiō is meant of the shadowie propitiation by the sacrifices of the lawe which can not assure anie man of the forgiuenesse of his sins by themselues much lesse them that heape sin vpon sin which are neuer truely repentant For vnto true repentaunce is required an hatred of sin a desire purpose of amendment Our translation is as your vulgar Latine not precise to the words of the Greeke but iuste vnto the meaning for the words are concerning propitiation be not without feare and your Latin is De propitiato peccato of sin forgiuen And if you wil reprooue your Latin aswel as our English and say we must be afraid of the very forgiuenes I haue told you that the forgiuenes of God testified by the sacrifices pertained vnto them that be truly penitent and not to hypocrites And where you make it a doubt whether sin shall bee forgiuen or no in them that heape one sin vpon an other we are out of doubte that sin shall neuer bee forgiuen to suche as so continue without true conuersion vnto God MART. 5. I touched before vpon another occasion how you adde to the text making the Apostle say thus Ephes. 3. By whom we haue boldnes and entrance with THE CONFIDEHCE WHICHE Is by the faith of him or as in an other Bible which is al one in the confidence by faith of him The learned and skilful among you in the Greke tong know that this translation is false for twoo causes the one is because the Greeke in that case shoulde be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an other cause is the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the very simple sincere translation is this wee haue affiaunce and accesse with confidence by the faith of him euen as elsewhere it is said wee haue confidence if our hart reprehend vs not we haue confidence by keping the commaundements by tribulations and afflictions and al good workes hope also giueth vs great confidence Against all which your translation is preiudiciall limiting and defining our confidence toward God to be faith as though wee had no confidence by workes or otherwise FVLK 5. For vnderstanding of the article I haue answered alreadie meane not here to repeate it The point you misse in the Bible 1577. is obserued in that boke which I haue of Richard lugs printing By whom we haue boldenesse and entrance in the confidence by faith of him But it cannot be the confidēce you think but confidence because the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put before the worde that signifieth confidence But al Englishemen know that our English the may be put and sometime must be put before nounes without any article either in Greeke or Latine And in this place I would not giue a rush to choose whether it be in or out for anye sense that it chaungeth What confidence we haue by a good conscience by suffring tribulation and by al good workes it skilleth not for this question so it be determined that we haue no confidence in the merites of a good conscience of suffering of al good works that we can do to haue boldenesse and entrance vnto God But of merites we haue spoken before in their proper place MART. 6. For this confidēce by faith only Beza translateth so wilfully peruersly that either you were ashamed to folow him or you lacked a cōmodious English word correspondēt to his Latine If I haue all faith saith the Apostle and haue not charitie I am nothing totam fidem saith Beza I had rather translate than omnem fidem because the Apostle meaneth not al kind of faith to witte the faith that iustifieth but he meaneth that if a man haue the faith of Christs omnipotencie or of any other article of the Creede or of al wholy entirely perfectly that is nothing without charitie This is Bezaes tota fides whole faith thinking by this translation to exempt frō the Apostles words their special iustifying faith and wrastling to that purpose in his annotatiōs against Pighius and other Catholike Doctours Whereas euery man of smal skil may see that the Apostle nameth al faith as he doth al knowlege and al mysteries comprehending al sortes of the one and of the other al kinde of knowledge al kind of mysteries al faith whatsoeuer Christian Catholike historical or special which two later are Heretical termes newely deuised FVLK 6. When your spightfull and dogged malice cannot reprooue our English translation then wee muste aunsweare for Bezaes Latine who hath sufficiently aunswered for himselfe to them that vnderstande and liste to reade him In the place mentioned by you hee chooseth to say totam fidem rather than omnem
because it apeareth by the effects that he speaketh of faith as it was a speciall gift of working of myracles of which effectes he nameth one remouing of mountaines And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken namely for the perfection of one kynde not the vniuersall comprehension of al kindes he bringeth you example Ro. 7. v. 8. and elsewhere oftentimes But if it shoulde be taken as you say all knowledge all mysteries is generally to be taken yet he telleth you this separation is but vppon an impossible supposition for iustifying faith can neuer bee separated from charitie but if it might be separated it shoulde not profite to iustifie The Angels of heauen can not preach an other gospel but if they did preach an other gospel they should be accursed A great argument I promise you against iustification by faith onely that a solitarie dead or barraine faith doth not iustifie MART. 7. And I woulde haue anye of the Bezites giue me a sufficient reason why hee translated totam fidem and not also totam scientiam vndoubtedly there is no cause but the heresie of speciall and onely faith And againe why he translateth Iaco. 2. 22. Thou seest that faith was administra a helper of his workes and expoundeth it thus Faith was an efficient cause and fruitful of good workes Wheras the Apostles wordes be plaine that faith wrought togither with his workes yea and that his fayth was by workes made perfecte This is impudent handling of Scripture to make workes the fruite onely and effecte of fayth which is your heresie FVLK 7. If you dare draw foorth your pen against Beza and demande an answere of himselfe although he hath already giuen you a sufficiēt reason to induce that the Apostle speaketh not of faith as generally as of knowledge because by an example of remouing mountaines he restraineth it to one kinde of faith As for the other question why he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2. v. 22. was an helper me thinke you should make best answere your selfe who not long since by force of that word woulde needes prooue that men were helpers of God chap. 10. sect 6. Haue you so soone forgotten your own voice and is this impudent handling of the scripture to translate as you your selfe in an other case thoughe impertinently did contend the word to signifie But works you wil not haue to be the fruit only and effect of faith because the Apostle saieth that faith wrought togither with his workes and by workes his faith was made perfite as thoughe apples are not the fruite of the tree because the tree doth beare them and by them if they be good the tree is made a good tree MART. 8. Which heresie also must needes be the cause that to suppresse the excellencie of charitie which the Apostle giueth it aboue faith or any other gift whatsoeuer in these wordes And yet I shew you a more excellent way 1. Cor. 12. v. 31. he in one edition of the new Testament in the yeare 1556. translateth thus Behold moreouer also I shew you a way most diligently What cold stuffe is this howe impertinent In an other edition an 1565. he mended it thus And besides I shew you a way to excellencie In neither of both expressing the comparison of preeminence excellencie that charitie hath in the Apostles words and in all the chapter following Wherein you did well for your credite not to followe him no not your Bezites them selues but to translate after our vulgar Latine interpreter as it hath alwayes bene read vnderstoode in the Church FVLK 8. The rarenesse of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as al indifferēt men wil iudge rather than any mind to suppresse the excellencie of charitie caused Beza to giue dyuerse interpretations of that place of whiche yet the latter more commendeth the excellencie of charitie than the vulgar Latin or our Eaglishe translation whiche expoundeth it as the Latine doth for if charitie be the way to excellencie it is a greater commendation thereof than to saye it is a more excellent waye than other giftes whereof he spake last as of healing of tongues of interpretations c. MART. 9. Luther was so impudent in this case that because the Apostle spake not plà inely ynough for onely faith he thrust only into the text of his translation as himself witnesseth you durst not hitherto presume so farre in this question of onely faith though in other controuersies you haue done the like as is shewed in their places But I wil aske you a smaller matter which in words shew you may perhaps easily answer but in your conscience there wil remaine a gnawing worme In so many places of the Gospell where our Sauiour requireth the peoples faith when he healed them of corporall diseases only why do you so gladly translate thus Thy faith hath saued thee rather than thus thy faith hath healed thee or made thee whole is it not by ioyning these wordes togither to make it sound in English eares that faith saueth or iustifieth a man in so much that Beza noteth in the margent thus fides saluat that is faith saueth your Geneua Bibles in that place where it can not be taken for faith that iustifieth because it is not the parties faith but her fathers that Christ required there also trāslate thus Beleeue only she shall be saued Which translation though very false and impertinent for iustifying faith as you seeme to acknowledge by translating it otherwise in your other Bibles yet in deede you must needes mainteine and hold it for good whiles you alleage this place for onely faith as is euident in your writings FVLK 9. That which Luther might wel do as an interpretor or expounder it was much boldnesse for him to doe as a translator but seeing he him selfe hath redressed his owne offence wee haue lesse to say for him and you against him For our additions except suche as the necessitie of our English phrase dothe require for vnderstanding you slaunder vs to say that wee haue in any controuersies done the like The question you aske is not worthy any answere why wee translate thy faith hath saued thee c. seing wee vse all these wordes indifferently healing making safe and making whole as in S. Iames we say Can faith saue him And it is al one to say thy faith hath saued thee and thy fayth hath made thee whole But you say wee alledge this place for onely faith iustifying citing the answeres of Maister Gough M. Tomson against Feckenham I thinke you lie as in other places very commonly And yet an argument though not a plaine testimonie may be taken out of these places for only faith iustifying Seing Christ was not a phisition for the body but to teach mē that he was a Physition for the soule and as he healed the diseased in bodie onely by faith so hee cureth the sickuesse of
of Christe But where you tell vs of S. Hieromes translation it were somewhat worth if you could shewe it The vulgare Latine text wee may not graunte you to bee S. Hieromes as for his commentarie teacheth not the worde of redeeming which is the principall worde in controuersie And indeede it is a very absurde kinde of speach to say redeeme thy sinnes or deliuer thy sinnes for pherak signifieth none otherwise to redeme than to deliuer whereas if he had meant as you think hee shoulde haue saide rather redeeme thy soule from sinnes Christ himselfe the author of our redemption is not saide to haue redeemed our sinnes with his bloud but to haue redeemed vs from oure synnes by hys bloude MART. 19. And what a miserable humour is it in these cases to slie as far as they can from the auntient receiued speach of holie Scripture that hath so many yeres sounded in all faithful eares and to inuent newe termes and phrases when the original text both Greke and Hebrue fauoreth the one as much or more than the other as that they choose to say in the Epistle to Titus where the Apostle excedingly exhorteth to good works maintaine good workes and shewe foorth good works rather than according to the auncient Latine translation bonis operibus praeesse to be chiefe and principall in doing good workes which is the very true and vsual signification of the greeke worde and implieth a vertuous emulation among good men who shal doe moste good workes or excel in that kinde But they that looke to be saued by faith onely no maruell if neither their doings nor trāslatiōs tēd to any such excellēcie FVLK 19. What a miserable humour is it when the truth is plainly reuealed by knowledge of the tongs which was hidden from many of the auntient fathers to delight rather in error which is old than in truth which is newly discouered The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the epistle to Titus we translate also to excell and it may signifie either to shew forth to maintaine or to excell And therfore your wrangling is vaine and without reason For that Christian men ought with all diligent labour to excell in good workes it is alwaies acknowledged of vs although they muste not looke to bee saued by their workes no nor by their faith onely if their faith be not fruitefull of good workes Such collections as these and much better it were no hard matter to make a great number against you to proue that you are enimies to faith to repentance to good workes to God him self CHAP. XIIII Hereticall translation against the holy SACRAMENTS namely BAPTISME and CONFESSION Martin AN other sequele of their onely faith is that the Sacraments also helpe nothing towarde our saluation and therefore they partely take them cleane away partly depriue them of all grace vertue and efficacie making thē poore and beggarly elements either worse or no better than those of the old law Fulke THat the Sacraments helpe nothing toward our saluation is an other of Martins slaunders no assertion of ours For seeing wee holde that the Sacramentes are seales of Gods promises to confirme our faith by which we are iustified before him how can we affirme that they help nothing to saluation But this is the propertie of hers and slaunderers when they haue nothing of truth to charge their aduersaries then they eyther inuent that which was neuer saide or done by them or else they violently drawe out of their sayings or doings by deprauing them some colour of matter to serue for a shewe of their slaunders So dothe our wrangler in this place after a flatte lie solemnely aduouched against vs of that wee say the Sacramentes giue no grace Ex opere operato of the worke wrought he frameth his spiders webbe first that wee depriue them of all grace vertue and efficacie Because wee doe not include grace vertue and efficacie within the externall Elementes or the ministerie of man aboute them but ascribe the same to the mighty working of Gods spirite in his chosen children which worketh all his giftes in all men according to the good pleasure of his owne will Secondly that we make the Sacraments poore and beggerly Elements And thirdly eyther worse or no better than those of the olde lawe The spirituall matter in deede of the Sacramentes of both the Testaments wee confesse to bee Iesus Christe of equall power vnto saluation of his people liuing vnder both the states but the more abundant grace and truth according to the reuelation of Christ in the flesh we acknowledge to be testified and exhibited in our Sacraments than was in theirs that liued vnder the law MART. 2. For this purpose Beza is not content to speake as the Apostle doth Ro. 4. v. 11. that circumcision was a seale of the iustice of faith but because he thinketh that to small a terme for the dignitie of circumcision as him self confesseth he gladly auoideth it I vse his owne wordes and for the Nowne putteth the Verbe so dissolutely presumptuously that the English Bezites themselues here also dare not folow him in translation though in opinion they agree The cause of his wilful translation he declareth in his Annotations vpon the same place to wit the dignitie of circumcision equall with any Sacrament of the new Testament His wordes be these What saith he could be spoken more magnifical of any Sacrament therfore they that put a real difference betweene the Sacraments of the old Testament and ours neuer seeme to haue knowen how far Christs office extendeth Which he saith not to magnifie the old but to disgrace the newe FVLK 2. There was neuer man that had suche an artificiall coniecture of mens purposes as you pretende your selfe to haue which not only where there is likelihood to fasten a coniecture vpon but also when all likelyhoods are against you yet can so confidently pronounce of euery mans purpose Well let the purpose goe whiche is knowen best to God and nexte to them that will iudge of the man according to charitie and good reason You say Beza is not content to speake as the Apostle doth that circumcision was a seale of the iustice of faith Yes verily his desire is to expresse that which the Apostle saith to the full The name of seale therefore he auoydeth not as you falsely slaunder him but for want of a conuenient Latine worde to expresse the Apostles Greeke worde hee is content to vse circumloquution by the verbe and sayth Abraham receyued the signe of circumcision whiche should seale vp or by seale confirme the iustice of faith c. yet are not you ashamed moste impudently to say hee refused the terme of Seale sigillum and for sigillum hath vsed quod obsignaret Whereas the worde that he saith hee refused is Signaculum Signaculi nomen quod vetus interpres Erasmus vsurpauit libens refugi partim quod non sit admodum vsitatum partim quod
reproueth others for intemperate speech there is nothing more in substance but that I did set foorth that pamphlet in mine owne commendation and I attempted the matter without authoritie wherein without all rhetorike I must tell him plainely hee lyeth impudently As for the disputation he sayth they haue sued for in seditious maner and for a purpose of seditioÌ„ by Campion their valiant champion for other suite they cannot prooue that euer they made or by any other meanes that euer I hearde of howe like it is they would sewe for it we may knowe by this that they would not accept it when it was offered and howe well it was discharged by Campion their lusty chalâ—nger when he could not refuse it there be many both wise and learned witnesses that can testifie to the reproofe of such impudent reportes as haue beene bruted in popish pamphlets by ignorant asses to whom their owne champion is so litle beholding that they haue for the most part made his answere a great deale more absurde and further from shewe of learning than in deede it was But if you be so sharpe set vpon disputation as you pretende why doth neuer a papist of you all aunswere my chalenge made openly in print to all learned papists almost three yeere ago set before my Retentiue against Bristowes Motiues wherein you may expresse what you haue in mainteinaunce of your opinion without suite without danger and to the best and surest try all of the trueth But nowe it is time to come to other cauilles of this syrly censurer They are of two sorts the one concerning wordes the other touching matter I will beginne first with the wordes and as neere as I can readily finde them I wil quote the places of my bookes where I haue vsed them And letting the reader see what cause moued mee sometimes to such vehement termes I referre it to his iudgement whether I haue passed the bondes of modestie or equitie yea or nay First he chargeth me with a ruffianlike spirite because I say to Allen Shewe me Allen if thou canst for thy guttes pag. 241. In that place I answere to Allen which scornefully biddeth the Papistes say vnto vs M. Protestant let me haue sight of your onely fayth I would be of that religion c. that Iames calleth pure and vnspotted c. Whiles he requireth a sight of our fayth by our good workes I aunswere that because the tryall of singular persons is vncertaine and vnpossible let vs consider the whole states Then followeth Shewe me if thou canst for thy guttes or name any popish citie that hath made such prouision for the fatherlesse and widowes as the citie of London c. What speech is heare like a ruffian Except the delicate censurer cannot abide to heare Allens guts named but he thinketh it russianlike as though he had neuer hearde of these phrases ruparis licet non si te ruperis inquit rumpantur ut ilia Codro In which sauing the authoritie of this noble censurer no wise man did euer conceiue any ruffianlike spirite It sauoureth a great deale more of a ruffianlike spirite that himselfe abuseth the phrases of the holie Ghost to scorning and scoffing as heare in the margent Doctor Fulkes tallent in rayling and pag. 50. Luthers lying with a nunne in the lord who but an atheist would not abhor to speake so But let vs examine what rayling he hath noted out of my Retentiue against Bristowes Motiues First leaud Losell and vnlearned dogbolt which I finde pag. 6. where I say that some of the Papistes were moderators of the conference at Westminster at least one namely D. Heath then occupiing the place of the Bishoppe of Yorke Therefore not onely lay Lordes and vnlearned heretikes as this leaude losell and vnlearned dogbolt and trayterous papist I am bolde with him because he is so malepeart with the learned and godly nobilitie of England most slaunderously and maliciously affirmeth were onely moderators of that disputation but some of the popish faction were not onely present but presidentes of that action beside all the rest of the popish prelates which then were of that parliament for information whereof that conference was appointed I say let the reader iudge whether hee haue not deserued those termes that being but a man of verie meane learning as his writinges declare was not ashamed to call all the nobilities and coÌ„mons of the parliament lay lordeâ— and vnlearned heretikes Againe pag. 58. I call Bristowe a traiterous Papist because he slaundereth our state not onely for publike execution of open rebelles and errant traytours as the Earle of Northumberlande Storie Felton Nortons Woodhouse and so many hundreths of the northeren men whom all hee calleth holy martyres prooued by miracles vndoubted but also with priuie murthering by poysoning whipping and famishing what lesse I could haue sayde of him for this hygh treason openly printed and what an honest Papist the censurer is for reproouing me in so terming him I refer to the iudgement of all Christian and faithfull subiectes To proceede I call him shamelesse beast pag. 18. because he maketh a shamlesse and beastly conclusion in those wordes Whosoeuer haue at any time set themselues against any doctrine confirmed by miracle they haue beene against the trueth There can to this no instance bee giuen our doctrine which they resist hath beene confirmed by miracles therefore playne it is that they are enemies of the trueth Doe you not heare this shamelesse beast say quod I there can be no instance giuen against his proposition when the Lorde himselfe giueth an expresse lawe against a false prophet which sheweth signes and miracles Deut. 13. c. Weigh the terme with the desert of the person in this bolde assertion and if it bee too extreme I desire no fauour Yet againe pag. 10. I write thus Where Luther confesseth that the mockers of the true Church were commonly called heretikes his conscience did not accuse him as Bristowe sayde of him that his side were heretikes For hee was able to put a difference betweene him that by heretikes is called an heretike and him that is so indeede although Bristowe either for his blockish wit cannot or for his spitefull malice will not conceiue it Heere I doe not simply accuse his wit but either his wit or his malice and that one of them was to blame if not both euery wise man may see by his argument Furthermore pag. 39. I say he is an impudent asse which to stablish his grounde of custome is not ashamed to falsifie the wordes of holy scripture For hee had said that Saint Paul after many reasons 1. Cor. 11. for the vncomlinesse of womens going bareheaded recoyleth to this inuincible fort Si quis c. But if any man seeme to be contentious we haue no such custom for women to pray vncouered nor the church of God His ignorance and impudence is manifest in this place If the terme asse offende any man let him
consider that nothing but an ignorant person is noted thereby as also pag. 88. where hee is called a blinde bayarde and blockheaded asse because he disdainefully vpbraydeth all our doctors and vniuersities of much ignoraunce and lacke of learning and Caluine he sayth erred about the trinitie through ignorance with such odious comparisons as in so vaine and vnlearned a fellowe as Bristowe sheweth himselfe to be is intollerable To note his bolde ignorance also I sayd pag. 74. The more beastly is the blundring of this Bristowe who dreameth that the councell of Constantinople the first which made this confession by the Apostolike Church did not onely meane the Romaine Church but also none other but the Romaine church whereas the councell knowing well the catholike church of the worlde from the particular Church of Rome gaue like priuiledges of honor to the Church of Constantinople to those which Rome had reseruing onely senioritie to old Rome beside many other reasons they alleadged to prooue that they acknowledged no such authoritie of the Church at Rome as the papistes nowe defende Likewise pag. 89. I call him blundring Bristowe for charging M. Iewell with ignoraunce for affirming Christ to be a priest according to his deitie of which assertion I shal haue occasion to speake afterward against the last slander And pag. 75. where Bristowe sayth that in all innouations both great and small that euer by heretikes were attempted they can shewe vnder what pope they chanced what tumultes rising in the world thereon what doctors withstande it what councels accursed it c. I reply thus What an impudent lyer is this Bristowe to bragge of that which at this day is vnpossible to be done by any man liuing in the worlde For of so many heretikes as are rehearsed by Epiphanius and Augustine not the one halfe of them can bee so shewed as Bristowe like a blinde bayarde boasteth they can doe Yet more touching his ignorance pag. 43. I say Hierome was not so grosse to count walking about the citie to be a peregrination But what is so leaden or blockish which these doltish papistes will not aduouch for the mainteinance of their trumperie This I write because Bristowe would haue Hierome by often entering into the cryptes or vaultes of the Churches at Rome to signifie that he went on pilgrimage Where the collector of the phrases doeth me some wrong to say I call Bristowe leaden blockish and doltish Papist where I say those doltish papistes which auouch any thing neuer so leaden or blockish Onely I require the indifferent reader to consider whether I haue iust cause to charge him with ignorance and impudence as for the termes I will not stande either to iustifie them or to reuoke them but referre them to euery reasonable mans censure Furthermore pag. 48. I say that proude scoffe of parliament religion which Bristowe vseth bewrayeth the stomacke of a vanteparler and not the spirite of a diuine or good subiect Heare I thinke the terme of vantparler was too milde for such a knowne trayterous Papist as commendeth open rebelles for martyres as affirmeth that the Queenes subiectes are lawfully discharged of the othe of obedience giuen to her maiestie as derideth the religion established by parliament pag. 51. I say the Papistes like impudent dogges yelpe and barke against vs that the fathers are all on their side because they haue sucked out of their writinges a fewe dregges of a great quantitie of good liquor conteined in their vessels hauing the fathers in the most and greatest matters wholly against them And pag. 55. I say that Bristowe quarelling with D. Humfrey yelpeth like a litle curre against a great lion and snatching peeces of his sentences gnawen from the rest squeleth out as though hee had hearde some meruelous straunge soundes c. If this allegorie be too base for Bristowes dignitie let him humble himselfe and craue pardon of his treasons for I will doe no reuerence to a traytour that openly bewrayeth himselfe in a printed booke as he and other of his complices haue doone A proude hypocrite priest of stinking greasie antichristian and execrable orders I cannot finde where I haue termed him except I should reade ouer the whole booke but if I haue vsed such speeches I thinke they are no woorse than his wicked behauiour popish sacrificing priesthoode deserue to haue Blasphemous heretike he giueth mee often occasion to call him and namely pag. 81. where I reprooue him for calling the blessed sacrament his Lorde and God which although transubstantiation were graunted yet because the Papistes affirme that this sacrament consisteth of accidentes as the signe or externall part thereof seeing accidentes are neither God nor in God it could not be saide without blasphemie that the sacramentis Lorde and God Next followe reprochfull termes vsed against Allen. The first brasen face and yron foreheade I doe not yet finde but it signifieth nothing but notable impudence which is noted pag. 23. where I call him impudent blasphemer because he had sayde of vs That to such as make no store of good workes they cast onely faith vnder their elbowes to leane vpon where as none of vs did euer teach that such a faith as is not liuely fruitfull of good workes did euer profite any man but to the encrease of his damnation Againe pag. 24. I note him to passe impudencie it self in shamelesse lying where he sayth Commit what you lyst omit what you list your preachers shall praise it in their wordes and practise it in their workes Also pag. 147. I charge him with an impudent lye where he saieth that M. Caluine doeth expounde the oyle whereof Saint Iames speaketh cap. 5. for a medicinable salue or oyntment to ease the sicke mans sore when it is manifest that Caluine vtterly reiecteth and confuteth that exposition Likewise pag. 259. I conuince him of impudent lying because he doth wilfully falsifie the decrees of two councels at a clappe saying they excommunicate all such as in any wise hinder the oblations for the departed when both the councelles Vase and Carthage speak of them that detaine the oblations or bequestes of the dead giuen to the church for the vse of the poore These and many like shamelesse assertionâ— doe prooue that he hath a brasen face and Iron foreheade which shameth not to put in print such monstrous vntruthes and wilfullyes But let vs passe to other points Where this impudent marchant Allen had rayled intollerably against the reuerende father M. Iewell calling him the English bragger one that in summer games might winne two games of cracking lying with like shamelesse stuffe I sayde and doe not a whitrepent me Howe M. Iewell hath aunswered his challenge his owne learned labours doe more clearely testifie vnto the worlde than that it can be blemished by this sycophants brainelesse babling Moreouer pag. 343. where Allen had called that learned father M. Pilkington a mocke Bishoppe I said If he be a mocke Bishoppe which beside his
denie but the equitie of the same lawes doth still remaine although not euery one that erreth obstinately ought to bee delt with so extremely Also pag. 82. of that booke I say that all protestantes are one in God and Christ their redeemer from which vnitie dissention about ceremonies cannot separate them and yet I except such schismatikes as delight in contention The controuersie betweene Luther and vs doth not hinder vs from this vnitie although Luther and other of preposterous zeale of godlinesse do otherwise account of vs which errour is of infirmitie and not of malice The pag. 23. of the same aunswere there is another charge where I say that text Vow ye and render your vowes to the Lorde is a text that pertaineth to the old Testament meaning that it must haue the exposition according to the lawe of such thinges as God did allowe and were in mens power to perfourme For what if a man vowed to sacrifice a dogge What say wee to Iepthes rash vowe To the vowe of them that vowed to kill Paul Our censurer reporteth my wordes that this text belongeth onely to the olde Testament as though I sayde there was no vse of it in the newe Testament There is one lie by addition In the same place to the text If thou wilt bee perfect goe and sâ—ll what thou hast c. I say it is a singular triall to that one person Fâ—â— euery man is not bounde so to doe yet our censurâ—â— cauileth that so all the other wordes spoken to that young man may be restrained and made singular as whatsoeuer else was spoken to any singular person As though my reason were that therefore it was singular because it was spoken to one man As if wee had not generall lawes and rules to knowe what is enioyned to all men what to some men and what to a singular person In the next pag. 24. hee quarelleth at my exposition of the saying of S. Iames cap. 2. that a man is iustified of workes and not of faith onely Where I say workes are not denyed to iustifie before men and onely faith without workes is thought to iustifie before God Rom. 3. This he calleth a poore deuise because Saint Iames talking of faith without workes sayth it cannot saue a man Nay rather this is a poore cauill For S. Iames talketh of another kinde of faith as well as of an other kind of iustification when his saying seemeth to be contradictory to Saint Paule And that in the place in question hee meaneth iustification before men as in the other place a fayth voyde of good works it is manifest both by his owne wordes Shewe me thy faith by thy workes and also by the example of Abrahams tryall which was not to enforme God of his iustification but to giue testimony before men Pag. 25. to shewe how protestants deny all fathers he bringeth me for an example in many places First he sayth the consent of ancient fathers is alleaged attributing superioritie to Peter vpon that text Math. 16. Thou art Peter c. This he sayth I auoyde very lightly saying that diuerse of the auncient fathers were deceiued in opinion of Peters prerogatiue As for the consent of all which he would seeme to make for it is false but this is not all mine answere but that this prerogatiue appeareth not in the scriptures which was heuier than the answerers penne could beare or if he thinke it doeth let him prooue by syllogisme out of the scriptures if he can But vntill he can I will say this is a lie by detraction Secondly where I say those ancient fathers that expounde the text Iohn 5. I came in my fathers name c. of antichrist haue no grounde of their exposition I proue it by example of Theudas the Aegyptian Cocabus and other that deceiued the Iewes in their owne name yet none of them was antichrist Thirdly where he sayth Ierome with all the ecclesiasticall writers are alleaged for the interpretation of the wordes of Daniel cap. 7. which interpretation I do not admit because it hath no direction out of the scriptures hee maketh a lie by multiplication for onely Ierome with such ecclesiasticall writers out of whom he gathered his interpretation is alleaged Fourthly he slandereth me when he chargeth mee to say Austine doth wrongfully interprete the place for I allowe of Augustines sayinges to be true but I say hee speaketh it vppon a text wrongly interpreted that is falsly translated He hath placed his Tabernacle in the sunne whereas the truth is He hath made in the heauens a Tabernacle for the sunne and so doth Hierome interprete it â—oâ—i posuit tabernaculum in eis Fifthly where he sayeth that S. Ambrose Ephrem and Bede are alleaged for interpretation of certaine scriptures he sayth he noteth not what for they are alleaged for memories of the dead which I say I will not deny but they were vsed before their times and prayer for the dead also but without warrant of Gods worde or autoritie of scriptures but such as is so pitifully wrested and drawen vnto them as euery man may see the holy ghost neuer meant any such thing as they gather of them This I speake not of these three but of such as would goe about to proue prayer for the deade out of the scripture as Chrysostome who followeth in the sixt place who in deede I say alleadgeth scripture for it but hee applieth it madly and yet hee often applyeth it to the same purpose belike it was the best he had for that purpose God sayth vnto Ezechias I will defende this citie for mine owne cause and for Dauid my seruantes sake Alas good man what maner of reason is this Be it as he sayth that the memorie of Dauid being a righteous man and not rather the truth of Gods promise made to Dauid moued him to defend the citie from the enemies doth it therefore followe that prayer and almes are auayleable for the dead c. If M. Censurer thinke Chrysostome haue applyed the scripture rightly let him gather his argument into a syllogisme and we will shape him another aunswere Seuenthly I will not denie but I sayde that those fathers whom Martiall coted did rather dally in trifling allegories than soundly prooue that the crosse was prefigured in such places of scripture as they alleadge As Augustine maketh the two stickes that the widowe of Sarepta gathered a figure of the crosse Augustine and Tertullian the lifting vp of Moses handes c. in which places yet they ment the vertue of Christs death rather than the holinesse of the signe Moreouer page 33. Master Fulk is charged to abuse the simple people in saying often times prayer for the dead is an heresie because the Montanistes which were heretikes helde it Nay sir because the Montanistes are the first that inuented prayer for the dead Purgatorie seeing neither in scripture nor doctor is any mention of either of both before Montanus therefore he
it if in this case they will adde only to the very text is it not most horrible and diuelish corruption So did Luther whom our English ProtestaÌ„ts honor as their father in this heresie of only faith are his owne childreÌ„ See ch 12. FVLK 24. In the question of iustification by faith only where S. Iames saieth no we say no also neyther can it be proued that we adde this word only to the text in any translation of oures If Luther did in his translation adde the worde only to the texte it can not be excused of wrong translation in worde although the sense might well beare it But seing Luther doth him selfe confesse it he may be excused of frawde though not of lacke of iudgement But why should our translation be charged with Luthers corruption Because our English Protestants honour him as their father A very lewde slaunder for we call no man father vpon earth though you do call the Pope your father albeit in another sense Luther was a reuerende father of the Churche for his time But as touching the doctrine of only faith iustifying it hath more patrones of the fathers of the auncient primitiue Church than Martine can beare their bookes though he would breake his backe who in the same plaine wordes do affirme it as Luther doth that only faith doth iustifie And the Apostle which saieth that a man is iustified by faith without the workes of the law speaketh more plainely for iustification by faith only as we do teach it than if he had sayed a man is iustified by faith only Which text of Rom. 3. and many other are as expresse scripture to proue that we teach and beleeue as that S. Iames sayeth against iustification by faith only where he speaketh of an other faith and of an other iustification than S. Paule speaketh of and we vnderstand when we holde that a man is iustified by faith only or without workes of the law which is all one MART. 25. If these that account themselues the great Grecians and Hebricians of the world will so translate for the aduauntage of their cause as though they had no skill in the world and as though they knew neither the significatioÌ„ of words nor proprietie of phrases in the saide languages is it not to be esteemed shamelesse corruption FVLK 25. Yes but if it can not be proued that so they translate then is this an impudent slaunder as al the rest are and so it will proue when it coÌ„meth to be tried MART. 26. I will not speake of the German Heretikes who to mainteine this heresie that all our workes be they neuer so good are sinne translated for Tibi soli peccaui to thee only haue I sinned thus Tibi solùm peccaui that is I haue nothing else but sinned whatsoeuer I do I sinne whereas neither the Greeke nor the Hebrewe will possibly admit that sense Let these passe as Lutherans yet wilfull corrupters and acknowledged of our English Protestants for their good brethren But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were yet of no strength as the Geneua English Bible also doth interprete it whereas euery young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither without strength is not this of purpose to take away mans free will altogither See chap. 10. nu 13. FVLK 26. I knowe not what German heretikes those be which maintaine that heresie that al our works be they neuer so good are sinne except they be the Libertines with whom we haue nothing to do For we neuer say that good workes are sinne for that were al one to say that good were euill But that al our good workes are short of that perfection which the law of God requireth we do humbly confesse against our selues Or else what soeuer seemeth to be a good worke and is done of meÌ„ voyde of true faith is sinne For these assertions we haue the scripture to warraÌ„t vs. And if to proue the later any man hath translated those words of Dauid in the 51. Psalme Lecha Lebadecha Tibi solum or tantuÌ„modo tibi peccaui c. To the only or altogither to thee I haue sinned in respect of his naturall corruption which he doth expresse in the next verse he hath not departed one whitte from the Hebrewe wordes nor from the sense which the wordes may very wel beare which he that denieth rather sheweth him selfe ignorant in the Hebrew tongue than he that so translateth For what doth Lebad signifie but Solum or Tantum and therefore it may as well be translated Solum tibi as Soli â—ibi And the Apostle Rom. 3. prouing by the later end of that verse all men to be vniust that God only may be true and euery man a lier as it is written that thou mayest be iustified in thy wordes c. fauoreth that interpretation of Bucer or who soeuer it is beside But if Beza translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when wee were yet of no strength as the Geneua Englishe Bible doth also interprete it whereas euerye young Grecian knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither withoute strengthe is not this of purpose to take awaye mannes free wyll altogither Chapter tenth Number 13. Naye it is to shewe as the Apostles purpose is that wee haue no strength to fulfill the lawe of God without the grace of Christ euen as Christ him selfe sayth without me you can do nothing Ioan. 15. v. 5. But euery young Grecian saye you knoweth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is weake feeble infirme and not altogither with out strength And is there then any old Grecian that will proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway signifieth him that is weake but not voide of strength Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifie him that hath some streÌ„gth Certaine it is that the Apostle speaketh here of those that were voide of strength for the same he calleth in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodly or voide of religion for whom Christ died Howe say you then had vngodly persons any strength to be saued except Christ had died for them Therefore he that in this place translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake feeble infirme must needes vnderstand men so weake feeble and infirme as they haue no strength For how might it else be truely sayed what hast thou which thou hast not receiued 1. Cor. 4. v. 7. Yes say you we haue some peece of freewil at least some strength to clime to heauen euen without the grace of God without the death redemption of Christ. If you say no why cauill you at Bezaes translation and ours The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a Grecian as you would make your selfe signifieth weake or infirme sometime that which yet hath some strength sometime that which hath no strength at all as I will giue you a plaine example out of S.
coynes on which was stamped the figure of Dianaes temple more like to your Popish shrines than to the temple of God Where idols are translated deuotions I knowe not except you meane Act. 17. v. 23. where the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which your vulgar Latine translatour 2. Thess. 2. calleth quod colitur that which is deuoutly worshipped so the worde signifieth whatsoeuer is religiously worshipped or adored and not idols as you say nor simulachra images as your translatour calleth them Act. 17. For it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore to worship to honour deuoutly or religiously Euerie humane creature signifieth in that place 1. Pet. 2. euerie magistrate of what creation or ordination soeuer he bee and so is meant by that translation all ordinaunces of men not all lawes of men which yet were not impious if you adde the restraint for the Lorde for whome nothing can be that is against his lawe The rest of your quarrels bee all aunswered before MART. 46. What caused these straunge speeches in their Englishe Bibles Thou shalt not leaue my soule in the graue Thou hast deliuered my soule from the lowest graue A couetous maÌ„ is a worshipper of images By laying on of the hands of the Eldership Haile freely beloued SINNE lieth at the dore and thou shalt rule ouer HIM Breake of thy sinnes with righteousnesse for Redeeme with almes Ielousie is cruell as the graue for as hell Cant. Cant. 8. Bib. an 1579. The griefes of the graue caught me Psalm 116. And God will redeeme my soule from the power of the graue O graue I will be thy destruction Os. 13. and such like what made Caluine so translate into Latine that if you turne it into English the sense is that God powred water vpon vs aboundantly meaning the holy Ghost what else but because he would take away the necessitie of materiall water in Baptisme as in his commentarie and Bezaes it is euident FVLK 46. These speaches are not straunge in Gods Church howe soeuer they sound in your eares So many of them as translate for Sheol the graue haue their answeres sect 32. and chap. 7. which is appointed for that question The couetous man a worshipper of images sect 5. of this chapter and chap. 3. numb 12. The laying â—â— of hands of the Eldership is warranted by the signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a companie of Elders as it is translated by your owne vulgar Latine interpreter Luk 22. vers 66. Senioreâ— plebis The Elders of the people and Act. 22. v. 5. he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes maiores natu And for a consistorie of Elders is the worde Presbyterium vsed in Latine by Cyprian lib. 3. epist. 11. and lib. 2. epist. 8. 10. Of haile freely beloued we spake lately sect 43. Of the text Gen. 4. v. 7. sinne lieth at the dore c. sect 28. and chap. 10. sect 9. of Dan. 4. breake for redeeme thy sinnes sect 41. If Caluine Tit. 3. did wrongly interprete that which is spoken of water to be ment of the holie Ghost what is that to our translation But certaine it is that Caluine neuer meant to take away the necessitie of materiall water from the sacrament of baptisme although he taught that the want of the externall sacrament where it cannot be had doth not depriue gods electe from eternal saluation neither hath Beza anye other meaning in his annotation MART. 47. I hadde meant to haue but briefly skimmed ouer these things but multitude of matter maketh me too long as it chaunceth to a manne that wadeth thoroughe myrie and foule places and yet the greatest demonstration that they are wilfull corrupters is behinde whiche onelye I will adde and for the reste referre the reader to the whole booke FVLK 47. It is a smal signe that multitude of matter is cause of your length when you repeate one matter in so manye sections your similitude of a manne wading in foule and myrie places doth well agree vnto you for you haue beene all this while wading in the puddle of youre slaunders misprisions and false and false accusations in which you haue so berayed your selfe as you shall not easily purge your selfe from the myre of them But because you say the greatest demonstration that we are wilfull corrupters is behind though it be tedious for vs to rake in such a gogmyre of your forgeries and false accusations yet we will take courage and consider what mayne demonstration you can make to proue vs in our English translations to be wilful corrupters MART. 48. Doubt you whether they translate of purpose and partialitie in fauour of their opinions you shall heare them selues say so and protest it If I dealt with Lutherans this one testimonie of Luther were sufficient who being asked why he added onely into the text Rom. 3. answered that he did it to explicate the Apostles sense more plainly that is to make the Apostle say more plainly that faith onely iustified And his Disciple Illyricus disputeth the matter that the Apostle saying by faith without workes saith in deede onely faith But because I deale rather with our English Caluinists and Beza is their chiefe translator and a Captaine among them whome they professe to follow in the title of the new Testament anno 1580. and by the very name of their Geneua Bibles let vs see what he sayth FVLKE 48. I thinke there is no man doubteth but they translated the Scripture with purpose to maintaine their opinions but whether they haue wittingly and wilfully translated falsely to maintaine any errours or hereticall opinions that is the matter in question and which hath neede of your greatest demonstration to make it apparant That Luther might rightly interprete the place Rom. 3. of onely faith iustifying by the excluding of works I haue before acknowledged Illyricus doth rightly defend it But that he did put in the worde only in his translation which is not in the originall I will not take vpon me to excuse seeing the truth of that doctrine is manifest without that addition and Luther him selfe in his later editions hath reformed it Againe what fault soeuer other men haue committed in their translation we are vniustly charged therewith except we follow the same in ours That we professe to follow Beza by the very name of our Geneua Bibles it is a very ridiculous argument For our Bibles are so commonly called because they were translated and first printed at Geneua not by Beza who at that time had scarse finished his translation of the newe Testament and neuer dealt with translating of the olde so farre as we knowe but by certaine godlye and learned Englishe men which liued there in Queene Maries time to enioy the libertie of a good conscience which they could not haue in their owne Country MART. 49. First concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 which the vulgar Latine and Erasmus translate Agite poenitentiam Repent or Doe penance This interpretation sayth he I refuse for many causes but for this especially that many ignorant persons haue taken hereby an occasion of the false opinions of SATISFACTION wherewith the Church is troubled at this day Loe of purpose against satisfaction he will not translate the Greeke worde as it ought to be and as it is proued to signifie both in this booke and in the annotations vpon the newe Testament A litle after speaking of the same worde he sayth why I haue changed the name poenitentia I haue tolde a litle before protesting that he will neuer vse those wordes but resipiscere and resipiscentia that is amendment of life because of their heresie that repentance is nothing else but a meere amendment of former life without recompense or satisfaction or penance for the sinnes before committed See chap. 13. FVLK 49. Of purpose against the heresie of satisfaction Beza will not translate the Greeke worde as the vulgar Latine translator dothe but yet as the Greeke worde ought to be translated Erasmus finding the vulgar Latine vnsufficient hath added Vitae prioris that is repent yee of your former life Neither dothe Beza finde faulte with the English worde repent but with the Latine Agite paenitentiam when you translate it do penaunce meaning thereby paine or satisfaction for sinnes passed to be a necessarie parte of true repentance which is not conteyned in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth changing of the mind that is not onely a sorrow for the sinne past but also a purpose of amendment which is beste expressed by the Latine worde Resipiscere which is alwaies taken in the good parte as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Scripture where as the Latine wordes paenitere and Paenitentia are vsed in Latine of sorrowe or repentance that is too late As paenitere and paenitentia may be saide of Iudas grief of minde which caused him to hang him selfe but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or resipiscere and resipisscentia and therefore the Holye Ghoste speakinge of his sorrowe vseth an other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the cause why Beza refused the worde Paenitentia hauing a Latine worde that more properlye doeth expresse the Greeke worde as wee might lawefullye doe in Englishe if wee had an other Englishe worde proper to that repentaunce whiche is alwayes ioyned with faith and purpose of amendmente for wante whereof wee are constrayned to vse the wordes repente and repentaunce whiche maye bee taken in good parte or in euill For wee saye repentaunce too late and Iudas repented too late but there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can bee called too late But where you saye that resipiscere and resipiscentia is nothing but amendement of life and that repentaunce in our heresie is nothing else but a meere amendment of former life you speake vntruly for those words do signifie not only amendment of life but also sorrow for the sinnes past although without recompēce or satisfactiō which you call penance for the sinnes before cōmitted for we know no recompence or satisfactiō made to God for our sinnes but the death of Christ who is the propitiation for our sinnes 1. Iohn 1. Neither hath your blasphemous satisfaction any grounde in the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely a foolish colour by the Latine translation Agite poenitentiam which it is like your Latine interpreter did neuer dreame of and therefore he vseth the worde Resipiscere 2. Tim. 2. Of them to whom God should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentaunce to the acknowledging of the truth Et resipiscant and so they may repent or as you translate it recouer themselues from the snare of the Diuell Seyng therefore repentance is the gifte of God it is no recompence or satisfaction made by vs to God to answere his iustice but an earnest and true griefe of minde for our transgression of Gods lawe and offending against his maiestie with a certaine purpose and determination of amendment so neere as God shall giue vs grace Hetherto therefore we haue no demonstration of any wilfull corruption but a declaration of the cause that moued Beza to vse a more exact translation and such as commeth nearer to the originall worde than that which the vulgar translation hath vsed vpon which occasion of a great blasphemie hath bene taken and is yet mainteyned MART. 50. Againe concerning the worde Iustifications which in the Scripture very often signifie the commaundements he saith thus The Greeke interpreters of the Bible meaning the Septuaginta applieth this worde to signifie the whole Lawe of God and therefore commonly it is wont to be translated worde for worde Iustificationes which interpretation therefore only I reiected that I might take away this occasion also of cauilling against iustification by faith and so for iustificationes he putteth constituta Tullies worde forsooth as he saith Can you haue a more playne tèstimonie of his heretic all purpose FVLK 50. Concerning the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza translateth Constitutionibus constitutions and you confesse that in Scripture it doth very often signifie the commaundements He sayth first that as the whole Lawe of God is diuided into three partes Morall Ceremoniall and Iudiciall so the Hebrewes haue three seuerall words to expresse the seueral precepts of those lawes For the Hebrew word which signifieth the Ceremoniall precepts the Greekes vse to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense is that Zacharie and Elisabeth were iust walking in all the Morall commaundements and obseruing the holy rites and ceremonies as much as concerned them but the thirde worde which signifieth Iudgements S. Luke doth not adde because the exercise of Iudiciall cases did not belong vnto them being priuate persons After this he saith that the Greeke Interpreters of the Bible transferred this worde vnto the whole lawe of God and especially to the holy ceremonies so verily exceedingly commending the law that it is a certaine rule of all iustice And therefore men are wont commonly in respect of the worde to turne it Iustifications And this worde in this place Beza in deede confesseth that he refused to vse for auoyding of cauillations against iustification by fayth seeing he hath none other worde neither woulde he for offence seeke any newe worde to expresse iustification by faith whereas the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text Luc. 1. verse 6. signifieth not that by which they were made iust but the commaundements or precepts of God by walking in which they were declared to be iust For by the workes of the lawe such as Saint Luke here speaketh of no fleshe shall be iustified before God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place must haue an other sense than iustifications namely commaundements as you saye it
vs through faith Rom. 4. The Papistes say it is a qualitie inherent within vs for which wordes and matter they haue no warrant in the holy Scripture MART. 54. These few examples proue vnto vs that the Scriptures translated verbatim exactly and according to the proper vse and signification of the wordes do by the Heretikes confession make for the Catholikes and therefore Beza saith he altereth the wordes into other and I thinke it may suffice any indifferent reader to iudge of his purpose and meaning in other places of his translation and consequently of theirs that either allow him or follow him which are our English Caluinists and Bezites Many other waies there are to make mosta certaine proofe of their Wilfulnesse as when the translation is framed according to their false and hereticall commentarie and When they will auouch their translations out of prophane writers Homer Plutarch Plinie Tullie Virgil and Terence and reiect the Ecclesiastical vse of wordes in the Scriptures and Fathers which Beza doth for the most part alwaies But it were infinite to note all the markes and by these the wise reader may conceiue the rest FVLK 54 These examples proue nothing lesse For to runne ouer them all briefly the first two we translate verbatim A man is iustified by faith without the workes of the law and repent and repētance we say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What make these for Poperie If Luc 1. v. 6. we should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifications what should Poperie gaine but a vaine cauill when you your selues cōfesse that those iustifications are often vsed for commandements Act. 2. v. 27. all our English translations are as you would haue them Thou shalt not leaue my soule in hell nor suffer thy holy one to see corruption by which verse no descent into Limbus but the resurrection from death can be proued If wee translate as you do Act. 3. v. 21. whome heauen must receaue wee will easily conuince that Christe muste be receaued of heauen In the laste example the question is not howe the worde is to be translated but by what worde the want of the texte is to be supplied whiche wee supplie not with wordes of our owne but with the Apostles owne wordes Haue you not gayned greatly by translating verbatim exactly and according to the proper vse and signification of the wordes I lyke well that euery indifferent Reader may iudge by these examples of Bezaes purpose in other places of his translation But you haue two other wayes to make certaine proofe of their wilfulnesse The firste is when the translation is framed according to their hereticall commentarie A reasonable man would thinke rather that the commentarie were framed according to the texte than the texte to the commentarie But to iustifie the truth of those translations for the firste texte you quote it is handled sect 26. of this chapter and so consequently Cap. 7. The seconde is answered sect 46. the other two concerning tradition sect 23. of the preface and in the chapiter following The second waye of proofe is when they will auouch their translations out of prophane writers I thinke there is no better waye to know the proper or diuerse signification of wordes than out of auncient writers though they be neuer so prophane who vsed the wordes most indifferently in respect of our controuersies of which they were altogither ignorant As for the ecclesiasticall vse of wordes in the Scripture and the Fathers which Beza you say doth for the most part reiect it is vntrue except there be good and sufficient cause why he should so do warranted by the Scripture it selfe or necessarie circumstances of the places which he doth translate For if the Scripture haue vsed a worde in one signification sometimes it is not necessarie that it should alwaies vse it in the same signification when it is proued by auncient writers that the worde hath other significations more proper to the place and agreeable to the rule of fayth which perhaps the vsuall signification is not As for example the Scripture vseth very often this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a boy or seruaunt but when the same worde is applied to our Sauiour Christ in the prayer of the Apostles Act. 4. 27. Who woulde not rather translate it childe or sonne as the worde doth sometime but more seldome signifie Howe the Fathers of the Churche haue vsed wordes it is no rule for translators of the Scripture to followe who oftentimes vsed wordes as the people did then take them and not as they signified in the Apostles tyme. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a publicke testification of repentaunce which wee call penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for imposition of handes and suche like in whiche sense these wordes were neuer vsed before the Apostles times and therefore it is not lyke that they woulde beginne a newe vse of them without some manifest explication of their meaning without the whiche no man could haue vnderstoode them as they haue done in the vse of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like It is not a faulte therefore prudently to seeke euen out of prophane writers what is the proper signification of wordes and howe many significations a woorde may haue and reuerently to iudge which is moste apte for the place to be translated and moste agreeable with the holy ghostes meaning in that texte and not alwaies to bee tyed to the vsuall signification of wordes as they are sometimes taken in Scripture and much lesse as they are vsed of the auncient Fathers MART. 55. But would you thinke that these men could notwithstanding speake very grauely and honestly against voluntarie and wilfull translations of Scripture that so notoriously offend therein them selues Harken what Beza saith against Castaleo and the like The matter saith he is now come to this point that the translatours of Scripture out of the Greeke into Latin or into any other tōgue think that they may lawfully doe any thing in translating Whom if a man reprehend he shall be answered by and by that they do the office of a translatour not that translateth worde for worde but that expresseth the sense So it commeth to passe that whiles euery man will rather freely folow his own iudgement than be a religious interpreter of the Holy Ghost he doth rather peruert many things than translate them Is not this well said if he had done accordingly but doing the cleane contrarie as hath ben◠proued he is a dissembling hypocrite in so saying and a wilfull Heretike in so doing and condemned by his owne iudgement FVLK 55. No wise man doubteth but they could both speake very grauely and auoyde most religiously al voluntarie wilful translations of scripture that might tende to maintaine any errour And the rather they will be perswaded that Beza hath auoyded that lewde kinde of translatiō for which he reproueth Castaleo when they shall see that
saith to walke in them and dothe by his grace cause vs to doe them and hath promised lyfe euerlasting for them and telleth vs in all his holy Scriptures that to doe them is the waye to heauen therefore not presuming vpon our owne workes as our owne or as of our selues but vpon the good workes wrought through Gods grace by vs his seely instruments wee haue great confidence as the Apostle speaketh and are assured that these workes proceeding of his grace be so acceptable to him that they are esteemed and be worthie and meritorious of the kingdome of heauen Against which truth let vs see further their hereticall corruptions FVLK 7. If you would abide by your first protestation we should not neede to contend much aboute this question But after you haue in the beginning magnified the grace and mercy of God and abased your owne merites you come backe againe with a subtill compasse to establish your owne free will the worthinesse of your workes and your merite of the kingdome of heauen First you say God telleth vs in all his holy Scriptures that to doe good workes is the way to heauen In deede to fulfill the lawe is to deserue heauen But who so euer is guiltie of sinne must seeke an other way than by good workes to come to heaueÌ„ namely to Iesus Christ who is the onely way to heauen the truth and the life by whose bloud when he is purged from his sinne and reconciled vnto God and the kingdome of heauen purchased for him then he hath the way of good workes appointed him to walke in towarde the same Secondly you say you presume not vpon your owne workes as your owne or as of your selues but vpon the good workes wrought by Gods grace by you his seely instrumentes you haue great confidence Thus while you would seeme to flie from Pelagiaâ—isme you fall into flatte Pharisaisme For you trust that you are righteous in your selues though not as of your selues Suche was the Pharisee of whom Christe telleth the parable which ascribing all his workes to the grace of God had confideÌ„ce in them that he was iust before God by them God I thaÌ„ke thee saith the Pharisee He acknowledgeth the grace of God as author of all his workes yet against such as he was Christe telleth that parable And whereas you call the Apostle Heb. 10. to witnesse of your errour you doe him great wrong for he speaketh not of any confidence to bee had vpon good workes wrought by the grace of God by vs but in the newe couenant of remission of sinnes by the sacrifice of Christes death by whom we haue accesse to God that we may be acceptable to him not for any meritorious workes wrought by vs but by the only oblation of his bodie once for all by which he hath made perfect for euer those that are sanctified CHAP. IX Hereticall translation against MERITES or MERITORIOVS WORKES and the REVVARDE for the same Martin WHen they translate Rom. 8. 18. thus I am certainly perswaded that the afflictions of this time ARE NOT VVORTHIE OF THE GLORIE which shall be shewed vpon vs doe they not meane to signifie to the Reader must it not needes so sound in his eares that the tribulations of this life be they neuer so great though suffered for Christ yet doe not merite nor deserue the heauenly glorie but in the Greeke it is farre otherwise I will not stand vpon their first wordes I am certainely perswaded which is a farre greater asseueration than the Apostle vseth and I maruell how they could so translate that Greeke worde but that they were disposed not onely to translate the Apostles wordes falsly against meritorious workes but also to auouch and affirme the same lustily with much more vehemencie of wordes than the Apostle speaketh Well let vs pardon them this fault and examine the wordes following Where the Greeke sayth not as they translate with full consent in all their English Bibles The afflictions are not worthy of the glorie c. but thus The afflictions of this time are not equall correspondent or comparable to the glorie to come because the afflictions are short the glorie is eternall the afflictions small and few in comparison the glorie great and aboundant aboue measure Fulke ALthough an inuincible argument against merites and desert of good workes may be drawen out of this text yet the meaning of the translators is to shewe no more than the Apostle saith that the heauenly glorie is incomparably greater than all the tribulations of this life And this the Apostle speaketh not doubtiÌ„gly as our english word I suppose doth signifie when a man may be deceaued in his supposel but he auoucheth it coÌ„stantly as a thing which being wel considered with the reasons thereof he concludeth of it with certaintie And so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in this place and in diuerse other by the iudgement of better Grecians than Gregorie Martin will be these seuen yeares as Rom. 3. 28. where the Apostle hauing discussed the controuersie of iustification by faith or workes concludeth as of a certaintie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we determine therefore that a man is iustified by fayth without the workes of the lawe Likewise Rom. 6. v. 11. after he hath proued that sanctification is necessary to all them that shal or haue put on the iustice of Christ he sayth with great asseueration vnto the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make you ful account therefore that you are dead to sinne not vncertainly thinke or suppose it so to be Therefore for the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place we wil accept no pardon of you it is better translated than your wit or learning serueth you to vnderstand Now let vs come to the other wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not worthy of the glorie Where you say it should be not equall correspondent or comparable to the glorie Verily those words we vse haue none other sense in this place than the wordes which you supply vs withall but our wordes doe expresse the moste vsuall signification of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as your vulgar Latine doth calling it in the same sense condignae which you in your owne translation dare not render equall correspondent or comparable but condigne lest following the sense you might be accused to forsake the word euen so we thinke it best where the vsuall signification of the word will beare the sense in our English to reteine the same and not to change it MART. 2. This is the Greeke phrase and the Apostles meaning which we neede not greatly to proue because their owne Doctors Caluin and Beza doe so interprete it and therefore wonder it were that the Geneua English Bibles also should forsake their maisters and follow the errour of the other English Bibles but that they thought the more voices the better In the meane time the people
shewed your sinceritie haue said that God maketh vs worthie of heauenly blisse Because you know if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be worthie then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make worthie But you are like to Beza your Maister who as though all interpretation of wordes were at his commaundement sayeth here and here and so forth I haue followed the old Latine interpreter translating it worthie but in such and such a place meaning this for one I choose rather to say MEETE But that both he you should here also haue translated worthie the Greeke fathers shall teache you if we be not worthie or able to controule so mightie Grecians as you pretend to be when you crowe vpon your owne dunghill otherwise in your translations shewing small skill or great malice FVLK 17. If you be not able to draw merit out of word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth worthie you shall haue somewhat a doe to wring it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth apt or meete and sometime sufficient according to which later signification Beza in three places translateth dignus because sufficiens is no Latine worde in that sense to be vsed But nowe you aske why we went not a steppe further to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collos. 1. v. 12. which hath made vs worthy I aunswere you first there is no reason that a worde which hath diuerse significatiōs should alwaies be translated after one Secōdly when a word hath one most vsuall signification and two or three other significations not so vsuall by translating it once or twise according to the sense of the place after one of the best vsuall significations we are not bounde to giue ouer the most common and vsuall signification when the sense of the place requireth it Thirdly when a verbe is deriued of a nowne that hath diuerse significations it signifieth most commonly after the most vsual signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth cheape we must not thereof conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make cheape So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime greate or muche you may as well say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to magnifie to make greate or to multiplie which none but a madde man woulde say and yet you thinke you haue made a great argument when you say if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be worthie then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make worthie It remaineth therefore that seeing the most vsuall signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apt or meete the true and best signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make apt or meete which we haue followed in our translation But if you will still contende that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then you must tell vs as you require vs often whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as good Greeke as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you woulde say worthie of death Beza therefore followeth not his pleasure where he chooseth to say for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idoneum but the nature of the worde and the vsuall signification thereof compared with the sense of the place And if we shoulde followe your vulgar Latine translation and say that God hath made vs worthie to be partakers of the inheritaunce of the Sainctes in light you are neuer the narre for your merites For God maketh vs worthie by his grace and by the righteousnesse and holinesse of Christ which is imputed to vs being incorporated to him and made liuely members of his mysticall bodie Howe vainely you charge the translatours with bragging vnskilfulnesse and malice they that are learned can iudge and God will one day reuenge it MART. 18. The Greeke fathers I say interprete the Apostles word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hath made vs worthie and giuen vs the grace to be worthie And S. Basil in orat Liturg. making both Greeke wordes all one saith THOV HAST MADE VS VVORTHIE to be ministers of thy holy altar And anone after MAKE VS VVORTHY for this ministerie And Sainct Chrysostome vpon the Apostles place God doeth not onelye giue vs societie with the Sainctes but maketh vs also worthie to receiue so greate dignitie And here is a goodly consideration of the goodnesse of God towarde vs that doeth in deede by his grace make◠vs worthy of so great thinges who otherwise are most vnworthy vile and abiect Which making of vs worthy is expressed by the sayd Greeke wordes more than by the Latine mereri because it declareth whence our merite and worthines proceedeth to wi◠of God Both which S. Chrysostom expresseth excellently thus When he brought in Publicans to the kingdom of heauen he defamed not the kingdom of heauen but magnified it also with great honours shewing that there is such a Lord of the kingdom of heauen which hath made euen vnworthy persons to be so much better that they should deserue euen the glorie of that dignitie And Oecumenius sayth that it is Gods glorie TO MAKE HIS SERVANTS VVORTHY of such good things and that it is their glorie TO HAVE BENE MADE VVORTHY of such things in 2. Thess. 1. FVLK 18. If the Greeke fathers did so interprete the Apostles wordes yet your merit is to seeke as I haue sayd For I will not contend whether God make vs worthye but whether he make vs worthye by desert of our good works or by his mercie grace in the redēption of his sonne But let vs see what the fathers saye to the matter First Oecumenius words are flat against you if they be truely translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath counted vs worthy and hath freely graunted vnto vs to be meete See you not that all our worthines and meetenes dependeth of his grace and free acceptation The Liturgie intituled of Basill although it haue a much younger author maketh neuer a whit more for you The minister prayeth that God would accoumpt him worthy or make him meete for the ministerie And if you should in both places translate that God maketh worthy you cā not proue merite thereby but contrarywise it soundeth against merite for God maketh vs not worthy by our desertes but by the worthinesse of Christ. Chrysostome also as I haue shewed before vpon this place doth vtterly condemne your opinion of merites for he saith Suche are the things that are giuen that he hath not onely giuen them but also made vs able to receiue them Againe he hath not onely giuen vs the honour but also strength to embrace it What is our strength what is our abilitie to receiue the giftes of God but fayth in the merites of Christ The place of Chrysostome Hom. de cruce latrone is not be be vnderstoode of deseruing by works but by the grace of God and remission of their sinnes which maketh men meete and worthye of his glorye as the example of the
diuided MART. 2. The Apostle 1. Cor. 15. 10. sayth thus I laboured more abouÌ„dantly than all they yet not I but the grace of god with me Which may haue this sense not I but the grace of God which is with me as S. Hierome somtime expoundeth it or this not I but the grace of God which laboured with me And by this later is most euidently signified that the grace of God the Apostle both laboured togither not only grace as though the Apostle had done nothing like vnto a blocke forced only but that the grace of God did so coÌ„curre as the principall agent with all his labours that his free will wrought withall Against which trueth and most approued interpretation of this place you translate according to the former sense onely making it the verie text and so excluding all other senses and commentaries as your Maisters Caluine and Beza taught you who should not haue taught you if you were wise to doe that which neither they nor you can iustifie They reprehend first the vulgar Latin interpreter for neglecting the Greeke article and secondly them that by occasion thereof would by this place proue free will By which their commentary they do plainly declare their intent and purpose in their translation to be directly against free will FVLK 2. S. Hierome fauouring this translation of ours as he doth in diuerse places lib. 2. aduers. Ioui Gratia dei quae in me est lib. 2. aduers. Pelag. ad PrincipeÌ„ Gratia dei quae mecuÌ„ est The grace of god which is in me or which is with me I maruell why you count it among heretical corruptions except you take S. Hierome for an heretike By the later you say it is signified that y e grace of God the Apostle both labored togither although it be no proper speech to say the grace of God laboreth yet that you woulde haue is expressed before where S. Paul sayth I haue labored more than they al which none but a blocke would vnderstande that he was forced like a blocke The grace of God vseth no violence but frameth the will of man to obedience and seruice of God But that S. Paule had of him selfe no free will to performe this labour but that it was altogither of the grace of God which gaue him this will he confesseth more plainly than that it can be denied where he sayth Not I. Whereby he meaneth not that he was onely helped by the grace of God and did it not alone but that he did nothing by his owne streÌ„gth but altogither by the grace of God which made him willing which of nature was vnwilling to set forth the Gospell yea by froward zeale became a blasphemer and a persecuter thereof Which grace gaue him not only a will to promote the Gospell but inspired him also with diuine knowledge by reuelation without studie or hearing of other men which gaue him also strength to ouercome so many difficulties that no labour nor trauaile nor persecution nor continuance of time did make him weary or faint in his labour All this I saye he doth ascribe wholy vnto the grace of God And this sense doth not make Paule a blocke nor enforced by violence but a willing prompt painefull labourer But if you meane that S. Paule had a free will and strength of him selfe which onely was holpen by the grace of God then is your sense abhominable Pelagianisme heresie worthy to be troden vnder feete by all Christians and of Caluin and Beza moste iustly reprehended who are vtter enimies to free will that derogateth any thing froÌ„ the grace of Christ without whome we can doe nothing which text alwayes choked the Pelagians and so doth it their halfe faced brethren the Papistes MART. 3. But concerning the Greeke article omitted in translation if they were but Grammarians in both tongues they might know that the Greeke article many times can not be expressed in Latine and that this is one felicitie and prerogatiue of the Greeke phrase aboue the Latine to speake more briefly commodiously and significantly by the article What neede we goe to Terence and Homer as they are wâ—nt Is not the Scripture full of such speaches Iacobus Zebedaei Iacobus Alphaei Iudas Iacobi Maria Cleophae and the like Are not all these sincerely translated into Latine though the Greeke article be not expressed Can you expresse the article but you must adde more than the article and so adde to the text as you do very boldly in such speaches through out the new Testament yea you doe it when there is no article in the Greeke as Io. 5. 36. and 1. ep Io. 2 2. Yea sometime of an hereticall purpose as Eph. 3. By whom we haue boldnesse and entraunce with the confidence which is by the faith of him or in him as it is in other your Bibles You say confidence which is by faith as though there were no confidence by workes you know the Greeke beareth not that translation vnlesse there were an article after confidence which is not but you adde it to the text heretically as also Beza doth the like Rom. 8. 2. and your Geneua English Testaments after him for the here sit of imputatiue iustice as in his annotations he plainly deduceth saying confidently I doubt not but a Greeke article muste be vnderstoode and therefore for sooth put into the text also He doth the same in S. Iames 2. v. 20. stil debating the case in his annotations why he doth so and when he hath concluded in his fansie that this or that is the sence he putteth it so in the text and translateth accordingly No maruell now if they reprehend the vulgar Latine Interpreter for not translating the Greeke article in the place which we began to treate of when they finde articles lacking in the Greeke text it selfe and boldly adde them for their purpose in their translation Whereas the vulgar Latine interpretation is in all these places so sincere that it neither addeth nor diminisheth nor goeth one ioâ—e from the Greeke FVLK 3. Concerning the omission of the Greeke article which Caluine and Beza reproue in the olde translator you make many wordes to no purpose for they reproue him not for omitting it where either it can not or it neede not be expressed but in this place where both it may and meete it is that it should be expressed But we you say to expresse the article doe adde more than is in the text yet in truth we adde nothing but that which is necessarily to be vnderstoode as when wee say Iames the sonne of Zebedee where you had rather say Iames of Zebedee as though you were so precise that for necessarie vnderstanding you would not adde a word to the text yet you do verie often yea sometimes where no neede is As Act. 8. where the Latine is Curauerunt Stephanum you translate it they tooke order for Stephans funerall Doth Curare
it but the verbe substantiue And the meaning is plaine It shal be sinne in thee for sinne is indeede inherent as perfecte iustice also shoulde bee if wee coulde obserue all the commaundements of God as Moses sayeth Deut. 6. and we shoulde be iustified thereby But by one iuste acte whereof Moses speaketh Deut. 24. thoughe it proceede of iustice that is in vs the scripture neuer saith that wee shall be iustified To conclude wee confesse that bothe sinne and iustice are in the children of God but not that iustice whereby they are reputed iuste or iustified or made iuste beefore God but an effecte or fruite thereof MART. 4. Againe the Greeke fathers make it plaine that to be reputed vnto iustice is to be true iustice in deede interpreating S. Paules worde in Greeke thus Abraham obtained iustice Abraham was iustified For that is say they It was reputed him to iustice Doth not S. Iames say the like cap. 2. verse 23. testifying that in that Abraham was iustified by faith and workes the Scripture was fulfilled that saith it was reputed him to iustice Gen. Cap. 15. verse 6. In whiche wordes of Genesis where these wordes were firste written by Moyses in the Hebrewe there is not for iustice or in steede of iustice whiche Beza pleadeth vppon by the Hebrewe phrase but thus He God reputed it vnto him iustice though heere also the Englishe Bibles adde for Whiche precisely translating the Hebrewe they shoulde not do specially when they meane it was so counted or reputed for iustice that it was not iustice indeede FVLK 4. I knowe not against whome you fight but against your owne shadow For we say that to be iustified and be reputed iust and to obtaine iustice is all one in this case But where S. Iames sayth that Abraham was iustified by workes he meaneth that he was declared iust before men euen as he sayth shewe me thy faith by thy workes for Abraham was not iustified by a dead faith but by a working faith and yet he was not iustified before God by workes but the Scripture was fulfilled which sayd Abraham beleued God and it was reputed to him for iustice which is as S. Paule expoundeth it Abraham was iustified before God by faith and not by workes But in Gen. 15. v. 6. there is not the preposition for or in steede but simply iustice therefore it should be translated he reputed it to him iustice And will you then controule both the Apostles Paule and Iames for adding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnto or for Or will not common sense inforce the same vnderstanding that both the Apostles doe giue it He reputed it to him as iustice or for iustice Must not such particles in translation be alwayes expressed to make the sense plaine which in English without the particle hath no sense or vnderstanding To translate precisely out of the Hebrew is not to obserue the number of wordes but the perfect sense and meaning of them in fewer or more wordes as the phrase of our tongue will serue to be vnderstood or else 2. Cor. 8. qui multum why do you translate he that had much and qui modicum non minorauit he that had litle wanted not you should haue said which much which little not lessed if you would haue giuen word for word and not added any word for explication Againe 2. Cor. 1. Supra virtutem aboue our power why adde you our which is not in the text and in deede not necessarie to be added in the translation Againe 1. Cor. 13. Euacuaui quae erant paruuli I did away the things that belonged to a litle one Here for foure Latine wordes you haue giuen tenne or eleuen English wordes which no reasonable man can greatly mislike if you were not such a quarreller at other mens doing without all cause or wise colour but onely to bleare the eyes of the ignorant MART. 5. But as for either the Hebrew or Greeke word that is here vsed to repute or account they are then vsed wheÌ„ it must needes signifie that the thing is so in deed and not onely so reputed as Psal. 118. octonario SAMEC I haue reputed or accounted all the sinners of the earth preuaricators or transgressors praeuaricantes reputaui So did the Septuaginta take the Hebrew word and read it And S. Paule So let a man repute or account vs as the Ministers of Christ. Let them goe now and say that neyther they were sinnâ—rs in deede nor these Christes ministers in deede because they were reputed for such let them saye the children of the promise were not the seede of Abraham because the Apostle sayth Rom. 9. v. 8. they are reputed for the seede But howsoeuer it be the Protestants will haue it so to be taken at the least in the matter of iustification FVLK 5. Silence were the beste aunswer to these tedious repetitions It were sufficient once to saye among reasonable men When faith is reputed by God or accounted for iustice faith is truely and in deede the instrumentall cause of iustification or apprehending the iustice of Christ by which we are accounted and made iust in the sight of God It is therefore a most ridiculous cauill of the difference betwene reputing iust and being iust in deede For God when he iustifieth the vngodly doth both repute him and make him iust in deede by the iustice of Christ of his owne meere mercye and not of the mans merits or by iustice inherent For what iustice can be in an vâ—godly man and such is euery one of vs whome God doth iustifie and then giue vs his holy spirit to sanctifie vs in newnesse of life to set forth his glorie in our holye and blamelesse conuersation MART. 6. Againe where Saint Paule sayth 2. Cor. 5. That wee mighte bee made the iustice of God in him they in their firste translations intolerably corrupte iâ— thus That wee by his meanes should bee that righteousnesse which BEFORE GOD IS ALLOWED Who â—aught them to translate so dissolutely Iustitia Dei the righteousnesse which before God is allowed did not their errour and heresie which is that God reputeth and accounteth vs for iuste though wee bee in deede moste foule sinners and that our iustice beyng none at all in vs yet is allowed and accepted before him for iustice and righteousnesse FVLK 6. There is no texte in all the Bible more cleare against iustification by iustice inhaeâ—ent than this 2. Corinth 5. wherein not altogither causelesse you reproue our firste interpreters to translate dissolutely There it is certaine they had no suche purpose as you ascribe vnto them For their translation dothe rather obscure than sette out our iustification by the iustice which is not in vs but in Christ. The texte is therefore playne him that knewe no sinne he made sinne for vs that wee might become the iustice of God in him that is in Christ and not in our selâ—es For though
〈◊〉 〈◊〉 do the alwaies import the grace or fauour of God none eyther wise or learned wil affirme neither doth your vulgar interpretor expresse the word of grace in those places that you bring for example Phi. 1. v. 29. he saith plainly donatum est it is giuen and so your selues translate it Why I pray you do you suppres the word grace or why do you thus trifle againste vs When Saint Paule appealed to Caesar Acts. 25. affyrming that no manne coulde gyue him into the handes of his aduersaries he vseth the same worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So when Festus telleth Agrippa that he aunswered the Iewes that it was not the custome of the Romaines to giue any man to destruction c Saint Luke vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not he a mad translator or interpretor either that woulde expounde this worde of the grace of God which is spoken of the fauor of menne So when the Apostle 1. Cor. 16. calleth the almes of the Corinthians their grace is it not better englishe to say their liberalitie for althoughe their liberalitie proceeded of Gods gift yet the Apostle adding the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth the free gifte of the Corinthians not the grace of God MART. 10. But concerning the sacrament of orders as in the firste to Timothee so in the seconde also they suppresse the worde Grace and call it barely and coldely Gift saying I put thee in remembrance that thou stirre vp the gift of God which is in thee by the putting on of my handes Where if they had sayd the grace of God which is in thee by the putting on of my handes then were it plaine that S. Paule by the ceremonie of imposing hands vpon Timothee in making him Priest or Bishop gaue him grace and so it should be a very Sacrament of holy Orders for auoiding whereof they translate otherwise or els let them giue vs an other reason therof specially the Greeke word much more signifying grace than a bare gift as is declared FVLK 10. These colewoorts were sodden enough once before that they neede not be set on againe The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you finde it an hundreth times signifieth no more but a free gift or a gift that is freely giueÌ„ euen as the English word gift doth wherof the Prouerbe is what is so free as gift Wherfore if we had said the grace of God we had translated amisse otherwise than the Greeke word doth signifie But where you trifle in your termes of a bare gifte and we call it barely and coldly a gifte you doe nothing but bewray your owne shame Can the gift of God be called a bare gift or doth he speake barely and coldly that saith the gift of God Doth the Apostle Ephes. 2. speaking of our saluation and your vulgar interpretor and you your selues speake of a bare gifte and call it barely and coldly the gifte of God When you say you are saued through faith and that not of your selues for it is the gift of God not of workes c. See you not that while you seeke to rase our skinne you strike your selfe to the harte Be wiser therefore and spare your owne credite find no fault with that which you caÌ„not amend which if it were a fault you your selues commit as much as we MART. 11. The more to prosane this sacred order wherevnto continencie single life hath bene alwaies annexed in the newe Testament for the honour and reuerence of the functions therevnto belonging to profanâ— the same I say and to make it mere laicall and popular they will haue all to be maried men yea those that haue vowed the contrarie and it is a great credite among them for our Priests Apostataes to take wiues This they would deduce from the Apostles custome but by most false and impudent translation making S. Paul say thus as of his owne wife and the other Apostles wiues Haue not we power to lead about a wife being a sister as well as the rest of the Apostles Whereas the Apostle saith nothing else but a woman a sister that is a Christian woman meaning such holy women as folowed Christ and the Apostles to find and mainteine them of their substance So doth S. Hierom interprete it S. Augustine both directly prouing that it cannot be translated wife but womaÌ„ and the Greeke fathers most expresly And as for the Greeke word if they say it is ambiguous S. Augustine telleth them that as the Apostle hath put it downe with al the circuÌ„stances there is no ambiguitiâ— at al that might deceiue any man Yea let vs set a part the circumstances and consider the Greeke word alone in it selfe and Beza will tell vs in other places that it signifieth a woman rather than a wife reprehending Erasmus for translating it wife because there is no circumstance annexed why it shoulde so signifie thereby declaring that of it selfe it signifieth woman and therfore much more when the circumstance also as S. Augustine saith maketh it certaine that so it doth signifie FVLK 11. If matrimonie be a holy Sacrament as you say an holy ordinance of God as we both coÌ„fesse how should the sacred order of Priesthood be prophaned thereby That coÌ„tinence and single life hath alwaies bene annexed to the Ecclesiasticall functions in the new Testament it is so manifest an vntruth that I wil not staÌ„d to confute it As where you say that we make the order meere laycal popular that we will haue all men to be maried yea those that haue vowed the contrarie these be most impudent assertions Though it be free for all men to marrie yet no man is willed otherwise than he shall finde cause in him selfe And for Priests that come from you it is more credite to marrie than out of mariage to liue incontinently otherwise they are of as great credit that be vnmaried as they that be maried What the custome of the Apostles was for hauing wiues keeping coÌ„panie with theÌ„ not only the Scripture of the Apostles but also Clemens Alexandrinus a most auncient writer is witnesse for vs against your impudent assertion alledging euen this texte of 1. Cor. 9. To proue that they did lead their wiues about with them Pâ—r quas etiam in Gynecaum c. By meanes of whom the doctrine of our Lord might enter into the closet of womeÌ„ without any reprehension or euill suspition By which our translation is proued to be good true as I haue more at large declared before Cap. 1. Sect. 18. Nether is there here any new matter which is not there sufficiently answered MART. 12. Wherefore great must the impudencie of Beza be and of the English Bâ—zites that knowing this and protesting it else where in his Annotations yet here translateth soroâ—em vxorem a sister a wife and saying after his lordly manner I doubted not so to translate it disputing
faith imputed to hir for righteousnes without workes or iustice as you wil haue it called we doubt no more of hir than of Abraham But that shee was also sanctified with moste excellent graces and indued in hir soule with al christian vertues Beza and all that esteeme Beza in the word wil confesse as muche as is conuenient for hir honour so nothing bee derogated from the honour of God That which Athanasius saith we do likewise admit and that which Hierome writeth also But this is all the controuersie whether the Virgine Marie were freely accepted and beloued of God so by his spirite indued with gratious vertues or whether for her vertues which she had of her selfe she were worthie to be beloued of God and deserued that honour whereof she was vouchsafed to become the mother of God Athanasius saith expresly that all those graces and giftes were freely giuen her by the obumbration or ouershadowing of the holy Ghost which the Angel promised should come vpon her MART. 7. Now let the English Bezites come with their new terme freely beloued and controll these and all other auncient fathers both Greeke and Latine and teach them a new signification of the Greeke worde which the◠knew not before Let Iohn Keltridge one of their great Preachers in London come and tell vs that the Septuaginta and the beste trāslatiōs in Greeke haue no such words as we vse in the Aue Marie but that the word which the Septuaginta vse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who euer heard such a iest that the preacher of the worde of God in London so he is called in the title of his booke and preacher before the Iesuites and Seminaries in the tower which is next degree to the disputers there whose sermons be solemnely printed dedicated to one of the Queenes Councell who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the significatiō of the Greeke word and in other places of his booke alleageth the Greeke texte that this man for all this referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is too ridiculous or as trāslators thereof as though S. Luke had written in Hebrue yea as though the whole newe Testament had bene written in Hebrue for so no doubt he presupposed and that the Septuaginta had translated it into Greeke as they did the old who were dead three hundred yeares before S. Lukes Gospell and the new Testament was written FVLK 7. Concerning Iohn Keltridge agaynst whose ignorance and arrogancie you insult I can say nothing because I haue not seene his booke But knowing how impudently you slaunder me M. Whitaker Beza and euery man almost wyth whome you haue any dealing I maye wel suspecte your fidelitie in this case and thinke the matter is not so hard against Iohn Keltridge as you make it seeme to be If he haue ouershot himself as you say he is the more vnwise if you slaunder him as you do others you are moste of al too blame MART. 8. Al this is such a pitiful iest as were incredible if his printed booke didde not giue testimonie Pitiful I say because the simple people count such their preachers iolly fellows and great Clearks because they can talke of the Greeke and of the Hebrewe texte as this man doth also concerning the Hebrue letter Tau whether it had in olde time the forme of a Crosse or no euen as wisely and as skilfully as he did of the Septuaginta and the Greeke worde in S Lukes Gospel Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned because I thinke the reste are sorie and ashamed of him but that he boasteth of that whereof he hath no skill and that the people may take him for a very paterne and example of many other like boasters and braggers among them and that when they heare one talke lustily of the Hebrewe and Greeke and cite the text in the said tongues they may alwaies remember Iohn Keltridge their Preacher and say to themselues what if this fellow also be like Iohn Keltridge FVLK 8. Reseruing Iohn Keltridge to the trial defence of himselfe I say you haue shewed your selfe as ridiculous in this booke diuerse times and so haue many that beare a greater countenance among you tentimes than Iohn Keltridge doth among vs how so euer it pleaseth you to make him the next degree to the disputers But if Iohn Keltridge haue shewed him selfe to be a vaine boaster of that knowledge whereof perhaps he is ignorant what reason is it that other learned men which know the tongues in deede should be drawne into suspition of ignorance for his follie But that you delight by al meanes to discredite their learning and good giftes of God in them to whom if you were comparable your selfe yet it were not tollerable that you should seeke their reproche before their vnskilfulnesse may plainely be reproued MART. 9. But to proceede these great Grecians and Hebricians that controll all antiquitie and the approued auncient Latine translation by scanning the Greeke and Hebrue wordes that thinke it a great corruption Gen. 3. to reade Ipsa conteret caput tuum she shall bruise thy head because it pertaineth to our Ladies honour calling it a corruption of the Popish Church whereas S. Ambrose S. Augustine S. Gregorie S. Bernard and the rest reade so as being the common receiued texte in their time though there hath bene also alwaies the other reading euen in the vulgar Latine translation and therefore it is not any late reformation of these new correctors as though the Hebrue and Greeke texte before had bene vnknowen these controllers I say of the Latine texte by the Hebrue against our Ladies honour are in an other place content to dissemble the Hebrue worde and that also for small deuotion to the B. Virgin namely Hierom 7. and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen this they thinke is very well because it may sounde in the peoples eares against the vse of the Catholike Churche which calleth our Lady Queene of heauen But they know very well that the Hebrue worde doth not signifie Queene in any other place of the Scripture and that the Rabbines and later Hebricians whom they gladly folow deduce it otherwise to signifie rather the whole corps and frame of heauen consisting of all the beautiful starres and planets and the Septuaginta call it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queene but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of heauen c. 7. Hierem and S. Hierom not onely reginā but rather militiam coeli and when he nameth it reginam Queene he saith we must vnderstand it of the moone to which and to the other starres they did sacrifice commit idolatrie But the Protestants against their custome of scanning the Hebrue and the Greeke translate here Queene of heauen for