A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies specially the English sectaries, and of their foule dealing herein, by partial & false translations to the aduantage of their heresies, in their English Bibles vsed and authorised since the time of schisme. By Gregory Martin one of the readers of diuinitie in the English College of Rhemes.

A DISCOVERIE OF THE MANIFOLD CORRVPTIONS OF THE HOLY SCRIPTVRES , by the Heretikes of our daies , specially the English Sectaries , & of their foule dealing herein , by partial and false translations to the aduantage of their heresies , in their English Bibles vsed and authorised since the time of Schisme .

CHAP. I. That the Protestants translate the holy Scriptures falsely of purpose , in fauour of their heresies .

1 THOVGH this shal euidently appeare through out this whole booke in euery place that shal be obiected vnto them : yet because it is an obseruation of greatest importance in this case , and which stingeth them sore , & toucheth their credite excedingly , in so much that one of them setting a good face vpon the matter , * * Confutation of Io. Howlet fol. 35. pag. 2. saith confidently , that al the Papists in the world are not able to shew one place of Scripture mistranslated wilfully and of purpose : therfore I wil giue the reader , certaine breife obseruations and euident markes to know wilful corruptions , as it were an abridgement and summe of this treatise .

2 The first marke and most general is : If they translate els where not amisse , Euident markes or signes to know wilful corruptions in translating . and in places of controuersie betwene them and vs , most falsely : it is an euident argument that they doe it not of negligence , or ignorance , but of partialitie to the matter in controuersie . This is to be seen through the whole Bible , where the faultes of their translations are altogether , or specially , in those Scriptures that concerne the causes in question betwene vs . For other smal faultes , or rather ouersightes , we wil no further note vnto them , then to the end , that they may the more easily pardon vs the like , if they finde them .

3. If , as in their opinions & heresies , they forsake the auncient fathers : so also in their translations , they goe from that text & auncient reading of holy Scriptures , which al the fathers vsed and expounded : is it not plaine that their translation foloweth the veine and humor of their heresie ? And againe if they that so abhorre from the auncient expositions of the fathers , yet if it seeme to serue for them , sticke not to make the exposition of any one Doctor , the very text of holy Scripture : what is this but heretical wilfulnes ? See this 1. chap. nu. 43. ch. 10. nu. 1.2 . cha. 18. numb . 10.11 . and chap. 19. nu. 1.

4 Againe , if they that professe to translate the Hebrue and Greeke , and that because it maketh more for them ( as they say ) and therfore in al conferences and disputations appeale vnto it as to the fountaine & touchstone , if they ( I say ) in translating places of controuersie , flee from the Hebrue and the Greeke , it is a most certaine argument of wilful corruption . This is done many waies , and is to be obserued also through out the whole Bible , and in al this booke .

5 If the Greeke be , Idololatria , and idololátra : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 5. Col. 3 Bib. an. 1577. and they translate not , Idolatrie , and , idolater : but , worshipping of images , & worshipper of images , and that so absurdly , that they make the Apostle say , Couetousnes is worshipping of images : this none would doe but fooles or mad men , vnles it were of purpose against sacred images . See chap. 3. numb . 1.2 .

6 If the Apostle say , A pagan idolater , 1 Cor. 5. and a Christian idolater , by one and the same Greeke word , in one and the same meaning : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and they translate , A pagan idolater , Bib. an . 1562 & a Christian worshipper of images , by two distinct wordes and diuerse meanings : it must needes be done wilfully to the foresaid purpose . See chap. 3. nu. 8.9 .

7 If they translate one & the same Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tradition , whensoeuer the Scripture speaketh of euil traditions : and neuer translate it so , whensoeuer it speaketh of good and Apostolical traditions : their intention is euident against the authoritie of Traditions . See chap. 2. numb . 1.2.3 .

Yea if they translate , Tradition , taken in il part , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . where it is not in the Greeke : & translate it not so , where it is in the Greeke , taken in good part : Col. 2. v. 20. it is more euidence of the foresaid wicked intention . See chap. 2. nu. 5.6 .

9 If they make this a good rule , to translate according to the vsual signification , and not the original deriuation of wordes , as Beza and * * Pag. 209. M. Whitakers doe : and if they translate contrarie to this rule , what is it but wilful corruption ? So they doe in translating , idolum , an image , Presbyter , an elder : and the like . See chap. 4. & chap. 6. nu. 6.7.8 . &c. nu. 13. &c.

10 If Presbyter , by Ecclesiastical vse , be appropriated to signifie a Priest , no lesse then , Episcopus , to signifie a Bishop , or Diaconus , a Deacon : and if they translate these two ●ater accordingly , and the first neuer in al the new Testament : what can it be but wilful corruption in fauour of this heresie , 〈◊〉 That there are no Priests of the new Testament ? Whitak. p. 199. See chap. 6. numb . 12.

11 If for Gods altar , they translate , Temple : & for Bels idololatrical table , they translate , altar : iudge whether it be not of purpose against our altars , and in fauour of their communion table . See chap. 17. numb . 15.16 .

12 If at the beginning of their heresie , when sacred images were broken in peeces , altars digged downe , the Catholike Churches authoritie defaced , Bib. in king Edw. time . printed againe 1562. the king made supreme head , then their translation was made accordingly , and if afterward when these errours were wel established in the realme , and had taken roote in the peoples hartes , al was altered and changed in their later translations , and now they could not finde that in the Greeke , which was in the former translation : what was it at the first but wilful corruption to serue the time that then was ? See chap. 3.5 . chap. 17. nu. 15. chap. 15. nu. 22.

13 If at the first reuolt , when none were noted for Heretikes and Schismatikes , but them selues , they did not once put the names of Schisme or Heresie in the Bible , but in steede thereof , diuision , and , secte , in so much that for an Heretike , they said , an author of Sectes , Bib. 1562. Tit. 3. what may we iudge of it but as of wilful corruption ? See chap. 4. numb . 3.

14 If they translate so absurdly at the first , that them selues are driuen to change it for shame : it must needes be at the first wilful corruption . for example , when it was in the first , Temple , and in the later , Altar : in the first alwaies , Congregation , in the later alwaies , Church : in the first , To the king as cheefe head , in the later , To the king as hauing preeminence . So did Beza first translate , carcas , and afterward , soule . Which alteration in al these places is so great , that it could not be negligence at the first or ignorance , but a plaine heretical intention . See chap. 17. numb . 15. chap. 5. nu. 4.5 . chap. 15. numb . 22. chap. 7. nu. 2.

15 If they wil not stand to al their translations , but flee to that namely which now is readde in their churches : & if that which is now read in their churches , differ in the pointes aforesaid , from that that was readde in their churches in king Edwards time : & if from both these , they flee to the Geneua Bible , and from that againe , to the other aforesaid : what shal we iudge of the one or the other , but that al is voluntarie and as they list ? See chap. 3. numb . 10.11.12 . cha. 10. numb . 12.

16 If they gladly vse these wordes in il part , where they are not in the original text , Procession , shrines , deuotions , excommunicate , images : and auoid these wordes , which are in the original , Hymnes , grace , mysterie . Sacrament , Church , altar , Priests , Catholike , traditions , iustifications : is it not plaine that they doe it of purpose to disgrace , or suppresse the said things and speaches vsed in the Catholike Church ? See chap. 21. numb . 5. & seq. chap. 12. numb . 3.

17 If in a case that maketh for them , they straine the very original signification of the word , and in a case that maketh against them , they neglect it altogether : what is this but wilful and of purpose ? See chap. 7. nu. 36.

18 If in wordes of ambiguous and diuers signification , they wil haue it signifie here or there , as it pleaseth them : and that so vehemently , that here it must needes so signifie , and there it must not : and both this , and that , to one end and in fauour of one and the same opinion : Beza in 1. Cor. 7. v. 1. & 9. v. 5. what is this but wilful translation ? So doth Beza vrge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie , wife , and not to signifie , wife , both against virginitie and chastitie of Priests : and the English Bible translateth accordingly . Bib. an . 1579 See chap. 15. nu. 11.12 .

19 If the Puritanes and grosser Caluinistes disagree about the translations , one part preferring the Geneua English Bible , the other the Bible read in their Church : and if the Lutherans condemne the Zuinglians & Caluinistes translations , and contrariwise : and if al Sectaries reproue eche an others translation : What doth it argue , but that the translations differ according to their diuers opinions ? See their bookes written one against an other . Luc. 3. v. 36. Act. 1. v. 14. c. 2. v. 23. c. 3. v. 21. c. 26. v. 20. 2 Thes. 2. v. 15. &c. 5. v. 6.

20 If the English Geneua Bibles them selues dare not folow their Maister Beza , whom they professe to translate , because in their opinion he goeth wide , and that in places of controuersie : how wilful was he in so translating ? See chap. 12. numb . 6.8 . cha. 13. numb . 1.

21 If for the most part they reprehend the old 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 folow our Latin translation : what is it els , but voluntarie and partial translation ? See chap. 2. nu. 8. chap. 6. nu. 10.21 . chap. 7. nu. 39. chap. 10. nu. 6.

22 If otherwise they auoid this word , iustificationes , Peza Luc. 1. Ro. 2. Apoc. 19.8 . altogether , & yet translate it When they can not choose , but with a commentarie * Beza in c. 19. Apoc. v. 8. that it signifieth good workes that are testimonies of a liuely faith : doth not this heretical commentarie shew their heretical meaning , when they auoid the word altogether ? See chap. 8. nu. 1.2.3 .

23 When by adding to the text at their pleasure , they make the Apostle say , Ro. 5. v. 18. No. Test . an. 1580. Bib. 1579. that by Adams offence , sinne came on al men , but that by Christs iustice , the benefite only abounded toward al men , not that iustice came on al , whereas the Apostle maketh the case alike , without any such diuers additions , to wit , * Ro. 5. v. 18. that we are truely made iust by Christ , as by Adam we are made sinners : is not this most wilful corruption for their heresie of imputatiue and phantastical iustice . See chap. 11. nu. 1.

24 But if in this case of iustification , when the question is whether only faith iustifie , & we say no , hauing the expresse wordes of S Iames : they say , yea , hauing no expresse scripture for it : if in this case they wil adde , only , to the very text : is it not most horrible and diuelish corruption ? So did Luther , * Ia. 2. v. 24. Ro. 3. v. 28. Luth. tom. 2. fol. 405. edit. Witteb . an. 1551. Whitak . pag. 198. whom our English Protestants honour as their father , and in this heresie of only faith , are his owne children . See chap. 12.

Their ignorance of the Greeke and Hebrue tongue , or their false & wilful translation thereof against their knowledge . 25 If these that account them selues the great Grecians & Hebricians of the world , wil so translate for the aduantage of their cause , as though they had no skil in the world , and as though they knew neither the signification of wordes , nor proprietie of phrases in the said languages : is it not to be esteemed shamlesse corruption ?

26 I wil not speake of the German Heretikes , Brentius Melancth. See Linda . Dubi . Dial. 1. c. 12 Psal. 51. who to mainteine this heresie , that al our workes , be they neuer so good , are sinne , translated , for Tibi soli peccaui , to the only haue I sinned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Whitak . pag. 198. thus , Tibi solum peccaui . that is , I haue nothing els but sinned : whatsoeuer I doe , I sinne : whereas neither the Greeke nor the Hebrue wil possibly admit that sense . Let these passe as Lutherans , yet wilful corrupters , * Ro. 5 , v. 6. 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 yong Grecian knoweth that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is weake , feeble , infirme , and not altogether without strength : is not this of purpose to take away mans free wil altogether ? See chap. 10. nu. 13.

27 If Caluin translate , 1 Cor. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non ego , sed gratia Dei quae mihi aderat : may not meane Grecians controule him , that he also translateth falsely against free wil , because the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth require some other participle to be vnderstood , that should signifie a cooperation with free wil to wit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which laboured with me ? See chap. 10. nu. 2.

28 If , when the Hebrue beareth in differently , to say , Sinne lieth at the doore : and , vnto thee the desire thereof shal be subiect , Gen. 4. v. 7. & thou I halt rule ouer it : an. 1579. the Geneua English Bible translate the first without scruple , & the later not , because of the Hebrue grammar : is not this also most wilful against free wil ? See chap. 10. nu. 9.

29 If Caluin affirme that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cannot signifie , propter reuerentiam , Calu. in 5. Hebr. because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not so vsed , and Beza auoucheth the same more earnestly , Bib. an . 1579 and the English Bible translateth accordingly , which may be confuted by infinite examples in the Scripture it self , and is confuted by Illyricus the Lutheran : is it not a signe either of passing ignorance , or of most wilful corruption , to mainteine the blasphemie that herevpon they conclude ? See chap. 7. nu. 42.43 ,

30 If Beza in the self same place contend , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not signifie reuerence or pietie , but such a feare as hath horrour and astonishment of minde : & in an other place saith of this self same word , cleane contrarie : what is it but of purpose to vphold the said blasphemie ? See cha. 7. nu. 39.40 .

31 If he translate for , Gods foreknowledge , Gods prouidence , for soule , carcas , for hel , graue : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 2. v. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibid. v. 27. to what end is this but for certaine heretical conclusions ? And if vpon admonition he alter his translation for shame , and yet * Annota . in no. Test. post . edit . protesteth that he vnderstandeth it as he did before , did he not translate before wilfully according to his obstinate opinion ? See chap. 7.

32 If to this purpose he auouch that , Annot. in Act. 2. v. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sheol , signifieth nothing els in Hebrue but a graue , whereas al Hebricians know that it is the most proper and vsual word in the Scripture for Hel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the other word Keber , is for a graue : who would thinke he would so endanger his estimation in the Hebrue tongue , but that an heretical purpose against Christs descending into hel , blinded him ? See chap. 7.

33 And if al the English Bibles translate accordingly , to wit , for Hel , graue , wheresoeuer the Scripture may meane any lower place that is not the Hel of the damned : and where it must needes signifie that Hel , there they neuer auoid so to translate it : is it not an euident argument that they know very wel the proper signification , but of purpose they wil neuer vse it to their disaduantage in the questions of Limbus , Purgatorie , Christs descending into Hel ? cha. 7.

34 If further yet in this kinde of controuersie , Beza would be bold to affirme ( for so he saith ) if the Grammarians would giue him leaue , that * Annot. in Act. 2. v. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chebel with fiue points signifieth , funem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That is , he would translate , Solutis funibus mortis , not , Solutis doloribus inferni . no lesse then Chebel with sixe points : is he not wonderfully set to mainteine his opinion , that wil change the nature of wordes , if he might , for his purpose ?

35 If passiues must be turned into actiues , and actiues into passiues , participles disagree in case from their substantiues , or rather be plucked and separated from their true substantiues , soloecismes imagined , where the construction is most agreable , errours diuised to creepe out of the margent , and such like : who would so presume in the text of holy Scripture , to haue al Grammar , and wordes , and phrases , and constructions at his commaundement , but Beza & his like , for the aduantage of their cause ? See chap. 5. nu. 6. and the numbers next folowing in this chapter .

36 For example S. Peter saith , Act. 3 , 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heauen must receiue Christ . He translateth , Christ must be conteined in heauen , which Caluin him self misliketh , the Geneua English Bible is afraid to folow , Illyricus the Lutheran reprehendeth : and yet M. Whitakers taketh the aduantage of this translation , Pag. 43. to proue that Christs natural body is so conteined in heauen , that it can not be vpon the altar . For he knew that this was his marsters purpose and intent in so translating . This it is , when the blinde folow the blinde , yea rather when they see and wil be blinde : for certaine it is ( & I appeale to their greatest Graecians ) that howsoeuer it be taken for good in their diuinitie , it wil be esteemed most false in their Greeke scholes both of Oxford and Cambridge : & howsoeuer they may presume to translate the holy Scriptures after this sort , surely no man , no not them selues , would so translate Demosthenes , for sauing their credite and estimation in the Greeke tongue . See chap. 17. nu. 7.8.9 .

37 But there is yet worse stuffe behind : to wit , the famous place Luc. 22. where Beza translateth thus , Hoc poculum nouum testamentum per meum sanguinem , qui pro vobis funditur : whereas in the Greeke , in al copies without exception , he confesseth that in true Grammatical construction it must needes be said , quod pro vobis funditur , and therfore he saith it is either a plaine soloecophanes , ( and according to that presumption he boldly translateth ) or a corruption crept out of the margent into the text . And as for the word soloecophanes , we vnderstand him that he meaneth a plaine soloecisme and fault in grammar , & so doth M. Whitakers : Pag. 34.35 . but M. Fulke saith that he meaneth no such thing , Against D. Sand. Rocke pag. 308. but that it is an elegancie and figuratiue speache , vsed of most eloquent authors : and it is a world to see , and a Graecian must needes smile at his deuises , striuing to make S. Lukes speache here as he construeth the wordes , See Com. Bud. Figurata constructio , or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . an elegancie in the Greeke tonge . He sendeth vs first to Budees commentaries , where there are examples of soloecophanes : and in deede Budee taketh the word for that which may seeme a soloecisme , and yet is an elegancie , and al his examples are of most fine and figuratiue phrases , but alas how vnlike to that in S. Luke . and here M. Fulke was very fouly deceiued , thinking that Beza and Budee tooke the word in one sense : and so taking his marke amisse , as it were a counter for gold , where he found soloecophanes in Budee , there he thought al was like to S. Lukes sentence , and that which Beza meant to be a plaine soloecisme , he maketh it like to Budees elegancies . Much like to those good searchers in Oxford ( as it is said ) maisters of art , who hauing to seeke for Papistical bookes in a lawyers studie , and seing there bookes with redde letters , cried out , Masse bookes , Masse bookes : whereas it was the Code or some other booke of the Ciuil or Canon Law.

38 This was lacke of iudgement in M. Fulke at the least , and no great signe of skill in Greeke phrases , and he must no more call D. Sanders vnlearned for not understanding Bezas meaning , but him self , who in deede vnderstood him not . For , if Beza meant that it was an elegancie vsed of the finest authors , and such as Budee doth exemplifie of , why doth he say , that he seeth not why Luke should vse soloecophanes , but thinketh rather , it is a corruption crept into the margent ? Tel vs , M. Fulke we beseche you , whether is the better and honester defense , to say , that it is an elegancie & fine phrase in S. Luke , or to say , it is afault in the text , it came out of the margent , the Gospel is here corrupted . Thinke you Beza such a foole , that he would rather stand vpon this later , if he might haue vsed the former , and had so meant by soloecophanes ? yea what needed any defense at al , if it had been an vsual & knowen elegancie , as you would proue it ?

39 For you say further , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is vnderstood , & that this is a common thing in the best Greeke authors , but you must adde , that the said relatiue must alwaies be referred to the antecedent of the same case , as this speache 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be resolued thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be resolued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you shal neuer be able to bring one example , & you wilfully abuse whatsoeuer knowledge you haue of the Greeke tonge , to deceiue the ignorant , or els you haue no skill at al , that speake so barbarously and rustically of Greeke elegancies . for if you haue skil , you know in your conscience , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is as great a soloecisme in Greeke , & no more elegancie , then to say in Latin , In meo sanguine fusus pro vobis , which in the schole deserueth whipping . And yet you aske very vehemently ( concerning these wordes , Hic calix nouum Testamentum in meo sanguine qui pro vobis fundetur : ) what meane Grammarian would referre , qui , to calix , and not to sanguis ? I answer , that a mere latinist , for ignorance of the Greeke tongue , would referre it rather as you say : but he that knoweth the Greeke , as you seeme to doe , though he be a very yong Grammarian , wil easily see it can not so be referred : as in the like Act. 14. Sacerdos quoque Iouis qui erat ante ciuitatem eorum . Here , qui , is ambiguous , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but in the Greeke we see that , qui , must be referred to , Iouis , and can not be referred to , Sacerdos .

40 And this is one commoditie among others , that we reape of the Greeke text , to resolue the ambiguitie that is sometime in the Latin : whereas you neither admit the one nor the other , but as you list , neither doth the Greeke satisfie you , be it neuer so plaine and infallible , but you wil deuise that it is corrupted , that there is a soloecisme , that the same soloecisme is an elegancie , and therevpon you translate your owne deuise , and not the word of God . which whence can it procede , but of most wilful corruption ? See chap. 17. nu. 10.11.12 .

41 If in ambiguous Hebrue wordes of doubtful signification , where the Greeke giueth one certaine sense , you refuse the Greeke , & take your aduantage of the other sense : what is this but wilful partialitie ? so you doe in , Redime eleemosynis peccata tua . Dan. 4. & Inclinaui cor meum ad faciendas iustificationes tuas propter retributionem . Ps. 118 Octon . Nun. Ps. 138. and , Nimis honorati sunt amici tui Deus &c. and yet at an other time you folow the determination of the Greeke for an other aduantage : as Psal. 98. Adore his footestoole , because he is holy . Whereas in the Hebrue it may be as in our Latin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because it is holy . See cha. 13. nu. 18. chap. 9. nu. 23.24 . chap. 18. nu. 1.2 . So you flee from the Hebrue to the Greeke , and from this to that againe , from both to the vulgar Latin , as is shewed in other places : and as S. Augustine saith to Faustus the Manichee , Li. 11. cont. Faust . c. 2. You are the rule of truth : whatsoeuer is for you , is true : whatsoeuer is against you , is not true .

42 What shal I speake of the Hebrue particle vau ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which ( Gen. 14. v. 18 ) must in no case be translated , because , lest it should proue that Melchisedec offered sacrifice of bread and wine , as al the fathers expound it : but ( Luc. 1. v. 42 ) where they translate the equiualent Greeke particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there Beza proueth the said particle to signifie , because , Quia benedictus , for , & benedictus fructus ventris tui . & translateth accordingly , & the English Bezites likewise . I wil not vrge them why , we like the sense wel , and Theophylacte so expoundeth it . but if the Greeke copulatiue may be so translated , why not the Hebrue copulatiue much more , which often in the Scripture is vsed in that sense ? See chap. 17. nu. 13.14 .

43 But I would aske rather , Luc. 1. v. 28. why 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may not in any case be translated , ful of grace : whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is translated , Luc. 16. v. 20 ful of sores . both wordes being of like forme and force . See chap. 18. nu. 4.5 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 44 Againe , why say they ( Hebr. 13 ) Let your conuersation be without couetousnes , and say not , Let mariage be honorable in al , and the bed vndefiled . both being expressed a like by the Apostle , and by way of exhortation , as the rest that goeth before and foloweth ? See chap. 15. nu. 15.

45 Are we to suspicious thinke you ? Hebr. 5. v. 7. how can feare , be translated , that which he feared : * * Beza . Act. 26. v. 20. 2 Thes. 2 & 3. repentance , them that repent or amend their life : tradition , the doctrine deliuered : temples , shrines : idols , deuotions : euery humane creature , al ordinances of man : foreknowledge , prouidence : soul , carcas : hel , graue : altar , temple : table , altar : and such like ?

46 What caused these strange speaches in their English Bibles , Psal. 86 , 13. Bib. 1579. Thou shalt not leaue my soul in the graue . Thou hast deliuered my soule from the lowest graue . A couetous man is a worshipper of images . By laying on of the hands of the Eldership . Haile freely beloued . SINNE lieth at the doore , and thou shalt rule ouer HIM . Breake of thy sinnes with righteousnes . for , Redeeme with almes . Ielousie is cruel as the graue . for , as hel . Cant. Cant. 8. Bib. an 1579. The greifes of the graue caught me . Psal. 116. And , God wil redeeme my soule from the power of the graue . Psal. 48. O graue I wil be thy destruction . Os . 13. and such like ? what made Caluin so translate into Latin , that if you turne it into English , the sense is , that God powred water vpon vs aboundantly , Tit. 3. meaning the holy Ghost : what els but because he would take away the necessitie of material water in Baptisme , as in his commentarie and Bezas , it is euident ?

47 I had meant to haue but breifely skimmed ouer these things , but multitude of matter maketh me to long , as it chaunceth to a man that wadeth through myrie and foule places , and yet the greatest demonstration that they are wilful corrupters , is behind , which only I wil adde , and for the rest , referre the reader to the whole booke .

48 Doubt you whether they translate of purpose and partialitie , infauour of their opinions ? you shal 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 , Tom. 2. fol. 405. edit. Witteb . an. 1551. only , into the text Ro. 3 : answered that he did it to explicate the Apostles sense more plainely . that is , to make the Apostle say more plainely , that faith only iustified . and his disciple Illyricus disputeth the matter , that the Apostle saying , by faith without workes , The expresse testimonies of Beza ( whom the English Heretical translations folow herein ) that he doth Wilfully and of purpose translate against such & such Catholike assertions . saith in deede , only faith . but because I deale rather with our English Caluinistes , and Beza is their cheefe translatour , & a captaine among them , whom they professe to folow in the title of the new Test . an. 1580 , and by the very name of their Geneua Bibles , let vs see what he saith .

49 First concerning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the vulgar Latin and Erasmus translate , Agite poenitentiam , Repent , or , Doe penance . This interpretation ( saith he ) I refuse for many causes , but for this especially , that many ignorat 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 wil not translate the Greeke word , as it ought to be , and as it is proued to signifie , both in this booke , and in the Annotations vpon the new Testament . Mat. 3. v. 8. A litle after speaking of the same word , he saith , why I haue changed the name , poenitentia , I haue told a litle before , * Loco supra citato . protesting that he wil neuer vse those wordes , but resipiscere , and resipiscentia , that is , amendment of life : because of their heresie , that repentance is nothing els but a mere amendment of former life , without recompense or satisfaction or penance for the sinnes before committed . See chap. 13.

50 Againe concerning the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustifications , which in the Scripture very often signifie the commaundements , he saith thus . The Greeke interpreters of the Bible ( meaning the Septuaginta ) applied this word to signifie the whole Law of God , Luc. 1. v. 6. and therfore commonly it is wont to be translated word for word , Iustificationes : which interpretation therfore 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 word forsooth , as he saith . Can you haue a more plaine testimonie of his heretical purpose ?

51 Againe , when he had reiected this translation ( Act. 2. v. 27 ) Non derelinques animan meam in inferno , Thou shalt not leaue my soule in Hel : because ( as he saith ) herevpon grewe the errours of Christs descending into Hel , of Limbus , and of Purgatorie : at length he concludeth thus , Whereas the doubtful iuterpretation of one or two wordes hath brought forth so many monsters , I chose rather * * Loe how simply : Anima , carcas . Infernus , graue . simply , for foule , to say , carcas , for hel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 3. v. 21. graue : then to foster these foule errors .

52 Againe , when he had translated for , Whom heauen mustreceiue , thus , who must be conteined in heauen : he saith , whereas we haue vsed the passiue kinde of speache , rather then the actiue ( which is in the Greeke : ) we did it to auoid al ambiguitie . for it is very expedient , that there should be in the Church of God , this perspicuous testimonie , against them , that for ascending by faith into heauen , so to be ioyned to our head , obstinatly mainteine that Christ must be called againe out of heauen vnto vs . Meaning his presence in the B. Sacrament , & inueighing no lesse against the Lutherans then the Catholikes , as the * Flac. Illyr. Lutherans do here against him for this wilful interpretation , & that by Caluins owne iudgement , who thinketh it a forced translation .

53 But Beza goeth forward stil in this kinde . Ro. 5. v. 18. whereas Erasmus had put propagatum est , indifferently , both of Adams sinne which made vs truely sinners , and of Christs iustice , which maketh vs truely iust : he reiecting it , among other causes why it displeased him , saith : That old errour of the Sophists ( meaning Catholikes ) which for imputatiue iustice put an inherent qualitie in the place , is so great , and so execrable to al good men , that I thinke nothing is so much to be auoided as it .

54 These few examples proue vnto vs that the Scriptures translated verbatim , exactly , & according to the proper vse and signification of the wordes , do by the Heretikes confession make for the Catholikes , and therfore Beza saith he altereth the wordes into other : & ( 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 folow him , which are our English Caluinists , and Bezites . Many other waies there are to make most certaine proofe of their Wilfulnes , as when * Calu. Heb. 5 , 7 & Tit. 3 , 6. Beza 2 Thessal. 2 , 15. & 1 , 6. the translation is framed according to their false and heretical commentarie : and , When they wil auouch their translations out of profane 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 al the markes , and by these , the wise reader may conceiue the rest .

55 But would you thinke that these men could notwithstanding speake very grauely and honestly against voluntarie and wilful translations of Scripture , that so notoriously offend therein them selues ? Harken what Beza saith against Castaleo and the like : Annot. act. 10. v. 46. The matter ( saith he ) is now come to this point , that the traslatours of Scripture out of the Greeke into Latin , or into any other tongue , thinke that they may lawfully doe any thing in translating Whom if a man reprehend ; he shal be answered by and by , that they doe the office of a manslatour , not that translateth word for word , but that expresseth the sense . So it commeth to passe , that , whiles euery man wil rather freely folow his owne iudgement , then be a religious interpreter of the Holy Ghost , he doth rather peruert many things then ●ranslate them . Is not this wel-said , if he had done accordingly ? but doing the cleane contrarie , as hath been proued , he is a dissembling hypocrite in so saying , & a wilful Heretike in so doing , and condemned by his owne iudgement .

56 But after this general vewe of their wilful purpose and heretical intention , let vs examine their false translations more particularly , and argue the case with them more at large , & presse them to answer , whether in their conscience it be so or no , as hitherto is said : and that by seueral chapters of such CONTROVERSIES as their corruptions concerne : and first of al ( without further curiositie whence to begin , in cases so indifferent ) of TRADITIONS .

CHAP. II. Heretical translation of holy Scripture against Apostolical TRADITIONS .

1 THIS is a matter of such importance , that if they should graunt any traditions of the Apostles , and not pretend the written word only : they know that by c c See the annotations of the new Testament 2 Thess , 2 , 15. such traditions mentioned in al antiquitie , their religion were wholy defaced and ouerthrowen . for remedie whereof , and for the defacing of al such traditions , they bend their translations against them in this wonderful maner . Wheresoeuer the Holy , Scripture speaketh against certaine traditions of the Iewes , partly friuolous , partly repugnant to the Law of God , there al the English translations folow the Greeke exactly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 neuer omitting this word , tradition . Contrariewise wheresoeuer the holy Scripture speaketh in the commendation of Traditions , to wit , such traditions as the Apostles deliuered to the Churche , there al their said translations agree , not to folow the Greeke , which is still the self same word , but for , traditions , they translate , ordinances , or instructions . Why so and to what purpose ? we appeale to the worme of their conscience , which continually accuseth them of an heretical meaning , whether , by vrging the word , traditions , wheresoeuer they are discommended , and by suppressing the word , wheresoeuer they are commended , their purpose and intent be not , to signifie to the Reader , that al traditions are naught , & none good , al reprouable , none allowable .

2 For example . Mat. 15. Thus they translate , Why do thy disciples transgresse the TRADITION of the Elders ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And againe , Why do you also transgresse the commaundement of God by your TRADITION ? And againe , Thus haue you made the commaundement of God of no effect by your TRADITION : here ( I warant you ) al the belles sound tradition , and the word is neuer omitted , and it is very wel and honestly translated , for so the Greeke word doth proprely signifie . But now on the other side , concerning good traditions , let vs see their dealing . The Apostle by the self same word both in Greeke and Latin , saith thus : 2 Thes. 2. v. 15 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , traditiones . 2 Thess. 3 , 6. Therfore , brethren , stand & hold fast the TRADITIONS which you haue learned either by word , or by our epistle . And againe , Withdraw your selues from euery brother walking inordinatly , & not according to the TRADITION which they haue receiued of vs . 1 Cor. 11 , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And againe ( according to the Greeke which they professe to folow : ) I praise you brethren , that in al things you are mindeful of me , and as I haue deliuered vnto you , you keepe my TRADITIONS .

3 Here we see plaine mention of S. Paules traditions , and consequently of Apostolical traditions , yea and traditions by word of mouth , deliuered to the said Churches without writing or Scripture . In al which places looke , gentle reader , & seeke al their English translations , & thou shalt * * Yet M. Fulke saith , it is found there . pag. 153 against D. Sand. Rocke . If he giue not vs an instance . let him giue him self the lie . not once finde the word , tradition , but in steede thereof , ordinances , instructions , preachings , institutions , and any word els rather then , tradition , in so much that Beza their maister translateth it traditam doctrinam , the doctrine deliuered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . putting the singular number for the plural , & adding , doctrine , of his owne . so framing the text of holy Scripture according to his false commentarie , or rather putting his commentarie in the text , & making it the text of Scripture . Who would thinke their malice and partialitie against traditions were so great , that they should al agree with one consent so duely and exactly in these and these places to conceale the word , which in other places do so gladly vse it , the Greeke word being al one in al the said places ?

4 Yea they doe els where so gladly vse this word , tradition , when it may tend to the discredite thereof : that they put the said word in al their English Bibles , with the like ful consent as before , when it is not in the Greeke at al. As when they translate thus , Col. 2.20 . If ye be dead with Christ from the rudiments of the world : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . why as though liuing in the world , ARE YE LEDDE WITH TRADITIONS ? & as an other * * of the yere 1579. English translation of theirs readeth more heretically , Why are ye burdened with traditions ? Tel vs sincerely you that professe to haue skill in the Greeke , & to translate according to the Greeke ? tell vs we beseche you , whether this Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 do signifie tradition , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be ledde or burdened with traditions . You can not be ignorant that it doth not so signifie , Col. 2 , 14. Ephes. 2 , 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but as a litle before in the same chapter , & in other places , your selues translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ordinances , decrees : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , must be ( as in the vulgar Latin it is ) Quid decernitis ? Why do you ordaine or decree , or , why are you ledde with decrees ?

5 Iustifie your translation if you can , either out of Scriptures , fathers , or Lexicon . and make vs a good reason why you put the word , traditions , here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they translate , ordinance : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tradition : cleane contrarie . where it is not in the Greeke : and would not put it in the places before , where you know it is most euidently in the Greeke . Yea you must tel vs , why you translate for tradition , ordinance , and contrarie for ordinance , tradition : so turning catte in panne ( as they say ) at your pleasure , and wresting both the one and the other to one end , that you may make the very name of traditions odious among the people , be they neuer so authentical , euen from the Apostles : which your conscience knoweth , and you shal answer for it at the dreadful day .

6 Somewhat more excusable it is , but yet proceding of the same heretical humor , and on your part ( that should exactly folow the Greeke ) falsely translated , when you translate in S. Peters Epistle thus : 1 Pet. 1 , 18. You were not redeemed with corruptible things from your vaine conuersation receiued by the tradition of the fathers . Where the Greeke is thus rather to be translated , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . from your vaine conuersation deliuered by the fathers . but your fingers itched to foist in the word , tradition , and for , deliuered , to say , receiued , because it is the phrase of the Catholike church , that it hath receiued many things by tradition , which you would here controule by likenes of wordes in this false translation .

7 But concerning the word tradition , you wil say perhaps the sense thereof is included in the Greeke word , deliuered We graunt . but would you be content , if we should alwaies expresly adde , tradition , where it is so included ? then should we say 1 Cor. 11 , 2. Tradidi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I praise you that as I haue deliuered you ( by tradition , ) you keepe my precepts or traditions . And againe v. 23. For I receiued of our Lord , which also I deliuered vnto you ( by tradition ) &c. And Luc. 1. v. 2. As they ( by tradition ) deliuered vnto vs , which from the beginning saw &c. and such like , by your example , we should translate in this sort . but we vse not this licentious maner in translating holy Scriptures , neither is it a translators part , but an interpreters , and his that maketh a commentarie : neither doth a good cause neede other translation then the expresse text of the Scripture giueth .

8 And if you wil yet say , that our vulgar Latin translation hath here the word , tradition : we graunt it hath so , and therfore we also translate accordingly . but you professe to translate the Greeke , and not the vulgar Latin , which you in England condemne as Papistical , and * Discouer . of the Rocke . pag. 147. say it is the worst of al , though * Prefat. in no. Test. 1556. Beza your maister pronounce it to be the very best : and wil you notwithstanding folow the said vulgar Latin rather then the Greeke , to make traditions odious ? Yea such is your partialitie one way , and inconstancie an other way , that for your heretical purpose you are content to folow the old Latin translation , though it differ from the Greeke , & againe an other time you wil not folow it , though it be al one with the Greeke most exactly . as in the place before alleaged , where the vulgar Latin translation hath nothing of traditions , but , Quid decernitis , as it is in the Greeke : you translate , Why are ye burdened with traditions ? Col. 2 , 20.

9 So that a blinde man may see , you frame your translations to bolster your errours & heresies , without al respect of folowing sincerely either the Greeke or the Latin . But for the Latin no maruel , the Greeke at the least why doe you not folow ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Is it the Greeke that induceth you to say ordinances for traditions , traditions for decrees , ordinances for iustifications , Elder for Priest , graue for hel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 image for idol ? tel vs before God and in your conscience whether it be , because you wil exactly folow the Greeke : nay tel vs truely , and shame the Diuel , whether the Greeke wordes do not sound and signifie most properly that , which you of purpose wil not translate , for disaduantaging your heresies ? And first let vs see concerning the question of Images .

CHAP. III. Heretical translation against sacred IMAGES .

1 I BESECHE you what is the next and readiest and most proper English of Idolum , idololatra , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . idoloratria ? is it not Idol , idolater , idolatrie ? are not these plaine English wordes , and wel knowen in our language ? Why sought you further for other termes and wordes , if you had meant faithfully ? What needed that circumstance of three wordes for one , worshipper of images , Bib. 1577. Eph. 5. Col. 3. and , worshipping of images ? whether ( I pray you ) is the more natural & conuenient speache , either in our English tonge , or for the truth of the thing , to say as the holy Scripture doth , Couetousnes is idolatrie , and consequently , The couetous man is an idolater : or as you translate , Couetousnes is worshipping of images , and The couetous man is a worshipper of images ?

The absurditie of this translation , A couetous man is a Worshipper of images . 2 We say commonly in English , Such a riche man maketh his money his God : and the Apostle saith in like maner of some , Whose belly is their God . Phil. 3. & generally euery creature is our idol , when we esteeme it so excedingly that we make it our God . but who euer heard in English , that our money , or bellie , were our images , and that by esteeming of them to much , we become worshippers of imāges ? Among your selues are there not some euen of your Superintendents , of whom the Apostle speaketh , that make an idol of their money and belly , by couetousnes & belly cheere ? Yet can we not call you therfore in any true sense , worshippers of images , neither would you abide it . You see then that there is a great difference betwixt idol and image , idolatrie and worshipping of images : and euen so great difference is there betwixt S. Paules wordes and your translation .

3. Wil you see more yet to this purpose ? In the English Bible printed the yere 1562 you reade thus : 2 Cor. 6. How agreeth the Temple of God with images ? Can we be ignorant of Satans cogitations herein , that it was translated of purpose to delude the simple people and to make them beleeue that the Apostle speaketh against sacred images in the churches , which were then in plucking downe in England , when this your translation was first published in print ? Whereas in very truth you know , that the Apostle here partly interpreteth him self to speake of men , Salomons Temple did wel agree with images , but not with idols . as of Gods temples wherein he dwelleth , partly alludeth to Salomons Temple , which did very well agree with images ( for it had the Cherubins , which were the representations of Angels , and the figures of oxen to beare vp the lauatorie ) but with idols it could not agree : and therfore the Apostles wordes are these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The brasen serpent , first an image , & lawful : afterward an idol , and vnlawful . How agreeth the Temple of God with idols ?

4 When Moyses by Gods appointement erected a brasen serpent , and commaunded the people that were stung with serpents , to behold it , & thereby they were healed : this was an image only , and as an image was it erected and kept and vsed by Gods commaundement . num. 21. but when it grewe to be an idol ( saith S. Augustine ) that is , Li - 10 de Ciuit . c. 8. when the people began to adore it as God , then king Ezechias brake it in peeces to the great commendation of his pietie and godly zeale . 4 Reg. 18. So when the children of Israel in the absence of Moyses made a calfe , Exod. 32. and said , These are thy Gods ô Israel that brought thee out of Aegypt , The molten calfe , an idol . was it but an image which they made ? was that so heinous a matter that God would so haue punished them as he did ? No they made it an idol also , saying , These are thy gods ô Israel . And therfore the Apostle saith to the Corinthians , 1 Cor. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Be not idolaters , as some of them . Which also you translate most falsely , Be not worshippers of images , as some of them .

5 We see then that the Iewes had images without sinne , but not idols . Againe for hauing idols they were accounted like vnto the Gentiles , as the Psalme saith , They learned their workes , and serued their grauen idols . Psal. 164. but they were not accounted like vnto the Gentiles for hauing images , which they had in Salomons Temple , and in the brasen serpent . In c. 25. Ezech. The Protestants are like to the Ammonites & Moabites . S. Hierom writeth of the Ammonites and Moabites ( who were Gentiles and Idolaters ) that comming into the temple of Hierusalem , and seeing the Angelical images of the Cherubins couering the Propitiatorie , they said , Loe , euen as the Gentiles , so Iuda also hath idols of their religion . These men did put no difference betwene their owne idols , and the Iewes lawful images . and are not you ashamed to be like to these ? They accused Salomons Temple of Idols , because they saw there lawful images : you accuse the Churches of God of idolatrie , because you see there the sacred images of Christ and his Saincts .

6 But tel vs yet I pray you , doe the holy Scriptures of either Testament speake of al maner of images , The holy Scripture speaketh against the idols of the Gentiles , not against almaner of images . or rather of the idols of the Gentiles ? your conscience knoweth that they speake directly against the idols & the idolatrie that was among the Pagans and Infidels : from which as the Iewes in the old Testament , so the first Christians in the new Testament were to be prohibited . but wil you haue a demonstration that your owne conscience condemneth you herein , & that you apply al translation to your heresie ? What caused you being otherwise in al places so ready to translate , images : yet Esa. 31 and Zachar. 13 to translate , idols , in al your Bibles with ful consent ? Why in these places specially and so aduisedly ? No doubt because God saith there , speaking of this time of the new Testament : In that day euery man shal cast out his idols of siluer and idols of gold . And , I wil destroy the names of the idols out of the earth , so that they shal nomore be had in remembrance . In which places if you had translated , images , you had made the prophecie false , because images haue not been destroied out of the world , but are , and haue been in Christian countries with honour & reuerence , euen since Christes time . Mary in the idols of the Gentiles we see it verified , which are destroied in al the world so far as Gentilitie is conuerted to Christ .

7 And what were the Pagans idols or their idolatrie ? S. Paul telleth vs , saying : Ro. 1. They changed the glorie of the incorruptible God into the similitude of the image of a corruptible man , What were the idols of the Pagans . and of birdes and beastes and creeping things : and they serued ( or worshipped ) the creature more then the creator . Doth he charge them for making the image of man or beast ? Your selues haue hangings and clothes ful of such paintings and embroderings of imagirie . Where with then are they charged ? with giuing the glorie of God to such creatures , which was to make them idols , and them selues idolaters .

8 The case being thus , 1 Cor. 5. Bib. 1562. why do you make it two distinct things in S. Paul , calling the Pagans , idolaters : and the Christians doing the same , worshippers of images : and that in one sentence , whereas the Apostle vseth but one and the self same Greeke word in speaking both of Pagans and Christians ? It is a maruelous and wilful corruption , and wel to be marked , and therfore I wil put downe the whole sentence , as it is in your English translation . I wrote to you that you should not companie with fornicators : and I meant not at al of the fornicators of this world , either of the couetous , or extortioners , either c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the idolaters &c. but that ye companie not together , if any that is called a brother , be afornicator or couetous , or c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A WORSHIPPER or IMAGES , or an extortioner . In the first , speaking of Pagans , your translatour nameth idolater according to the text , but in the later part speaking of Christians , you translate the very self same Greeke word , worshipper of images . Why so ? for sooth to make the reader thinke that S. Paul speaketh here , not only of Pagan idolaters , but also of Catholike Christians that reuerently kneele in praier before the Crosse , the holy Roode , the images of our Sauiour Christ and his Saincts : as though the Apostle had commaunded such to be auoided .

9 Where if you haue yet the face to deny this your malitious and heretical intent , tell vs , why al these other wordes are translated and repeated alike in both places , couetous , fornicators , extortioners , both Pagans and Christians : and only this word ( idolaters ) not so , but Pagans , idolaters : & Christians , worshippers of images . At the least you can not deny but it was of purpose done , to make both seeme al one , yea and to signifie that the Christians doing the foresaid reuerence before sacred images ( which you call worshipping of images ) are more to be auoided then the Pagan idolaters .

Whereas the Apostle speaking of Pagans and Christians that committed one and the self same heinous sinne whatsoeuer , commaundeth the Christian in that case to be auoided for his amendement , leauing the Pagan to him self & to God , as hauing not to doe to iudge of him .

10 But to this the answer belike wil be made , W. Fulke , Confut. of Iohn Howlet so . 35. as one of them hath already answered in the like case , that in the English Bible appointed to be read in their churches it is otherwise , and euen as we would haue it corrected : and therfore ( saith he ) it had been good before we entred into such beinous accusations , to haue examined our groundes that they had been true . As though we accuse them not truely of false translation , vnles it be false in that one Bible which for the present is read in their churches : or as though it pertained not to them how their other English Bibles be translated : or as though the people read not al indifferently without prohibition , and may be abused by euery one of them : or as though the Bible which now is read ( as we thinke ) in their churches , Bib. 1577. Col. 3. v. 5. haue not the like absurd translations , yea more absurd , euen in this matter of images , as is before declared : or as though we must first learne what English translation is read in their church ( which were hard to know , it changeth so oft ) before we may be bold to accuse them of false translation : or as though it were not the same Bible that Was for many yeres read in their churches , & is yet in euery mans handes , which hath this absurd translation whereof we haue last spoken .

11 Surely the Bible that we most accuse not only in this point , Bib. 1562. but for sundrie other most grosse faultes and heretical translations , spoken of in other places , is that Bible which was authorised by Cramner their Archbishop of Canterburie , and read al king Edwards time in their churches , & ( as it seemeth by the late printing thereof againe an. 1562 ) a great part of this Queenes reigne . And certaine it is , that it was so long read in al their churches with this venemous & corrupt translation of images alwaies in steede of idols , that it made the deceiued people of their secte , to despise , contemne , and abandon the very signe and image of their saluation , the crosse of Christ , the holy roode or crucifixe representing the maner of his bitter passion and death , the sacred images of the blessed Virgin Marie the mother of God , & of S. Iohn Euangelist , representing their standing by the Crosse at the very time of his Passion . Io. 19. v. 26. in so much that now by experience we see the foule inconuenience thereof , to wit , that al other images and pictures of infamous harlots and Heretikes , of Heathen tyrants and persecutors , are lawful in England at this day , and their houses , parlours and chambers are garnished with them : onely sacred images , and representations of the holy mysterie of our redemption , are esteemed idolatrous , and haue been openly defaced in most spiteful maner and burned , to the great dishonour of our Sauiour Christ and his Saincts .

12 And as concerning the bible that at this day is read in their churches , if it be that of the yere 1577 , it is worse sometime in this matter of images , then the other . for where the other readeth , Col. 3. v. 5. Couetousnes , which is worshipping of idols : there this later ( wherevnto they appeale ) readeth thus , Couetousnes , which is worshipping of images . and Eph. 5. it readeth as absurdly as the other , W. Fulke Confut. fol. 35. A couetous man , which is a worshipper of images . Loe this is the English bible which they referre vs vnto , as better translated , and as correcting the fault of the former . But because it is euident by these places , that his also is partly worse , and partly as il as the other , therfore this great confuter of M. Iohn Houlet fleeth once more , Fol. 36. Bib. 1579. to the Geneua English Bible , saying , Thus we reade , and so we translate : to wit , A couetous person , which is an idolater . Where shal we haue these good fellowes , and how shal we be sure that they will stand to any of their translations ? from the first readde in their churches , they flee to that that is now readde , & from this againe , to the later Geneua English Bibles , neither readde in their churches ( as we suppose ) nor of greatest authoritie among them : and we doubt not but they wil as fast flee from this , to the former againe , when this shal be proued in some places more false & absurd then the other .

13 But what matter is it how they reade in their churches , or how they correct their former translations by the later : when the old corruption remaineth stil , being set of purpose in the toppe of euery doore within their churches , in these wordes : Babes keepe your selues from images ? 1 Io. 5. Why remaineth that written so often and so conspicuously in the walles of their churches , which in their Bibles they correct as a fault ? their later bibles say , keepe your selues from idols : their church walles say , keepe your selues from images . S. Iohn speaking to the lately conuerted Gentiles , biddeth them beware of the idols from whence they were conuerted : they speaking to the old instructed Christians , bid them beware of the sacred image of Christ our Sauiour , of the holy Crucifixe , of the crosse , of euery such representation and monument of Christs passion , and our redemption . And therfore in the very same place where these holy monuments were wont to stand in Catholike times , to wit , in the roode loft and partition of the Church and chauncel : there now stand these wordes as confronting and condemning the foresaid holy monuments , Babes keepe your selues from images . Which wordes whosoeuer esteemeth as the wordes of Scripture , and the wordes of S. Iohn , spoken against Christes image , is made a very babe in deede , and sottishly abused by their scribled doores , and false translations , to count that idolatrie , which is in deede to no other purpose then to the great honour of him whose image and picture it is .

14 But the gay confuter with whom I began , saith for further answer : W. Fulke . Fo. 35. Admit that in some of our translations it be , Children keepe your selues from images ( for so he would haue said if it were truely printed ) What great crime of corruption is here committed ? And when it is said againe , this is the crime and fault thereof , that they meane by so translating to make the simple beleeue that idols and images are al one , which is absurd he replieth that it is no more absurditie , then in steede of a Greeke word , to vse a Latin of the same signification . And vpon this position he graunteth that according to the propertie of the Greeke word a man may say , Gen. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God made man according to his idol , and that generally , idolum may as truely be translated an image , as Tyrannus a king ( which is very true , both being absurd ) & here he citeth many authors and dictionaries idly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to prooue that idolum may signifie the same that Image .

15 But I beseeche you Sir , if the dictionaries tel you that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may by the original propertie of the word signifie an image , ( which no man denieth ) do they tel you also that you may commonly and ordinarily translate it so , as the common vsual signification thereof ? or do they tel you that image and idol are so al one , that wheresoeuer you finde this word image , you may truely call it , idol ? for these are the points that you should defend in your answer . for an example , do they teach you to translate in these places thus , Rom. 8. imagini . 1 Cor. 15. imaginem God hath predestinated vs to be made conformable to the idol of his sonne . And againe , As we haue borne the idol of the earthly ( Adam : ) so let vs beare the idol of the heauenly ( CHRIST ) . And againe , We are transformed into the same idol , euen as of our Lordes spirit . 2 Cor. 3. Hebr. 10. And againe , The Law hauing a shadow of the good things to come , not the very idol of the things . And againe , Christ who is the idol of the inuisible God ? Col. 1. 2 Cor. 4. Is this ( I pray you ) a true translation ? yea , say you , according to the propertie of the word : but because the name of idols , in the English tonge , for the great dishonour done to God in worshipping of images , is become odious , no Christian man would say so .

16 First note how folishly and vnaduisedly he speaketh here , because he would confound images and idols , & make them falsely to signifie one thing : when he saith , the name of idol , is become odious in the English tongue because of worshipping of Images , He should haue said , The dishonour done to God in worshipping Idols , made the name of Idols odious . As in his owne example of Tyrant , and king : he meant to tel vs that Tyrant sometime was an vsual name for euery king , and because certaine such Tyrants abused their power , therfore the name of Tyrant became odious . for he wil not say ( I trow ) that for the fault of kings , the name of Tyrant became odious . Likewise the Romanes tooke away the name of Manlius for the crime of one Manlius , not for the crime of Iohn at Nokes , or of any other name . The name of Iudas is so odious that men now commonly are not so called . Why so ? because he that betraied Christ , was called Iudas : not because he was also Iscariote . The very name of Ministers is odious and contemptible . why ? because Ministers are so lewd , wicked , & vnlearned , not because some Priests be naught . Euen so the name of idol grewe to be odious , because of the idols of the Gentiles , not because of holy images . For if the reuerence done by Christians to holy images were euill , as it is not , it should in this case haue made the name of images odious : & not the name of Idols . But God be thanked , the name of Images is no odious name among Catholike Christians , but onely among heretikes & Imagebreakers , such as the second general Councel of Nice hath condemned therfore with the sentence of Anáthema . No more then the Crosse is odious , which to al good Christians is honorable , because our Sauiour Christ died on a Crosse .

17 But to omit this mans extraordinarie and vnaduised speaches which be to many and to tedious ( as when he saith in the same sentence , Howsoeuer the name idol is growen odious in the English tongue , as though it were not also odious in the Latin & Greeke tonges , but that in Latin and Greeke a man might say according to his fond opinion , Fecit honem ad idolum suum , and so in the other places where is imago ) to omit these rashe assertions I say , and to returne to his other wordes where he saith , that though the original propertie of the wordes hath that signification , yet no Christian man would say that God made man according to his idol , no more then a good subiect would call his lawful Prince a tyrant . doth he not here tell vs that , which we would haue , to wit , that we may not speake or translate according to the original propertie of the word , but according to the common vsual and accustomed signification thereof ? As we may not translate , Phalaris tyrannus , Phalaris the king , as sometime tyrannus did signifie , and in auncient authors doth signifie : but , Phalaris the tyrant , as now this word tyrannus is commonly taken & vnderstood . Euen so we may not now translate , My children keepe your selues from images , as the word may and doth sometime signifie according to the original propertie thereof , ab idolis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Io. 5. but we must translate , keepe yourselues from idols , according to the common vse and signification of the word in vulgar speache , and in the holy Scriptures . Where the Greeke word is so notoriously & vsually peculiar to idols , and not vnto images : that the holy fathers of the second Nicene Councel ( which knew right wel the signification of the Greeke word , them selues being Graecians ) do pronounce Anáthema to al such as interpret those places of the holy Scripture that concerne idols , of images or against sacred images , as now these Caluinists do , not onely in their Commentaries vpon the holy Scriptures , but euen in their translations of the text .

18 This then being so , that wordes must be translated as their common vse and signification requireth , Loco citato fo. 35. if you aske your old question , what great crime of corruption is committed in translating , keepe your selues from images , the Greeke being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? you haue answered your self , that in so translating , idol & image are made to signifie one thing , which may not be done , no more then Tyrant and king can be made to signifie al one . And how can you say then , that this is no more absurditie , then in steede of a Greeke word , to vse a latin of the same signification . Are you not here contrarie to your self ? Are idol and image , tyrant and king , of one signification ? said you not that in the English tonge , idol is growen to an other signification , then image , as tyrant is growen to an other signification then king ? Your false translations therfore that in so many places make idols and images al one , not onely forcing the word in the holy Scriptures , but disgracing the sentence thereby ( as Ephes. 5. & Col. 3 ) are they not in your owne iudgement very corrupt : Eph. 5. A couetous man is a worshipper of images . and Col. 3. Couetousnes is Worshipping of images . & as your owne consciences must confesse , of a malitious intent corrupted , to disgrace thereby the Churches holy images by pretense of the holy Scriptures that speake onely of the Pagans idols .

19 But of the vsual , and original signification of wordes ( whereof you take occasion of manifold corruptions ) we wil speake more anon , if first we touche some other your falsifications against holy images : as , where you affectate to thrust the word image into the text , when there is no such thing in the Hebrue or Greeke , as in that notorious example 2. Par. 36. ( Bib. 1562. ) Carued images that were laid to his charge . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . subaud . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num. c. 22. Againe , Ro. 11. To the image of Baal . and Act. 19. The image that came downe from Iupiter . Where you are not content to vnderstand image rather then idol , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but also to thrust it into the text , being not in the Greeke , as you know very wel .

20 Of this kinde of falsification is that which is crept as a leprosie through out al your bibles , translating , Sculptile and conflatile , grauen image , molten image , namely in the first commaundement , where you know in the Greeke it is idol , & in the Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such a word as signifieth onely a grauen thing , not including this word image : and you know that God commaunded to make the images of Cherubins , and of oxen in the Temple , and of the brasen serpent in the desert , and therfore your wisedomes might haue considered , that he forbadde not al grauen images , The meaning of the 1. Commaundement concerning false gods and grauen idols but such as the Gentiles made and worshipped as goddes : and therfore Non facies tibi sculptile , concurreth with those wordes that goe before , Thou shalt haue none other gods but me . For so to haue an image as to make it a god , is to make it more then an image : and therfore , when it is an Idol , as were the Idols of the Gentiles , then it is forbid by this commaundement . Otherwise , when the Crosse stood many yeres vpon the Table in the Queenes Chappel , The Crosse in the Q. Chappel . was it against this commaundement ? or was it idolatrie in the Quenes Maiestie & her Counsellers , that appointed it there , being the supreme head of your churche ? Or do the Lutherans your puefellowes , at this day commit idolatrie against this commaundement , that haue in their churches the crucifixe , and the holy Images of the mother of God , Images in the Lutheran Churches . and of S. Iohn the Euangelist ? Or if the whole storie of the Gospel concerning our sauiour Christ , were drawen in pictures and Images in your churches , as it is in many of ours , were it ( trow you ) against this commaundement ? fye for shame , that you should thus with intolerable impudencie and deceite abuse and bewitch the ignorant people , against your owne knowledge and conscience . For , wot you not , that God many times expresly forbade the Iewes both mariages and other conuersation with the Gentiles , lest they might fall to worship their idols , as Salomon did , 3 Reg. 11. Ps. 105. v. 35. & as the Psalme reporteth of them ? This then is the meaning of the commaundement , neither to make the idols of the Gentiles , nor any other like vnto them , and to that end , as did Ieroboam in Dan and Bethel . Hebr. Teraphim . Marsebah . Temunah . Maschith . Pesel . Tselamim . Tabaith . Hamanim . Saemel . Massecah . Nesachim . Gillulim . Miphletseth Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Al image and images , in their translations .

21 This being a thing so plaine as nothing more in all the holy Scriptures , yet your itching humour of deceite and falsehod , for the most part doth translate still , images , images , when the Latin and Greeke and Hebrue haue diuers other wordes , and very seldom that which answereth to image . for when it is image in the Latin , or Greeke or Hebrue textes , your translation is not reprehended : for we also translate sometimes , images , when the text of the holy scripture requiteth it . and we are not ignorant that there were images , which the Pagans adored for their gods : & we know that some idols are images , but not al images , idols . but when the holy Scriptures call them by so many names , rather then images , because they were not onely images , but made idols : why do your translations , like cuckoes birdes , sound continually , images , images , more then idols , or other wordes equiualent to idols , which are there meant ?

22 Two places onely we will at this time aske you the reason of : first why you translate the Hebrue and Greeke that answereth to statua , image , so often as you do : Whereas this word in the said tonges , is taken also in the better part , as when lacob set vp a stone and erected it for a * Matsebah . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 title , powring oile vpon it : and the prophet saith , our Lordes altar shal be in Argypt , and his * Gen. 28. v. 22 title beside it . Esa. 19. v. 19. So that the word doth signifie generally a signe erected of good or euil , and therfore might very well ( if it pleased you ) haue some other English then , image . Vnles you will say that Iacob also set vp an image : & , Our Lordes image shal be in Aegypt : which you will not say , though you might with more reason then in other places .

Of the yere 1579. 23 Secondly we demaund , why your very last English Bible hath ( Esa. 30 , 22 : ) For two Hebrue wordes , Pesilim . Massechoth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which are in Latin Sculptilia and conflatilia , twise , images , images : neither word being Hebrue for an image : no more then if a man would aske , what is Latin for an image , & you would tell him sculptile . Wherevpon he seeing a faire painted image in a table , might happily say , Ecce egregium sculptile . Which euery boy in the Grammar schoole would laugh at . Which therfore we tel you , because we perceiue your translations en deuour and as it were affectat , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of the yere 1579. to make Sculptile and image al one . Which is most euidently false and to your great confusion appeareth Abac. 2. v. 13. Where for these wordes , Quid prodest sculptile , quia sculpsit illud fictor suus conflatile & imaginem falsam ? Which is according to the Hebrue and Greeke : your later English translation hath , What profiteth the image ? for the maker thereof hath made it an image , and a teacher of lies .

24 I would euery common Reader were able to discerne your falshod in this place . First , you make sculpere sculptile , no more then , to make an image : Which being absurd you know ( because the painter or embroderer making an image , can not be said sculpere sculptile ) might teach you that the Hebrue hath in it no signification of image , no more then sculpere can signifie , to make an image : and therfore the Greeke and the Latin precisely ( for the most part ) expresse neither more nor lesse , then a thing grauen : Sculptile . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but yet meane alwaies by these wordes , a grauen idol , to which signification they are appropriated by vse of holy Scripture , as Simulacrum idolum , conflatile , and sometime imago . In which sense of signifying I dols , if you also did repeate images so often , although the translation were not precise , yet it were in some part tolerable , because the sense were so : but when you do it to bring al holy images into contempt , euen the image of our Sauiour Christ crucified , you may iustly be controuled for false and heretical translators .

25 As in this very place ( which is an other falshod like to the other ) conflatile you translate image , Abac. 2. as you did sculptile , and so here againe in Abacucke ( as before in Esay is noted ) for two distinct wordes , eche signifying an other diuers thing from image , you translate , images , images . Thirdly , for imaginem falsam , a false image , you translate an other thing , without any necessarie pretense either of Hebrue or Greeke , auoiding here the name of image , because this place telleth you that the holy Scripture speaketh against false images , or as the Greeke hath , false phantasies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or as you translate the Hebrue , such images as teach lies , representing false Gods which are not , as the Apostle saith , Idolum nihil est , 1 Cor. 8. Act. 19. And , Non sunt Dij qui manibus fiunt . Which distinction of false and true images you wil not haue , because you condemne al images , euen holy and sacred also , and therfore you make the holy Scriptures to speake herein according to your owne fansie .

26 Wherein you procede so far , that when Daniel said to the king , Dan. 14. v. 4. I worship not idols made with handes ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) you make him say thus , I worship not things that be made with handes . Bib. 1562.1577 . leauing out the word idols altogether as though he had said , nothing made with hand were to be adored , not the Arke , the propitiatorie , no nor the holy Crosse it self that our Sauiour shed his bloud vpon . As before you added to the text , so here you diminish & take from it at your pleasure .

27 But concerning the word image , which you make to be the English of al the Latin , Hebrue , and Greeke wordes , be they neuer so many and so distinct , I beseeche you what reason had you to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , images , Sap. 15. v. 13 : doth the Greeke word so signifie ? doth not the sentence folowing tel you that it should haue been translated , grauen idols ? for thus it saith , They iudged al the idols of the nations to be Gods . loe your images , or rather loe the true names of the Pagans goddes , which it pleaseth you to call , images , images .

28 But ( to conclude this point ) you might , and it would haue wel becommed you , in translating or expounding the foresaid wordes , to haue folowed S. Hierom the great famous translator and interpreter of the holy Scriptures : Comment. in Abac. 2. who telleth you two senses of the foresaid wordes : the one literal , of the idols of the Gentiles : the other mystical , of Heresies and errours . Sculptile , saith he , & conflatile : I take to be peruerse opinions , which are adored of the authors that made them . See Arius , that graued to him self this idol , that Christ was onely a creature , & adored that which he had grauen . behold Eunomius , how he molted and cast a false image , and bowed to that which he had molten . Suppose he had exemplified of the two condemned heretikes Iouinian and Vigilantius also : had he not touched your idols , that is , the old condemned heresies which you at this day adore ?

29 These onely ( I mean heresies & heretikes ) are the idols and idolaters ( by the auncient Doctors iudgement ) which haue been among Christians , since the idolatrie of the Gentiles ceased according to the prophets . Zach. 13. Therfore S. Hierom saith againe , If thou see a man that will not yeld to the truth , Loco citato . but when the falshod of his opinions is once shewed , perseuereth still in that he began : thou maist aptly say , Sperat in figmento suo , Osee 11. and he maketh dumme or deafe idols . And againe , Al Heretikes haue their gods : & whatsoeuer they haue forged , they adore the same as sculptile and conflatile : Osee 12. that is , as a grauen and molten idol . And againe , He saith wel , I haue found vnto my self an idol : For , al the forgeries of heretikes are as the idols of the Gentils : neither do they much differ in impietie , though in name they seeme to differ . In 5. Amos. And againe , Whatsoeuer according to the letter is spoken against the idolatrie of the Iewes , do thou referre al this vnto them which vnder the name of Christ worship idols , and forging to them selues peruerse opinions , carie the tabernacle of their king the Deuil , and the image of their idols . For they worship not an idol , but for varietie of their doctrine they adore diuerse Gods . And he put in very well , which you made to your selues : for they receiued them not of God , but forged them of their owne minde . And of the idol of Samaria he saith , In 8. Amos. we alwaies vnderstand Samaria ( & the idol of Samaria ) in the person of Heretikes , the same Prophet saying , WO BE TO THEM THAT DESPISE SION , c. 6. AND TRVST IN THE MOVNT OF SAMARIA . For Heretikes despise the Church of God , and trust in the falshod of their opinions , erecting them selues against the knowledge of God : and saying , when they haue diuided the people ( by schisme , ) we haue no part in Dauid , nor inheritance in the sonne of Isay .

30 Thus the Reader may see that the holy Scriptures which the Aduersaries falsely translate against the holy images of our Sauiour Christ and his sainctes , to make vs idolaters , do in deede concerne their idols , and condemne them as idolaters , which forge new opinions to them selues , such as the auncient fathers knew not , and adore them and their owne sense and interpretation of Scriptures , so far & so vehemently , that they preferre it before the approued iudgement of all the generall councels and holy Doctors , and for maintenance of the same , corrupt the holy Scriptures at their pleasure , and make them speake according to there fansies , as we haue partly shewed , and now are to declare further .

CHAP. IIII. The ECCLESIASTICAL vse of wordes turned into their ORIGINAL and PROFANE signification .

1 WE spake a litle before of the double signification of wordes , the one according to the original propertie , the other according to the vsual taking thereof in all vulgar speache and writing . These wordes ( as by the way we shewed before vpon occasion of the Aduersaries graunt ) are to be translated in their vulgar and vsual signification , Chap. 3. nu. 17.18 . See also M. Whitaker pag. 209. & the 6 chap. of this booke ( nu. 6.7.8 . & nu. 13. &c. ) much more of this matter . not as they signifie by their original propertie . As for example : Maior in the original signification is , greater . But when we say , The Maior of London , now it is taken and soundeth in euery mans eare for such an Officer : and no man will say , The Greater of London , according to the original propertie of it . likewise Episcopus a Greeke word , in the original sense is euery ouerseer , as Tullie vseth it and other profane writers : but among Christians in Ecclesiastical speache it is a Bishop . and no man wil say , My Lord ouerseer of London , for my L. Bishop . Likewise we say , Seuen Deacons , S. Steuen a Deacon . no man will say , Seuen Ministers , S. Steuen a Minister . although that be the original signification of the word Deacon ▪ but by Ecclesiastical vse & appropriation being taken for a certaine degree of the Clergie , so it soundeth in euery mans eare , and so it must be translated . As we say , Nero made many Martyrs : not , Nero made many witnesses : and yet Martyr by the first originall propertie of the word is nothing els but a witnes . We say Baptisme is a Sacrament : not , Washing is a Sacrament . Yet Baptisme and washing by the first originall propertie of the word is all one .

2 Now then to come to our purpose , such are the absurde translations of the English Bibles , and altogether like vnto these . Namely , when they translate congregation for Church , Elder for Priest , image for idol , dissension for schisme , General for Catholike , secrete for Sacrament , ouer-seer for Bishop , c c See chap. 15. nu. 18. & 3.4 . & chap. 21. nu messenger for Angel , embassadour for Apostle , minister for Deacon , and such like : to what other end be these deceitfull translations but to conceale & obscure the name of the Church and dignities thereof mentioned in the holy Scriptures : to dissemble the word schisme ( as they do also * Gal. 5. Tit. 3. 1 Cor. 11. Bib. 1562. Heresie and Heretike ) for feare of disgracing their schismes and Heresies , to say of Matrimonie , neither Sacrament which is the Latin , nor mysterie which is the Greeke , but to goe as far as they can possibly from the common vsual and Ecclesiastical wordes , Eph. 5. v. 32. saying , This is a great secrete : in fauour of their heresie , that Matrimonie is no Sacrament .

3 S. Paul saith as plaine as he can speake , 1 Cor. 1. v. 10 I beseeche you brethren , that you all say one thing and that there be no schismes among you . They translate for schismes , dissentions : which may be in profane and worldly things , as well as in matters of religion . but schismes are those that diuide the vnitie of the Church , wherof they know them selues guilty . S. Paul saith as plainely as is possible , Tit. 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 5. A man that is an Heretike auoid after the first and second admonition . they translated in their Bible of the yere 1562 , A man that is an authour of Sectes . and where the Greeke is , Heresie , reckened among damnable sinnes , they say , Sectes : fauouring that name for their owne sakes , and dissembling it , as though the holy Scriptures spake not against Heresie or Heretikes , Schisme or Schismatikes .

4 As also they suppresse the very name Catholike , when it is expresly in the Greeke , for malice toward Catholikes and Catholike religion , because they know , them selues neuer shal be called or knowen by that name . An. 1562. 1577. And therfore theire two English Bibles accustomed to be reade in theire church ( therfore by like most authenticall ) leaue it cleane out in the title of al those Epistles , Euseb. li. 2. Ec. hist. c. 22 in fine . 1579. which haue been knowen by the name of Catholicae Epistolae euer since the Apostles time : and their later English Bible ( dealing somewhat more honestly ) hath turned the word Catholike into General : saying , The General Epistle of Iames , of Peter , &c. As if a man should say in his Creede , I beleeue the general Church , because he would not say , the Catholike Church : as the Lutheran Catechismes say for that purpose , I beleeue the Christian Church . Lind. in Dubitautio . So that by this rule , when S. Augustine telleth that the maner was in cities where there was libertie of religion , to aske , Qua itur ad Catholicam ? We must translate it , Which is the way to the General ? And when S. Hierom saith , If we agree in faith with the B. of Rome , ergo Catholicisumus : we must traslate it , Then we are Generals . Is not this good stuff ? Are they not ashamed thus to inuert and peruert al wordes against common sense and vse and reason ? Catholike and General or Vniuersal ( we know ) is by the original propertie of the word al one : but according to the vse of both , as it is ridiculous to say , A Catholike Councel , for a general Councel : so is it ridiculous and impious to say , General for Catholike , in derogation thereof , and for to hide it vnder a bushel .

5 Is it because they would folow the Greeke , Catholica . that they turne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , general ? euen as iust , as when they turne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 image , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 instruction , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordinance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dissension , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 secrete , and such like , where they goe as far from the Greeke as they can , & will be glad to pretend for answer of their word , secte , that they folow our Latin translation . Alas poore shift for them that otherwise pretend nothing but the Greeke , to be tried by that Latin which them selues condemne . But we honour the said text , and translate it sectes also , as we there finde it , and as we do in other places folow the Latin text , and take not our aduantage of the Greeke text , because we know the Latin translation is good also and sincere , and approued in the Church by long antiquitie , and it is in sense al one to vs with the Greeke : but not so to them , who in these daies of controuersie about the Greeke and Latin text , by not folowing the Greeke , which they professe sincerely to follow , bewray them selues that they do it for a malitious purpose .

CHAP. V. Heretical translation against the CHVRCH .

1 AS they suppresse the name , Catholike , euen so did they in their first English bible the name of Church it self : because at their first reuolt & apostasie from that that was vniuersally knowen to be the onely true Catholike Church : it was a great obiection against their schismatical procedings , and it stucke much in the peoples consciences , that they forsooke the Church , and that the Church condemned them . Wherevpon very wilely they suppressed the name Church in their English translation , so , Bib. 1562. that in al that Bible so long read in their congregations , we can not once finde the name thereof . Ludge by these places which seeme of most importance for the dignitie preeminence & authoritie of the Church .

2 Our Sauiour saith , Mat. 16. Vpon this Rocke I wil build my Church , and the gates of Hel shal not preuaile against it . They make him to say , Vpon this rocke I wil build my congregation . Againe , Mat. 18. If he heare not them , tel the Church : and if he heare not the Church , let him be to thee as an Heathen and as a publicane . they say , Congregation . Againe , who would thinke they would haue altered the word Church in the epistle to the Ephesians ? Eph. 5. their English translation for many yeres redde thus , Ye husbands loue your wiues , as Christ loued the congregation , and clensed it to make it vnto him self a glorious congregation without spot or wrinkle . And , This is a great secrete , but I speake of Christ and of the congregation . And to Timothee , The house of God , which is the congregation of the liuing God , 1 Tim. 3. the pillar and ground of truth . Here is no word of Church , which in Latin and Greeke is , Ecclesia Dei viui , columna & firmamentum veritatis . Likewise to the Ephesians againe , He hath made him head of the congregation , Eph. 1. which is his body . And to the Hebrues they are al bold to translate : Heb. 12. v. 23 The congregation of the first-borne , where the Apostle nameth heauenly Hierusalem , the citie of the liuing God , &c.

3 So that by this translation , there is no more Church militant and triumphant , but congregation , and he is not head of the Church , but of the congregation : and this congregation at the time of the making of this translation , was in a few new brethren of England , for whose sake the name Church was left out of the English Bible , to commend the name of congregation aboue the name of churche . whereas S. Augustine telleth them , In ps. 81 in ioitio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the Iewes Synagogue , was a congregation : the Church , a conuocation : and that a congregation , is of beasts also : a conuocation , of reasonable creatures onely : and that the Iewes congregation is sometime called the Church , but the Apostles neuer called the Church , Congregation . do you see then what a goodly change they haue made , for Church , to say congregation : so making them selues a very Synagogue , & that by the propertie of the Greeke word , which yet ( as S. Augustine telleth them most truely ) signifieth rather a conuocation ?

4 If they appeale here to their later translations , we must obtaine of them to condemne the former , and to confesse this was a grosse fault committed therein . and that the Catholike Church of our contrie did not il to forbid and burne suche bookes which were so translated by Tyndal and the like , as being not in deede Gods booke , word , or Scripture , but the Diuels word . Yea they must confesse , that the leauing out of this word Church altogether , was of an heretical spirit against the Catholike Romane Church , because then they had no Caluinistical church in any like forme of religion and gouernement to theirs now . Neither wil it serue them to say after their maner , And if a man should translate Ecclesiam , congregation : this is no more absurditie , then in steede of a Greeke word , Confut. of M. Houlet so . 35. to vse a Latin of the same signification . This ( we trow ) wil not suffise them in the iudgement of the simplest indifferent Reader .

5 But , my Maisters , if you would confesse the former faults and corruptions neuer so plainely , is that ynough to iustifie your corrupt dealing in the holy Scriptures ? Is it not an horrible fault so wilfully to falsifie and corrupt the word of God written by the inspiration of the holy Ghost ? May you abuse the people for certaine yeres with false translations , and afterward say , Lo we haue amended it in our later translations ? See his new Test . in Latin of the yere 1556 , printed by Robert Steuen in fol. Act. 2. v. 27. Then might the Heretike Beza be excused for translating in steede of Christs soul in hel , his carcas in the graue . and because some freende told him of that corruption , and he corrected it in the later editions , he should neuerthelesse in your iudgemet , be counted a right honest man . No ( be ye sure ) the discrete Reader can not be so abused , but the wil easily see , that there is a great difference in mending some ouersightes which may escape the best men : & in your grosse false translations , who at the first falsfie of a prepensed malice , and afterwards alter it for very shame . Howbeit , to say the truth , in the cheefest and principal place that concerneth the Churches perpetuitie and stabilitie , you haue not yet altered the former translation , but it remaineth as before , and is at this day readde in your churches thus , Vpon this rocke 1 wil build my congregation . Mat. 16. v. 18. Bib. 1577. Can it be without some heretical subreltie , that in this place specially and ( I thinke ) only you change not the word congregation into Church ? Giue vs a reason & discharge your credite .

6 What shal I say of Beza , whom the English bibles also folow , translating actiuely that Greeke word , ( which in common vse , & by S. Chrysostoms and the Greeke Doctors exposition is a plaine passiue ) to signifie , as in his Annotations is cleere , that Christ may be without his Church , that is , a head without a body . The wordes be these in the heretical translation , Eph. 1. v. 21.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He gaue him to be the head ouer al thinges to the Church , which ( Church ) is his body , the fulnes of him that filleth all in all . S. Chrysostom , saith Beza , ( he might haue said al the Greeke & Latin auncient fathers ) taketh it passiuely , in this sense , that Christ is filled al in al , because all faithful men as members , and the whole Church as the body , concurre to the fulnes and accomplishment of Christ the head . But this ( saith he ) seemeth vnto me a forced interpretation . Why so beza ?

7 Marke his Doctors whom he opposeth to the fathers both Greeke and Latin . Because Xenophon ( saith he ) in such a place , and Plato in such a place , vse the said Greeke word actiuely . Iomit this miserable match , & vnworthie names of Xenophon & Plato in trial of S. Paules wordes , against al the glorious Doctors : this is his common custom . I aske him rather of these his owne doctors , how they vse the Greeke word in other places of their workes ? how vse they it most commonly ? yea how do al other Greeke writers either profane or sacred vse it ? What say the Greeke readers of al vniuersities ? Surely not only they , but their scholers for the most part , can not be ignorant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that the vse of this word and the like , is passiue , though sometime it may also signifie actiuely : but that is so rare in comparison of the other , that no man lightly wil vse it , and I am wel assured it would be counted a fault and some lacke of skill , if one now in his writinges that would expresse this in Greeke , God filleth al thinges with his blessing , should say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and The wine filleth the cuppe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aske them that haue skill , and controule me . Contrariewise , if one would say passiuely , Al thinges are filled with Gods blessing , The cuppe is filled with wine , Such a prophecie is fulfilled , What meane Graecian would not say , as S. Chrysostom here expoundeth this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vsing it passiuely ?

8 Yet ( saith Beza ) this is a forced interpretation , because Xenophon forsooth & Plato ( once perhaps in al their whole workes ) vse it otherwise . O heretical blindnes or rather stubburnenes , that calleth that forced , which is most common and vsual : and seeth not that his owne translation is forced , because it is against the common vse of the word . but no maruel . For he that in other places thinketh it no forced interpretation , Recipere . to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be conteined , Which neither Xenophon , nor Plato , nor any Greeke author will allow him to doe , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , carcas , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Animam . Prescientiam . Poenitentiam . pouidence , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , them that amend their liues , may much more in this place dissemble his forced interpretation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But why he should call S. Chrysostoms interpretation forced , which is the common & vsual interpretation , that hath no more reason , then if a very theefe should say to an honest man , Thou art a theefe , and not I.

9 Is it forced Beza , that Christ is filled al in al by the Church ? doth not S. Paul in the very next wordes before , call the Church the fulnes of Christ , saying , Eph. 1. Which is the fulnes of him that is filled al in al ? If the Church be the fulnes of him , then is he filled or hath his fulnes of the Church , so that he is not a maimed head without a body . This would S. Paul say , if you would giue him leaue , and this he doth say , whether you will or no. But what is the cause that they wil not suffer the Apostle to say so ? because ( saith Beza ) Christ needeth no such complement . And if he neede it not , then may he be without a Church , and consequently it is no absurditie , if the Church hath been for many yeres not only inuisible , but also not at all . Would a man easily at the first imagine or conceiue that there were such secrete poison in their translation ?

10 Againe , it commeth from the same puddle of Geneua , Bib. 1579. that in their bibles so called , the English Bezites translate against the vnitie of the Catholike Church . For whereas them selues are ful of sectes and dissensions , and the true Church is knowen by vnitie , and hath this marke giuen her by Christ him self , Cant. 6. v. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in whose person Salomon speaking saith , Vnaest columba mea , that is , One is my doue , or , My doue is one . therfore in steede hereof , the foresaid bible saith , My doue is alone : Neither Hebrue not Greeke word hauing that signification , but being as proper to signifie one , as Vnus in latin .

11 But we beseeche euery indifferent Reader , euen for his soules health to consider that one point specially before mentioned of their abandoning the name of Church for so many yeres out of their English Bibles : thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes : to wit , the authoritie of the Church which is so many waies and so greatly recommended vnto all Christians in holy Scriptures . consider ( I pray you ) what a malitious intention they had herein . First , that the name Church should neuer found in the common peoples eares out of the Scriptures : secondly , that as in other things , so in this also it might seeme to the ignorant a good argument against the authoritie of the Church , to say , We finde not this word ( Church ) in al the holy Scriptures . For as in other articles they say so , because they finde not the expresse word in the holy scripture , so did they well prouide , that the word ( Church ) in the holy Scriptures should not stay or hinder their schismaticall and hereticall procedings , as long as that was the onely English translation , that was read and liked among the people ; that is , so long till they had by preaching taken away the Catholike Churches credite and authoritie altogether , among the ignorant by opposing the Scriptures therevnto , which them selues had thus falsely translated .

CHAP. VI. Heretical translation against PRIEST and PRIESTHOD .

1 BVT because it may be , they will stand here vpon their later translations , which haue the name Church , ( because by that time they saw the absurditie of changing the name , & now their number was increased , & themselues began to chalenge to be the true Church , though not the Catholike : and for former times when they were not , they deuised an inuisible Church ) If then they will stand vpon their later translations , and refuse to iustifie the former : let vs demaund of them concerning al their English translations , why and to what end they suppresse the name Priest , translating it Elder , in al places where the holy Scripture would signifie by Presbyter and Presbyterium , the Priests and Priesthod of the new Testament ?

2 Vnderstand gentle Reader , their wylie pollicie therein is this . To take away the holy sacrifice of the Masse , they take away both altar and Priest , because they know right well that these three ( Priest , sacrifice , and altar ) are dependents and consequents one of an other , so that they can not be separated . If there be an external sacrifice , there must be an external Priesthod to offer it , an altar to offer the same vpon . so had the Gentiles their sacrifices , Priests , and altars : so had the Iewes : so Christ him self being a Priest according to the order of Melchisedec , had a sacrifice , his body : and an altar , his Crosse : vpon the which he offered it . And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death , therfore did he withal ordaine his Apostles Priests at his last supper , there & then instituted the holy order of Priesthod and Priests ( saying , hocfacite , Doe this : Luc. c. 22. v. 19. ) to offer the self same sacrifice in a mystical and vnblouddy maner , vntil the worldes end .

3 To defeate al this and to take away all external Priesthod and sacrifice , they by corrupt translation of the holy Scriptures , make them cleane dumme as though they had not a word of any such Priests or Priesthod as we speake of . Their Bibles ( we graunt ) haue the name of Priests very often , but that is when mention is made either of the Priests of the Iewes , or of the Priests of the Gentiles ( specially when they are reprehended and blamed in the holy Scriptures ) and in such places our Aduersaries haue the name Priests in there translations to make the very name of Priest odious amonge the common ignorant people . Againe they haue also the name Priests , when they are taken for all maner of men , women , or children , that offer internal and spiritual sacrifices , whereby our Aduersaries would falsely signifie that there are no other Priests , Whitakers . p. 199. as one of them of late freshly auoucheth , directly against S. Augustine , who in one breife sentence distinguisheth Priests proprely so called in the Church , and Priests as it is a common name to al Christians . Lib. 20 de Ciuit. Dei cap. 10. This name then of Priest & Priesthod proprely so called ( as S. Augustine faith , which is an order distinct from the laitie & vulgar people , ordained to offer Christ in an vnbloudy maner in sacrifice to his heauenly father for vs , to preach and minister the Sacraments , & to be the Pastors of the people ) they wholy suppresse in their translations , and in al places where the holy Scripture calleth them , Presbyteros , there they neuer translate Priests , but Elders . and that they do obserue so duely and so warily and with so full and generall consent in al their English Bibles as the Puritans do plainely confesse , See the puritans replie . pag. 159. and whitgifts defence against the Puritans pag. 722. & M. whitgift denieth it not , that a man would wonder to see how carefull they are , that the people may not once heare the name of any such Priest in all the holy Scriptures .

4 As for example in theire translations . when there fel a question about circumcision , They determined that Paul and Barnabas should goe vp to Hierusalem vnto the Apostles and ELDERS , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Presbyteros . about this question . Act. 15. And againe , They were receiued of the * * The later Bibles read Church . congregation and of the Apostles and ELDERS . Againe , The Apostles & Elders came together to reason of this matter . Againe , Then pleased it the Apostles and Elders with the whole congregation to send &c. Againe , The Apostles and Elders and brethren send greating &c. Againe , They deliuered them the decrees for to keepe , that were ordained of the Apostles and ELDERS . Act. 16. If in al these places they had translated Priests ( as in deede they should haue done according to the Greeke word ) it had then disaduantaged them this much , that men would haue thought , both the dignitie of Priests to be great , & also their authoritie in Councels , as being here ioyned with the Apostles , to be greatly reuerenced & obeied . To keepe the people from all such holy and reuerent cogitations of Priests , they put Elders , a name wherewith our holy Christian forefathers eares were neuer acquainted , in that sense .

5 But let vs goe forward . We haue heard often & of old time , of making of Priests : and of late yeres also , of making Ministers : but did ye euer heare in al England of making Elders ? Yet by these mens translations it hath been in England a phrase of Scripture this thirtie yere : but it must needes be very strange , that this making of elders hath not al this while been practised & knowen , no not among them selues in any of their churches within the realme of England . To Titus they make the Apostle say thus , Tit. 1. For this cause left I thee in Creta , that thou shouldest ordaine ELDERS in euery citie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Presbyteros &c. Againe of Paul and Barnabas : When they had ordained Elders by election , in euery * * Bib. an. 1562. congregation . Act. 14. If they had said plainely as it is in the Greeke , & as our forefathers were wont to speake , and the truth is : Titus was leaft in Creta to ordaine Priests in euery citie : and , Paul and Barnabas made Priests in euery Church : then the people would haue vnderstood them : they know such speaches of old , and it had been their ioy and comfort to heare it specified in holy Scriptures . Now they are told another thing , in such newnesse of speaches and wordes , of Elders to be made in euery citie & congregation , and yet not one citie nor congregation to haue any Elders in all England , that we know not what is prophane noueltie of wordes , 1 Tim. 6. which the Apostle willeth to be auoided , if this be not an exceding profane noueltie .

6 That it is noueltie to all English Christian eares , it is euident . And it is also profane , because they do so English the Greeke word of ordaining ( for of the word Presbyter we will speake more anone ) as if they should translate Demosthenes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 14. or the lawes of Athens concerning their choosing of Magistrates , which was by giuing voices with lifting vp their hands . so do they force this word here , to induce the peoples election , & yet in their churches in England the people elect not ministers , but their bishop . whereas the holy Scripture saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they ordained to the people : and whatsoeuer force the word hath , it is here spoken of the Apostles , and pertaineth not to the people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tit. 1. and therfore in the place to Titus it is another word which cannot be forced further , then to ordaine & appoint . And they might know ( if malice and Heresie would suffer them to see and confesse it ) that the holy Scriptures , and fathers , and Ecclesiastical custome , hath drawen this & the like wordes from their profane & common signification , to a more peculiar and Ecclesiastical speache : as Episcopus , an ouerseer in Tullie , is a Bishop in the new Testament .

7 And concerning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we now speake of , S. Hierom telleth them ( in c. 58. Esai . ) that it signifieth Clericorum ordinationem , that is , geuing of holy orders , which is done not onely by praier of the voice , Greg. Nazian. in titul . Ser. 1.4.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. ep. 10. saith of Bishops , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but by imposition of the hand : according to S. Paul vnto Timothee , Manus citò nemini imposueris . Impose or put hands quickly on no man that is , be not hastie or easie to giue holy orders . Where these great etymologistes , that so straine the original nature of this word to profane stretching forth the hand in elections , may learne an other Ecclesiastical etymologie thereof , as proper and as wel deduced of the word as the other , to wit , putting forth the hand to giue orders : & so they shal finde it is al one with that which the Apostle calleth imposition of hands , 1 Tim. 4. 2 Tim. 1 : and consequently , for , ordaining Elders by election , they should haue said , ordaining or making Priests by imposition of hands : as els where S. Paul , 1 Tim. 5. and the Actes of the Apostles ( Act. 6. and 13. ) do speake in the ordaining of the seuen Deacons and of SS. Paul and Barnabas .

8 But they are so profane and secular , that they translate the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in al the new Testament , as if it had the old profane signification still , & were indifferent to signifie the auncients of the Iewes , the Senatours of Rome , the elders of Lacedemonia , and the Christian Clergie . in so much that they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Paul sent to Ephesus , and called the Elders of the Church : Act. 20 , and yet they were such as had their flockes , & cure of soules , as followeth in the same place . They make S. Paul speake thus to Timothee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neglect not the gift ( so they had rather say then grace , Bib. 1579.1577 . lest holy orders should be a Sacrament ) giuen thee with the laying on of the hands of the Eldership . or , by the authoritie of the Eldership . 1 Tim. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Presbyterij . What is this companie of Eldership ? Somewhat they would say like to the Apostles word , but they wil not speake plainely , lest the world might heare out of the Scriptures , that Timothee was made Priest or Bishop euen as the vse is in the Catholike Church at this day . ca. 3 in the yere 436. Where S. Augustine was present and subscribed . let the 4 Councel of Carthage speake for both partes indifferently , and tell vs the Apostles meaning , A Priest when he taketh his orders , the Bishop blessing him and holding his hand vpon his head , let all the Priests also that are present , hold their hands by the Bishops hand vpon his head . So doe our Priests at this day , when a bishop maketh priests : & this is the laying on of the hands of the companie of Priests , which S. Paul speaketh of , and which they translate , the companie of the Eldership . Onely their former translation of 1562 in this place ( by what chance or consideration we knowe not ) let fall out of the penne , by the authoritie of Priesthod .

9 Otherwise in all their English Bibles all the belles ring one note as , The Elders that rule well , are worthie of double honour . And , Against an Elder receiue no accusation , but vnder two or three witnesses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lib. 3. de Sacerdotio . 1 Tim. 5. And , If any be diseased among you , let him call for the Elders of the Church , and let them pray ouer him , and anoynt him with oile , &c. Iacob . 5. Whereas S. Chrisostom out of this place proueth the high dignitie of Priests in remitting sinnes , in his booke entitled , Of Priesthod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnles they will translate that title also , Of Eldership . Againe they make S. Peter say thus : The Elders which are among you , I exhort which am also an Elder , feede ye Christes flocke , as much as lyeth in you , &c. 1 Pet. 5.

S. Hierom readeth , Presbyteros ego compresbyter . Ep. 85. ad Euagr. & in 1 ad Gal: prouing the dignitie of Priests . and yet in 4 Gal. he readeth according to the vulgar Latin text , Seniores in vobis rogo consenior & ipse . Whereby it is euident , that Senior here & in the Actes is a Priest , & not contrarie , Presbyter , an elder . 10 Where if they will tell vs ( as also in certaine other places ) that our Latin translation hath Seniores and maiores natu : we tel them , as heretofore we haue told them , that this is nothing to them , who professe to translate the Greeke . Againe we say that if they meant no worse then the old Latin translatour did , they would be as indifferent as he , to haue said sometime Priests and Priesthod , when he hath the wordes Presbyteros and Presbyterium : as we are indifferent in our translation , saying Seniors and Auncients , when we finde it so in our Latin : being well assured that by sundrie wordes he meant but one thing , as in Greeke it is but one , and as both Erasmus , and also Beza him self alwaies translate it , keeping the name Presbyter and Presbyteri : of whom by reason they should haue learned , rather then of our Latin translatour , whom otherwise they condemne . And if they say , they do folow them , and not him , because they translate not Senior and maior natu , but the word Presbyter or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Elder , in al places : we tell them , and herein we conuent their conscience , that they do it to take away the external Priesthod of the new Testament , & to suppresse the name Priest , against the Ecclesiastical , and ( as now since Christ ) very proper and vsual signification thereof , in the new Testament , councels , & fathers , in al common writing and speaking : specially the Latin Presbyter , which grewe to this signification out of the Greeke in the foresaid places of holy Scripture .

11 In so much that immediatly in the first Canons and Councels of the Apostles and their successors , nothing is more common then this distinction of Ecclesiastical degrees and names , Si Episcopus , vel Presbyter , See can . Apost. Conc. 1 Nic. Epistol. Ignat. Conc. Carth. 4. vel Diaconus &c. If any Bishop , or Priest , or Deacon do this or that . Which if the Protestants or Caluinists wil translate after their maner thus , If a Bishop , or Elder , or Deacon &c: Beza in 1 Pet. 5. they do against them selues , which make Presbyter or Elder a common name to all Ecclesiastical persons : & not a peculiar degree , next vnto a Bishop . So that either they must condemne al antiquitie for placing Presbyter in the second degree after a Bishop , or they must translate it Priest as we doe , or they must make Elder to be their second degree , and so put Minister out of place .

12 And here we must aske them , how this name Minister came to be a degree distinct from Deacon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diaconus . whereas by their owne rule of translation , Deacon is nothing els but a minister : and why keepe they the old & vsual Ecclesiastical name of Deacon in translating Diaconus , 1 Tim. 3. Bib. 1577.1579 . and not the name of Priest , in translating Presbyter ? doth not Priest come of Presbyter as certainely and as agreably as Deacon of Diaconus ? Prebstre . Prete . doth not also the french and Italian word for Priest come directly from the same ? will you alwaies folow fansie and not reason , do what you list , translate as you list , and not as the truth is , and that in the holy Scriptures , which you boast and vaunt so much of ? Because your selues haue them whom you call Bishops , the name Bishop is in your English Bibles , which otherwise by your owne rule of translation , should be called an Ouerseer or Superintendent : likewise Deacon you are content to vse as an Ecclesiastical word so vsed in antiquitie , because you also haue those whom you call Deacons : Onely Priests must be turned contemptuously out of the text of the holy Scriptures , and Elders put in their place , because you haue no Priests , not wil none of them , and because that is in controuersie betwene vs . & as for Elders , you haue none permitted in England , for feare of ouerthrowing your Bishops office & the Queenes supreme gouernement in all spiritual things & causes . Is not this to folow the humour of your heresie , by Machiauels politike rules without any feare of God ?

13 Apostles you say for the most part in your translations ( not alwaies ) as we do , and Prophetes , and Euangelistes , & Angels , and such like , and wheresoeuer there is no matter of controuersie betwene you and vs , there you can pleade very grauely for keeping the auncient Ecclesiastical wordes , Beza in c. 9. Mat. nu. 25. &c. 10. nu. 2 as your maister Beza for example , beside many other places where he bitterly rebuketh his fellow Castaleons translation , in one place writeth thus : in 3 ca. Mat. nu. 11. I cannot in this place dissemble the boldnesse of certaine men , which would God it rested within the compasse of wordes onely . these men therfore concerning the word Baptizing , Baptizo . though vsed of sacred writers in the mysterie or Sacrament of the new Testament , and for so many yeres after , by the secrete consent of al Churches , consecrated to this one Sacrament , Baptisme . so that it is now growen into the vulgar speaches almost of al nations , yet they dare presume rashly to change it , and in place thereof to vse the word washing . delicate men forsooth , which neither are moued with the perpetual authoritie of so many ages ; nor by the daily custom of the vulgar speache , can be brought to thinke that lawful for Diuines , which al men graunt to other Maisters and professors of artes : that is , to reteine and hold that as their owne , which by long vse and in good faith they haue truely possessed . Neither may they pretend the authoritie of some auncient writers , as that Cyprian saith TINGENTES for BAPTIZANTES , and Tertullian in a certaine place calleth SEQVESTREM for MEDIATOREM . For that which was to those auncients as it were new , to vs is old : and euen then , that the self same wordes which we now vse , were familiar to the Church , Baptizo . Mediator . it is euident , because it is very seldom that they speake otherwise . but these men by this noueltie seeke after vaine glorie , &c.

14 He speaketh against Castaleon , who in his new Latin translation of the Bible , changed al Ecclesiastical wordes into profane and Heathenish , as Angelos in to genios , Prophetas into Fatidicos , Templum into fanum , and so forth . But that which he did for folish affectation of finenesse and stile , do not our English Caluinists the very same when they list , for furthering their Heresies ? When the holy Scripture saith idols according as Christians haue alwaies vnderstood it for false goddes , they come and tell vs out of Homer & the Lexicons , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Confut. of the Reas. 10.35 . that it may signifie an image , & therfore so they translate it . do they not the like in the Greeke word that by Ecclesiastical vse signifieth , penance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and doing penance , when they argue out of Plutarche , and by the profane sense thereof , that it is nothing els but changing of the minde or amendment of life ? Whereas in the Greeke Church , Poenitentes , that is , they that were in the course of penance , and excluded from the Church as Catechumeni , and Energumeni , till they had accomplished their penance ; the very same are called in the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dionys . Ec. Hier. c. 5.

15 They therfore leauing this Ecclesiastical signification , & translating it according to Plutarche , do they not much like to Castaleo ? Do they not the same , against the famous and auncient distinction of Latrîa and Dulîa , Latrîa . Dulîa . Beza in ● Mat. nu. 10. when they tell vs out of Eustathius vpon Homer , and Aristophanes the Grammarian , that these two are al one ? Whereas we proue out of S. Augustine in many places , the second Councel of Nice , Venerable Bede , & the long custom of the Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Scriptures , almost alwaies vsed for the seruice and honour proper to God . August . de Ciuit. Dei . li. 10. c , 1. that according to the Ecclesiastical sense and vse deduced out of the Scriptures , they differ very much . Do they not the like in Mysterium and Sacramentum , which they translate a Secrete in the profane sense , wheras they know how these wordes are otherwise taken both in Greeke and Latin , in the Church of God ? did they not the like in the word Ecclesia , Bib. an. 1562. when they translated it nothing els but congregation ? Do they not the like in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which they translate , ordaining by election , as it was in the profane court of Athens : whereas S. Hierom telleth them , that Ecclesiastical writers take it for giuing holy orders by imposition of hands ? Do they not the like in many other wordes , wheresoeuer it serueth their hereticall purpose ? And as for profane translation , is there any more profane then Beza him self , that so often in his Annotations reprehendeth the old Translation by the authoritie of Tullie and Terence , Homer and Aristophanes , & the like profane authors ? yea so fondly and childishly , that for Olfactum which Erasmus vseth as Plinies word , he will needes say odoratum , because it is Tullies word .

16 But to returne to our English Translatours : do not they the like to profane Castaleo , and do they not the very same that Beza their Maister so largely reprehendeth , when they translate Presbyterum , an Elder ? Is it not al one fault to translate so , and to translate , as Castaleo doth Baptismum , washing ? Hath not Presbyter been a peculiar and vsual word for a Priest , as long as Baptismus for the Sacrament of regeneration , which Castaleo altering into a common & profane word , is worthely reprehended ? We will proue it hath , not for their sake , who know it well ynough , but for the Readers sake , whom they abuse , as if they knew it not .

17 In the first & second Canon of the Apostles we read thus , That Presbyter hath signified a Priest , from the Apostles time , not an Elder . Episcopus a duobus aut tribus Episcopis ordinetur . Presbyter ab vno Episcopo ordinetur , & Diaconus , & alij Clerici . that is , Let a Bishop be consecrated or ordained by two or three Bishops . let a Priest be made by one Bishop . See in the 4 Councel of Carthage the diuerse maner of consecrating Bishops , Priests , Deacons , Can. 2.3.4 . &c. Where S. Augustine was present & subscribed . Againe , Can. Apost. 32. Si quis Presbyter contemnens Episcopum suum &c. If any Priest contemning his Bishop , make a seueral congregation , and erect another altar , ( that is , make a Schisme or Heresie ) , let him be deposed . So did Arius being a Priest against his Bishop Alexander . Againe , Priests and Deacons , Can. 40. let them attempt to do nothing without the Bishop . The first Councel of Nice saith , Can. 3. The holy Synode by al meanes forbiddeth , that neither Bishop , nor Priest , nor Deacon &c. haue with them any forren woman , but the mother , or sister , &c. in whom there is no suspicion . Againe , It is told the holy Councel , Can. 14. that in certaine places and cities , Deacons giue the Sacraments to Priests . This neither rule nor custom hath deliuered , that they which haue not authoritie to offer the sacrifice , should giue to them that offer , the body of Christ . The 3 Councel of Carthage wherein S. Augustine was , and to the which he subscribed , decreeth , Can. 24. That in the Sacraments of the body and bloud of Christ , there be no more offered , then our Lord him self deliuered , that is , bread and wine mingled with water . Which the sixth general Councel of Constantinople repeating and confirming , addeth : If therfore any Bishop or Priest doe not according to the order giuen by the Apostles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . mingling water with wine , but offer an vnmingled sacrifice , let him be deposed &c. But of these speaches al Councels be full : where we would gladly know of these new Translatours , how Presbyter must be translated : either an Elder , or a Priest .

18 Do not al the fathers speake after the same maner , making alwaies this distinction of Bishop and Priest , as of the first and second degree ? Ep. 2. ad Trallianos . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S. Ignatius the Apostles scholer doth he not place Presbyterium as he calleth it , and Presbyteros ( Priests , or the College of Priests ) next after Bishops , and Deacons in the third place , repeating it no lesse then thrise in one Epistle , & commending the dignitie of all three vnto the people ? Comment. in c. 7. Micheae . doth not S. Hierom the very same , saying , Let vs honour a Bishop , do reuerence to a Priest , rise vp to a Deacon ? Ep. 85. ad Euagrium . And when he saith , that as Aaron and his sonnes and the Leuites were in the Temple , so are Bishops , Priests , & Deacons in the Church , for place and degree . And in an other place , speaking of the outrages done by the Vandals and such like , Epitaph . Nepotiani c. 9. Bishops were taken , Priests slaine , and diuers of other Ecclesiastical orders : Churches ouerthrowen , the altars of Christ made stables for horses , the relikes of Martyrs digged vp &c. When he saith of Nepotian , fit Clericus , & per solitos gradus Presbyter ordinatur : he becommeth a man of the Clergie , and by the accustomed degrees is made , what ? a Priest , or an Elder ? when he saith , Mihi ante Presbyterum sedere non licet &c. doth he meane he could not sit aboue an Elder , or aboue a Priest , him self as then being not Priest ? When he , and Vincentius ( as S. Epiphanius writeth ) of reuerence to the degree , Ep. 60 apud Hiero. ca. 1. were hardly induced to be made Presbyteri : did they refuse the Eldership ? What was the matter that Iohn the B. of Hierusalem , seemed to be so much offended with Epiphanius and S. Hierom ? Ep. 1 ad Heliod. was it not because Epiphanius made Paulianus , S. Hieroms brother , Priest within the said Iohns Diocese ?

19 When al antiquitie saith , Hieronymus Presbyter , Cecilius Presbyter , Ruffinus Presbyter , Philippus , Iuuencus , Hesychius , Beda , Presbyteri : and when S. Hierom so often in his Cataloge saith , Such a man Presbyter : is it not for distinction of a certaine order , to signifie that they were Priests , and not Bishops ? namely when he saith of S. Chrysostom , Ioannes Presbyter Antiochenus , doth he not meane , he was as then but a Priest of Antioche ? Would he haue said so , if he had written of him , after he was Bishop of Constantinople ?

20 But of al other places , we would desire these gay translatours to translate this one place of S. Augustine , speaking of him self a Bishop and S. Hierom a Priest : Inter Epistolas Hiero. Ep. 97 in fine . Quanquam enim secundum honorum vocabula , quaeiam Ecclesia vsus obtinuit , Episcopatus Presbyterio maior sit : tamen in multis rebus , Augustinus Hieronymo minor est . Is not this the English thereof ? For although according to the titles or names of honour , which now by vse of the Church haue preuailed , the degree of Bishop be greater than Priesthod , yet in many things , Augustine is lesse than Hierom. or , doth it like them to translate it thus , The degree of Bishop is greater then Eldership & c ? Againe , against Iulian the Heretike when he hath brought many testimonies of the holy Doctors that were all Bishops , as of SS. Cyprian , Ambrose , Basil , Nazianzene , Chrysostom : at length he commeth to S. Hierom who was no Bishop , Lib. 1. ca. 2. in fine . and saith : Nec sanctum Hieronymum , quia Presbyter fuit , contemnendum arbitreris that is , Neither must thou thinke that S. Hierom , because he was but a Priest , therfore is to be contemned : whose diuine eloquence , hath shined to vs from the East euen to the west , like a lampe , and so forth to his great commendation . Here is a plaine distinction of an inferiour degree to a Bishop , for the which the Heretike Iuliān did easily contemne him . Is not S. Cyprian full of the like places ? is not al antiquitie so full , that whiles I proue this , me thinketh I proue nothing els but that snow is white ?

21 In al which places if they wil translate Elder , and yet make the same a common name to all Ecclesiastical degrees , Annot. in 1 Pet. 5. as Beza defineth it , let the indifferent Reader consider the absurde confusion , or rather the impossibilitie thereof : if not , but they will graunt in al these places it signifieth Priest , and so is meant : then we must beate them with Bezaes rod of reprehension against Castaleon : Bezaes wordes in the place aboue alleaged . that we can not dissemble the boldnes of these men . which would God it rested within the custom of wordes onely , and were not important matter , concerning their Heresie . These men therfore touching the word Priest , though vsed of sacred writers in the mysterie of the new Testament , and for so many yeres after by the secrete consent of al Churches , consecrated to this one Sacrāment , so that it is now growen to be the proper vulgar speach almost of al Nations : Prete Prebstre Priest . yet they dare presume rashly to change it , and in place thereof to vse the word Elder . delicate men forsooth ( yea worse a great deale , because these do it for heresie & not for delicacie ) which neither are moued with the perpetual authoritie of so many ages , nor by the daily custom of the vulgar speach can be brought to thinke that lawful for Diuines , which all men graunt to other Maisters and Professors of artes , that is , to reteine and hold that as their owne , which by long vse and in good faith they haue truely possessed . Neither may they pretend the authoritie of any auncient writer ( as that the old Latin Translatour saith Senior , and Seniores : ) for * Presbyter for a Priest . Baptismus for the Sacrament of Baptisme . that which was to them as it were new , to vs is old : and euen then , that the self same wordes which we now vse , were more familiar to the Church , it is euident , because it is very seldom that they speake otherwise .

22 Thus we haue repeated Bezaes wordes againe , onely changing the word Baptisme into Priest , because the case is all one : & so vnwittingly Beza the successor of Caluin in Geneua , hath giuen plaine sentence against our English Translatours in al such cases , as they go from the common receiued and vsual sense to another profane sense , & out of vse : as namely in this point of Priest and Priesthod . Where we must needes adde a word or two , though we be to long , because their folly & malice is to to great herein . For whereas the very name Priest neuer came into our English tonge but of the Latin Presbyter ( for there vpon sacerdos also was so called onely by a consequence ) they translate sacerdos , See M. Whitgifts defence against the Puritans replie . pag. 721 where he affirmeth that this word Priest , commeth of the word Presbyter , & not of the word Sacerdos . Priest , and Presbyter , not Priest , but Elder , as wisely and as reasonably , as if a man should translate Praetor Londini , Maire of London : and Maior Londini , not Maire of London : but Greater of London : or Academia Oxoniensis , the Vniuersitie of Oxford : and Vniuersitas , Oxoniensis , not the Vniuersitie , but the Generalitie of Oxford : and such like .

23 Againe , what exceding folly is it , to thinke that by false and profane translation of Presbyter into Elder , they might take away the external Priesthod of the new restamēr , whereas their owne word Sacerdos which they do and must needes translate Priest , is as common and as vsual in all antiquitie , as Presbyter : and so much the more , for that it is vsed in differently to signifie both Bishops and Priests , which Presbyter lightly doth not but in the new Testament . as when Constantine the Great said to the Bishops assembled in the Councel of Nice , Ruffin li. 1. ca. 2. Deus vos constituit sacerdotes , &c. God hath ordained you priests , and hath giuen you power to iudge of vs also . Epist. 32. ad Valentinianum Imp. And S. Ambrose , When didst thou euer heare , most Clement Prince , that lay men haue iudged Bishops . Shal we bend by flatterie so farre , that forgetting the right of our Priesthod , we should yeld vp to others , Iuris Sacerdotalis . that which God hath commended to vs ? And therfore doth S Chrisostom entitle his sixe bookes De Sacerdotio , Of Priesthod , concerning the dignitie and calling , not onely of mere Priests , in Apolog. pro sua fug . orat . 1. but also of Bishops : & S. Gregorie Nazianzene handling the same argument saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epist. 10. ad Hieronem . Sacerdotes . that they execute Priesthod together with CHRIST . and S. Ignatius saith , Do nothing without the Bishops , for they are priests , but thou the Deacon of the priests . And in the Greeke Liturgies or Masses , so often , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Then the priest saith this , and that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . signifying also the Bishop when he saith Masse : and * * Ec. Hiera . c. 3. S. Denys saith sometime Archisacerdotem cum sacerdotibus ▪ the high Priest or Bishop with the Priests : whereof come the wordes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the auncient Greeke fathers , for the sacred function of Priesthod , and executing of the same .

24 If then the Heretikes could possibly haue extinguished priesthod in the word presbyter , yet you see , it would haue remained still in the wordes Sacerdos and Sacerdotium , which them selues translate Priest & Priesthod : and therfore we must desire them to translate vs a place or two after their owne maner : first S. Augustine speaking thus , Quis vnquam audiuit sacerdotem ad altare stantem etiam super reliquias Martyrum , Li. 8. cap 27. De Ciu. Dei . dicere : offero tibi Petre , & Paule , vel Cypriane ? Who euer heard that a PRIEST standing at the altar , euen ouer the relikes of the Martyrs , said , I offer to thee Peter , & Paul , or Cyprian ? So ( we trow ) they must translate it . Li. 22 Ciuit. c. 10. Againe , Nos vni Deo & Martyrum & nostro , sacrificium immolamus , ad quod sacrificium sicut homines Dei , suoloco & ordine nominantur , non tamen à sacerdote inuocantur . Deo quippe , non ipsis sacrificat , quamuis in memoria sacrificet corum , quia Dei sacerdos est , non illorum . Ipsum verò sacrificium corpus est Christi . We thinke they will and must translate it thus : We offer sacrifice to the one onely God both of Martyrs and ours , at the which Sacrifice , as men of God they ( Martyrs ) are named in their place and order : yet are they * So as he said before , I offer to thee Pener , &c. not inuocated of the priest that sacrificeth . For he sacrificeth to God , & not to them ( though 〈◊〉 sacrifice in the memorie of them ) because he is Gods Priest , and not theirs . And the sacrifice it self is the body of Christ .

25 Likewise when S. Ambrose saith , Li. 4. de Saceam . c. 4. The consecration ( of the body of Christ ) with what wordes is it , and by whose speache ? of our Lord Iesus . For in the rest that is said , there is praise giuen to God , praier made for the people , for kings and others : but when it commeth that the venerable sacrament must be consecrated , now the Priest vseth not his owne wordes , Sacerdos . but he vseth the wordes of Christ . Ho. 2 in 2 Timotin . And S. Chrisostom in very many places saith , The sacred oblation it self , whether Peter or Paul , or any meaner Priest whatsoeuer offer it , Sacerdos . is the very same that Christ gaue to his disciples , Sacerdotu and which now the priests do make or cosecrate ▪ why so I pray thee ? because not men do sanctifie this , but Christ him self , which before consecrated the same . And againe , It is not man that maketh the body and bloud of Christ , but he that was crucified for vs , Christ : the wordes are vttered by the Priests mouth , Sacerdotis and by Gods power and grace are the things proposed , consecrated . For this , saith he , is my body . With this word are the things proposed , consecrated .

26 And so by these places , where them selues translate Sacerdos a Priest , they may learne also how to translate Presbyteros in S. Hierom saying the very same thing , Presbyteri that at their praiers , the body and bloud of our Lord is made . and in an other place , that with their sacred mouth , they make our Lordes body . Likewise when they read S. Ambrose against the Nouatians , that God hath graunted licence to his Priests to release and forgiue as wel great sinnes as litle without exception : Sacerdotibas and in the Ecclesiastical historie , how the Nouatian Heretikes taught that such as were fallen into great sinnes , should not aske for remission of the Priest , but of God onely : à Sacordote they may learne how to translate Presbyteros in S. Hierom & in the Ecclesiastical historie , where the one saith thus : Episcopus & Presbyter , cum peccatorum audierit varietates , scit qui ligandus sit , qui soluendus : and the other speaketh de Presbytero Poenitentiario , Sozom. li. 7 c. 16. of an extraordinarie Priest that heard confessions and enioyned penance , Socrat. li. 5 c. 19. who afterward was taken away , and the people went to diuers ghostly fathers as before . And especially S. Chrysostom will make them vnderstand what these Presbyteri were , and how they are to be called in English , who telleth them in their owne word , that Sacerdotes , the Priests of the new law haue power not onely to know , Li. 3. de Sacerd. but to purge the filth of the soule , therfore whosoeuer despiseth them , is more worthie to be punished then the rebel Dathan and his complices .

27 Now then ( to conclude this point ) seeing we haue such a cloude of witnesses ( as the Apostle speaketh ) euen from Christs time , Hebr. 12. that testifie not onely for the name , but for the very principal functions of external Priesthod , in offering the sacrifice of Christs body & bloud , in remitting sinnes , and so forth : what a peeuish , malicious , & impudent corruption is this , for the defacing of the testimonies of the holy Scriptures tending there vnto , to seeke to scrarch aduantage of the word Presbyter , & to make it signifie an Elder , not a Priest : Presbyterium Eldership rather then Priesthod : as if other newfangled companions that would forge an Heresie that there were no Apostles , should for that purpose translate it alwaies legates : or that there were no Angels , and should translate it alwaies Messengers : & that Baptisme were but a Iudaical ceremonie , and should translate it washing : which Castalio did much more to lerably in his translation then any of these should , if he did it onely of curiositie and folly . And if to take away al distinction of clergie & laitie the Protestants should alwaies translate clerum , Clerics . lotte or lotterie , as they do translate it for the same purpose parish and heritage : might not * * In 1 Pet ● . See S. Hierom ad Nepot . de vit. Clericorum ep. 2. c. 5. Beza him self controull them , saing , that the auncient fathers transferred the name clerus to the College of Ecclesiastical Ministers ?

28 But alas , the effect of this corruption & heresie concerning Priests , hath it not wrought within these few yeres such contempt of al Priests , that nothing is more odious in our countrie then that name : which before was so honorable and Venerable , and now is , among all good men ? If ministerie or Eldership were growen to estimation in steede thereof , somewhat they had to say : but that is yet more contemprible , and especially Elders and Eldership for the Queenes Maiestie & her Counsellors will permit none in gouernement of any Church in England , and so they haue brought al , to nothing els , but profane laitie . And no maruel of these horrible inconueniences , for as the Sacrifice & Priesthod goe together , and therfore were both honorable together : so when they had according to Daniels Prophecie , abolis hed the daily sacrifice , out of the Church , what remained , but the contempt of Priests and Cleargie and their offices , so far forth , that for the holy Sacrifice sake , Priests are called in great despite , Massing Priests . of them that litle consider , or lesse care , what notable holy learned fathers of al ages since Christs time , this their reproche toucheth and concerneth , as by the testimonies before alleaged is manifest , and whereof the Reader may see a peculiar Chapter in the late Apologie of the English Seminaries . Chap. 6.

CHAP. VII . Heretical translation against PVRGATORIS , LIMBVS PATRVM , CHRISTS DESCENDING INTO HEL .

1 HAVING now discouered their corrupt translations for defacing of the Churches name , and abolishing of Priest and Priesthod : let vs come to another point of verie great importance also , and which by the wonted consequence or sequele of error , includeth in it many erroneous branches . Their principal malice then being bent against Purgatorie , that is , against a place where Christian soules be purged by suffering of temporal paines after this life , for surer maintenance of their erroneous denial hereof , they take away and denie al third places , saying that there was neuer from the beginning of the world any other place for soules after this life , but only two : to wit , heauen for the blessed : & hel for the damned . And so it foloweth by their heretical doctrine , that the Patriarches , Prophets , and other good holy men of the old Testament , went not after their deathes , to the place called Abrahams bosome , or limbus patrum , but immediatly to heauen : and so againe by their erroneous doctrine it foloweth , that the fathers of the old Testament were in heauen , before our sauiour Christ had suffered death for their redemption : and also by their erroneous doctrine it foloweth , that our sauiout Christ was not the first man that ascended and entred into heauen : and moreouer by their heretical doctrine it foloweth , that our sauiour Christ descended not into any such third place , to deliuer the fathers of the old Testament out of their prison , and to bring them triumphantly with him into heauen , because by their erroneous doctrine they were neuer there : & so that article of the Apostles Creede concerning our sauiour Christ his descending into hel , must either be put out by the Caluinists , as Beza did in his Confession of his faith printed an. 1564 , or it hath some other meaning , to wit , either the lying of his body in the graue , or ( as Caluine and the purer Caluinists his schollers will haue it ) the suffering of hel paines and distresses vpon the Crosse . Caluins Institutions li. 2. c. 16. Sect. 10. & in his Catechisme . Loe the consequence and coherence of these errours and heresies .

2 These now being the heretical doctrines which they meane to auouch and defend whatsoeuer come of it : first , they are at a point not to care a rush for all the auncient holy Doctors , Beza in 1 Pet. 3 , 19. that write with ful consent to the contrarie ( as them selues confesse , Caluins Institut. li. 2. c. 16. Sect. 9. calling it their common errour ) secondly , they translate the holy scriptures in fauour thereof , most corruptly & wilfully , as in Bezaes false translation ( who is Caluins successor in Geneua ) it is notorious , for he in his new Testament of the yere 1556. printed by Robertus Stephanus in folio , with Annotations , maketh our sauiour Christ say thus to his father , Non derelinques cadauer meum in sepulchro , thou shalt not leaue my carcasse in the graue , Act. 2. for that which the Hebrue , & the Greeke , and the Latine , Hiero. in Ps. verso ex Hebraeo . and S. Hierom according to the Hebrue , say : Non derelinques animam meam in inferno , as plainely as we say in English , Thou shalt not leaue my soule in hel . Thus the Prophet Dauid spake it in Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ps. 15. thus the Septuaginta vttered it in Greeke , thus the Apostle S. Peter alleageth it , thus the holy Euangelist S. Luke in the Act. of the Apostles , cap. 2. recordeth it , and for this , S. Augustine calleth him an infidel that denieth it : yet al this would not suffise to make Beza translate it so , because of certaine errours ( * * See his Annot. in 2. Act. as he heretically tearmeth them ) which he would ful gladly auoid hereby , namely , the Catholike true doctrine of limbus patrum , and Purgatorie . What neede we say more ? he translateth animam , a Carcasse : ( so calling our sauiour Christs body , irreuerently , & wickedly ) he translateth infernum , graue .

3 Neede we take any great labour to proue this to be a foule corruption , or that it is done purposely , when he confesseth that he thus translateth because els it would serue the Papists ? Which is as much to say , as , the word of God if it be truly and sincerely translated , maketh in deede for them . For the first part , we will not stand vpon it , partly because it is of it self most absurd , and they are ashamed of it : partly , because it shall suffise to confute Beza , that two other as famous heretikes as he , Castalio & Flaccus Illyricus write against him in this point , and confute him : partly also , because we speake not here vniuersally of al heretical translations , but of the English corruptions specially , & therefore we may only note here , how gladly they also would say somewhat els for , soule , euen in the text , if they durst for shame : for in the margent of that English translation , Bib. an . 1579 they say , or life , or person : there by aduertising the Reader , that he may reade thus , if it please him , Thou shalt not leaue my life in the graue , or , Thou shalt not leaue my person . As though either mans soule or life were in the graue , or , anima , might be translated person , which the self same English Bible doth not , Act. 7. v. 14. no not in those places where it is euident that it signifieth the whole person . For though this word soule , by a figure , is sometime taken for the whole man , yet euen there they doe not , nor must not translate it otherwise then soule : because our tonge beareth that figure as well as Latine , Greeke , or Hebrue : but here , where it can not signifie the whole person , it is wicked to translate it so .

4 But as for the word graue , that they put boldly in the text , to signifie that howsoeuer you interprete , soule , or whatsoeuer you put for it , it is not meant according to S. August . & the faith of the whole Catholike Church , that his soule descended into Hel , whiles his body was in the graue : but that his soule also , was in the graue , howsoeuer that is to be vnderstood . So making it a certaine and resolute conclusion , that the holy Scripture in this place speaketh not of Christs being in Hel , but in the graue : and that according to his soule , or life , or person , or ( as Beza will haue it ) His Carcasse or body : and so his soule in Hel , as the holy Scripture speaketh , shal be , his body in the graue , as Beza plainely speaketh , See Vigors sermons pag. 110. 115. & deinceps . and the Bezites couertly insinuate : and white shal be blacke , and chaulke shal be cheese , and euery thing shal be any thing that they wil haue it . And al this their euident false translation , must be to our miserable deceiued poore soules , the holy Scripture and Gods word .

5 Where we can not but maruel , why they are afraid to translate the wordes plainely in this place , of his soule being in Hel : Wvhereas in the Creede they admit the words , and interprete them , that by suffering Hel paines vpon the Crosse , so he descended into Hel , and no otherwise . Why did they not here also keepe the wordes for the credit of their translation , and afterward ( if they would needes ) giue them that glose for maintenance of their heresie ? This mysterie we know not , and we would gladly learne it of the Puritan Caluinists , whose English translation perhaps this is . for , the grosser Caluinists ( being not so pure and precise in folowing Caluine as the Puritans be , that haue wel deserued that name aboue their fellowes ) they in their other English Bibles haue in this place discharged them selues of false translation , Bib. an. 1562. and 1577. saying plainely , Thou shalt not leaue my soule in Hel. But * * See lind . dubit . pa. 19. in what sense they say so , it is very hard to gesse : & perhaps them selues can not tell yet what to make of it , as appeareth by M. Whitakers answer to F. Campion . Whitak. pag. 165. M. Hues B. of S. Asaph in Walles . And he is now called a Bishop among them , and proceeded Doctor in Oxford , that could not obtaine his grace to proceede Doctor in Cambridge , because he preached Christes descending into Hel , and the Puritans in their second admonition to the Parliament , pag. 43. crie out against the politike Caluinists , for that in the Creede of the Apostles ( made in English meeter & song openly in their Churches in these wordes : His spirit did after this descend , into the lower partes , to them that long in darkenes were the true light of their hartes ) they fauour his descending into Hel very much , and so consequently may thereby build Limbus Patrum , and Purgatorie . And the Puritans in their second replie against M. Whitegifts defense pag. 7. reprehend one of their chefest Caluimstical martyrs for affirming ( as they tearme it ) a grosse descending of our Sauiour Christ into Hel. Thus the Puritanes confesse plainely their heretical doctrine against Christs descending into Hel.

6 The truth is , howsoeuer the politike Caluinists speake , or write in this point more plausibly and couertly to the people , and more agreably to the Article of our faith , then either Caluine or their earnest brethren the Puritans doe , which write and speake as phantastically and madly as they thinke : yet neither doe they beleeue this Article of the Apostles Creede , or interpret it , as the Catholike Church and auncient holy fathers alwaies haue done , neither can it stand with their new profession so to doe , or with their English translations in other places . It can not stand with their profession : for then it would folow that the Patriarches and other iust men of the old Testament were in some third place of rest , called Abrahams bosome , or Limbus Patrum , til our Sauiour Christ descended thither , & deliuered them from thence , which they deny in their doctrine , though they sing it in their meeters . Neither can it stand with their English translations : because in other places where the holy Scriptures euidently speake of such a place , calling it Hel ( because that was a common name for euery place and state of soules departed , in the old Testament , til our Sauiour Christ by his Resurrection and Ascension had opened heauen ) there , for Hel , they translate Graue .

7 As when Iacob saith , Gen. 37. Descendam ad filium meum lugens in infernum : I wil goe downe to my sonne into Hel , mourning : they translate , I wil goe downe into the graue vnto my sonne , mourning : as though Iacob thought , that his sonne Ioseph had been buried in a graue , whereas Iacob thought , and said immediatly before , as appeareth in the holy Scripture , that a wilde beast had deuoured him , and so could not be presumed to be in any graue : or as though , if Ioseph had been in a graue , Iacob would haue gone downe to him into the same graue . For so the wordes must needes import , if they take graue properly : but if they take graue vnproperly for the state of dead men after this life , why doe they call it graue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Infernus . and not Hel , as the word is in Hebrue , Greeke , and Latin ? No doubt they doe it , to make the ignorant Reader beleeue that the Patriarch Iacob spake of his body only to descend into the graue to Iosephs body : for as concerning Iacobs soule , that was by their opinion , to ascend immediatly after his death to heauen , and not to descend into the graue . But if Iacob were to ascend forthwith in soule , how could he say as they translate , I will goe downe into the graue vnto my sonne ? As if according to their opinion he should say , My sonnes body is deuoured of a beast , and his soule is gone vp into heauen : well , I wil go downe to him into the graue .

8 Gentile Reader , that thou maist the better conceiue these absurdities , and the more detest their guilefull corruptions , vnderstand ( as we began to tell thee before ) that in the old Testament , because there was yet no ascending into heauen , the way of the holies ( as the Apostle in his epistle to the Hebrues speaketh ) being not yet made open , because our sauiour Christ was to * Hebr. 9. v. 8. dedicate and beginne the enterance in his owne person , and by his passion to open heauen : Hebr. 10. v. 20. therfore ( we say ) in the old Testament the common phrase of the holy Scripture is , euen of the best men , as wel as of others , that dying they went downe ad inferos , or ad infernum : to signifie that such was the state of the old Testament before our sauiour Christs Resurrection and Ascension , that euery man went downe , and not vp : descended , and not ascended : by descending I meane not to the graue , which receiued their bodies only : but ad inferos , that is , to bel , a common receptacle or place for their soules also departed , as wel of those soules that were to be in rest , as those that were to be in paines & torments . All the soules both good & bad that then died , went downeward , & therfore the place of both sortes was called in all the tonges , by a word answerable to this word , hel , to signifie a lower place beneath , not only of torments , but also of rest .

9 So we say in our Creede , that our sauiour Christ him self descended into hel , according to his soule : Epitaph . Nepot . c. 3. So S. Hierom speaking of the state of the old Testament , saith : Si Abraham , Isaac , Iacob in inferno , quis in calorum regno ▪ that is , If Abraham , Isaac , and Iacob were in hel , who was in the kingdom of heauen ? And againe , Ante Christum , Abraham apud inferos : post Christum latro in Paradiso . that is , before the comming of Christ , Abraham was in hel : after his comming , the theefe was in Paradise . And lest a man might obiect , Luc. 16. that Lazarus being in Abrahams bosome , saw the rich glotton a far of in hel , and therfore both Abraham and Lazarus seeme to haue been in heauen : See S. Aug. in Psal. 85. v. 13. the said holy doctor resolueth it , that Abraham and Lazarus also were in hel , but in a place of great rest & refreshing , and therfore very far of from the miserable wretched glotton that lay in torments .

10 His wordes be these in effect : If a man wil say vnto me , that Lazarus was seene in Abrahams bosome , and a place of refreshing euen before Christs comming : true it is , but what is that in comparison ? Quid simile infernus & regna calorum ? What hath hel and heauen like ? As if he should say , Abraham in deede and Lazarus ( and consequently many other ) were in place of rest , but yet in hel , til Christ came , & in such rest , as hath no comparison with the ioyes of heauen . And S. Augustine disputing this matter sometime , Epist. 99. ad Euod . & de Gen. ad lit . li. 12. c. 33. & doubting whether Abrahams bosom be called hel in the scripture , and whether the name of hel be taken at any time in the good part ( for of Christes descending into hel , & of a third place where the Patriarches remained vntil Christs comming , not heauen , but called Abrahams bosom , he doubted not , but was most assured ) the same holy doctor in an other place , as being better resolued , doubteth not , vpon these wordes of the Psalme , In Psal. 85. v. 13. Thou hast deliuered my soule from the lower hel , to make this one good sense of this place , that the lower hel is it , wherein the damned are tormented : the higher hel is that , wherein the soules of the iust rested , calling both places by the name of hel .

11 And surely of his maruelous humilitie and wisedom , he would haue been much more resolute herein , if he had hard the opinion of S. Hierom , whom he often consulted in such questions , and of other fathers , who in this point speake most plainely , that Abrahams bosom or the place where the Patriarkes rested , was some part of hel . Ioco citato . Tertullian , ( Li. 4. aduers . Marcion . ) Saith , I know that the bosome of Abraham was no heauenly place , but only the higher hel , or , the higher part of hel . Of which speache of the fathers , rose afterward that other name , limbus patrum , that is the very brimme or vppermost & outmost part of hel , where the fathers of the old Testament rested . Thus we see that the Patriarches them selues were as then in hel , though they were there in a place of rest : in so much that S. Hierom saith againe , Ante Resurrectionem Christi not us in Iudaea Deus , & ipsi qui nouerant eum , tamen ad inferos trahebantur . that is , Before the Resurrection of Christ , God was knowne in Iurie , and they them selues that knew him yet were drawen vnto hel . Hom. quod Christus sit Deus to . 5. S. Chrysostom vpon that place of Esay , I wil breake the brasen gates , and bruse the yron barres in peeces , and will open the treasures darkened , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Infernus . So he calleth hel , saith he , for although it were hel , yet it held the holy soules , and pretious vessels , Abraham , Isaac , and Iacob . Marke that he saith , though it were hel , yet there were the iust men at that time , til our sauiour Christ came to deliuer them from thence .

12 Therfore did Iacob say , I will go downe to my sonne vnto Hel. And againe he saith , Gen. 42. If any misfortune happen to ( Beniamin ) by the way , you shal bring my gray head with sorow vnto Hel , which is repeated againe twise in the Chapter 44. by which phrase the holy Scripture wil signifie , not onely death , but also the descending at that time of al sorts of soules into Hel , both good and bad . And therfore it is spoken of al sortes in the holy Scripture , 3 Reg. 2. both of good and of bad . for al went then into Hel , but some into a place there of rest , others into other places there of torments . And therfore S. Hierom saith , speaking of Hel according to the old Testament , Hel is a place wherein soules are included : In c. 13 Osee . Aug. in Psal. 85. v. 13. either in rest , or in paines , according to the qualitie of their deserts .

13 And in this sense it is also often said in the holy Scriptures , that such & such were gathered or laid to their fathers , The Scriptures speake of an other Hel , besides that of the damned . though they were buried in diuers places , and died not in the same state of saluation or damnation : In that sense Samuel being raised vp to speake with Saul , said , To morow thou and thy sonnes shal be with me . that is , dead and in Hel , though not in the same place or state there : in this sense al such places of the holy Scripture as haue the word Inferi , or Infernus correspondent both to the Greeke and Hebrue , ought to be , and may be most conueniently translated by the word , Hel. as when it is said , ab inferno inferiori . Thou hast deliuered my soul from the lower hel . Ps. 85. v. 13. that is as S. Augustine expoundeth it , Thou hast preserued me from mortal sinnes that would haue brought me into the lower Hel which is for the damned . which place of holy Scripture and the like when they translate graue , see how miserably it soundeth : Bib. 1579. Thou hast deliuered my soul from the lowest graue . which they would neuer say for very shame , but that they are afraid to say in any place ( be the holy Scriptures neuer so plaine ) that any soule was deliuered or returned from hel , lest thereof it might folow by and by , that the Patriarches , and our sauiour Christ were in such a Hel.

14 And that this is their feare , it is euident , because in al other places where it is plaine that the holy Scriptures speake of the Hel of the damned , from whence is no returne , there they translate the very same word Hel , and not graue . As for example , The way of life is on high to the prudent , Prouerb . 15.24 . to auoid from Hel beneath . loe , here that is translated Hel beneath , which before was translated the lowest graue . And againe , Hel and destruction are before the Lord , how much more the hartes of the sonnes of men ? But when in the holy Scriptures there is mention of deliuerie of a soul from Hel , then thus they translate : Bib. 1579. De manu inferi . God shal deliuer my soul from the power of the graue : for he will receiue me . Can you tell what they would say ? doth God deliuer them from the graue , or from temporal death , whom he receiueth to his mercie ? or hath the graue any power ouer the soul ? Againe when they say , Ps. 89 , 48. What man liueth , and shal not see death ? shal he deliuer his soul from the hand of the graue ?

15 If they take graue properly , where mans body is buried : it is not true either that euery soul , yea or euery body is buried in a graue . But if in al such places , they will say they meane nothing els but to signifie death , & that to go downe into the graue , and to die , is al one : we aske them why they folow not the wordes of the holy Scripture to signifie the same thing , which call it , going downe to Hel , not , going downe to the graue ? Here they must needes open the mysterie of Antichrist working in their translations , and say , that so they should make Hel a common place to all that departed in the old Testament , which they will not , no not in the most important places of our beleefe concerning our sauiour Christs descending into Hel , & triumphing ouer the same . Yea , therfore of purpose they will not , onely for to defeate that part of our Christian Creede .

16 As when the Prophet first , Osee 13. & afterward the Apostle , 1 Cor. 15. in the Greeke , say thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ero mors tua ô mors , morsus tuus ero inferne . Vbiest , mors , stimulus tuus ? Vbiest , inferre , victoria tua ? O death , I will be thy death : I will be thy sting , ô Hel. Where is , ô death , thy sting ? Where is , ô hel , thy victorie ? They translate in both places , Bibl. 1579. O graue , in stede of , ô Hel. What els can be their meaning hereby , but to draw the Reader from the common sense of our sauiour Christes descending into Hel , and conquering the same , and bringing out the fathers and iust men triumphantly from thence into heauen ? Which sense hath all waies been the common sense of the Catholike Church & holy Doctors , See S. Hier. Comment. in 13. Osee . specially vpon this place of the Prophet . And what a kind of speache is this , and out of all tune , to make our sauiour Christ say , O graue I will be thy destruction ? as though he had triumphed ouer the graue , and not ouer Hel : or ouer the graue , that is , ouer death : and so the Prophet should say death twise , and Hel not at all .

17 Why , my Maisters , you that are so wonderful precise translatours , admit that our sauiour Christ descended not into Hel beneath , as you say , yet I thinke you will graunt that he triumphed ouer Hel , & was conquerer of the same . Why then did it not please you to suffer the Prophet to say so at the least , rather then that he had conquest onely of death and the graue ? You abuse your ignorant reader very impudently , and your owne selues very damnably , not onely in this , but in that you make graue , and death , al one , and so where the holy Scripture often ioyneth together death & Hel , as things different and distinct : you make them speake but one thing twise , idely and superfluously .

18 But will you know that you should not confound them , but that Mors , & Infernus , which are the wordes of the holy Scripture in al tonges , are distinct : heare what S. Hierom saith , or if you wil not heare , because you are of them which haue stopped their eares , let the indifferent Christian Reader harken to this holy Doctor , and great interpreter of the holy Scriptures according to his singular knowledge in al the learned tonges . Vpon the foresaid place of the Prophet , after he had spoken of our sauiour Christs descending into Hel , and ouercomming of death , he addeth : Hierom. in Osee ca. 13. Betwene death and Hel this is the difference , that death is that whereby the soul is separated from the body : Hel is the place where soules are included , either in rest , or els in paines , according to the qualitie of their deserts . And that death is one thing , and Hel is another : the Psalmist also declareth , saying : THERE IS not in death , that is mindeful of thee , Psal. 6. but in Hel who shal confesse to thee ? And in an other place . Let death come vpon them , and let them go downe into Hel aliue . Thus far S. Hierom.

19 By which differences of death and Hel , ( whereof we must often aduertise the Reader ) are meant two things : death , and the going downe of the soule into some receptacle of Hel , in that state of the old Testament , at what time the holy Scriptures vsed this phrase so often . Now , these impudent translators in al these places , translate it graue , Bib. 1579. of purpose to confound it and death together , & to make it but one thing , which S. Hierom sheweth to be different , in the very same sense that we haue declared .

20 But alas , is it the very nature of the Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Infernus . Greeke , or Latin , that forceth them so much to English it graue , rather then Hell we appeale to all Hebricians , Grecians , and Latinists in the world : first , if a man would aske , what is Hebrue , or Greeke , or Latin for Hel : whether they would not answer , these three wordes , as the very proper wordes to signifie it , euen as Panis signifieth bread : secondly , if a man would aske , what is Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sepulchrum . or Greeke , or Latin for a graue : whether they would answer these wordes , and not three other which they know are as proper wordes for graue , as lac , is for milke .

21 Yea , note & consider diligently what we will say . let them shew me out of al the Bible one place , where it is certaine & agreed among all , that it must needes signifie graue , let them shew me in any one such place , that the holy Scripture vseth any of those former three wordes for graue . As when Abraham bought a place of burial , whether he bought Infernum : Gen. c. 49. or when it is said the kings of Israel were buried in the monuments or sepulchres of their fathers , whether it say , in infernit patrum suorum . So that not onely Diuines by this obseruation , but Grammatians also and children may easily see , that the proper and children may easily see , that the proper and natural signification of the said wordes , is in English Hel , and not graue .

Annot. in Act. 2 , 25.27 . & in 1 Cor. 15 , 55. 22 And therfore Beza doth strangely abvse his Reader , more then in one place , saying that the Hebrue word doth properly signifie graue , being deduced of a verbe that signifieth , to craue or aske , because it craueth alwaies new coarses , as though the graue craued moe then Hel doth , Bib. 1579. Prouer. 1 , 12.3 , 15.16 . or wallowed moe , or were more hardly satisfied and filled then Hel ▪ for in al such places they translate graue . And in one such place they say , Prou. 27 , 30. The graue and destruction can neuer be full . Whereas them selues a litle before , translate the very same wordes , cap. 15 , 11. Hel and destruction : and therfore it might haue pleased them to haue said also , Hel and destruction can neuer be full , Bib. 1562. 1577. Prouerb . 1. 1 Pet. 5. as their pew-followes doe in their translation , & againe , We shal swalow them vp , like Hel. The Diuel ( we reade ) goeth about continually like a roaring lion , seeking whom he may deuoure , Who is called in the Apocalypse , Abaddon , Apoc. 9 , 11. that is , destruction . and so very aptly Hel and destruction are ioyned together , and are truely said neuer to be filled . What madnesse and impudencie is it then for Beza to write thus . Beza before alleaged . Who is ignorant that by the Hebrue word , rather is signified agraue , for that it seemeth after a sort to craue alwaies new carcasses ?

23 And againe , concerning our Sauiour Christes descending into Hel , and deliuering the fathers from thence , it is maruel saith Beza , Annot. in 2 Act. v. 24. that the most part of the auncient fathers were in this errour , whereas with the Hebrues the word SHEOL . signifieth nothing els but GRAVS . Before , he pleaded vpon the etymologie or nature of the word , now also he pleadeth vpon the authoritie of the Hebrues them selues . If he were not knowen to be very impudent and obstinate , we would easily mistrust his skil in the Hebrue , saying that among the Hebrues the word signifieth nothing els but graue . nihil aliud .

24 I would gladly know , what are those Hebrues ? doth not the Hebrue text of the holy Scripture best tell vs the vse of this word ? Do not them selues translate it Hel very often ? do not the Septuaginta alwaies ? If any Hebrue in the world , were asked , how he would turne these wordes into Hebrue , Similes estis sepulchris de albatis you are like to whited graues : And , Sepulchrum eius apud vos est : His graue is among you : would any Hebrue I say translate it by this Hebrue word which Beza saith among the Hebrues signifieth nothing els but graue ? Sheolim . Sheol . Aske your Hebrue Readers in this case , and see what they will answer .

25 What are those Hebrues then , The Protestants in interpretation of Scriptures , folow the late Iewes , rather then the auncient fathers , & Apostolical church . that Beza speaketh of ? forsooth certaine Iewes or later Rabbines , which , as they do falsely interprete al the holy Scriptures against our Sauiour Christ in other pointes of our beleefe , as against his Incarnation , Death , & Resurrection : so do they also falsely interprete the holy Scriptures against his descending into Hel , which those Iewish Rabbines deny , because they looke for an other Messias that shal not die at all , and consequently shal not after his death go downe into Hel and deliuer the fathers expecting his comming as our Sauiour Christ did . and therfore those Iewish Rabbines hold as the Heretikes doe , that the fathers of the old Testament were in heauen before our Sauiour Christs Incarnation : & these Rabbines are they which also peruert the Hebrue word to the signification of graue , in such places of the holy Scriptures as speake either of our Sauiour Christes descending into Hel , or of the fathers going downe into Hel , euen in like maner as they peruert other Hebrue wordes , of the holy Scripture as namely , alma , to signifie a yong woman , Esa. 7. not a virgin , against our Sauiours birth of the B. Virgin Marie .

26 And if these later Rabbines be the Hebrues that Beza meaneth , and which these gay English translatours folow , we lament that they ioyne them selues with such companions , being the sworne enemies of our Sauiour Christ . Surely the Christian Hebrues in Rome and els where , which of great Rabbines are become zealous doctors of Christianitie , and therfore honour euery mysterie and article of our Christian faith concerning our Sauiour Christ , they dispute as vehemently against those other Rabbines , as we doe against the Heretikes , and among other things they tell them , that Soul said , 1 Reg. 28. Raise me vp Samuël , and that the woman said , I see gods ascending out of the earth . & An old man is ascended or come vp . and that Samuël said , Why hast thou disquieted me , that I should be raised vp ? and , To morow thou and thy sonnes shal be with me . And the booke of Ecclesiasticus saith , Eccl. 46.23 . that Samuël died , and afterward lifted vp his voice out of the earth , &c. Al which the holy Scripture would neuer haue thus expressed ( whether it were Samuël in deede or not ) if Saul and the Iewes then had beleeued , that their Prophets and Patriarches had been in heauen aboue . And as for the Hebrue word , they make it ( as euery boy among the Iewes doth well know ) as proper a word for Hel , as panis is for bread . and as vnproper for a graue ( though so it may be vsed by a figure of speache ) as Cymba Charontis is Latin for death .

27 But what speake I of these ? do not the greatest and most auncient Rabbines ( so to cal them ) the Septuaginta alwaies translate the Hebrue word , by the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Geneb . li. 3. de Trin. which is proprely hel ? do not the Talmudistes , and Chaldee paraphrases , and Rabbi Salomon Iarhi , handling these places of the Psalmes , He wil deliuer my soule from the hand of Sheol , interpret it by Gehinum , that is , Gehenna , hel ? and yet the Caluinistes bring this place for an example that it signifieth graue . likewise vpon this place , Let al sinners be turned into SHEOL : the foresaid Rabbines interpret it by Gehinum , hel . In so much that in the Prouerbes and in Iob , it is ioyned with Abaddon . Prouerb . 15. Iob. 26. Where Rabbi Leui according to the opinion of the Hebrues , expoundeth Sheol , to be the lowest region of the world , a deepe place opposite to heauen , whereof it is written , If I descended into Hel , thou art present : & so doth Rabbi Abraham expound the same word in chap. 2. Ionae .

28 This being the opinion and interpretation of the Hebrues , See the skil or the honestie of Beza , saying that Sheol , with the Hebrues signifieth nothing but graue . Wheras in deede ( to speake skilfully , vprightly , and not contentiously ) it may signifie graue sometime secondarily , but Hel , principally and proprely , as is manifest , for that there is no other word so often vsed and so familiar in the Scriptures to signifie Hel , as this , and for that the Septuaginta doe alwaies interprete it by the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

29 The which Greeke word is so notorious and peculiar for Hel , that the Pagans vse it also for Pluto , whom they feined to be god of hel , and not god of graues : and if they would stand with vs in this point , we might beate them with their owne kinde of reasoning , out of Poëres & profane writers , and out of all lexicons . Vnles they will tel vs ( contrarie to their custom ) that we Christians must attend the Ecclesiastical vse of this word in the Bible , and in Christian writers , Annot. in Act. 2 , 27. and that in them it signifieth graue . For so Beza seemeth to say , that the Greeke Interpreters of the Bible translated the Hebrue word aforesaid by this Greeke word , as signifying a darke place : whereas the Greeke Poëtes vsed it for that which the Latines called Inferos , that is , Hel. Which ambiguitie ( saith he ) of the word , made many erre , affirming Christes descending into Hel. So was LIMBVS builded , wherevnto afterward Purgatorie was laid .

30 I see Beza his wylines very well in this point . for here the man hath vttered al his hart , and the whole mysterie of his craftie meaning of this corrupt translation : that to auoide these three things , Christs descending into Hel , Limbus patrum , and Purgatorie , he and his companions wrest the foresaid wordes of the holy Scriptures to the signification of graue . But let the indifferent christian reader onely consider Beza his owne wordes in this place , point by point .

31 First he saith , that the Greeke Poëtes were wont to vse the Greeke word for Hel : secondly , that they which interpreted the Bible out of Hebrue into Greeke , vsed the very same word for that Hebrue word whereof we haue now disputed : thirdly , that the auncient fathers ( for of them he speaketh , ibid. v. 24. as a litle before he expresseth ) vnderstood the said Greeke word for Hel , and thereby grewe to those errours ( as he impudently affirmeth ) of Christes descending into Hel , & of the place in Hel where the fathers rested , expecting the comming of our Sauiour , &c. Whereby the Reader doth easily see , that both the profane and also the Ecclesiastical vse of the word is for Hel , and not for graue .

Infernus , inferi . 32 And for the Latin word , it is the like case for al the world : & if a man will aske but his childe that commeth from the Grammar , what is Infernus , he wil say Hel , and not graue : what is Latin for graue ? He wil answer Sepulchrum , or monumentum . but neuer Infernus , vnles one of these Caluinisticall Translatours taught him so , to deceiue his father .

33 Now then , to draw to a conclusion of this their corruption also in their English translation : whereas the Hebrue , and Greeke , and Latin wordes do most properly and vsually signifie Hel : and both Greeke , and Latin interpreters precisely in euery place vse for the Hebrue word , that one Greeke word , and that one Latin word , which by al custom of speaking & writing , signifie Hel : c c If they obiect vnto vs some Catholikes , that translate it , Sepulchrum , as they doe : it is a fault in them also , but so far lesse then in the Protestants , as chaunce medley is in respect of wilful mur . it had been the part of sincere and true meaning translatours , to 07 haue translated it also in English alwaies by the word Hel : and afterward to haue disputed of the meaning thereof , whether and when it is to be taken for Hel , or graue , or lake , or death , or any such thing . as in one place they haue done it very exactly and indifferently , namely when Ionas saith ( c. 2. v. 2. ) out of the whales belly , Out of the belly of Hel , cried I , and thou beardest my voice . so al translate it , and well , whatsoeuer it signifie in this place . They thinke that Hel , here signifieth nothing els but the whales belly and the affliction of Ionas , and so the word may signifie by a Metaphorical speach , as when we say in English , It is a Hel to liue thus : and * See their marginal annot. Ionae 2 , 2. Bib. 1577. therfore no doubt they did here translate it so , to insinuate that in other places it might as wel signifie graue , as here the whales belly .

34 But then they should haue translated it also Hel in other places , as they did in this , and afterward haue interpreted it graue in their commentaries , and not presumptuously to straiten and limite the word of the holy Ghost to their priuate sense and interpretation , & to preiudice the auncient and learned holy fathers , which looke far more deepely and spiritually into this prophecie , then to Ionas or the whale , * Mat. 12. our Sauiour him self also applying it to his owne person , and to his being in the hart of the earth three daies and three nightes . And therfore S. Hierom saith , Comment. in 2. Ionae . This belly of Hel , according to the storie is the whales belly , but it may much better be referred to the person of Christ , which vnder the name of Dauid , Psal. 15. In inferno . Psal. 87. singeth in the Psalme , Thou shalt not leaue my soul in Hel : Who was in Hel aliue , and free among the dead . And that which our Sauiour saith , The Sonne of man shal be in the hart of the earth , he doth interprete of his soule in Hel. for as the hart is in the middes of the body , so is Hel said to be in the middes of the earth .

35 Thus then presupposing ( as we must ) that Ionas speaketh in the person , of our Sauiour Christ , the principal sense is not of the whales belly , but of that hel whither our Sauiour Christ descended , and from whence he deliuered the fathers of the old Testament , him self ascending into heauen , as their kinge and general capitaine before them , and opening the way of heauen vnto them , Mich. 2.13 . as is signified in an other prophet : and was the first that entred heauen .

36 Against al which truthes and euery point thereof , these translatours are so watcheful and warie , Heb. 10 , 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . initianit . that where the Apostle saith , Christ began , and dedicated vnto vs the way into heauen , they say , in their English translations with full consent nothing els but , He prepared . Why are they falser here then their Maisters , Caluin , Beza , Illyricus , who reade , Dedicauit ? Is there nothing in the Greeke word , but bare preparation ? where be these etymologistes now , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that can straine and wring other wordes to the vttermost aduantage of their heresie , and here are content for the like aduantage , to dissemble the force of this word , which by all vse and propretie signifieth , to make new , to begin a thing , to be the first author , to dedicate : Aug. tract. 48. in Ioan. as S. Augustine might haue taught them , and their lexicons , and the Scriptures in many places . This translation ( no doubt ) is not done sincerely and indifferently of them , but for their owne deceitfull purpose , as is al the rest . When S. Paul speaketh of preparation only , they know right wel that he vseth the vsual word to prepare : as , Heb. 11 , 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He hath prepared them a citie : and wheresoeuer is signified preparation only , let them bring vs one example where it is expressed by the other Greeke word , which now we speake of .

37 But it is of more importance , which foloweth , and apparteining altogether to this controuersie . Hebr. Of the yere 1577. 5. v. 7. your translation is thus , in the very English bible that now is reade in your Churches : Against Christes descending into Hel. Which in daies of his flesh offered vp praiers with strong crying , vnto him that was able to saue him from death , & was heard in that which he feared . Is the Greeke here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In that which he feared ? You know that no grammar nor lexicon doth allow you this translation . but either thus , for reuerence , or as one of your owne English Bibles hath it , because of his reuerence .

38 How is it then , that in your later English bibles you changed your former translation from better to worse ? Exmetn . or who taught you so to translate it ? forsooth the Heretike Beza , whose translation you folow for the most part in your later bibles , though here , in sense rather then in word . And who taught Beza ? he saith , Caluin was the first that euer found out this interpretation . And why ? surely for defense of no lesse blasphemie then this , that our Sauiour IESVS Christ vpon the Crosse was horribly afraid of damnation , Calu. Catech. & Institut. Fi. 2. c. 16. that he was in the very sorowes and torments of the damned , and that this was his descending into Hel , and that otherwise he descended not . let the Reader note these new teachers vpon this place , and iudge to what wicked end this translation tendeth .

39 A wonderful thing : when all antiquitie with a general , & full consent hath in that place of the holy Scripture read thus , that Christ was heard ( of his father ) for his reuerence ( according as our Sauiour him self also saith in the raising of Lazarus , Io. 11 , 42. and signifieth in his long praier Io. 17 : ) how a blasphemous and presumptuous Heretike should be so malapert thus to alter it , that he was heard in that which he feared . that is , that he was deliuered from damnation and the eternall paines of Hel , which he was sore afraid of . To the maintenance of which blasphemie , Beza will seeme to force the Greeke thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . First ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not here signifie reuerence or pietie , but feare , and such a feare which he calleth pauorem & consternationem animi , that is , dreadfulnes and astonishment of minde , and other like wordes , to insinuate an exceding horrour and feare in our Sauiour Christ . for confutation wherof , we might easily bring the common vse of this Greeke word in the holy Scriptures to signifie not euery feare , but that religious feare which is in the best men , ioyned with godlines , holines , and deuotion , as when in the Actes they that buried S. Steuen , Act 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . are called Viri timorati . deuout men such as feared God .

40 But we neede not go far , for Beza will helpe vs him self , who telleth vs in an other place the very same . his wordes be these : Annot. in Luc. 2. v. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat non quemuis timorem , sed cum reuerentia potius quàm cum animi trepidatione coniunctum . latini religionem vocant . that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not signifie euery feare , but that which is ioyned with reuerence rather then with astonishment of minde . the Latines do call it , religion or religious feare . If this be the true signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Beza him self confesseth , why doth he not so translate it in the foresaid place to the Hebrues ? Why forsaketh he the old approued Latin translation and general consent of al auncient interpreters , and translateth it , that feare or astonishement of minde , which he saith the word doth not signifie ?

41 And marke that in his foresaid annotation vpon S. Luke he telleth not a peculiar signification of the Greeke word in that place , as though in some other places it might haue an other signification , but he telleth generally what the very nature of the Greeke word is , that is , that it signifieth not euery feare but a feare ioyned with reuerence . and he said truely : and they shal hardly giue an instance where it signifieth that feare of astonishment , which both he and they translate in the foresaid place of S. Paul . Such a force hath heresie to leade a man euen contrarie to his owne knowledge , to falsifie Gods holy word .

42 Yea Beza saith further to this purpose ( much more against his skill in the Greeke tonge , if he had any at all ) that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the preposition cannot beare this sense , For which or in respect whereof . and therfore he translateth the Greeke into Latin thus . Exauditus est ex metu , he was heard from feare : not , for feare , or , for his reuerence . and because from feare , is a hard speache and darke , that seemeth to be the cause why our English translators say , In that which he feared , far from Beza in word , but aggreably in sense .

Flac. Illyric . 43 But for this matter we send them to Flaccus Illyricus a captaine Lutherane , who disputeth this very point against the Caluinistes : and teacheth them that nothing is more common , then that signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For profe whereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . we also referre them to these places of the holy Scripture . Mat. 13. Luc. 22. and 24. Act. 12. Psal. 87. And Machab. 5 , 21. where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a genitiue , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with an accusatiue , signifie al one , which Beza denyeth . Gentle Reader , beare with these tedious grammatications , fitter to be handled in Latin , but necessarie in this case also , good for them that vnderstand , & for the rest an occasion to aske of them that haue skill in the Greeke tonge , whether we accuse our aduersaries iustly or no , of false translating the holy Scriptures .

44 And we beseeche them to giue vs a good reason why they professing to folow precisely the Greeke , do not obserue trewly the Greeke points , in such place as concerneth this present controuersie . for the place in the Apocalypse which they alleage of our Sauiour Christs suffering from the beginning ( thereby to inferre that the iust men of the old Testament might enter heauen then , c. 13 , 8. as wel as after his real and actual death ) according to the Greeke points saith thus , Al that dwel vpon the earth , shal worship him ( the beast ) whose names haue not been written in the booke of life of the Lambe slaine , from the beginning of the world . Where it is euident , that the Greeke text saith not , the lambe slaine from the beginning , but that the names of those Antichristian Idolaters were not written in Gods eternal booke of predestination from the beginning , as it is also most plaine without al ambiguitie in the 17 Chapter v. 8. If in a place of no controuersie they had not been curious in points of the Greeke , they might haue great reason sometime to alter the same .

45 But if in points of controuersie betwene vs , they wil say , diuers pointing is of no importance , they know the contrarie by the example of auncient heretikes , which vsed this meane also to serue their false heretical purpose . If they say , our vulgar latine text pointeth it so , let them professe before God and their conscience , that they do it of reuerence to the said auncient latin text , or because it is indifferent , & not for any other cause , & for this one place we will admit their answer .

CHAP. VIII . Heretical translation concerning IVSTIFICATION .

ABOVT the article of iustification , as it hath many branches , & their etrours therein be manifold , so are their English translations accordingly many waies false and heretical . First against iustification by good workes and by keeping the commaundements , they suppresse the very name of iustification in al such places where the word signifieth the commaundements or the Law of God , which is both in the old and new Testament most common and vsual , namely in the bookes of Moyses , in the Psalme 118. that beginneth thus , Beati immaculati : in the Psalme 147. v. 19. 1 Mac. 1. v. 51. and c. 2. v. 21. Luc. 1. v. 6. Ro. 2. v. 26. In al which places and the like , where the Greeke signifieth iustices & iustifications most exactly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according as our vulgar Latin translateth , iustitias and iustificationes : there the English translations say ioyntly and with one consent , ordinances , or , statutes For example , Ro. 2. If the vncircumcision keepe the ORDINANCES of the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . shal it not be counted for circumcision ? And Luc. 1 , 6. They were both , righteous before God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . walking in al the commaundements and ORDINANCES of the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . blamelesse . Why translate you it ordinances , and auoid the terme , iustifications ? is it because you would folow the Greeke ? I beseeche you is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , iust , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be iustified , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , iustifications or iustices ? In the old Testament you might perhaps pretend , that you folow the Hebrue wvord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and therfore there you translate , statutes , or , ordinances . But euen there also , are not the Seuentie Greeke interpreters sufficient to teach you the signification of the Hebrue word : who alwaies interprete it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in English , iustifications ?

2 But be it , that you may controule them in the Hebrue , which none but fooles wil graunt vnto you : in the new Testament what pretense haue you ? do you there also translate the Hebrue word , or rather the Greeke ? the Greeke vndoubtedly you should translate . what reason then can you haue why you doe not ? none other surely then that which Beza giueth for him self , saying , that he reiected the word , iustifications ( notwithstanding it expressed the Greeke , word for word , notwithstanding the Seuentie Greeke interpreters vsed it to signifie the whole Law , and in Latin it be commonly translated , iustificationes ) notwithstanding al this , Annot. in 1 Luc. for this only cause ( saith he ) did I reiecte it , to auoid the cauillations that might be made by this word , against iustification by faith . As if he should say , This word truely 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 therfore are called according to the Greeke and Latin , iustifications , because they concurre to iustification , and make a man iust , as by S. Lukes wordes also is wel signified , which haue this allusion , that they were both iust , because they walked in al the iustifications of our Lord . Which they of purpose suppresse by other wordes .

3 And hereof also it riseth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that when he cannot possibly auoid 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 commentarie , That iustifications , Beza Annot. in Apoc. 19. are those good workes which be the testimonies of a liuely faith . But our English translatours haue an other way to auoid the word euen in their translation . For they say here , the righteousnes of Saincts : because they could not say , ordinances of Saincts : and they would not say , iustifications of saincts : knowing very wel ( 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 only faith . Therfore doe they translate in steede thereof , ordinances , & , statutes , where they can , which are termes furthest of from iustification : and where they can not , there they say , righteousnes , making it also the plural number , whereas the more proper Greeke word for righteousnes is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Dan. 6 , 22. ) which there some of them translate vngiltinesse : because they wil not translate exactly , if you would hire them .

4 And therfore as for , iustice , and , iustifications , they say righteousnes : Bib. of the yere 1577. most approued . Mat. 1 , 19. Luc. 1 , 6. so for , iust , they translate , righteous . and by this meanes , Ioseph was a righteous man , rather then a iust man : and Zacharie & Elisabeth were both righteous before God , rather then iust : because when a man is called iust , it soundeth that he is so in deede , and not by imputation only : as a wise man , is vnderstood to be wise in deede , and not only so imputed . Therfore do they more gladly and more often say , righteous men , rather then , iust men , and when they do say , iust men , as sometime they doe lest they might seeme wilful inexcusably : there they vnderstand , iust by imputation , and not in deede , as is to be seen in Bezaes Annotations vpon the Epistle to the Romanes . Note also that they put the word , iust , when faith is ioyned withal . as Ro. 1. The iust shal liue by faith . to signifie that iustification is by faith . But if workes be ioyned withal , and keeping the commaundements , as in the place alleaged Luc. 1. ther they say , righteous , to suppresse iustification by workes .

5 And certaine it is , if there were no sinister meaning , they would in no place auoid to say , iust , iustice , iustification , where both the Greeke and Latin are so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . word for word . as for example 2 Tim. 4 , 8. In al their bibles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Henceforth there is laid vp for me a crowne of RIGHTEOVSNES , which the Lord the RIGHTEOVS iudge shal GIVE me at that day . And againe 2 Thess. 1. Reioyce in tribulations which is a token of the RIGHTEOVS IVDGEMENT of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that you may be counted worthie of the kingdom of God for which ye saffer . For it is a RIGHTEOVS THING with God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iustum est . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to recompense tribulation to them that trouble you : and to you that are troubled , rest with vs , in the reuelation of the Lord IESVS from heauen . And againe Hebr. 6 , 10. God is not VNRIGHTEOVS to forget your good worke and labour , &c. non enim iniustus est Deus . These are very pregnant places to discouer their false purpose in concealing the word , iustice , in al their bibles . For if they wil say , that iustice is not an vsual English word in this sense , and therfore they say , righteousnes : yet I trow , iust , and vniust , are vsual and wel knowen . Why then would they not say at the least , in the places alleaged , 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 , being so both in Greeke and Latin ?

6 Vnderstand gentle Reader , and marke wel , The scriptures most euident for iustification ▪ by workes , against only faith . that if S. Paules wordes were truely translated thus , A crowne of IVSTICE is laid vp for me , which our Lord the IVST iudge wil 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 it is Gods iustice so to doe , & that he wil do so because he is a iustiudge , & because he wil shew his IVST IVDGEMENT , and he wil not forget so to doe , because he is not vniust : as the auncient fathers ( namely the Greeke doctors S. Chrysostom , Psal. 57. Si vtique est fructus iusto , vtique est Deus iudicans eos in terra . Theodorete , & Oecumenius vpon these places ) do interpret 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 kingdom of heauen according to IVST IVDGEMENT , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and not according to grace . Which lest the Aduersarie might take in the worse part , as though it were only Gods iustice or iust iudgement , and not his fauour or grace also , S. Augustine excellently declareth howv it is both the one and the other : to wit , his grace and fauour and mercie , in making vs by his grace to liue and beleeue wel , and so to be worthy of heauen : his iustice and iust iudgement , to render and repay for those workes which him self wrought in vs , life euerlasting . Which he expresseth thus : Aug. de gra. & lib. arb. ca. 6. How should he render or repay as a iust iudge , vnles he had giuen it as a merciful father ? Where S. Augustine vrgeth the wordes of repaying as due , and of being A IVST IVDGE therfore . both which the said translatours corrupt , not only saying , righteous iudge , for , iust iudge : but , that he wil giue a crowne , which is of a thing not due , for that which is in the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He wil render or repay : which is of a thing due and deserued , & hath relation to workes going before , for the which the crowne is repaied . He said not ( saith Theophylacte vpon this place ) he wil giue , but , he wil render or repay , as a certaine dette . for he being iust , wil define & limite the reward according to the labours . the crowne therfore is due dette , because of the iudges iustice . So saith he .

7 Which speaches being most true as being the expresse wordes of holy Scripture , yet we know how odiously the Aduersaries may & doe misconster them to the ignorant , as though we chalenged heauen by our owne workes , and as though we made God bound to vs . Which we do not , God forbid . but because he hath prepared good workes for vs ( as the Apostle saith ) to walke in them , Eph. 2 , v. 10. and doth by his grace cause vs to doe them , and hath promised life euerlasting for them , and telleth vs in al his holy Scriptures , that to doe them is the way to heauen : therfore 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 , we haue great confidence ( as the Apostle speaketh ) and are assured that these workes proceding of his grace , Hebr. 10. be so acceptable to him , that they are esteemed and be worthie and meritorious of the kingdom of heauen . Against which truth , let vs see further , their heretical corruptions .

CHAP. IX . Heretical translation against MERITES or MERITORIOVS WORKES and the REWARD for the same .

WHEN they translate ( Ro. 8 , 18 ) thus , Bib. 1577. I am certainely persuaded , that the afflictions of this time , ARENOT WORTHIE OF THE GLORIE which shal be shewed vpon vs : do 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 do not merite nor deserue the heauenly glorie ? but in the Greeke it is far otherwise . I wil not stand vpon their first wordes , I am certainely persuaded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I suppose . which is a far greater asseueration then the Apostle vseth , and I maruel how they could so translate that Greeke word , but that they were disposed , not only to translate the Apostles wordes falsely against meritorious workes , but also to auouch and affirme the same lustely , with much more vehemencie of wordes then the Apostle speaketh . wel , let vs pardon them this fault , & examine the wordes folowing . Where the Greeke saith not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non sunt condignae ad futuram gloriam . as they translate with ful consent in al their English Bibles , The afflictions are not worthie of the glorie &c. but thus , The afflictions of this time are not equal , correspondent , or comparable to the glorie to come . * * S. Chrys. vpon this place . because the afflictions are short , the glorie is eternal : the afflictions smal and few in comparison , the glorie great and aboundant aboue measure .

2 This is the Greeke phrase & the Apostles meaning , which we neede not greatly to proue , because their owne Doctors Caluin and Beza do so interpret it , & therfore wonder it were that the Geneua English bibles also should forsake their Maisters , and folow the errour of the other English bibles , but that they thought the more voices the better . In the meane time the people seeth no other translation , & thinketh it is the Apostles very wordes . But Beza him self telleth them the contrarie , translating thus : Statuo minimē esse paria quae presenti tempore perpetimur , futurae gloriae nobis reuelandae . that is , I am of this opinion , that the things which we suffer in this present time , are not equal to the glorie that shal be reucaled to vs . And in his commentarie , thus , S. Paules discourse and matter handled in this place . declare , that he speaketh not of the valure or price of the afflictions which we suffer for Christ , but rather by comparing their qualitie and quantitie with life euerlasting , he gathereth that we shal be infinitly more happie with Christ , then we are miserable here . Therfore did he vse the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke word rightly and properly , which the Grammarians say is spoken of such things , as being poised or weighed , are found of one weight . Thus far Beza .

3 If then a comparison only be signified , why do they not so translate it in English , that it may be taken for a comparison in our English phrase ? For they know . very wel that if a man should say in English , according as they translate , Good workes are not worthie of heauen , this man is not worthie of my fauour , he is not worthie of such a liuing , of so great praises : euery English man vnderstandeth it thus , that they deserue not heauen , and that such a man deserueth not this or that . Euen so must the reader needes take it in this place , and they must needes haue intended that he should so take it . For though he Greeke phrase may signifie a comparison , being so vttered , prou. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yet not the English . and if it might , yet obscurely and ambiguously : and if it might , yet here they do falsely translate so , because here the Greeke phrase is otherwise , and therfore should otherwise be Englished . For it is not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is , as they translate , worthy of the glorie : but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which cannot be so translated . For if it might , then these Greeke phrases were al one , and might be vsed indifferently . And then I must desire them to turne me this into Greeke , He is not worthie of thankes . and if they turne it by the Apostles phrase in this place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to al Grecians they shal be ridiculous . And yet this is as wel turned out of English into Greeke , as they haue turned the other out of Greeke into English .

4 Marie , if they would exppresse a comparison of equalitie or inequalitie betwene thing & thing , them this is the proper Greeke phrase thereof , and much more proper for this purpose , The Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth a comparison . than by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & a genitiue case . Which notwithstanding is often so vsed in the Scriptures , by way of comparison . as Prouerb . 3. concerning the praise of wisedom . Where S. Augustine to expresse the comparison , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . readeth thus , Omne pretiosum non est illi dignum : and S. Hierom according to the Hebrue thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omnia quae desiderantur no valent huic comparari . or , adaequari . and Ecclci 26 , we haue the very like speache proceding of the said Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omnis ponderatio non est digna continentis animae . Which the English Bibles translate thus , There is no weight to be compared vnto a minde that can rule it self . or , with a continent minde .

5 And if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a genitiue case signifie a comparison , and them selues so translate it in al their Bibles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Apostles phrase much more be so translated ? I appeale to their owne consciences . Againe if here in Ecclicus they say not according to the Greeke wordes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is no weight worthie of a continent minde , because they would by an English phrase expresse the comparison : is it not more then euident , that when they translate the Apostle by the very same wordes , Worthie of the glorie &c : they know it can not , and they meane it should not signifie a comparison ? I can not sufficiently expresse , but only to the learned and skilful reader , their partial and heretical dealing . Briefely I say , they translate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not to be compared with a continent minde , being in Greeke Word for word Not worthie of a continent minde : and contrariewise they translate in S. Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not worthie of the glorie to come , being in the Greeke , Not to be compared to the glorie to come . according to the very like Latin phrase by dignus Eccl. 6. Amico fideli nulla est comparatio , & non est DIGNA ponderatio auri & argenti CONTRA BONITATEM FIDEI , that is , according to their owne translation , A faithful frende hath no peere , weight of gold & siluer is not to be compared to the goodnes of his faith .

6. Now if they wil say , though their translation of S. Paules wordes be not so exact and commodious , How good workes merite life euerlasting , though one incomparably exceede the other . yet the sense and meaning is al one ( for if these present afflictions be not equal or comparable to the glorie to come , then neither are they worthie of it , nor can deserue or merite it ) let the Christian reader marke the difference . First their Beza and Caluin telleth them that the Apostle speaketh of the one , and not of the other . Secondly , the passions & afflictions that Christ our Sauiour suffered al his life , were not comparable to the eternal glorie which he obtained thereby : yet did he thereby deserue and merite eternal glorie , not only for him self , but for al the world : yea by the least affliction he suffered , did he deserue al this . vnles you wil deny also that he merited and deserued his glorie , which your opinion a man might very wel gather by * Heb. 2 , 9. in the new Testament of the yere 1580. & Bib. 1579. some of your false translations , but that you would thinke vs to suspicious , which perhaps we wil examine hereafter . Thirdly , the present pleasure of aduoutrie during a mans life , is not comparable to the eternal torments of hel fire : and yet it doth merite and deserue the same . Fourthly , the Apostle by making an incomparable difference of the glorie to come with the afflictions of this time , doth ( as S. Chrisostom saith ) exhort them the more vehemently and moue them to sustaine al things the more wilingly : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but if he said as they translate , The afflictions are not worthie of heauen , you are neuer the neerer heauen for them , only beleeue : this had not been to exhort them , but to discourage them . 2 Cor. 4. v. 17. Fifthly , the Apostle when he wil els where encourage them to suffer , saith plainely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Our tribulation which presently is for a moment and light , WORKETH aboue measure excedingly , an eternal weight of glorie in vs .

7 See you not a comparison betwene short and eternal , light tribulation , & exceding weightie glorie : and yet that one also worketh the other , that is , causeth , purchaseth , and deserueth the other ? for , like as the litle seede being not comparable to the great tree , yet causeth it and bringeth it forth : so out tribulations & good workes otherwise incomparable to eternal glorie , by the vertue of Gods grace working in vs , worketh , purchaseth , and causeth the said glorie . for so they know very wel the Greeke worde importeth : See this Greeke Word . 2 Cor. 7. thrise . Where them selues translate it , causeth , Worketh v. 10.11 . though here also they translate it most falsely , prepareth . Bib. an. 1577.

8 Lastly , for most manifest euidence , that these present tribulations and other good workes are meritorious & worthie of the ioyes to come , though not comparable to the same : you shal heare the holy Doctors say both in one passage or sentence . ep. 56. nu. 3. S. Cyprian thus : O what maner of day shal come , my brethren , when our Lord shal recount the MERITES of euery one , and pay vs the reward or stipend of faith and deuotion ? Singulorum merita . Ep. 56. here are merites & the reward for the same . It foloweth in the said Doctor , What glorie shal it be , and how great ioy , to be admitted to see God , so to be honoured that thou receiue the ioy of eternal life with Christ thy Lord God , to receiue there that which neither eie hath seen , nor eare hath heard , nor hath ascended into the hart of man for , that we shal receiue greater things , then here either we doe , or suffer , the Apostle pronounceth , saying , The passions of this time are not condigne or comparable to the glorie to come , Here we see that the stipend or reward of the merites aforesaid , are incomparably greater then the said merites .

9 Likewise S. Augustine : Ser. 37. de Sanctis . The exceding goodnes of God hath prouided this , that the labours should soone be ended , praemia meritorum . but the rewardes of the MERITES should endure without end : the Apostle testifying , THE PASSIONS OF THIS TIME ARE NOT COMPARABLE &c. For we shal receiue greater blisse , then are the afflictions of al passions whatsoeuer . Thus we see plainely , that short tribulations are true merites of endles glorie , though not comparable to the same : which truth you impugne by your false and heretical translation . But let vs see further your dealing in the self same controuersie , to make it plainer that you bend your translations against it , more then the text of the Scripture doth permit you .

10 In the booke of wisedom , where there is honorable mention of the merites of Saincts and their rewardes in heauen , the holy Scripture saith thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . dignos se . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God hath proued them , and findeth them MEETE FOR HIM SELF . To omit here that you vse the present tense , whereas in the Greeke they are preter tenses ( God knoweth why , only this we know , that it is no true nor sincere trālation ) but to wincke at smaller faultes , why say you here in al your Bibles , that God findeth his Saincts and holy seruants meete for himself , and not , worthie of him self ? See your partialitie , and be ashamed .

11 In the Apostles places before examined , you said negatiuely , that the afflictions of this time were NOT WORTHIE OF the glorie to come , the Greeke not bearing that translation : but here , when you should say affirmatiuely , and that word for word after the Greeke , that God found them WORTHIE OF HIM SELF , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . there you say , MEETE FOR HIM SELF , auoiding the terme , worthie , because merite is included therein . So that when you wil in your translation deny merites , Condignae ad gloriam . then condignae ad , signifieth , worthie of : when you should in your traslation affirme merites , dignos se . then Dignus with an ablatiue case doth not signifie , worthie of . No matuel if such wilfulnes wil not see the word merite , or that which is equiualent thereto , in al the Scripture . for when you do see it , and should translate it , you suppresse it by an other word . But this is a case worthie of examination , Merite of good workes plainely proued by the Scriptures . whether the Scripture haue the word , merite , or the equiualent thereof . for we wil force them euen by their owne translations , to confesse that it is found there , and that they should translate it accordingly often when they doe not , yea , that if we did not see it in the vulgar Latin translation , yet they must needes see it and finde it in the Greeke .

12 First when they translate the foresaid place thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The afflictions of this time are not worthie of the glorie to come : they meane this , deserue not the glorie to come , for to that purpose they do so translate it , as hath been declared . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Againe , when it is said , The workeman is worthie of his hire or wages : What is meant , but that he deserueth his wages ? And more plainely Tob. 9. they translate thus : Brother Azarias , non ero condignus prouidentiae . if I should giue my self to be thy seruant . I shal not DESERVE thy prouidence . And such like . If then in these places , both the Greeke & the Latin signifie , to be worthie of , or , not to be worthie of , to deserue , or , not to deserue : then they must allow vs the same signification and vertue of the same wordes in other like places . Namely Apoc. 5. of our Sauiours merites , thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The lambe that was killed , IS WORTHIE to receiue power and riches , &c. What is that to say , but , DESERVETH to receiue ? For so I trust they wil allow vs to say of our Sauiour , that he in deede deserued . Againe , of the damned , Apoc. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thus : Thou hast giuen them bloud to drinke , for they ARE WORTHIE . or , THEY HAVE DESERVED . is it not al one ? lastly of the elect , thus : They shal walke with me in white , because they are worthie , Apoc. 3. that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Digni sunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dignos se . because they deserue it . and so in the place before by them corrupted , God found them worthie of him : that is , such as deserued to be with him in eternal glorie . Thus by their owne translation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and dignus , are plainely deduced , worthines , desert , and merite of saincts , out of the Scriptures .

13 But to procede one steppe further , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifie deserte● we proue it also to be in the Scriptures , thus . Them selues translate thus Heb. 10 , 29. Of how much sorer punishement shal he be worthie , which treadeth vnder foote the sonne of God ? though one of their Bibles of the yere 1562 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . very falsely and corruptly leaueth out the wordes , worthie of , saying thus , How much sorer shal he be punished &c: Fearing no doubt by translating the Greeke word sincerely , this consequence that now I shal inferre . to wit , If the Greeke word here , by their owne translation , signifie to be worthie of , or , to deserue , being spoken of paines and punishement deserued : then must they graunt vs the same word so to signifie els where in the new Testament , when it is spoken of deseruing heauen and the kingdom of God . as in these places . Luc. 21. Watch therfore , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , al times praying , that you MAY BE WORTHIE to stand before the sonne of man . and c. 20. THEY THAT ARE WORTHIE to attaine to that world & to the resurrection from the dead , neither marie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . nor are maried . & 2 Thess. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That you may BE WORTHIE of the kingdom of God , for which also ye suffer .

14 Thus you should translate in al these places , according to your translation of the former place to the Hebrues : or at the leastwise you should haue this sense and meaning , as the old wulgar Latin hath , translating in al these places , Qui digni babebuntur . Vt digni habeamini . counted worthie , but meaning worthie in deede : as when it is said , Abraham was reputed iust , it is meant , he was iust in deede . If you also haue this meaning in your translations , which here folow the vulgar Latin : then we appeale to your selues , whether , to be counted worthie , and to be worthie , & to deserue , and to merite , be not al one : and so here also Merite is deduced . But if you meane according to your heresie , to signifie by translating , counted worthie , that they are not in deede worthie : then your purpose is heretical , and translation false and repugnant to your translating the same word in other places , as is declared , and now further we wil declare .

15 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to make worthie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be made . or to be worthie . They whom God doth make worthie , they are truely and in deede worthie : are they not ? but by your owne translation of the same word in the actiue voice , God doth make them worthie . therfore in the passiue voice it must also signifie to be made or to be in deede worthie . For example , 2 Thess. 1 , 11. You translate thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . we also pray for you , THAT OVR GOD MAY MAKE YOV WORTHIE of this calling . According to which translation , why did you not also in the self same chapter a litle before translate thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That you MAY BE MADE WORTHIE ( and so be worthie ) of the kingdom of God , for which also you suffer ? You know the case is like in both places . & in the Greeke doctors you specially should know ( by your ostentation of reading them in Greeke ) that they according to this vse of holy Scripture , very often vse also this word both actiuely & passiuely , to make worthie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & to be made , or , to be worthie . See the Greeke Liturgies .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 16 Which S. Chrysostom , to put al out of doubt , explicateth thus in other wordes , That he make vs worthie of the kingdom of heauen . Ser. 1. de orando Deo . And vpon the epistle to Titus c. 3. in the same sense passiuely , God graunt we may al BE MADE WORTHIE ( or be worthie ) of the good things promised to them that loue him . And in an other place of the said doctor it must needes signifie , to be worthie . as when he saith , In Colos . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . No man liueth such a trade of life , that he is worthie of the kingdom , but al is his gift For to say thus , No man so liueth that he can be counted worthie of the kingdom of heauen : is against the Protestants owne opinion , which say they are counted worthie , that are not . Againe , to say , No man so liueth that he can be made worthie : is false , because God can make the worst man worthie . It remaineth then to say , No man so liueth that he is worthie . Which a litle before he declareth thus , No man by his owne proper merites obtaineth the kingdom of heauen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is , as his owne , and of him self without the grace of God . And yet we must shew further out of the Scriptures , that God maketh vs worthie , and so we are in deede worthie , and here also we must conuince you of false and partial interpretation .

17 The Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( I pray you ) what doth it signifie ? you must answer that it signifieth not onely , meete , but also , worthie . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for so Beza teacheth you , & so you translate Mat. 3 , 11. &c. 8 , 8. & 1 Cor. 15 , 9. I am not worthie , in al three places . And why ( I pray you ) did you not likewise folow the old Latin interpreter one steppe further , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Col. 1. v. 12. Giuing thankes to God the father THAT HATH MADE VS WORTHIE , but translating rather thus , Which hath made vs meete to be partakers of the inheritance of the saincts in light . Here was the place where you should haue shewed your sinceritie , and haue said that God maketh vs worthie of heauenly blisse . because you know if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be worthy , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to make worthie . But you are like to Beza your Maister , who ( as though al interpretation of wordes were at his commaundement ) saith , here and here and so forth I haue folowed the old Latin interpreter , translating it , worthie : Annot. in 3. Mat. No. Test. 1556. but in such and such a place ( meaning this for one ) I chose rather to say , MEETE . Idoneum dicere malui . but that both he and you should here also haue translated , worthie , the Greeke fathers shal teach you , if we be not worthie , or able to controule so mightie Grecians , as you pretend to be when you crowe vpon your owne dunghil , otherwise in your translations shewing smal skil , or great malice .

18 The Greeke fathers ( I say ) interprete the Apostles word here , thus : Oecum . in Caten . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is , hath made vs worthie , and giuen vs the grace to be worthie . and S. Basil in orat . Liturg. making both Greeke wordes al one , saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . THOV HAST MADE VS WORTHIE to be ministers of thy holy altar . and anon after , MAKE VS WORTHIE for this ministerie . And S. Chrisost. vpon the Apostles place , God doth not only giue vs societie with the Saincts , but maketh vs also worthie to receiue so great dignitie . And here is a goodly consideration of the goodnes of God toward vs , that doth in deede by his grace make vs worthie of so great things , who otherwise are most vnworthie , vile , and abiect . Which making of vs worthie , is expressed by the said Greeke wordes , more then by the Latin , mereri , because it declareth whence our merite and worthines procedeth . to wit , Ho. de Cruee & latrone . of God . both which S. Chrysostom expresseth excellently thus : When he brought in Publicans to the kingdom of heauen , be 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 vnworthie persons to be so much better , Vt etiam illius dignitatis gloriam mererentur . that they should deserue euen the glorie of that dignitie . And Occumenius saith , that it is Gods glorie , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . TO MAKE HIS SERVANTS WORTHIE of such good things : and that it is their glorie , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . TO HAVE BEEN MADE WORTHIE of such things . in 2 , Thess. 1.

19 Thus we see how the holy Scripture vseth equiualent wordes to signifie , merite , which you suppresse as much as you can . So likewise we might tel you of other wordes and phrases that do plainely import and signifie merite . as when it is said Ecclesiastici 16. Euery man shal finde according to his workes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Budee both your Maister and ours in the Greeke tongue , telleth vs that the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( to finde ) is proprely to receiue for that which a man hath giuen or laboured . & to requite you with some profane authoritie , because you delight much in that kinde ) the whole oration of Demosthenes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wil tel you the same . Now , to receiue for that which a man hath laboured or wrought , what doth it els presuppose , but merite & desert ? It is a common phrase of the Scripture , that God wil iudge and reward or repay according to euery mans workes . Ecclici 16. Psal. 61. Apoc. 22. doth not this include merite & demerite of workes ? but I wot not how , nor wherfore , in this case you translate sometime , deedes , for workes , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Who wil reward euery man according to his deedes . and againe , You see then how that of deedes a man is iustified , and not of faith only .

20 I know you wil tel vs that you vse to say deedes or workes indifferently , as also you may say , that you put no difference betwene iust and righteous , meete and worthie , but vse both indifferently . To the ignorant this is a faire answer , and shal soone persuade them : but they that see further , must needes suspect you , til you giue a good reason of your doing . For , the controuersie being of faith and workes , of iustice and iustification by workes , of the worthines or valure of workes : why do you not precisely keepe these termes pertaining to the controuersie , the Greeke wordes being alwaies pregnant in that signification ? Why should you once translate the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deedes , rather then , workes . You know it is proprely , workes , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deedes . It were very good in matters of controuersie to be precise . Prefat. in no. Test. 1556. Beza maketh it a great fault in the old vulgar Latin translator , that he expresseth one Greeke word in Latin diuers waies . You choppe & change significations here and there as you list , and you thinke you satisfie the reader maruelous wel , if sometime you say idol , and not alwaies , images : sometime iust , and not alwaies righteous : & if in other places you say workes , or if one Bible hath workes , where an other hath deedes , you thinke this is very wel , and wil answer al the matter sufficiently . God and your conscience be iudge herein , and let the wise reader consider it deepely . The least thing that we demaund the reason of , rather then charge you withal , is , why your Church bible saith in the places before alleaged , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The righteous iudgement of God , which wil reward euery man according to his deedes . and , man is iustified by deedes , and not by faith only , Whereas yov know the Greeke is more pregnant for vs then so , and the matter of controuersie would better appeare on our side , if you said thus : The IVST iudgement of God , which wil reward euery man according to his WORKES . and , Man is iustified by workes , and not by faith only .

21 But wil you not yet see merite and meritorious workes in the Scripture ? I maruel your skil in the Greeke teacheth you nothing in this point . S. Iohn saith : 2. Epist. v. 8. Looke to your selues , that you lose not the things which you haue wrought , but that you may receiue a full reward . Me thinketh , in these wordes the equiualent of merite is easily seen of any man that is not wilfully blinde . but you should see further then the common sort . for you know that the Greeke here signifieth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not only that which we worke , but that which we worke for . as in the Greeke phrase of working for a mans liuing , & as you translate 10.6 . v. 27. LABOVR NOT FOR THE MEATE that perisheth , but for that meate which endureth vnto life euerlasting . Such * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 20. labourers God hired to worke in his vineyard , and c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luc. 10. the workeman is worthie of his hire . So that the Apostle in the former wordes exhorteth to perseuêrance , that we lose not the reward or pay , for which we worke , and which by working we merite and deserue .

22 Againe Beza telleth vs , Annot. in Ro c. 1. v. 27 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth mercedem quae meritis respondet , that is , a reward answerable to the merites . and we finde many wordes in the Scripture like vnto this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , * * Hebr. 10. & 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which are on Gods part , who is the rewarder and recompenser . and on our part we haue ( as the Apostle saith , Hebr. 10. & 4 ) great confidence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . confidence ( saith Photius a notable Greeke father ) of our workes , confidence of our faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Phot. apud Occu . in Hebr. 10. Ps. 18. & 118. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of our tentations , of our patience . &c. Yea we haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Scripture , which must needes signifie as much as Bezaes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By the one , is said , In keeping thy commaundements is great reward . Againe , You shal receiue THE RETRIBVTION of inheritance . Col. 3. v. 24. And 2 Thessal. 1. v. 6. Gods repaying iust and retribution of Hel or Heauen for good and euil desertes , is expressed by the same word . & by the other , is said , I haue inclined my hart to keepe thy iustifications ( or commaundements ) alwaies FOR REWARD . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

23 But al this wil not suffise you . for wheresoeuer you can possibly you wil haue an euasion . and therfore in this later place you runne to the ambiguitie of the Hebrue word , and translate thus : I haue applied my hart to fulfil thy statutes alwaies , EVEN VNTO THE END . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Alas my masters , are not the Seuentie Greeke interpreters sufficient to determine the ambiguitie of this word ? is not S. Hierom , in his translation according to the Hebrue ? are not al the auncient fathers both Greeke and Latin ? It is ambiguous ( say you ) and therfore you take your libertie . You doe so in deede , and that like Princes . for in an other place , where the Greeke hath determined , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . you folow it with al your hart , saying , fall downe before his footestoole , because he is holy : whereas the ambiguitie of the Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 would haue borne you to say , as in the vulgar Latin , because it is holy . and so it maketh for holines of places , which you can not abide .

24 But you vse ( you say ) the ambiguitie of the Hebrue . Take heede that your libertie in taking al aduantages , against the common and approued interpretation of the whole Church , be not very suspicious . for if it do signifie also reward , as ( you know ) it doth very commonly , and your self so translate it ( Psal. 18 , v. 11 ) when you can not choose : and if the Septuaginta do here so translate it in Greeke , and * * Propter aeternam retributionem . scz vitae aeternae , vt eam merear percipere . in comment . S. Hierom in his Latin translation according to the Hebrue , and the auncient fathers in their commentaries : what vpstart new Maisters are you that set al these to schoole againe , and teach the world a new translation ? If you wil say , you folow our owne great Hebrician , Sanctes Pagninus . why did you folow him in his translation , rather then in his Lexicon called Thesaurus , where he interpreteth it as the whole Church did before him ? Why did you folow him ( or Benedictus Arias either ) in this place , and do not folow them in the self same case , a litle before translating that very Hebrue word which is in this place , Psalm. 118. v. 112. propter retributionem , for reward ? So that you folow nothing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . neither iudgement nor , learning in Hebrue or Greeke , but only your owne errour and Heresie , which is , that we may not do wel in respect of reward , or , for reward . and therfore because the holy Prophet Dauid said of him self the contrarie , that he did bend his whole hart to keepe Gods commaundements for reward , you make him say an other thing .

25 And to this purpose perhaps it is ( for other cause I can not gesse ) that you make such a maruelous transposition of wordes in your translation ( Mat. 19. ) saying thus : When the Sonne of man shal sit in the throne of his maiestie , ye that haue folowed me in the regeneration , shal sit also vpon twelue seates . Whereas the order of these wordes both in Greeke and Latin , is this : You that haue folowed me , in the regeneration , when the Sonne of man shal sit in his maiestie , you also shal sit vpon twelue seates . To folow Christ in the regeneration , is not easily vnderstood what it should meane : but to sit with Christ in the regeneration , that is , in the resurrection , vpon 12 seates , this is familiar and euery mans interpretation , and concerneth the great reward that they shal then haue , which here folow Christ as the Apostles did .

26 The like transpostion of wordes is in some of your Bibles ( Hebr. 2. v. 9. ) thus . no. Test. 1580. We see IESVS crowned with glorie and honour , which was a litle inferior to the Angels , through the suffring of death . Whereas both in Greeke and Latin , the order of the wordes is thus : Him that was made a litle inferior to Angels , we see IESVS , through the passion of death , crowned with honour and glorie . In this later , the Apostle saith , that Christ was crowned for his suffring death , and so by his death merited his glorie . but by your translation , he saith that Christ was made inferior to Angels by his suffring death , Vt mori posset . that is ( saith Beza ) For to suffer death : and taking it so , that he was made inferior to Angels , that he might die , then the other sense is cleane excluded , that for suffering death he was crowned with glorie : & this is one place among other , wherby it may very wel be gathered that * See Caluin in epist. ad Philip. some of you thinke that Christ him self did not merite his owne glorie and exaltation . So obstinatly are you set against merites and meritorious workes . To the which purpose also you take away mans free wil , as hauing no habilitie to worke toward his owne saluation .

CHAP. X. Heretical translation against FREE WIL .

AGAINST free wil your corruptions be these . Io. 1 , 12. where it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As many as receiued him , he gaue them power to be made the sonnes of God : no. Test. 1580. some of your translations say , he gaue them prerogatiue to be the sonnes of God . Beza , dignitie . Who protesteth that whereas in other places often he translated this Greeke word , power and authoritie , here he refused both , in deede against free wil , which he saith the Sophistes would proue out of this place , reprehending Erasmus for folowing them in his translation . Vt liceret filios Dei fieri But whereas the Greeke word is in different to signifie dignitie , or libertie , he that wil translate either of these , restraineth the sense of the holy Ghost and determineth it to his owne fansie . If you may translate , dignitie : may not we as wel translate it , libertie ? yes surely . For you know it signifieth the one as wel as the other both in profane and Diuine writers . and you can wel call to minde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence they are deriued , and that the Apostle calleth a mans libertie of his owne will , 1 Cor. 7 , 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now then if potestas in Latin , and power in English , be wordes also indifferent to signifie both dignitie and libertie , translate so in the name of God , and leaue the text of the Scripture indifferent as we doe : and for the sense whether of the two it doth here rather signifie , or whether it doth not signifie both ( as no doubt it doth , & the fathers so expound it ) let that be examined otherwise . It is a common fault with you and intolerable , by your translation to abridge the sense of the holy Ghost to one particular understanding , and to defeate the exposition of so many fathers , that expound it in an other sense and signification . As is plaine in this example also folowing .

2 The Apostle ( 1 Cor. 15 , 10. ) saith thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I , laboured more aboundantly then al 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. Hierom sometime expoundeth it : or this , not I , but the grace of God which laboured with me . & by this later is most euidently signified , that the grace of God and the Apostle , both laboured together , and not only grace , as though the Apostle had done nothing ▪ like vnto a blocke , forced only : but that the grace of God did so concurre as the principal agent with al his labours , that his free wil wrought withal . Against which truth & most approued interpretation of this place , you translate according to the former sense only , making it the very text , & so excluding al other senses and commentaries , as your Maisters Caluin & 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 wil . by which their commentarie they do plainely declare their intent and purpose in their translation , to be directly against free wil .

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 Latin , and that this is one felicitie & prerogatiue of the Greeke phrase aboue the Latin , to speake more briefely , commodiously , and significantly , by the article . What neede we goe to Terence and Homer , as they are wont ? Is not the Scripture ful of such speaches ? Iacobus Zebedaei , Iacobus Alphaei , Iudas Iacobi , Maria Cleophae , and the like , Are not al these sincerely translated into Latin , though the Greeke article be not expressed ? Can you expresse the article , but you must adde more then the article , and so adde to the text , as you doe 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. ( witnes ) ( sinnes . ) and 1 ep. Io. 2 , 2. Yea sometime of an heretical purpose : Bib. 1562. as Eph. 3. By whom we haue boldnesse and entrance with the confidence which is by the faith of him , or , in him , as it is in other your bibles . No. Test. 1580. You say , confidence which is by faith , as though there were no confidence by workes : you know the Greeke beareth not that translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnles there were an article after , confidence , which is not , but you adde it to the text heretically . as also Beza doth the like ( Ro. 8 , 2. ) and your Geneua English Testaments after him , for the heresie of imputatiue iustice : as in his Annotations he plainely deduceth , saying confidently , I doubt not but a Greeke article must be vnderstood , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and therfore ( forsoth ) put into the text also . He doth the same in S. Iames 2 , v. 20 : still debating the case in his Annotations why he doth so , and when he hath concluded in his fansie , that this or that is the sense , he putteth it so in the text , and translateth accordingly . No maruel now , if they reprehend the vulgar Latin 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 self , and boldly adde them for their purpose in their translation . Whereas the vulgar Latin interpretation is in al these places so sincere , that it neither addeth nor diminisheth , nor goeth one iote from the Greeke .

Non ego , sed gratia Dei mecum . 4 But you wil say in the place to the Corinthians , there is a Greeke article , and therfore there you doe wel to expresse it . I answer , first , the article may then be expressed in translation , when there can be but one sense of the same : secondly , that not only 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 & signification thereof very wel . mary in the place of S. Paul which we now speake of , where the sense is doubtful , & the Latin expresseth the Greeke sufficiently otherwise , he leaueth it also doubtful and indifferent , not abridging it as you do , 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 absurde then yours , because they omit and neglect altogether 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 together with the grace of God , by his free wil : which is by the article and the preposition most euidently signified .

5 And here I appeale to al that haue skil in Greeke speaches and Phrases , whether the Apostles wordes in Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sound not thus : I laboured more aboundantly then al they : yet not I , but the grace of God ( that laboured ) with me . 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. Send wisedom out of thy holy heauens , that she may be with me , and labour with me as your selues translate . Et mecum laboret . Bib. 1577.

6 And so the Apostle calleth him self and his felow preachers , Gods coadiutors , collabourers , or such as labour and worke with God , which also you falsely translate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , S. Augustine , Cooperarij , & 2 Cor. 6 , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gods labourers , to take away al cooperation , and in some of your Bibles most folishly and peeuishly , as though you had sworne not to translate the Greeke , We together are Gods labourers . as wel might you translate ( Ro. 8 , 17 ) that we together be Christs heires : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for that , which the Apostle saith coheires , or ioynt heires with him : the phrase and speach ( as you know ) in Greeke being al one . So doth Beza most falsely translate , Eph. 2. v. 5. Vna viuificauit nos per Christum , for that which is plaine in the Greeke , He hath quickened vs together with Christ , Where the English Bezites leaue also the Greeke , The English translators are ashamed of their Maister . and folow our vulgar Latin translation rather then Beza , who goeth so wide from the Greeke , that for shame they dare not folow him . Fie vpon such hypocrisie & pretensed honour of God , that you wil not speake in the same termes that the holy Scripture speaketh , but rather wil teach the holy Ghost how to speake , in not translating as he speaketh . As though these phrases of Scripture , men are Gods coadiutors , coworkers with his grace , raised with Christ , coheirs with him , compartakers of glorie with him , were al spoken to the dishonour of God and Christ , & as though these being the speaches of the holy Ghost him self , needed your reformation in your English translations . Otherwise if you meane wel , and would say as we say , that whatsoeuer good we doe , we doe it by Gods grace , and yet worke the same by our free wil together with Gods grace as the mouer and helper and directer of our wil : why do you not translate in the foresaid place of S. Paul accordingly ?

7 You say moreouer in some of your Bibles thus : So lieth it not then in a mans will or running , Bib. 1562. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but in the mercie of God . Whatsoeuer you meane , you know this translation is very dissolute and wide from the Apostles wordes , and not true in sense . for saluation is in willing and running : Aug. Serm. 15 de verb. Apostoli . according to that famous saying of S. Augustine , He that made thee without thee , wil not iustifie thee without thee : that is , against thy wil , or , vnles thou be willing . and the Apostle saith , No man is crowned , 2 Timoth. 2. 1 Cor. 9. Rom. 2. Mat. 19. vnles he fight lawfully . and againe , So runne THAT YOV MAY obtaine . and againe , The doers of the Law shal be iustified . And our Sauiour , If thou wilt enter into life , keepe the commaundements . We see then that it is in willing , and running , & doing : but to wil , or runne , or doe , are not of man , but of Gods mercie . and so the Apostle speaketh , It is not of the willer , nor runner , but of God that hath mercie . And it is much to be marueled , why you said not , It lieth not in the willer , nor in the runner : which is neere to the Apostles wordes , but so far of , in a mans will and running .

8 Againe , touching continencie & the chast single life , you translate thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Al men can not receiue this saying . Mat. 19. v. 11. Now you wot wel , Maruelous strang translation . that our Sauiour saith not , Al men can not , but , al men doe not receiue it : and that therfore , De grat & lib. arb. c. 4. ( as S. Augustine saith ) because al wil not . But when our Sauiour afterward saith , He that CAN receiue it , let him receiue it : he addeth an other Greeke word to expresse that sense . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . whereas by your fond translation he might haue said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and againe by your translation , you should translate these his later wordes thus : He that can or is able to receiue it , let him be able to receiue it . For so you translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before , as though it were al one with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Do you not see your follie , & falshod , & boldnes , to make the reader beleeue that our Sauiour should say , Euery man can not liue chast , it is impossible for them , and therfore no man should vow chastirie , because he knoweth not whether he can liue so or no ?

9 Againe in some of your Bibles ( Gen. 4. v. 7. ) where God saith plainely , Bibl. 1579. that Cain should receiue according as he did wel or euil , because sinne was subiect vnto him , and he had the rule and dominion thereof , euidently declaring his free will : you translate it thus , If thou doest wel , shalt thou not be accepted ? and if thou doest not wel , sinne lieth at the doore : and also vnto thee HIS desire shal be subiect , and thou shalt rule ouer HIM . By which relatiues falsely put in the masculine gender , you , exclude the true antecedent sinne , and referre them to Abel Cains brother . as though God had said , not that sinne should be in his dominion or subiect vnto him , but his brother Abel . But that this is most false and absurd , we proue many waies . First S. Augustine saith directly the contrarie : Li. 15. c. 7. de Ciuit. Dei . Tu dominaberis illius : nunquid Fratris ? absit . cuius igitur nisi peccati . Thou shalt rule ( saith he ) ouer what ? Ouer thy brother ? Not so . ouer what then but sinne ? Quaest. Heb. in Genes. S. Hierom also explicateth this place thus : Because thou hast free will , I warne thee that sinne haue not dominion ouer thee , but thou ouer sinne . Moreouer the text it self , if nothing els , is sufficient to conuince this absurditie . For where this word , sinne , goeth immediatly before in the same sentence , and not one word of Abel his brother in that speache of God to Cain , how is it possible , or what coherence can there be in saying as you translate , Sinne lieth at the doore , and thou shalt haue dominion ouer him , that is , thy brother . but if we say thus , Sinne lieth at the doore , and thou shalt haue dominion thereof : it hath this direct & plaine sense , If thou doest ill , sinne lieth at the doore ready to condemne thee , because it is in thee to ouerrule it .

10 Now if against the coherence of the text , and exposition of the holy Doctors and of the whole Church of God , you pretend the Hebrue grammar forsooth , as not bearing such construction : not to trouble the common reader that can not iudge of these things , and yet fully to satisfie euery man euen of common vnderstanding , we request here the Aduersaries them selues to tel vs truely according to their knowledge and skill , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whether the Hebrue construction or point of grammar be not al one in these wordes , Sinne LIETH at the doore : & in these , the desire THEREOF shal be subiect to thee , & thou shalt rule ouer IT . If they say ( as they must needes ) that the Hebrue construction or Syntaxis is al one , then wil it folow that the Hebrue beareth the one as wel as the other : & therfore when the self same translation of theirs maketh no scruple of Grammar in the former , but translate as we doe , Sinne lieth at the doore : a blinde man may see that in the later wordes also , the Hebrue is but a foolish pretence , and that the true cause of translating them otherwise , procedeth of an heretical humor , to obscure and deface this so plaine and euident Scripture for mans free will .

11 And as for the Hebrue grammar in this point , were it not for troubling the reader , we could tel them that the word , sinne , in Hebrue is not here of the soeminine gender ( as they suppose ) but of the masculine . so saith S. Hierom expresly vpon this place , q. Hebr. in Genes. who had as much knowledge in the Hebrue tongue as al these new Doctors . Aben Ezra also the great Rabbine , in his Hebrue commentaries vpon this text , saith , it is a mere forgerie and fiction to referre the masculine relatiue otherwise then to the word , sinne : which , though els where it be the feminine gender , yet here it is a masculine , according to that rule of the Grammarians , Quinquar-boreur . that the doubtful gender must be discerned by the verbe , adiectiue , pronowne , or participle ioyned with the same : as the said Hebrue doctor doth in the word , paradise , Gen. 2. which there by the pronownes he pronounceth to be a feminine , though els where a masculine . Lastly , if the word , sinne , were here and alwaies onely afeminine , & neuer a masculine : yet they haue litle skil in the Hebrue tongue , that thinke it strange to matche masculines and feminines together in very good and grammatical construction . Wherof they may see a whole chapter in Sanctes Pagninus with this title , Foeminea masculeis iuncta . that is , Feminines ioyned with masculines .

12 Now for the last refuge , if they wil say al this needed not , because in other their bibles it is as we would haue it : we tel them , they must iustifie and make good al their translations , because the people readeth al , and is abused by al , and al come forth with priuiledge , printed by the Q. printer &c. If they wil not , let them confesse the faultes , and call them in , and tell vs which translation or translations they will stand vnto . In the meane time they must be content to heare of al indifferently , as there shal be cause and occasion to touche them .

13 Againe they translate in some of their Bibles against free will , no. Test. 1580. thus , Christ , when we were yet OF NO STRENGTH , died for the vngodly Ro. 5. v. 6. The Apostles word doth not signifie that we had no strength , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but that we were weake , feeble , infirme . Man was wounded in free wil by the sinne of Adam ( as he that in the Gospel went downe from Hierusalem to Iericho , Luc. 10. which is a parable of this thing ) he was not slaine altogether . but I stand not here , or in any place to dispute the controuersie , that is done els where . This onely I say , because * Whitakers pag. 18. they falsely hold that free will was altogether lost by Adams sinne , therfore they translate accordingly , When we had no strength . But the Greeke word is wel knowen both in profane authors and Ecclesiastical , and specially in the new Testament it self , through out , to signifie nothing els , but , weake , feeble , sicke , infirme . Multi inter vos infirmi sunt &c. 1 Cor. 11. v. 30. Cùm infirmor , tum potens sum. 2 Cor. 12. v. 10. & alibi . looke me through the new Testament , wheresoeuer , infirmitie , feeblenes , languishing , and the like are spoken of , there is found this Greeke word to expresse it . What Grecian knoweth not ( be he but simply acquainted with phrases and nature of wordes ) what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doe signifie . When the Apostle saith , Quis infirmatur , & ego non vror ? 2 Cor. 11 , 29 Who is weake and infirme , and I am not much greiued ? shal we translate , who is of no strength , &c. or let them giue vs an instance , where it is certaine that this word must needes signifie , of no strength . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 priuatiuum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wil they pretend the etymologie of the word ? a ridiculous and absurd euasion . we aske them of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word of the very same signification , which being compounded in like maner as the other , what doth it signifie ? any thing els but infirmitie and feeblenes ? Yea it is so far from signi●ying , no strength , Lexicon magnum Basileae . that the greatest Grecians say , it is not spoken proprely of him that for weakenes keepeth his bedde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but of him that is il disposed and distempered in body . Yet the etymologie is al one with that word which these men wil haue to signifie him that hath no strength . And if they wil needes vrge the etymologie , we tel them , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie , robur , that is , great strength such as is in the strongest and stoutest champions . and so the etymologie may take place , to signifie a man of no great strength , not , of no strength . pag. 209. But M. Whitaker putteth vs in good hope , they will not stand vpon etymologies .

14 When they haue bereaued and spoiled a man of his free will , & left him without al strength , they goe so far in this point , that * Beza in Annot. Ro. 2 , 27. they say , the regenerate them selues haue not free wil and abilitie , no not by and with the grace of God , to keepe the commaundements . To this purpose they translate ( Io. 5 , 3 ) thus : Man dara eius grauia non sunt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His commaundements are not heauie . for in saying , they are not heauie , it would folow , they might be kept & obserued : but in saying , they are not greuous , that may be true , were they neuer so heauie or impossible , through patience . As when a man can not doe as he would , yet it greeueth him not , being patient and wise , because he is content to doe as he can , and is able . Therfore doe they choose to translate , that the commaundements are not greuous , where the Apostle saith rather , they are not heauie . much more agreably to our Sauiours wordes , My burden is light : and to the wordes of God by Moyses , Deu. 30. This commaundement which I commaund thee this day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is not aboue thee ( that is , beyond thy reache ) but the word is very neere thee , in thy mouth and in thy hart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that thou maiest doe it : and to the common signification of the Greeke word , which is , heauie . Beza would say somewhat in his commentarie , how the commaundements are heauie or light , but his conclusion is against free will , and that there can be no perfection in this life , inueighing against them that would proue it out of this place : which is as much to say ( but he is ashamed to speake plainely ) that we can not keepe the commaundements : which the holy Doctors haue long since condemned & abhorred as most absurd , that God should commaund that , vnder paine of damnation , which is impossible to be done .

15 Thus hauing taken away free wil to doe good , and possibilitie to keepe the commaundements , and al merite or valure and efficacie of good workes , their next conclusion is , that we haue no true iustice or righteousnes in vs , but an imputatiue iustice , that is , Christs iustice imputed to vs , be we neuer so foule and filthie in our soules , so that we beleeue only , and by faith apprehend Christs iustice . For this purpose they corrupt the Scriptures in their English bibles , thus .

CHAP XI . Heretical translation for IMPVTATIVE IVSTICE , against true inherent iustice .

1 ONE place might suffise , in steede of many , where Beza doth protest , that his adding or alteration of the text , is , specially against the execrable errour of inherent iustice , Annot. in Rom. 5 , 18. which ( he saith ) is to be auoided as nothing more . His false translation , thus our English Bezites and Caluinists folow in their Bibles . Likewise then as by the offense of one , Rom. 5. the fault came on al men to condemnation : so by the iustifying of one , the benefite abounded , toward al men to the iustification of life . Where there are added to the text of the Apostle , sixe wordes : and the same so wilfully and voluntarily , that by the three first , they make the Apostle say , sinne came on al men by Adam , and they were made sinners in deede : by the three later , they make him say , not that iustice or righteousnes came likewise on al men by Christ , to make them iust in deede , but that the benefite of Christs iustice abounded towards them , as being imputed forsooth vnto them . Whereas , if they Would needes adde to the text ( which yet is intolerable , so much , and in so doubtful a case ) they should at the least haue made the case equal , as the Apostle him self teacheth them to doe , in the very next sentence , saying thus , For as by one mans disobedience many were made sinners , so by the obedience of one shal many also be made righteous . so they translate , rather then , be made iust . For they are the lothest men in the world to say that we are made iust , for feare of iustice inherent in vs , though the Scripture be neuer so plaine . as here we see the Apostle maketh the case like , that we are made iust by Christ , as we were made sinners by Adam .

2 And it is a world to see , how Beza shifteth from one signification of the word iustified , or , made iust , to an other . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . absolui . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . absoluitur . Sometime to be iustified , is to be pronounced quitte from al sinne , or declared iust before Gods iudgement seate ; & so he translateth it in the text Act. 13. v. 39. and as though his guilty conscience were afraid of a blow , he saith he fleeth not the terme of iustifying or iustification , because he vseth it in other places . He doth so in deede , but then his commentarie supplieth the turne : as Ro. 2. v. 13. Not the hearers of the Law are RIGHTEOVS before God ( so they delight to translate , rather then , IVST before God ) but the doers of the Law shal be IVS TIFIED . Iusti pronūctabuntur . that is ( saith Beza ) shal be pronounced iust . The Apostle must needes say by the coherence and consequence of his wordes , not the hearers are iust , but the doers shal be iust or iustified . Beza wil in no case haue it so , but either in text or commentarie make the Apostle say as him self imagineth . Annot. Ro. 3. v. 20. Yet in an other place he protesteth very solemnely , that to be iustified , is not , to be pronounced or accounted iust , but rather to be iust in deede : and that , he proueth out of S. Paul , Ro. 5. v. 19. who maketh it al one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to be iustified , & , to be made iust . and againe by this reason , that it should be manifestly repugnant to Gods iustice , to account him for iust , that is not iust , and therfore that man in deede is made iust . Thus Beza . Would you not thinke , he were come to be of our opinion ? but he reuolteth againe , & interpreteth al these goodly wordes in his old sense , non quasi nobis indatur qualitas . saying , Not that any qualitie is inwardly giuen vnto vs , of which we are named iust : but because the iustice of Christ is imputed to vs by faith freely . By faith then at the least we are truely iustified . Annot. in Ro. 4. v. 2. Not so neither , but faith ( saith he ) is an instrument wherewith we apprehend Christ our iustice . So that we haue no more iustice in vs , then we haue glorie : for glorie also we apprehend by faith .

3 For this purpose both he and the English Bibles translate thus : Pro iustitia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Abraham beleeued God , and it was reputed to him FOR IVSTICE Ro. 4. v. 3. & 9. Where he interpreteth , for iustice , to be nothing els but , Vice & loco in the steede & place of iustice : so also taking away true inherent iustice euen from Abraham him self . But to admit their translation ( which notwithstanding in their sense is most false ) must it needes signifie , not true inherent iustice , because the Scripture saith , it was reputed for iustice ? Doe such speaches import , that it is not so in deede , but is onely reputed so ? Then if we say , This shal be reputed to thee for sinne : for a great benefite , and so forth : it should signifie , it is no sinne in deede , nor great benefite . Reputabitur tibi in peccatum . But let them call to minde , that the Scripture vseth to speake of sinne & of iustice alike . It shal be sinne in thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or , vnto thee , as they translate Bibl. 1577 : or as S. Hierom translateth , It shal be reputed to thee for sinne : Deut. c. 23 & 24. and ( as them selues translate ) it shal be righteousnes vnto thee , before the Lord thy God . & againe Deut. c. 6. This shal be our righteousnes before the Lord our God , if we keepe al the commaundements , as he hath commaunded vs . If then iustice only be reputed , sinne also is only reputed : if sinne be in vs in deede , iustice is in vs in deede .

4 Againe the Greeke fathers make it plaine , that to be reputed vnto iustice , Oecum . in caten . Photius . is to be true iustice in deede , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . interpreting S. Paules wordes 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 , ( c. 2. v. 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. 15. v. 6. In which wordes of Genesis , where these wordes were first written by Moyses , in the Hebrue there is not , for iustice , or , in steede of iustice , ( which Beza pleadeth vpon , by the Hebrue phrase ) but thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He ( God ) reputed it vnto him , iustice . though here also the English Bibles adde , for . which , precisely translating the Hebrue they should not doe , specially when they meane it was so counted or reputed for iustice , that it was not iustice in deede .

5 But as for either the Hebrue or Greeke word , that is here vsed , to repute or account , they are then vsed , when it must needes signifie , that the thing is so in deede , and not onely so reputed . as , Psal. 118. octonatio SAMEC . I haue reputed or accounted al the sinners of the earth , preuaricators or transgressors . praeuaricantes reputaui . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 4. So did the Septuaginta take the Hebrue word and reade it . And S. Paul , So let a man repute or account vs as the Ministers of Christ . Let them goe now & say , that neither they , were sinners in deede , nor these , Christs ministers in deede , because they were reputed for such . let them say the children of the promis were not the seede of Abraham , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because the Apostle saith , Ro. 9. v. 8. they are reputed for the seede . But howsoeuer it be , the Protestants wil haue it so to be taken , at the least in the matter of iustification .

6 Againe , where S. Paul saith , 2 Cor. 5. That we might be made the iustice of God in him : they in their first translations , intolerably corrupt it thus . That we by his meanes should be that righteousnes , Bib. 1562. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which BEFORE GOD IS ALLOWED . Who taught them to translate so dissolutely , Iustitia Dei , the righteousnes which before God is allowed ? did not their errour and heresie , which is , that God reputeth and accounteth vs for iust , though we be in deede most foule sinners , and that our iustice being none at al in vs , yet is allowed and accepted before him for iustice and righteousnes ?

7 Againe to this purpose : 1 Eph. v. 6. they make S. Paul say that God hath made vs accepted , or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady , Haile freely beloued : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to take away al grace inherent & resident in the B. Virgin , or in vs : whereas the Apostles word signifieth , that we are truely made gratious or grateful & acceptable , that is to say , that our soul is inwardly endued & beautified with grace & the vertues proceding thereof , & consequently is holy in deede before the sight of God , & not only so accepted or reputed , as they imagin . If they know not the true signification of the Greeke word , & if their heresie wil suffer them to learne it , let them heare S. Chrysostom not only a famous Greeke Doctor , but an excellent interpreter of al S. Paules epistles : who in this place putteth such force and significancie in the Greeke word , that he saith thus by an allusion and distinction of wordes : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He said not , WHICH HE FREELY GAVE VS , but , WHEREIN HE MADE VS GRATEFVL , that is , not onely deliuered vs from sinnes , but also made vs beloued and amiable , made our soule beautiful , grateful , such as the Angels and Archangels are desirous to see , and such as himself is in loue withal , according to that in the Psalme , THE KING SHAL DESIRE , or BE IN LOVE WITH THY BEAVTIE . So S. Chrysostom & after him Theophylacte , who with many mo wordes & similitudes explicate this Greeke word and this making of the soule gratious and beautiful inwardly , truly , and inherently .

8 And I would gladly know of the Aduersaries , if the like Greeke wordes be not of that forme and nature , to signifie so much as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to make worthy , to make meete : and whether he whom God maketh worthie , or meete , or grateful , iust , and holy , be not so in very deede , but by acceptation only . if not in deede , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . then God maketh him no better then he was before , but only accepteth him for better : if he be so in deede , then the Apostles word signifieth not , to make accepted , but to make such an one as being by Gods grace sanctified and iustified , is worthie to be accepted , for such puritie , vertue , and iustice as is in him .

9 Againe , for this purpose ( Dan. 6 , 22. ) they wil not translate according to Chaldee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke , and Latin , Iustice was found in me . but they alter it thus , My iustice was found out . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & other of them , My vnguiltinesse was found out . to draw it from inherent iustice , which was in Daniel .

10 Againe , it must needes be a spot of the same infection , that they translate thus , As Dauid DESCRIBETH the blessednes of the man vnto whom God imputeth righteousnes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ro. 4 , 6. as though imputed righteousnes were the description of blessednes . They know the Greeke doth not signifie , to describe . I would once see them precise in folowing the Greeke and the Hebrue . if not , we must looke to their fingers .

CHAP. XII . Heretical translation for SPECIAL FAITH , vaine securitie , and ONLY FAITH .

AL other meanes of saluation being thus taken away , their only & extreme refuge is , Only faith , and the same , not the Christian faith of the articles of the Creede and such like , but a special faith and confidence , whereby euery man must assuredly beleeue , that him self is the sonne of God , and one of the elect and predestinate to saluation . If he be not by faith as sure of this as of Christs Incarnation , he shal neuer be saued .

2 For this heresie , they force the Greeke to expresse the very word of assurance and certaintie , thus : Let vs draw nigh with a true hart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 IN ASSVRANCE OF FAITH . Heb. 10. v. 22. and Beza , certa persuasione fidei , that is , with a certaine and assured persuasion of faith : interpreting him self more at large in an other place , Annot. in 1 Luc. v. 1. that he meaneth thereby such a persuasion and so effectual , as by which we know assuredly without al doubt , that nothing can separate vs from God . Which their heretical meaning maketh their translation the lesse tolerable , because they neither expresse the Greeke precisely , nor intend the true sense of the Apostle . they expresse not the Greeke , which signifieth properly the fulnes and complement of any thing , and therfore the Apostle ioyneth it sometime with faith , els where ( Hebr. 6. v. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) with hope , with knowledge , or ( a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Col. 2. v. 2. ) vnderstanding , to signifie the fulnes of al three , as the vulgar Latin interpreter most sincerely ( b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ro. 4. v. 21. ) alwaies translateth it : and to Timothee , ( c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ministerium tuum imple . An. 1577. an. 1562. 2 Tim. 4. ) he vseth it to signifie the ful accomplishment and execution of his ministerie in euery point . Where a man may wonder that Beza to mainteine his conceiued signification of this word , translateth here also accordingly , thus : Ministery tui plenam fidem facito : but their more currant church English Bibles are content to say with the vulgar Latin interpreter , fulfil thy ministerie : or , fulfil thine office to the vtmost . and the Greeke fathers do finde no other interpretation . Thus , Ignat. Ep. Smyrn . when the Greeke signifieth fulnes of faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Theodoret. Theophyl . vpon . Ro. 10 rather then assurance or certaine persuasion , they translate not the Greeke precisely . Againe in the sense they erre much more , applying the foresaid wordes to the certaine and assured faith that euery man ought to haue ( as they say ) of his owne saluation . Whereas the Greeke fathers expound it of the ful and assured faith that euery faithful man must haue of al such things in heauen as he seeth not , namely that Christ is ascended thither , &c. adding further and prouing out of the Apostles wordes next folowing , that the Protestants * Chryso . ho. 19. in c. 10. ad Hebr. only faith is not sufficient , be it neuer so special or assured .

3 Yet do these termes please them excedingly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Fidei donum electum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bib. 1577. in so much that for the chosen gift of faith , Sap. 3 , 14. they translate , THE SPECIAL gift of faith : and Ro. 8 , 38. I am sure , that nothing can separate vs from the loue of God . as though the Apostle were certaine and assured not only of his owne saluation , but of other mens . For to this sense they do so translate here , whereas in * Luc. 20 , 6. Ro. 15 , 14. Hebr. 6 , 9. other places out of controuersie , they translate the same word as they should do , I am persuaded . they are persuaded &c. For who knoweth not that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth onely a probable persuasion ? They wil say that , I am sure , and I am persuaded , is al one . Being wel meant , they may in deede signifie alike , as the vulgar Latin interpreter doth commonly translate it , but in this place of controuersie , whether the Apostle were sure of his saluation or no , which you say he was , yea without reuelation , we say he was not : here why would you translate , I am sure , & not as in other places , I am persuaded , but in fauour of your errour , by insinuating the termes of sure , & assurance , and such like : as elswhere you neglect the termes of iust and iustification . 2 Cor. 4. In which your secrete things of dishonesties and craftines ( as the Apostle calleth it ) we can not alwaies vse demonstrations to conuince you : but yet euen in these things we talke with your conscience , and leaue the consideration thereof to the wise reader .

4 You hold also in this kinde of controuersie , that a man must assure him self that his sinnes be forgiuen . but in the booke of Ecclicus c. 5. v. 5. we reade thus , Of thy sinne forgiuen , be not without feare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or ( as it is in the Greeke ) Of forgiuenes and propitiation be not without feare , to heape sinne vpon sinnes . Which you translate falsely thus : Because thy sinne is forgiuen thee , be not therfore without feare . Is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because thy sinne is forgiuen thee ? You know it is not . but that we should be afraid of the very forgiuenes thereof , whether our sinne be forgiuen or no , or rather , whether our sinne shal be forgiuen or no , if we heape one sinne vpon an other . Which seemeth to be the truest sense of the place , by the wordes folowing . as though he should say , Be not bold vpon forgiuenesse to heape sinne vpon sinne , as though God wil easily forgiue &c.

5 I touched before vpon an other occasion , how you adde to the text , making the Apostle say thus , Eph. 3. Bib. 1562. By whom we haue boldnes and entrance with THE CONFIDENCE WHICH IS by the faith of him or ( as in an other Bible , Bib. 1577. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is al one ) in the confidence by faith of him . The learned and skilful among you in the Greeke tongue , know that this translation is false for two causes . the one is , because the Greeke in that case should be thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an other cause is , the point after 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so that the very simple and sincere translation is this , we haue affiance and accesse with confidence , by the faith of him euen as els where it is said , we haue confidence , 1 Io. 3. if our hart reprehend vs not : we haue confidence by keeping the commaundements , by tribulations and afflictions and al good workes . Hebr. 10. 2 Cor. 3. hope also giueth vs great confidence . Against al which , your translation is preiudicial , limiting & defining our confidence toward God , to be faith , as though we had no confidence by workes , or otherwise .

6 For this confidence by faith onely , Beza translateth so wilfully and peruersely , that either you were ashamed to folow him , or you lacked a commodious English word correspondent to his Latin , If I haue al faith ( saith the Apostle ) and haue not charitie , I am nothing . toiam fidem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 13. Annot. in No. Test. 1556. ( saith Beza ) I had rather translate , then , omnem fidem , because the Apostle meaneth not al kinde of faith , to wit , the faith that iustifieth : but he meaneth that if a man haue the faith of Christs omniporencie , or of any other article of the Creede , or of al wholy and entierly and perfectly , that is nothing without charitie . This is Bezas tota fides , whole faith , thinking by this translation to exempt from the Apostles wordes their special iustifying faith , & wrestling to that purpose in his annotations against Pighius & other Catholike Doctors . Whereas euery man of smal skill may see , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the Apostle nameth al faith , as he doth al knowledge & al mysteries : comprehending al sortes of the one & of the other : al kind of knowledge , al kinde of mysteries , al faith whatsoeuer , Christian , Catholike , historical , or special , which two later , are Heretical termes newly deuised .

7 And I would haue any of the Bezites giue me a sufficient reason , why he translated , totam fidem , and not also , totam scientiam . vndoubtedly there is no cause , but the heresie of special 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 fruiteful of good workes . Whereas the Apostles wordes be plaine , that faith wrought together with his workes , yea and that his faith was by workes made perfecte . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is impudent handling of Scripture , to make workes the fruite only and effect of faith , which is your heresie .

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 yere 1556. ) translateth thus , Behold moreouer also I shew you a way most diligently . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . What cold stuffe is this , and how 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 wordes , and in al the chapter folowing . Wherein you did wel ( for your credite ) not to folow him ( no not your Bezites them selues ) but to translate after our vulgar Latin interpreter , as it hath alwaies been read and vnderstood in the Church .

9 Luther was so impudent in this case , that , because the Apostle spake not plainely ynough for only faith , he thrust ( only ) into the text of his translation , * Luther . to . 2 fol. 405. edi . wittemb . an. 1551. as him self witnesseth . You durst not hitherto presume so far in this question of only faith though * Act. 9 , 22. Bib. 1577. 1 Pet. 1 , 25. 2 Par. 36 , 8. 2 Cor. 5 , 21. 1 Pet 2 , 13 in the Bib. 1562. in other controuersies you haue done the like , as is shewed in their places . But I wil aske you a smaller matter , which in wordes and shew you may perhaps easily answer , but in your conscience there wil remaine a gnawing worme . In so many places of the Gospel , where our Sauiour requireth the peoples faith , when he healed them of corporal diseases only , why do you so gladly translate thus , Mar. 10 , 52. Luc. 18 , 42. &c. 8. v. 48. Thy faith hath saued thee : rather then thus , thy faith hath healed thee , or , made the whole ? is it not , by ioyning these wordes together , 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 translate thus , Beleeue only , and she shal be saued . Luc. 8 , 50. Which translation , though very false and impertinent for iustifying faith , as you seeme to acknowledge by translating it otherwise in your other Bibles : See Goughs sermon and Tom sons answer to the L. Abbot of westmester . yet in deede you must needes mainteine & hold it for good , whiles you alleage this place for only faith , as is euident in your writings .

10 This then you see is a fallacie , when faith only is required to the health of the body , as in many such places ( though not in al ) there by translation to make it sound a iustifying faith , as though faith only were required to the health of the soule . Whereas that faith was of Christs omnipotencie only & power , Annot. in 1 Cor. 13 , 2. which Beza confesseth may be in the diuels them selues , and is far from the faith that iustifieth . If you say , the Greeke signifieth as you translate : it doth so in deede , but it signifieth also very commonly to be healed corporally , as ( by your owne translation ) in these places . Bib. 1577. Marc. 5. v. 28. Marc. 6. v. 36. Luc. 8. v. 36. & v. 51. Where you translate , I shal be whole . They were healed . He was healed . She shal be made whole . And why do you here translate so ? because you know , to be saued , importeth rather an other thing , to wit , saluation of the soule : and therfore when faith is ioyned withal , you translate rather , saued , then healed ( though the place be meant of bodily health only ) to insinuate by al meanes your iustification by only faith .

CHAP. XIII . Heretical translation against PENANCE and SATISFACTION .

VPON the heresie of onely faith iustifying and sauing a man , foloweth the denial of al penance & satisfaction for sinnes . Which Beza so abhorreth , ( Annot , in Mat. 3. v. 2. ) that he maketh protestation , that he auoideth these termes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Poenitentia , and , Poenitentiam agere , of purpose : and that he will alwaies vse for them in translating the Greeke wordes resipiscentia , and , resipiscere . Which he doth obserue perhaps , but that sometimes he is worse then his promis , Act. 26.20 in No. Testan . 1556. and in his later translation 1565. Mat 3. v. 8. Luc. 3. v. 8. translating most falsely and heretically for resipiscentia , resipiscentes : so that your English Bezites them selues are ashamed to translate after him . Who otherwise folow his rule for the most part , translating resipiscentia , amendement of life : & resipiscite , amend your liues . & the other English bibles when they translat best , say , repentance , & repent : but none of them all once haue the wordes , penance , and , doe penance . Which in most places is the very true translation , according to the very circumstance of the text , and vse of the Greeke word in the Greeke Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Agere poenitentiam . and the auncient Latin translation thereof and al the fathers reading thereof , and their expositions of the same . Which foure pointes I thinke not amis , briefely to proue , that the reader may see the vse and signification of these wordes , which they of purpose will not expresse , to auoid the termes of , penance , and , doing penance .

That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to doe penance . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 poenitentiam egissent . 2 First , that the circumstance of the text doth giue it so to signifie , we read in Saint Mathew , c. 11 , v. 21. If in Tyre and Sidon had been wrought the miracles that haue been wrought in you , they had done penance in hearecloth or sackecloth and ashes long agoe . And in S. Luc. c. 10. v. 13. they had done penance , sitting in sackecloth and ashes . I beseeche you , these circunstances of sackcloth and ashes adioyned , doe they signifie penance and affliction of the body , or only amendement of life , as you would haue the word to signifie ? S. Basil saith , in Ps. 29. Sackcloth maketh for penance . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For the fathers in old time sitting in sackcloth and ashes , did penance . Vnles you wil translate S. Basil also after your fashion , whom you can not any way translate , but the sense must needes be , penance , & doing penance . Againe S. Paul saith , You were made sorie to penance , or , 2 Co. 7 , 9. to repentance , say which you will : and The sorow which is according to God , worketh penance , or , repentance vnto saluation . Is not sorow and bitter mourning & affliction , partes of penance ? Did the incestuous man whom S. Paul excommunicated , 1 Cor. 5. and afterward absolued him because of his exceding sorow and teares , 2 Cor. 2. for feare lest he might be ouerwhelmed with sorow , did he I say change his minde only or amend his life , as you translate the Greeke word , and interpret repentance ? did he not penance also for his fault , Mat. 3. Luc. 3. Act. 26. enioyned of the Apostle ? when S. Iohn the Baptist saith , & S. Paul exhorteth the like , Doe fruites worthie of penance , or as you translate , meete for repentance : Doe they not plainely signifie penitential workes , or the workes of penance ? which is the very cause why Beza rather translated in those places , Fructus dignos ijs qui resipuerint . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doe the fruites meete for them that amend their liues . or , giue vs some other good cause ô ye Bezites , why your maister doth so fouly falsifie his translation .

3 Secondly , for the signification of this Greeke word in al the Greeke Church , and Greeke fathers , euen from S. Denys the Aeropagite S. Paules scholer , who must needes deduce it from the Scriptures , and learne it of the Apostles : it is most euident , that they vse this word for that penance which was done in the primitiue Church according to the penitential canons , wherof al antiquitie of Councels and fathers is ful . Ec. Hier. c. 3. in principio . in so much that S. Denys reckening vp the three sortes of persons that were excluded from seeing and participating of the diuine mysteries of Christes body and bloud , Paenitentes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to wit , Catechumens , Poenitents , and the possessed of il spirites : for , Poenitents , he saith in the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is , such as were in their course of penance , or had not yet done their ful penance . Which penance S. Augustine declareth thus : ( Ho. 27. inter 50 ho. and ep. 108. ) Est poenitentia grauior . &c. There is a more greuous and more mourneful penance , whereby proprely they are called in the Church , that are Poenitentes : remoued also from partaking the sacrament of the altar . And the Greeke Ecclesiastical historie thus : Sozom. li. 7. c. 16. In the Church of Rome there is a manifest and knowen place for the POENITENTS . & in it they stand sorowful , & as it were mourning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . See S. Hier. in epitaph . Fabiolae . & when the sacrifice is ended , being not made partakers thereof , with weeping and lamentation they cast them selues flat on the ground . then the Bishop weeping also with compassion lifteth them vp , and after a certaine time enioyned , absolueth them from their penance . This , the Priests , or , Bishops of Rome keepe from the very beginning euen vntil our time .

4 In these wordes & other in the same chapter , Li. 5. c. 19. & in Socrates Greeke historie likewise when they speake of Poenitents , that confessed and lamented their sinnes , that were enioyned penance for the same , & did it : I would demaund of our English Graecians , in what Greeke wordes they expresse al this . Do they it not in the wordes which we now speake of , & which therfore are proued most euidently to signifie penance & doing penance ? Againe , when the most auncient Councel of Laodicea can. 2. saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That the time of penance should be giuen to offenders according to the proportion of the fault : and againe , can . 9. That such shal not communicate til a certaine time , but after they haue done penance and confessed their fault , then to be receiued : and againe Can. 19. After the Catechumens are gone out , that praier be made of the Penitents , or them that are in doing penance : And when the first Councel of Nice saith , can. 12. about shortening or prolonging the daies of penance , that they must wel examine their purpose and maner of doing penance . that is , with what alacritie of minde , teares , patience , humilitie , good workes , they accomplished the same , and accordingly to deale more mercifully with them , as is there expressed in the councel : when S. Basil , Can. 1. ad Amphiloch . speaketh after the same sort : when S. Chrysostom calleth the sackcloth and fasting of the Niniuites for certaine daies , tot dierum poenitentiam , so many daies penance : in al these places , I would gladly know of our English Grecians , whether these speaches of penance and doing penance , are not expressed by the said Greeke wordes , which they wil in no case so to signifie .

5 Or , I would also aske them , whether in these places they wil translate , repentance , and , amendement of life , where there is mentioned a prescript time of satisfaction for their fault by such and such penal meanes : whether there be any prescript times of repentance or amendement of life , to continue so long , and no longer : if not , then must it needes be translated , Penance , and , doing penance , which is longer or shorter according to the fault and the maner of doing the same . I may repent in a moment , and amend my life at one instant , and this repentance and amendement ought to continue for euer . but the holy Councels and fathers speake of a thing to be done for certaine yeres or daies , and to be released at the Bishops discretion : this therfore is penance , and not repentance only or amendement of life , and is expressed by the foresaid Greeke wordes , as also by * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . an other equiualent therevnto .

6 I omit that this very phrase , to doe penance , is word for word expressed thus in Greeke , Litur . Chrys. in rubricis , pag. 69. 104. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And Ausonius the Xp̄ian Poëte ( whom I may as wel alleage once , and vse it not , Metanoea . as they do Virgil , Terence , and the like very often ) vseth this Greeke word so euidently in this sense , Annot. in 3 Mat. v. 2. that Beza saith , he did it for his verse sake , because an other word would not stand so wel in the verse . But the reader ( I trust ) seeth the vse and signification of these Greeke wordes by the testimonie of the Greeke fathers them selues , most auncient and approued .

7 Thirdly , that the auncient Latin Interpreter doth commonly so translate these wordes through out the new Testament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Poenitentiam agere . that needeth no proofe , neither wil I stand vpon it ( though it be greater authoritie then they haue any to the contrarie ) because the Aduersaries know it and mislike it , and for that and other like pointes it is belike , that one of them saith it is the worst translation of al , Discou . of Sand. Rocke pag. 147. Prae fat . in No. Test. an. 1556. whereas Beza his Maister saith it is the best of al. so wel they agree in iudgement , the Maister and the man .

8 I come to the fourth proofe , which is , that al the Latin Church and the glorious Doctors thereof haue alwaies read as the vulgar Latin interpreter translateth these wordes , and expound the same of penance , and doing penance . To name one or two for an example , Ep. 108. S. Augustines place is very notable , which therfore I set downe , and may be translated thus : Agunt homines poenitentiam . Act. 2. Men doe penance before Baptisme , of their former sinnes , yet so that they be also baptized , Peter saying thus , DOE YE PENANCE , AND LET EVERY ONE BE BAPTIZED . Men also doe penance , if after Baptisme they do so sinne , that they deserue to be excommunicated and reconciled againe , as in al Churches they doe which be called , Sicut agunt qui Poenitentes appellantur . POENITENTES . For of such penance spakes S. Paul , 2 Cor. 12 , 21. saying , THAT I LAMENT NOT MANY OF THEM WHICH BEFORE HAVE SINNED , AND HAVE NOT DONE PENANCE FOR THEIR VNCLEANNESSE . We haue also in the Actes , Act. 8 , 18. that Simon Magus being baptized , was admonished by Peter TO DOE PENANCE for his greuous sinne . Vt agerat poenitentiam . There is also in maner a daily Penance of the good and humble beleeuers , in which we knocke our breastes , saying , FORGIVE VS OVR DETTES . For these ( venial and daily offenses ) fastes and almes and praiers are watchfully vsed , Quotidianam agere poenitontiam . and humbling our soules we cease not after asort to doe daily penance .

9 In these wordes of S. Augustine it is plaine that he speaketh of painful or penitential workes for satisfaction of sinnes , that is , penance : againe , that there are three kindes of the same , one before Baptisme , an other after Baptisme for great offenses , greater and longer : the other daily for common and litle venial faultes which the best men also commit in this fraile nature . againe , that the two former are signified & spoken of in the three places of Scripture by him alleaged . Where we see , that he readeth altogether as the vulgar interpreter translateth , and expoundeth al three places of penance for sinne , & so approueth that signification of the Greeke word . Yea in saying that for venial sinnes we knocke our breast , fast , giue almes , and pray , and so cease not Quotidianam agere poenitentiam : what doth he meane but daily penance and satisfaction ? Reade also S. Cyprian ( beside other places ) epist. 52. num. 6. Where his citations of Scripture are according to the old Latin interpreter , and his exposition according , of doing penance , and making satisfaction for sinnes committed . But I neede not procede further in alleaging either S. Cyprian or other auncient fathers for this purpose , because the Aduersaries graunt it . Howbeit in what termes they graunt it , and how malapertly they accuse al the auncient fathers at once for the same , it shal not be amis here to put downe their wordes .

10 Whereas the reuerend , godly , and learned Father , Edmund Campion , had obiected in his booke , the Protestants accusation of S. Cyprian for the matter of penance the good man that answereth for both vniuersities , saith thus to that point : Whitak. pa. 97. cont. ration . Edm. Camp . But whereas Magdeburgenses ( Lutheran writers of that citie ) complaine that he depraued the doctrine of repentance , they do not feine or forge this crime against him , but vtter or disclose it . Doctrinam poenitentiae . For al men vnderstand that it was to true . Neither was this Cyprians fault alone , De poenitentia . Imprudenter . that he wrote of repentance many things incommodiously and vnwisely , but al the most holy fathers almost at that time were in the same errour . For whiles thy desired to restraine mens manners by seuere lawes , Poenitentiae . they made the greatest part of repentance to consist in certaine external discipline of life , which them selues prescribed . In that they punished vice seuerely , they were to be borne withal : but that by this meanes they thought to pay the paines due for sinnes , and to satisfie Gods iustice , and to procure to them selues assured impunitie , remission , and iustice , therin they derogated not a litle from Christs death , attributed to much to their owne inuentions , & finally depraued repentance . Thus far the Answerer .

11 Marke how he accuseth the fathers in general of no lesse crime , then taking away from Christ the merites of his Passion , attributing it to their owne penance and discipline . Which if they did , I maruel he should call them in this very place where he beginneth to charge them with such a crime , sanctissimos patres , most holy fathers . The truth is , he might as wel charge S. Paul with the same , when he saith , Rom. 2. we shal Be the heires of God , and coheires with Christ , yet so , if we suffer with him , that we may also be glorified with him . S. Paul saith , our suffering also with Christ , is necessarie to saluation : Maister whitakers saith , it is a derogation to Christs suffering . Christ fasted for vs , therfore our fasting maketh nothing to saluation . He praied for vs , was scourged , and died for vs : therfore our praier , scourging , and emprisonment , yea & death it self for his sake , make nothing to life euerlasting , and if we should thinke it doth , we derogate from Christs Passion . Alas , is this the diuinitie of England now a daies ? to make the simple beleeue that the auncient fathers and holy men of the primitiue Church by their seuere life and voluntarie penance for their sinnes and for the loue of Christ , did therin derogate from Christes merites and Passions ?

12 I may not stand vpon this point , neither neede I. the principal matter is proued by the Aduersaries confession , that the holy Doctors spake , wrote , and thought of penance and doing penance as we doe , in the same termes both Greeke and Latin : and with Catholikes it is alwaies a good argument , and we desire no better proofe , then this , The Protestants graunt , al the auncient fathers were of our opinion , and they say it was their errour . For , the first part being true , it is madnesse to dispute , whether al the aūciént fathers erred , or rather the new Protestants . as it is more then madnesse to thinke that Luther alone might see the truth more then a thousand Augustines , a thousand Cyprians , a thousand Churches . Which not withstanding the palpable absurditie thereof , pag. 101. yet M. Whitakers auoucheth it very solemnely .

13 And yet againe ( that the reader may see how they play fast and loose at their pleasure ) this is the man that when he hath giuen vs al the fathers on our side not only in the matter of penance , pag. 109. but also * pag. 101. in inuocation of Sainctes , and in diuers other errours , as he calleth them : the very same man ( I say ) in the very next leaues almost , pag. 114. 117. reneweth M. Iuels old bragge , that we haue not one cleere sentence for vs of any one father within sixe hundred yeres after Christ , and againe , that the same faith reigneth now in England , which these fathers professed . What faith , M. whitakers ? not their faith concerning penance , or inuocation of Saincts ( as your self confesse ) or other such like errours of theirs as you terme them . Why are you so forgetful or rather so impudent to speake contraries in so litle a roome ? Such simple answering wil not serue your aduersaries learned booke , which you in vaine goe about by foolish Rhetorike to disgrace , when the world seeth you are driuen to the wall , & either can say nothing , or do say that , which confuteth it self with the euident absurditie thereof .

14 But to leaue M. Whitakers ( who is a simple companion , to sit in iudgement vpon al the auncient Doctors , & to condemne them of heinous errour in the matter of penance ) I trust the reader seeth by the former discourse , the vsual Ecclesiastical signification , and consequently both the true and false translation of the foresaid Greeke wordes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not that they must or may alwaies be translated , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . penance , or , doing penance . For in the Scriptures God is said Poenitentiam agere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who can not be said to doe penance , no more then he can be said to amend his life , as the Protestants commonly translate this word . Therfore I conclude , that this word being spoken of God in the Scriptures , is no more preiudice against our translation of doing penance , then it is against theirs , of amendement of life . Likewise when it is spoken of the reprobate & damned in hel : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sap. 5. Poenitentiam agentes . who as they can not doe penance proprely , so much lesse amend their liues .

15 Moreouer , it is purposely against penance , that they translate amisse both in Daniel & Esdras , Esd. c 9. Dan. 10. whose voluntarie mourning , fasting , afflicting of them selues for their owne sinnes and the peoples , is notoriously set forth in their bookes . There they make the Angel say thus to Daniel . v. 12. Bib. 1579. From the first day that thou didst set thine hart TO HVMBLE thy self . What is this humbling him self ? can we gather any penance thereby ? none at al. but if they had said according to the Hebrue , Greeke , and Latin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vt te affligeres . from the first day that thou didst set thine hart TO AFFLICY thy self , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we should easily conceiue workes of penance , and it would include Daniels mourning , fasting from flesh , wine , and other meates , abstaining from ointments , the space of the daies , mentioned in the beginning of the same chapter .

16 Againe , in al their bibles of the yeres 1562. 1577. 1579. they make Esdras c. 9 , 5. after his exceding great penance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . say onely this , About the euening sacrifice I arose vp from my HEAVINESSE . neither translating the Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the same word that in Daniel , nor the Greeke , which signifieth affliction and humiliation .

17 Againe , in the prophet Malachie ( c. 3 , 14. ) they translate thus : Ye haue said , It is but vaine to serue God , and what profite is it that we haue kept his commaundements and walked HVMBLY before his face ? What is this same , humbly ? when we say in English , he goeth humbly : we imagine or conceiue no more but this , that he is an humble man and behaueth him self humbly . but they know very wel , the Prophete speaketh of an other thing : and if it had pleased them to haue translated the Hebrue word fully and significantly in the sense of the holy Ghost , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they might haue learned by conference of other places where the same Hebrue word is vsed , that it signifieth such heauines , sadnes , sorowfulnes , and affliction , as men expresse by blacke mourning garments , the nature of the word importing blacknes , darkenes , lowring , & the like . Which is far more then walking humbly , and which is wholy suppressed by so translating . See the Psalme 34. v. 14. Ps. 37. v. 7. Ps. 41. v. 10. Where the Prophet vseth many wordes & speaches to expresse sorowful penance : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and for that which in Latin is alwaies , contristatus , in Greeke a word more significant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hebrue it is the same kind of word that they translate , humbly . Whereas in deede this word hath no signification of humilitie proprely , no not of that humilitie I meane which is rather to be called humiliation or affliction , as the Greeke words implie . But it signifieth proprely the very maner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . countenance , gesture , habite of a pensife or forlorne man : and if they wil say , that they so translate it in other places , the more is their fault , that knowing the nature of the word , they wil notwithstanding suppresse the force and signification thereof in any one place , & so translate it , that the reader must needes take it in an other sense , and can not possibly conceiue that which the word importeth . for , to walke humbly , soundeth in al English eares , the vertue of humility , which this word doth neuer signifie , and not humilitie or humiliation by affliction , which it may signifie , though secondarely and by deduction onely .

18 Againe , what is it els but against penance & satisfaction , that they deface these vsual and knowen wordes of Daniel to the King , Redime eleemosynis peccatatua , Dan. 4 , 24. Redeeme thy sinnes with almes : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . altering and translating it thus , Breake of thy sinnes by righteousnes . First , the Greeke is against them , which is word for word according to the vulgar and common reading : Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Chaldee word which they translate , breake of , by Munsters owne iudgement in lexico Chald. signifieth rather and more principally , to redeeme . Thirdly , the other word which they translate , righteousnes , in the Scriptures signifieth also , eleemosynam , as the Greeke interpreters translate it Deut. 6. & 24. and it is most plaine in S. Matthew , where our Sauiour saith ( Mat. 6. v. 1 ) Beware you doe not your iustice before men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which is in other Greeke copies , your almes . And S. Augustine proueth it by the very text . in Ps. 49. v. 5 for ( saith he ) as though a man might aske , what iustice ? he addeth , WHEN THOV DOEST AN ALMES DEEDE . He signified therfore that almes are the workes of iustice . Psal. 111. And in the Psal. they are made one , He distributed , he gaue to the poore , his iustice remaineth for euer and euer . Which Beza translateth , his beneficence or liberalitie remaineth &c. Againe , S. Hierom a sufficient Doctor to tel the signification of the Hebrue or Chaldee wordes , both translateth it so , and expoundeth it so in his commentarie . Moreouer , the wordes that immediatly folow in Daniel , interprete it so vnto vs , And thy iniquities with mercies to the poore . Annot. in Mat. 6. v. 1. Lastly , Beza him self saith , that by the name of iustice with the Hebrues , is also signified beneficence or beneficialnes to the poore , yea and that in this place of Daniel it is specially taken for almes . 2 Cor. 9. So that we see there is no impediment neither in the Chaldee nor Greeke , why they might not haue said , as the Church of God alwaies hath said , Redeeme thy sinnes with almes , and thy iniquities with mercies to the poore , but their Heresie will not suffer them to speake after the Catholike maner , that almes and merciful deedes are a redemption , ransom , and satisfaction for sinnes .

19 And what a miserable humor is it in these cases , to flie as far as they can from the auncient receiued speache of holy Scripture , that hath so many yeres sounded in al faithful eares , and to inuent new termes and phrases , when the original text both Greeke and Hebrue fauoureth the one as much , or more , then the other . as , that they choose to say in the Epistle to Titus ( where the Apostle excedingly exhorteth to good workes ) mainteine good workes , and , shew forth good workes , rather then according to the auncient Latin translation , bonis operibus praeesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to be cheefe and principal in doing good workes , which is the very true and vsual signification of the Greeke word , and implieth a vertuous emulation among good men , who shal doe most good workes or excel in that kinde . But they that looke to be saued by faith onely , no maruel if neither their doings nor translations tend to any such excellencie .

CHAP. XIIII . Heretical translation against the holy SACRAMENTS , namely BAPTISME and CONFESSION .

1 AN other sequele of their only faith is , that the Sacraments also helpe nothing toward our saluation , and therfore they partely take ●hem cleane away , partly depriue them of al grace , vertue , and efficacie , making them poore & beggarly elements , either worse , or no better then those of the old Law.

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 , libens refugiquod obsignaret , for , sigillum . he gladly auoideth is ( I vse his owne wordes ) & for the Nowne putteth the Verbe , so dissolutely and presumptuously , that the English Bezites them selues 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 , equal 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 betwene 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 new .

3 Which is also the cause why not only he , but the English Bibles ( for commonly they ioyne handes and agree together ) to make no difference betwene Iohns Baptisme and Christs , translate thus concerning certaine that had not yet receiued the holy Ghost : Vnto what then were ye baptized ? Act. 19.3 . And they said , vnto Iohns Baptisme . Which Beza in a long discourse proueth to be spoken of Iohns doctrine , and not of his baptisme in water . As though it were said , what doctrine then do ye professe ? and they said , Iohns . Whereas in deede the question is this , and ought thus to be translated , In what then or wherein were you baptized ? And they said , In Iohns Baptisme . As who should say , we haue receiued Iohns Baptisme , but not the holy Ghost as yet . and therfore it foloweth immediatly , then they were baptized in the name of Iesus , & after imposition of handes the Holy Ghost came vpon them . Whereby is plainely gathered , that being baptized with Iohns baptisme before , and yet of necessitie baptized afterward with Christs baptisme also , there must needes be a great difference betwene the one baptisme and the other , Iohns being insufficient . And that this is the deduction which troubleth these Bezites , and maketh them translate accordingly , Beza ( as commonly still he vttereth his greefe ) telleth vs in plaine wordes thus . It is not necessarie , Annot. in Act. 19. that wheresoeuer there is mention of Iohns Baptisme , we should thinke it to be the very ceremonie of Baptisme . therfore they that gather Iohns Baptisme to haue been diuers from Christs , because these a litle after are said to be baptized in the name of Iesus Christ , haue no sure foundation . Loe , how of purpose he translateth and expoundeth it Iohns doctrine , not Iohns Baptisme , to take away the foundation of this Catholike conclusion , that his baptisme differeth and is far inferior to Christs .

4 But doth the Greeke leade him or force him to this translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In quid ? vnto what ? First him self confesseth in the very same place the contrarie , that the Greeke phrase is often vsed in the other sense , wherein , or wherewith , as it is in the vulgar Latin and Erasmus : but that in his iudgement it doth not so signifie here , and therfore he refuseth it . Yet in the very next verse almost , where it is said by the same Greeke phrase , that they were baptized in the name of Iesus Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there both he and his , so translate it as we doe , & not , vnto the name of Christ . Is it not plaine , that al is voluntarie , and at their pleasure ? For ( I beseeche them ) if it be a right translation , baptized in the name of Iesus : why is it not right , baptized in the baptisme of Iohn ? Is there any difference in the Greeke ? none . Where then ? in their commentaries and imaginations only , against which we oppose and set both the text and the commentaries of al the fathers .

5 But no maruel if they disgrace the baptisme of Christ , when they are bold also to take it away altogether : interpreting this Scripture , 10.3 . v. 5. Vnles a man be borne againe of water and the Spirit , he can not enter into the kingdom of God , which a man would thinke were plaine ynough to proue that Baptisme in water is necessarie : interpreting ( I say ) this Scripture , Of water and the Spirit , thus : of water , Beza in . 4.10 . v. 10. & in Tit. 3. v. 5. that is , the Spirit : making water to be nothing els in this place but the Spirit allegorically , and not material water . As though our Sauiour had said to Nicodemus , Vnles a man be borne of water , I meane , of the spirit , he can not enter , &c. According to this most impudent exposition of plaine Scriptures , Caluin translateth also as impudently for the same purpose in the epistle to Titus , c. 3. v. 5. Per lauacrum regenerationis Sp. sancti QVOD offudit in nos abunde . making the Apostle to say , that God powred the water of regeneration vpon vs aboundantly , that is , the holy Ghost . And lest we should not vnderstand his meaning herein , he telleth vs in his commentarie vpon this place , that when the Apostle saith , Water powred out aboundantly , he speaketh not of material water , but of the holy Ghost . Now in deede the Apostle saith not , that water was powred vpon vs , but the holy Ghost . neither doth the Apostle make water and the holy Ghost al one , but most plainely distinguisheth them , saying , that God of his mercie hath saued vs by the lauer of regeneration and renouation of the Holy Ghost , Quem effudit as Beza him self translateth . whom he hath powred vpon vs aboundantly . See how plainely the Apostle speaketh both of the material water or washing of Baptisme , and of the effect thereof which is the holy Ghost powred vpon vs . Caluin taketh away water cleane and wil haue him speake only of the holy Ghost , Comment. in hunc locum . which Flaccus Illyricus the Lutheran him self wondereth at , that any man should be so bold , and calleth it plaine sacrilege against the efficacie of the Sacraments .

6 And if we should here accuse the English translatours also , that translate it thus , by the fountaine of the regeneration of the holy Ghost , WHICH he shedde on vs , &c. making it indifferent , either which fountaine , or , which holy Ghost he shedde , &c: they would answer by & by that the Greeke also is indifferent : but if a man should aske them further , whether the holy Ghost may be said to be shedde , or rather a fountaine of water , they must needes confesse , not the holy Ghost , but water : and consequently that they translating , which he shedde , would haue it meant of the fountaine of water , & so they agree iust with Caluins translation , and leaue Beza , Sp. sancti , que effudit . who in his translation referreth it only to the holy Ghost , as we doe : but in his commentarie plaieth the Heretike as Caluin doth .

7 Of the Sacrament of penance I haue spoken before , concerning that part specially which is satisfaction : here I will only adde of Confession , that to auoid this terme ( namely in such a place where the reader might easily gather Sacramental confession ) they translate thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Whereof Confession is called in S. Cyprian and other fathers , Exemologêsis . Acknowledge your faultes one to an other . Iac. 5. It is said a litle before , If any be diseased , let him bring in Priests , &c. And then it foloweth , Confesse your faultes . &c. But they to make al sure , for , Confesse , say , Acknowledge : & for Priests , Elders . What meane they by this ? If this acknowledging of faultes one to an other before death be indifferently to be made to al men , why do they appoint in their Communion-booke ( as it seemeth out of this place ) that the sicke person shal make a special confession to the Minister , In the order of visitation of the sicke . and he shal absolue him in the very same forme of absolution that Catholike Priests vse in the Sacrament of Confession . againe , if this acknowledging of faultes be specially to be made to the Minister or Priest , why translate they it not by the word Confessing and confession , as wel as by , Acknowledging , & why is not this confession a Sacrament , where them selues acknowledge forgiuenes of sinnes by the Minister ? These contradictions and repugnance of their practise and translation , if they can wittely and wisely reconcile , they may perhaps in this point satisfie the reader . But whether the Apostle speake here of Sacramental confession or no , sincere translators should not haue fled from the proper and most vsual word of confession or confessing , consonant bothe to the Greeke and Latin , and indifferent to whatsoeuer the holy Ghost might meane , as this word , acknowledge , is not .

CHAP. XV. Heretical translation against the Sacrament of HOLY ORDERS , and for the MARIAGE OF PRIESTS and VOTARIES .

1 AGAINST the Sacrament of Orders what can they doe more in translation , then in al their Bibles to take away the name of Priest and Priesthod of the New Testament altogether , and for it to say , Elder and Eldership ? Whereof I treated more at large * * Chap. 6. in an other place of this booke . Here I adde these few obseruations , that both for Priests and Deacons , which are two holy orders in the Catholike Church , they translate , Ministers , to commend that new degree deuised by them selues . Ecclici . c. 7. v. 31. As when they say in al their bibles , Feare the Lord with al thy soule , and honour his ministers . in the Greeke it is plaine thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & honour his Priests . as the word alwaies signifieth , and in the very next sentence them selues so translate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Feare the Lord and honour the Priests . but they would needes borow one of these places for the honour of Ministers . As also in the epistle to Timothee , 1. Tim. 3. where S. Paul talketh of Deacons , and nameth them twise : they in the first place translate thus , Bib. 1562. and 1577. Likewise must the Ministers be honest &c. And a litle after , Let the Deacons be the husbads of one wife . Loe , the Greeke word being one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the Apostle speaking of one Ecclesiastical order of Deacons , and Beza so interpreting it in both places , yet our English translatours haue allowed the first place to their Ministers , and the second to Deacons . and so ( because Bishops also went before ) they haue found vs out their three orders , Bishops , Ministers & Deacons . Alas poore soules , that can haue no place in Scripture for their Ministers , but by making the Apostle speake thrée things for two .

2 There are in the Scripture that are called ministers in infinite places , and that by three Greeke wordes commonly : but that is a large signification of minister , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . attributed to al that minister , waite , serue , or attend to doe any seruice Ecclesiastical or temporal , sacred or prophane . If the word be restrained to any one peculiar seruice or function , as one of the Greeke wordes is , then doth it signifie Deacons only . Which if they know not , or wil not beleeue me , let them see Beza him self in his Annotations vpon S. Matthew , Annot. e. 5. v. 25. who protesteth that in his translation he vseth alwaies the word , Minister , in the general signification : and , Diaconus , in the special and peculiar Ecclesiastical function of Deacons . So that yet we can not vnderstand , neither can they tell vs , whence their peculiar calling & function of Minister commeth , which is their second degree vnder a Bishop , & is placed in steede of Priests .

3 Againe , what can be more against the dignitie of sacred orders and Ecclesiastical degrees , then to make them profane & secular by their termes and translations ? For this purpose , as they translate , Elders & Eldership , for , Priests and Priesthod , so do they most impudently terme S. Peter and S. Iohn , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 4. Bib. 1562. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For messenger & legate the Scripture vseth these wordes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lay men : they say for Apostle , Embassadour , & Messenger : Io. 13. v. 16. and for Apostles of the Churches , Messengers of the same : 2 Cor. 8. for Bishops , ouerseers Act. 20. Why my maisters , doth idiota signifie a lay man ? Suppose a lay man be as wise and learned as any other , is he idiota ? or that one of your Ministers be as vnlearned and ignorant as any shepheard , is he not idiota ? so then idiota is neither clerke nor lay man , but euery simple and ignorant man . They that spake with miraculous tongues in the primitiue Church , were they not lay men many of them ? 1 Cor. 14.25.24 . yet the Apostle plainely distinguisheth them from idiota . So that this is more ignorantly or wilfully translated , then Neophytus , a yong scholer , 1 Tim. 3. in al your Bibles .

4 Now for changing the name Apostle into Messenger , though Beza do so also in the foresaid places , yet in deede he controuleth both him self and you in other places , saying of the same word , Apostles : Annot in c. 10. Mat. v. 2. A man may say in Latin , legates , but we haue gladly kept the Greeke word ( Apostle ) as many other wordes familiar to the Church of Christ . Annot. in Ro. 16. v. 7. & in 2 Cor. 8. v. 23. And not only of the principal Apostles , but also of the other Disciples he both translateth and interpreteth in his comentarie , that they are notable Apostles . and he proueth that al Ministers of the word ( as he termeth them ) are and may be so called . And for your Ouerseers , he saith , Episcopos , and not , Superintendentes . Which he might as wel haue said , as you , Ouerseers , But to say the truth , though he be to to profane , yet he doth much more keepe & vse the Ecclesiastical receiued termes , then you doe , often protesting it and as it were glorying therein , In tit . Euang. Math. & in c. 3. v. 11. &c. 10. v. 2. &c. 5. v. 25. against Castaleon especially . As , when he saith Presbyterum , where you say Elder : Diaconum , where you say , Minister , & so forth . Where if you tel me that howsoeuer he translate , he meaneth as prophanely as you , I beleeue you , and therfore you shal goe together , like Maister , like Scholers , al false and profane translatours . for , this Beza ( who sometime so gladly keepeth the name of Apostle ) yet calleth Epaphroditus legatum Philippensium , Philip. 2. v. 15. Wherevpon the English Bezites translate , your messenger , for , your Apostle . As if S. Augustine who was our Apostle , should be called , our messenger .

5 As also , when you translate of S. Matthias the Apostle , no. Test. 1580. that he was by a common consent counted with the eleuen Apostles : Act. 1. v. 26. what is it els but to make onely a popular election of Ecclesiastical degrees , Annot. ibid. & Act. 14. v. 23. as Beza in his Annotations would haue vs to vnderstand , saying , that nothing was done here peculiarly by Peter as one of more excellent dignitie then the rest , but in common by the voices of the whole Church . though in an other place vpon this election he noteth Peter to be the cheefe or Corypheus . And as for the Greeke word in this place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if partialitie of the cause would suffer him to consider of it , he should finde , that the proper signification thereof in this phrase of speache , is , as the vulgar Latin interpreter , Erasmus , and Valla ( al which he reiecteth ) translate it , to wit , He was numbred , or , Annumeratus est . cooptatus est . counted with the eleuen Apostles , without al respect of common consent or not consent . as you also in your other bibles do translate .

6 Which diuersitie may procede of the diuersitie of opinions among you . For we vnderstand by Maister whitegiftes bookes against the Puritanes , His defense , or 2 booke pag. 157. that he and his fellowes deny this popular election , & giue preeminence , superioritie , and difference in this case to Peter , and to Ecclesiastical Prelates . and therfore he proueth at large the vse and Ecclesiastical signification of the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to be the giuing of voices in popular elections , but to be the Ecclesiastical imposing of handes vpon persons taken to the Churches ministerie . Which he saith very truely , and needeth the lesse here to be spoken of , specially being touched * * chap. 6. nu. 7 els where in this booke .

7 One thing onely we would know , why they that pleade so earnestly against their brethren the Puritanes , about the signification of this word , pretending herein only the primitiue custome of imposition of handes in making their Ministers , why ( I say ) them selues translate not this word accordingly , Bib. 1577. but altogether as the Puritanes , thus : When they had ordained them elders by election in euery Church . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 14. v. 23. For if the Greeke word signifie here the peoples giuing of voices ( as Beza forceth it only that way out of Tullie & the popular custome of old Athens ) then the other signification of imposing handes is gone , which Maister Whitgift defendeth , and the popular election is brought in , which he refelleth : and so by their translation they haue in my opinion ouershot them selues , and giuen aduantage to their brotherly Aduersaries . Vnles in deede they translate as they thinke , because in deede they thinke as heretically as the other , but yet because their state of Ecclesiastical regiment is otherwise , they must mainteine that also in their writings , how so euer they translate . For an example , They al agree to translate Elder for Priest : and M. Whitakers telleth vs a fresh in the name of them all , Pag. 200. ad rat . Camp . that there are no Priests now in the Church of Christ , that is ( as he interpreteth him self ) This name Priest is neuer in the New Testament peculiarly applied to the Ministers of the Gospel , pag. 210. this is their doctrine . But what is their practise in the regiment of their Church ? cleane contrarie . For in the order of the communion booke , where it is appointed what the Minister shal doe , it is indifferently said , Then shal the Priest doe or say this & that : & , Then shal the Minister , &c. Whereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers , & so their practise is contrarie to their teaching and doctrine .

8 Now concerning imposition or laying on of handes in making their Ministers ( which the Puritanes also are forced to allow by other wordes of Scripture , Beza Annot. Act. 6 , v. 6. howsoeuer they dispute and iangle against 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) none of them all make more of it , then of the like Iudaical ceremonie in the old Law , not acknowledging that there is any grace giuen withal , though the Apostle say there is , in expresse termes . but they will answer this text ( as they are wont ) with a fauorable translation , turning grace , 1 Timoth. 4. v. 14. into gift . As , when the Apostle saith thus , Neglect not THE GRACE that is in thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is giuen thee by prophecie , with imposition of the handes of Priesthod , they translate , Neglect not the GIFT . and Beza most impudently for , by prophecie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . translateth , to prophecie : making that only to be this gift , & withal adding this goodly exposition , that he had the gift of prophecie or preaching before , and now by imposition of handes was chosen only to execute that function . But because it might be obiected that the Apostle saith , Which was giuen thee with the imposition of handes , or ( as he speaketh in an other place ) by imposition of handes , making this imposition of handes an instrumental cause of giuing this grace , 2 Tim. 1. he saith that it did only confirme the grace or gift before giuen .

9 Thus it is euident that , though the Apostle speake neuer so plaine for the dignitie of holy Orders , that it giueth grace , & consequently is a Sacrament , they peruert all to the contrarie , making it a bare ceremonie , suppressing the word grace , which is much more significant to expresse the Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . then gift is , because it is not euery gift , but a gratious gift , or a gift proceding of maruelous and mere grace . as when it is said , Phil. cap. 1. v. 29. To you it is giuen not only to beleeue , but also to suffer for him . the Greeke word signifieth this much , To you this grace is giuen , &c. So when God gaue vnto S. Paul al that sailed with him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 27. this Greeke word is vsed , because it was a great grace or gratious gift giuen vnto him . When S. Paul pardoned the incestuous person before due time , 2 Cor. 2. it is expressed by this word , . because it was a grace ( as * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theodorete calleth it ) giuen vnto him . & therfore also the almes of the Corinthians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 16. v. 3. are called , their grace , which the Protestants translate , liberalitie , neglecting altogether the true force and signification of the Greeke wordes .

10 But concerning the Sacrament of orders , as in the first to Timothee , 2. Tim. ●● v. 6. so in the second also , they suppresse the word grace , and call it barely and coldly , 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 said , the grace of God which is in thee by the putting on of my handes : then were it plaine that S. Paul by the ceremonie of imposing handes 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 thereof , specially the Greeke word much more signifying grace , then a bare gift , as is declared .

11 The more to profane this sacred order , wherevnto continencie & single life hath been alwaies annexed in the new Testament for the honour and reuerence of the functions therevnto belonging , to profane the same ( I say ) and to make it merc laical & popular , they wil 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 custom , 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 , 1 Cor. 9. v. 5. No. Test. 1580. as wel as the rest of the Apostles ? Whereas the Apostle saith nothing els but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 27. a woman a sister , that is , a Christian woman , meaning such holy women as folowed Christ , and the Apostles , to finde and mainteine them of their substance . Li. 1. aduers . Iouin . De op. mon. cap. 4. So doth S. Hierom interpret it , and S. Augustine , both directly prouing that it can not be translated , wife , but , woman : & the Greeke fathers most expresly . And as for the Greeke word , if they say it is ambiguous , in Collectam . Occu . super hunc locum . S. Augustine telleth them that as the Apostle hath put it downe with al the circumstances , there is no ambiguitie at al that might deceine any man . yea let vs set a part the circumstances , & consider the Greeke word alone in it self , and Beza wil tell vs in other places , Annot. Mat. 5. v. 28. & 1. Cor. 7. v. 1. that it signifieth a woman rather then a wife : reprehending Erasmus for translating it , wife , because there is no * * Quia non additur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . circumstance annexed why it should so signifie : thereby declaring that of it self it signifieth woman , and therfore much more when th● circumstance also ( as S. Augustine faith maketh it certaine , that so it doth signifie .

12 Wherfore great must the impudenc● of Beza be ( and of the English Bezites ) that knowing this and protesting it els where in his Annotations , yet here translateth , sororem vxorem , a sister a wife , and saying after his lordly manner , I doubted not so to translate it , disputing and reasoning against al other interpreters both auncient and later , for the contrarie , ineptè faceret . yea and affirming that S. Paul him self , did foolishly , if he spake there of other riche women . Such a fansie he hath to make the Apostles not only maried men , but that they caried about their wiues with them , and that they were the Apostles wiues , ( for so he translateth it Act. 1. v. 14. ) that returned with them after our Lords ascension to Hierusalem , Cum vxoribus . and continued together in praier til the Holy Ghost came vpon them . Whereas S. Luke there speaketh so euidently of the other holy & faithful women which are famous in the Gospel ( as the Maries & other ) that the English Bezites them selues dare not here folow his translation . For I beseeche you Maister Beza ( to turne my talke vnto you a litle ) is there any circumstance or particle here added why it should be translated wiues ? none . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vxorem non tangere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . then by your owne reason before alleaged it should rather be translated , women . Againe , did Erasmus translate wel , saying , It is good for a man not to touch a wife ? 1 Cor. 7. v. 1. No , say you , reprehending this translation , because it dehorteth from mariage . if not , shew your commission why you may translate it in the foresaid places , wife , and , wiues , at your pleasure : the Greeke being all one , both where you will not in any wise haue it translated , wife , and also where you will haue it so translated in any wise .

13 Againe , to this purpose they make S. Paul say as to his wife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I beseeche thee also faithful yokefellow Phil. 4. v. 3 : for in English what doth it els sound but man and wife ? but that S. Paul should here meane his wife , most of the Greeke fathers count it tidiculous and folish , S. Chrysostom , Theodorete , Oecumenius , Sorie germane . Theophylacte saith , if he spake to a woman , it should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greeke . Theophylactus . Beza & Caluin both mislike it , translating also in the masculine gender , S. Paul him self saith the contrarie that he had no wife , 1 Cor. 7. And as for Clemens Alexandrinus who alleageth it for Paules wife , Eusebius plainely insinuateth , Li. 2. c. 24. and Nicephorus expresly saith , that he did it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the way of contention and disputation , whiles he earnestly wrote against them that oppugned matrimonie .

14 Againe , for the mariage of Priests & of al sortes of men indifferently , they translate the Apostle thus : Hebr. 13. wedlocke is honorable among al men . Where one falsification is , that they say , among al men , and Beza , inter quosuis , and in the margent , * no. Test . an. 1565. in omni hominum , ordine , in euery order or condition of men , and in his Annotation he raileth , to make this translation good : whereas the Greeke is as indifferent to signifie , that mariage is honorable by al meanes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in al respectes , wholy , throughly , altogether . So doth not only Erasmus , but also the Greeke fathers expound it , namely Theophylacte , See Occum . in catena . whose wordes in the Greeke be very significant , but to long here to trouble the reader with them . Not in part saith he , honorable , & in part not : but wholy , throughout , by al meanes honorable and vndefiled , in al ages , in al times . Therfore to restraine it in translation to persons only ( though it may also very wel be vnderstood of al persons that haue no impediment to the contrarie ) that is to translate falsely .

15 An other and the like falsification in this same short sentence , is , that they make it an affirmatiue speache , by adding , is : whereas the Apostles wordes be these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mariage honorable in al , and the bed vndefiled . Which is rather an exhortation , as if he should say , Let mariage he honorable in al , and the bed vndefiled . How honorable ? that ( as S. Peter speaketh , 1 Pet. c. 3. ) men conuerse with their wiues according to knowledge , imparting honour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnto them as to the weaker vessels : that is ( as S. Paul also explicateth it , 1 Thess. c. 4. ) possessing euery man his vessel in sanctification and honour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not in the passion or lust of concupiscence , as the Gentiles , &c. Loe what honorable mariage is , to wit , when the husband vseth his wife honorably and honestly in al respectes , not beastly and filthily according to al kinde of lust & concupiscence . And that the Apostle here exhorteth to this honorable vsage of wedlocke , rather then affirmeth any thing , it is most probable both by that which goeth before & that which immediatly foloweth , al which are exhortations . & let the Protestants giue vs a reason out of the Greeke text , if they can , why they translate the wordes folowing by way of exhortation , Let your conuersation be without coucieousnes : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and not these wordes also in like maner , let mariage be honorable in al. Certaine it is that the Greeke in both is al one phrase and speache , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Beza , is much troubled to finde a good reason against Erasmus who thinketh it is an exhortation . The sentence then being ambiguous and doubtful at the least , what ioly fellowes are these , that wil so restraine it in translation , that it can not be taken in the other sense , and not rather leaue it indifferently , as in the Greeke and vulgar Latin it is , lest the sense of the holy Ghost be not that , or not only that , which they translate .

16 Moreouer it is against the profession of continencie in Priests & others , that they translate our Sauiours wordes of single life and the vnmaried state , thus : Mat. 19. V. 11. Al men can not receiue this saying : as though it were impossible to liue continent . Where Christ said not so , that al men can not , but , Al men do not receiue this saying . But of this I haue spoken more in the chapter of free will . Here I adde only concerning the wordes folowing , that they translate them not exactly , nor perhaps with a sincere meaning . for if there be chastitie in mariage as wel as in the single life , as Paphnutius the Confessor most truely said , and they are wont much to alleage it , then their translation doth nothing expresse our Sauiours meaning , when they say , There are some chast , Bibl. 1562. 1577. which haue made them selues chast for the kingdom of heauens sake . for a man might say , al do so that liue chastly in matrimonie . but our Sauiour speaketh of them that are impotent and vnable to generation , called * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . eunuches or gelded men , and that in three diuers kindes : some that haue that infirmitie or maime from their birth , othersome that are gelded afrerward by men , & other that geld them selues for the kingdom of heauen , not by cutting of those partes which were an horrible mortal sinne , but hauing those partes as other men haue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet geld them selues ( for so is the Greeke ) and make them selues vnable to generation . Which how it can be but by voluntarie profession , promis , and vow of perpetual continencie which they may neuer breake , let the Protestants tell vs . Christ then as it is most euident speaketh of gelded men , either corporally , or spiritually ( which are al such as professe perpetual continencie : ) and they tel vs of some that were borne chast , and some that were made chast by men , and some that make them selues chast : a most folish and false translation of the Greeke wordes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

17 The Bezites here , are blamelesse , who translate it word for word , eunuches : but they are more to blame in an other place , where in derogation of the priuilege and dignitie of Priests , Mal. 2. v. 7. they translate thus : The Priests lippes should preserue knowledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and they should secke the Law at his mouth . where in the Hebrue and Greeke it is as plaine as possibly can be spoken , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The infalsible iudgement of the Priests , in questions of religion . The Priests lippes shal keepe knowledge , and they shal seeke the Law at his mouth . Which is a maruelous priuilege giuen to the Priests of of the old Law , for true determination of matters in controuersie , and right expounding of the Law , as we reade more fully Deutero. 17. Where they are commaunded vnder paine of death to stand to the Priests iudgement , which in this place God by the Prophet Malachie calleth his couenant with Leui , and that he wil haue it to stand , v. 4. to wit , in the new Testament , where Peter hath such priuilege for him and his successors , that his faith shal not faile , where the holy Ghost is president in the Councels of Bishops and Priests . Al which these Heretikes would deface and defeate , by translating the wordes otherwise then the holy Ghost hath spoken them .

18 And when the Prophet addeth immediatly the cause of this singular prerogatiue of the Priest , quia angelus Domini exercituum est , because he is the Angel of the Lorde of hostes , which is also a wonderful dignitie , so to be called : they after their cold maner of profane translation say , because he is the messenger of the Lord of hostes . So doe they in the next chapter call S. Iohn the Baptist , messenger : Malach. 3. v. 1. where the Scripture no doubt speaketh more honorably of him as being Christs precursor , then of a messenger , which is a terme for postes also and lackies . The Scripture I say speaketh thus of S. Iohn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . angelum meum . Behold I send mine angel before thee : and our Sauiour in the Gospel , Mat. 11. Luc. 7 : telling the people the wonderful dignities of S. Iohn , and that he was more then a prophet , citeth this place and giueth this reason , For this is he of whom it is written , Behold I send mine Angel before thee . Which S. Hierom calleth meritorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Comment. in hunc locum . the encrease and augmenting of Iohns merites or priuileges , that in Malachie he is called an Angel : Hom. 6. in Euang. & S. Gregorie saith , he which came to bring tidings of Christ him self , was worthely called an Angel , that in his very name there might be a dignitie . and al the fathers , and al wit and reason conceiue a great excellencie in this name : only our profane Protestants that thinke of al diuine things and persons most basely , translate accordingly , euen in the foresaid Gospel also , making our Sauiour to say , that Iohn was more then a prophet , because he was a messenger . Yea where our Sauiour him self is called , Malach. 3. v. 1. Angelus Testamenti , the Angel of the Testament , there they translate , the messenger of the couenant .

19 If S. Hierom in al these places had translated , nuntium , then the English were , messenger : but translating it , angelum , and the Church and al antiquitie so reading and expounding it as a terme of more dignitie & excellencie , c c See Apoc. c. 2. and 3. in the English Bibl. 1562. To the messenger of the congregation , &c. Angelo Ecclesia . what meane these base companions to disgrace the very eloquence of the Scripture , which by such termes of amplification would speake more significantly and emphatically ? what meane they ( I say ) that so inueigh against Castaleo for his profanenesse , them selues to say , for Angel , Messenger , for Apostle , Legate or Embassadour , and the like ? Are they afraid , lest by calling men Angels , it would be mistaken , as though they were Angels in deede by nature ? then S. Paul spake dangerously , when he said to the Galatians , Gal. 4. v. 14. As Gods Angel you receiued me , as Christ Iesus . But to procede .

20 It is much for the authoritie and dignitie of Gods Priests , that they do binde and loose , and execute al Ecclesiastical function as in the person & power of Christ , whose ministers they are . So S. Paul saith , 2 Cor. 2. v. 10. that when he pardoned or released the penance of the incestuous Corinthian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he did it in the person of Christ . that is ( as S. Ambrose expoundeth it ) in the name of Christ , in his steede , as his Vicar and deputie . but they translate it , In the sight of Christ . Where it is euident they can not pretend the Greeke , & if there be ambiguitie in the Greeke , the Apostle him self taketh it away interpreting him self in the very same case , when he excommunicateth the said incestuous person , saying , that he doth it , 1 Cor. 5. v. 4. in the name and with the vertue of our Lord Iesus Christ : so expounding what he meaneth also in this place .

21 And it may be , that for some such purpose they change the auncient and accustomed reading in these wordes of S. Matthew , Ex te enim exiet dux qui regat populum meum Israel : Mat. 2. translating thus , no. Test. 1580. Out of thee shal come the Gouernour that shal feede my people Israel . for , that shal rule my people Israel . This is certaine that it is a false translation , because the Prophets wordes Mich. 5. ( cited by S. Matthew ) both in Hebrue & Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie only a ruler or Gouernour , & not a Pastor or feeder . Therfore it is either a great ouersight , which is a small matter in comparison of the least corruption : or rather because they doe the like Act. 20. v. 28 , it is done to suppresse the signification of Ecclesiastical power and gouernement , that concurreth with feeding , first in Christ , and from him in his Apostles and Pastors of the Church , both which are here signified in this one Greeke word , to wit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that Christ our Sauiour shal rule and feede , ( Psal. 2. Apoc. 2. v. 27 ) yea he shal rule in a rod of yron : and from him , Peter and the rest , by his commission giuen in the same word feede and rule my sheepe : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Io. 21 : yea and that in a rod of yron , as when he strooke Ananias and Sapphîra to corporal death , Act. 5. 1 Cor. 4. v. 21. &c. 5. v. 5. & 2 Cor. 10. v. 4. & 8. as his successors doe the like offenders to spiritual destruction ( vnles they repent ) by the terrible rod of excommunication . This is imported in the double signification of the Greeke word , which they to diminish Ecclesiastical authoritie , they translate , feede , then , rule , or gouerne .

22 To the diminishing of this Ecclesiastical authoritie , in the later end of the reigne of king Henrie the eight , & during the reigne of king Edward the sixt , the only translation of their English Bibles , was , Submit your selues vnto al maner ordinance of man : whether it be VNTO THE KING , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . AS TO THE CHEEFE HEAD . 1 Pet. 2. Where in this Queenes time , the later translatours can not finde those wordes now in the Greeke , but do translate thus , Bibl. 1577. 1579. To the king as hauing preeminence : or , to the king as the Superior . Why so ? because then the King had first taken vpon him this name of Supreme head of the Church , and therfore they flattered both him and his sonne , til their heresie was planted , making the holy Scripture to say that the king was , the Cheefe head , which is al one with , supreme head : but now being better aduised in that point ( by Caluin I suppose and the Lutherans of Magdeburge , Calu. in c. 7. Amos. Magdeb. in praef. Cent. 7. fo. 9.10.11 . who doe ioyntly inueigh against such title , and Caluin against that by name , which was first giuen to king Henrie the eight ) and because they may be bolder with a Queene then with a king , and because now they thinke their kingdom is wel established , therfore they suppresse this title in their later translations , & would take it from her altogether if they could , to aduance their owne Ecclesiastical iurisdiction , without any dependence of the Queenes supreme gouernement of their church , which in their conscience ( if they be true Caluinists , or Lutherans , or mixt of both ) they do and must mislike .

23 But howsoeuer that be , let them iustifie their translation , or confesse their fault . and as for the kings supremacie ouer the Church , if they make any doubt , let them read S. Ignatius wordes , Epist. 7. ad Smyrnenses . who was in the Apostles time , euen when S. Peter gaue the foresaid admonition of subiection to the king , and knew very wel how far his preeminence extended , and therfore saith plainely in notorious wordes , that , we must first honour God , then the Bishop , & then the king . because in al thinges nothing is comparable to God , & in the Church , nothing greater then the Bishop , who is consecrated to God for the saluation of the whole world , and c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . among magistrates & temporal rulers , none is like the king . See his b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . other wordes immediatly folowing , where he preferreth the Bishops office before the kings and al other thinges of price among men .

24 But in the former sentence of S. Peter , though they haue altered their translation about the kings headship , yet there is one corruption remaining still in these wordes , Submit your selues VNTO AL MANER ORDINANCE OF MAN . Whereas in the Greeke it is word for word as in the old vulgar Latin translation , omni humanae creaturae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and as we haue translated , to euery humane creature : meaning temporal Princes and Magistrates , 1 Pet. 2. v. 13.14 . as is plaine by the exemplification immediatly folowing , of king , and dukes and other sent or appointed by him . But they in fauour of their temporal statutes , actes of Parliament , Proclamations & Iniunctions made against the Catholike religion , do translate all with one consent , Submit your selues to al maner ordinance of man . Doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie ordinance ? or is it al one to be obedient to euery one of our Princes , and to al maner ordinance of the said Princes ?

25 A strange case and much to be considered , how they wring and wrest the holy Scriptures this way and that way and euery way to serue their heretical procedings . For when the question is of due obedience to Ecclesiastical canons , and decrees of the Church and general Councels , where the holy Ghost by Christs promis is assistant , and whereof it is said , Mat. 18. If he heare not the Church , let him be vnto thee as an hethen & Publicant : and , He that heareth you , heareth me : Luc. 10. he that despiseth you , despiseth me : there they crie out aloud , and odiously terme al such ordinances , Mens traditions , and , commaundements of men , & most despitefully contemne and condemne them . but here , for obedience vnto temporal edictes & Patliament-statutes daily enacted in fauour of their schisme and heresies , they once malitiously forged , and still wickedly reteine without alteration , a text of their owne , making the Apostle to commaund submission vnto al maner ordinance of man , whereof hath ensued the false crime of treason and cruel death for the same , vpon those innocent men and glorious martyrs , that chose to obey God and his Churches holy ordinances , rather then mans statutes and lawes directly against the same .

CHAP. XVI . Heretical translation against the Sacrament of MATRIMONIE .

1 BVT as they are iniurious translatours to the sacred Order of Priesthod , so a man would thinke they should be very frendly to the Sacrament of Matrimonie . for they would seeme to make more of Matrimonie then we doe , making it equal at the least with virginitie . Yet the truth is , we make it , or rather the Church of God esteemeth it as a holy Sacrament , they doe not : as giuing grace to the maried persons to liue together in loue , concord , and fidelitie : they acknowledge no such thing . So that Matrimonie with them is highly esteemed in respect of the flesh , or ( to say the best ) only for a ciuil contract , as it is among Iewes & Pagans : but as it is peculiar to Christians , and ( as S. Augustine saith ) in the sanctification also and holines of a Sacrament , they make no account of it , but flatly deny it .

2 And to this purpose they translate in the epistle to the Ephesians , 5. where the Apostle speaketh of Matrimonie , This is a great secrete . Sacramentum hoc magnum est . Whereas the Latin Church and al the Doctors thereof haue euer read , This is a great Sacrament : the Greeke Church and al the fathers thereof , This is a great mysterie . because that which is in Greeke , mysterie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is in Latin , Sacrament : & contrariewise , the wordes in both tongues being equiualent . so that if one be taken in the large signification , the other also : as , Apoc. 17. I wil shew thee the sacramet of the woman . Sacramentum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & I wil shew thee the mysterie of the woman . and so in sundrie places . againe if one be restrained from the larger signification , and peculiarly applied , signifie the Sacraments of the Church , the other also . As , the Sacrament of the body and bloud of Christ : or , the Mysterie of the body and bloud of Christ : Duo Sacramenta . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Caluinists in their Latin and Greeke Catechisme say , two Sacraments , or , two Mysteries .

3 This being so , what is the fault of their translation in the place aforesaid ? this , that they translate neither , Sacrament , nor , Mysterie . As for the word Sacrament , they are excused , because they translate not the Latin : but translating the Greeke , why said they not , Mysterie , which is the Greeke word here in the Apostle ? I meane , why said they not of Matrimonie , This is a great Mysterie ? No doubt there can be no other cause , but to auoid both those wordes , which are vsed in the Latin and Greeke Church , to signifie the Sacraments . For in the Greeke Church the Sacrament of the body and bloud it self is called but a mysterie or mysteries , which yet the Protestants them selues call a true Sacrament . Therfore if they should haue called Matrimonie also by that name , it might easily haue sounded to be a Sacrament also . Were it honest or lawfull to translate , Baptis● , I wash : or Baptismus . washing : or Euangelium . good newes ? yet the words prophanely taken , signifie no more . But in saying it is a great secrete , they put it out of doubt , that it shal not be so taken .

4 They wil say vnto me , Is not euery sacrament and mysterie , in english a secrete ? yes , as Angel , is a messenger : and Apostle , one that is sent . but when the holy Scripture vseth these wordes to signifie more excellent and diuine thinges then those of the common sort , doth it become translators to vse baser termes in steede therof , and so to disgrace the writing & meaning of the holy Ghost ? I appeale to them selues , when they translate this word in other places , whether they say not thus , And without doubt great was that MYSTERIE of godlines : 1 Tim. ● . God was shewed manifestly in the flesh &c. againe , The MYSTERIE which hath beene hid since the world began , Col. 1. v. 26. Eph. 3. v. 9. 1 Cor. 15. v. 51. but now is opened to his sainctes . againe , I shew you a MYSTERIE , we shal not al sleepe , but we shal al be changed . and the like . Where if they should translate , secrete , in steede of , mysterie , as the Bezites doe in one of these places , saying , I wil shew you a secrete thing : what a disgracing and debasing were it to those high mysteries there signified ? And if it were so in these , is it not so in Matrimonie , which the Apostle maketh such a mysterie , that it representeth no lesse matter then Christ and his Church and whatsoeuer is most excellent in that coniunction ? Now then , if in al other places of high mysterie they translate it also mysterie , as it is in the Greeke , and only in Matrimonie do not so , but say rather , This is a great secrete , vsing so base a terme in so high & excellent a mysterie , must we not needes thinke ( as no doubt it is ) that they doe it because of their Heretical opinion against the Sacrament of Matrimonie , and for their base estimation thereof ?

5 But they wil yet replie againe , & aske vs , what we gaine by translating it either Sacrament , or mysterie ? Doth that make it one of the Sacraments properly so called , to wit , such a Sacrament as Baptisme is ? no surely . but howsoeuer we gaine otherwise , at least we gaine the commendation of trew translators , whether it make with vs or against vs . for otherwise it is not the name that maketh it such a peculiar Sacrament . for ( as is said before ) Sacrament is a general name in Scripture to other things . neither do we therfore so translate it , as though it were forthwith one of the 7 Sacraments , because of the name : but as in other places wheresoeuer we finde this word in the Latin , we translate it , Sacrament ( as in the Apocalypse , Apoc. 17. the Sacrament of the woman ) so finding it here , we do here also so translate it . and as for the diuers taking of it here , and els where , that we examine other wise , by circumstance of the text , and by the Churches and Doctors interpretation : and we finde that here it is taken for a Sacrament in that sense as we say , seuen Sacraments : not so in the other places .

6 As when we read this name Iesus in Scripture common to our Sauiour and to other men , we transtate it alwaies alike , Iesus : but when it is b b Iude. v. 5. IESVS Christ , and when some other Iesus , c c Act. 7. v. 45. Colos. 4. v. 11. we know by other circumstances . likewise presuppose Baptisme in the Scripture were called a sacrament : yet the Protestants them selues would not , nor could thereby conclude , that it were one of their two Sacraments . yet I trow they would not auoid to translate it by the word sacrament , if they foud it so called : euen so we finding Matrimonie so called , do so translate it , neither concluding thereby that it is one of the Seuen , nor yet suppressing the name , which no doubt gaue some occasion to the Church and the holy doctors to esteeme it as one of the Seuen . They contrariewise , as though it were neuer so called , suppresse the name altogether , calling it a secrete , to put it out of al question , that it is no Sacrament : which they would not haue done , if the Scripture had said of Baptisme or the Eucharist , This is a great Sacrament . So partial they are to their owne opinions .

CHAP. XVII . Heretical translation against the B. S ACRAMENT , and SACRIFICE , and ALTARS .

1 NOw let vs see concerning the Eucharist , which they allow for a Sacrament , how they handle the matter to the disgracing and defacing of the same also . They take away the operation and efficacie of Christes blessing pronounced vpon the bread & wine , making it only a thankes-giuing to God : and to this purpose they translate more gladly , thankes-giuing , then , blessing . as Matth. 26. the Greeke wordes being two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bib. 1562. 1577. the one signifying properly , to blesse : the other , to giue thankes : they translate both thus , when he had giuen thankes . likewise Marc. 14. in the Bible printed 1562. And when they translate it , blessing , they meane nothing els but giuing thankes , Great difference in the scriptures , betwene blessing , and geuing of thankes . as Beza telleth vs in his Annotations Mat. 26. v. 26. We reply and by most manifest Scripture proue vnto them , that the former Greeke word doth not signifie thankes-giuing properly , but blessing , and a blessing of creatures to the operation of some great effect in them : as when Christ tooke the fiue loaues & two fishes , to multiplie them , Benedixit cis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anno. in 9. Luc. v. 16. he blessed them Luc. 9. What say they to this thinke you ? Doth not the Greeke word here plainely signifie , blessing of creatures ? No , ( saith Beza ) no doubt but here also it signifieth giuing thankes . How Beza ? he addeth , Not as though Christ had giuen thankes to the bread , for that were to absurd : but we must mollifie this interpretation thus , that he gaue thankes to God the father for the loaues and the fishes . Is not this a notable exposition of these wordes , benedixit cis ?

2 We aske him in the like cases , when God blessed Adam and Eue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Psal. 106. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gen. 1. & 9. Noe and his children , saying , Increase and multiplie : when he blessed the children of Israël , and they multiplied excedingly , when he blessed the later things of Iob more then the first . Iob. 42. Was this also a giuing of thankes , and not an effectual blessing vpon these creatures ? What wil they say , or what difference wil they make ? As God blessed here , so he was God and man that blessed the loaues and fishes there . If they wil say he did it as man , and therfore it was a giuing of thankes to God his father : to omit that he blessed them as he multiplied them , that is , rather according to his diuine nature then humane : we aske them , when he blessed as man , was it alwaies giuing of thankes ? he blessed the litle children , he blessed his disciples , Luc. 24. when he ascended : was this giuing thankes for them , as Beza expoundeth his blessing of the loaues & fishes ? When * * Beza loco citato . we blesse the table or the meate vpon the table , when S. Paul saith , 1 Timoth. 4. al meate is lawful that * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which word can neuer signifie , giuing thankes . is sanctified by the word & by praier : is al this nothing but giuing thankes ? So saith Beza in expresse wordes .

3 We goe forward , and proue the contrarie yet more manifestly , in the very matter of the B. Sacrament , for the which they multiplie al the foresaid absurdities . We tell them that S. Paul saith thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The chalice of blessing , which we blesse , is it not &c. how could he speake more plainely , that the chalice or cuppe ( meaning that in the cuppe ) is blessed ? Which S. Cyprian de Corn. Do. explicateth thus , Calix solenni benedictione sacratus , The Chalice consecrated by solemne blessing . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Oecumenius thus , The Chalice which blessing , we prepare . that is , which we blesse & so prepare . for so it must signifie , & not as Beza would haue it , Annot. in 1 Cor. 10. v. 16. which with thankes giuing we prepare , and that I proue by his owne wordes immediatly before , where he saith that the Greeke word being vsed of the Apostle transitiuely , that is , with a case folowing , can not signifie giuing thankes . How then can it so signifie in Oecumenius wordes , who doth interprete the Apostles meaning by the Apostles owne wordes and phrase ? yea ( that you may note a notorious contradiction ) how doth Beza then in the place of Luke before alleaged ( where the same Greeke word is a plaine transitiue as in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . place ) expound it of giuing thankes for the bread and fishes ? A lyer ( they say ) must be mindeful , to make his tale agree in euery point . He that before forced the word in euery sentence to be nothing els but thankes giuing , euen when it was a plaine transitiue , now confesseth that he neuer read it in that signification , when it is a transitiue . and so we haue that the blessing of the cuppe or of the bread , is not giuing thankes as they either translate , or interprete it .

4 And surely in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this is most euident , that it signifieth in this case the blessing & consecration of the creature or element : in so much that S. Basil and S. Chrysostom in their Liturgies or Masses , say thus by the same Greeke word : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Blesse ô Lord the sacred bread . and , Blesse ô Lord the sacred cuppe . and why or to what effect ? It foloweth , changing it by the holy Spirit . Where is signified the transmutation and consecration thereof into the body and bloud . But in the other word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there may be some question , because it signifieth properly to giue thankes , and therfore may seeme to be referred to God only , and not to the element and creature . But this also we finde contrarie in the Greeke fathers , who vse this word also transitiuely , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . panem & calicem eucharistisatos , or , panem in quo gratiae actae sunt . that is the bread and the cuppe made the Eucharist : the bread ouer which thankes are giuen : that is , which by the word of praier and thankes-giuing is made a consecrated meate , the flesh and bloud of Christ , as S. Iustine in fine 2 Apolgo . and S. Irenaeus li. 4.34 . in the same places expound it . Whereas it may also signifie that , for which thankes are giuen in that most solemne sacrifice of the Eucharist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as S. Denys in one place seemeth to take it . Eccl. Hier. c. 3 in fine . Who in the self same chapter speaketh of the consecration thereof most euidently .

5 Whereby we haue to note that the Heretikes in vrging the word , Eucharist , as mere thankes-giuing , thereby to take away blessing and consecration of the elements of bread and wine , do vnlearnedly and deceitfully . because al the fathers make mention of both : S. Paul also calleth it , blessing of the chalice , which the Euangelists call , giuing of thankes . Whose wordes Theophylacte explicateth thus , THE CHALICE OF BLESSING , that is , of the Eucharist . For holding it in our handes , we blesse it , & giue thankes to him that shed his bloud for vs . See here both blessing , & Eucharist , blessing the chalice , and thankes-giuing to Christ . Liturg. S. Iac. Basil . Chrys. S. Iames and the Greeke fathers in their Liturgies , put both wordes in the consecration of eche element , saying thus , giuing thankes , sanctifying , breaking : and , giuing thankes , blessing , sanctifying : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and , taking the cuppe , giuing thankes , sanctifying , blessing , filling it with the boly Ghost , he gaue it to vs his Disciples . S. Chrysostom who in many places of his workes speaketh much of thankes-giuing in these holy mysteries , Hom. 2. in Tim. 2. Hom. 83. in Mat. Ho. de Iuda proditore . doth he not as often speake of the blessing , consecration , yea and the transmutation thereof , & that with what wordes , and by what power it is done ? Doth not S. Augustine say of the same , Aug. ep. 59. benedicitur & sanctificatur , it is blessed and sanctified , who often speaketh of the solemne giuing of thankes in the sacrifice of the Church ? De bone viduit . c. 16. Doth not the Church at this day vse the very same termes , as in S. Augustines time , Gratias agamus Domino Deo nostro , Let vs giue thankes to the Lord our God . and , Verè dignum & iustum est , semper & vbique tibigratias agere &c. It is very meete and right , alwaies and in al places to giue thee thankes : Which the Greeke Church also in their Liturgies expresse most aboundantly ? yet doth there folow blessing & consecration , and whatsoeuer S. Ambrose describeth to be done in this holy sacrifice , touching this point , writing thereof most excellently in his booke de ijs qui initiantur mysterijs . c. 9.

6 Of al which , this is the conclusion , that the Eucharist is a solemne name , taken of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so called , because this Sacrament and sacrifice is blessed and consecrated with praier & thankes-giuing , as S. Iustine speaketh , and because in this sacrifice so blessed and consecrated into the body and bloud of Christ , him we offer vp a most acceptable oblation of thankes-giuing , and a memorie of al Gods maruelous benefites toward vs . In this sense the fathers and the holy Church speake of the Eucharist , including al the rest , to wit Sacrament , sacrifice , blessing , & consecration , without which this were no more to be called Eucharist , then any other common giuing of thakes , as S. Irenaeus doth plainely signifie , when he declareth , hat being before bread , Li. 4. c. 34. and receiuing the inuocation of God ouer it , now is no more common bread , but the Eucharist , consisting of two things , the earthly , and the heauenly . So that it is made the Eucharist by circumstance of solemne wordes and ceremonies , & therfore is not a mere giuing of thankes : and further we learne , that S. Iustines and S. Irenaeus wordes before alleaged , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Panis & calix Eucharistisatus , signifie , the bread and chalice made the Eucharist : and consequently we learne that the actiue thereof , is , by thankes-giuing to make the Eucharist . and because the other word of blessing & this of thankes-giuing are vsed indifferently one for an other in Christs action about this Sacrament , we learne vndoubtedly , that when it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the meaning is , blessing , & giuing thankes , he made the Eucharist of his body and bloud , that is the Sacrament and Sacrifice of a singular thankesgiuing , which ( as S. Augustine often is wont to say ) the faithful only do know & vnderstand in the sacrifice of the Church : and because the faithful only vnderstand , therfore the Protestants and Caluinistes are so ignorant in this mysterie , that to take away al the dignitie thereof they bend both their expositions and translations .

7 After they haue turned blessing or consecration into bare thankes-giuing , which is one steppe toward the denying of the real presence , they come neerer , and so include Christ in heauen , that he can not be withal vpon the altar , translating thus , Whom heauen must conteine , vntil the times that althings be restored . Act. 3. v. 21. and yet Beza worse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ad rat . camp . pag. 43. and he that alleageth him , M. Whitakers : who must be conteined in heauen . Which is so far from the Greeke , that not only Illyricus the Luthera , but Caluin him self doth not like it . Beza protesteth that he so translateth of purpose to keepe Christs presence from the altar : and we maruel the lesse , because we are wel acquainted with many the like his impudent Protestations . M. Whitak. only we do maruel at , that he should be either so deceiued by an other mans translation , or him self be so ouerseen in the Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that he knoweth not a mere deponent and onely deponent , from a passiue .

8 This doth not become him that * Ibid. pa. 84. obiecteth ignorance of the Greeke to an other man , and that after he had wel tried by publike conference , If he had not yet tried him , he presumed to belye him , before he knew him . that he was not ignorant : & so obiecteth it as though he knew not three wordes in that tongue , whereas he had heard him reade & interpret S. Basil , not the easiest of the Greeke Doctors . This is palpable impudencie and a face that can not blush , and ful of malice against the sainctes of God , who if they knew not a word in the Greeke tongue , were neuer the worse , nor the lesse learned , but among fooles and children , that esteeme learning by such trifles , which Grammarians know far better then great Diuines . For were not he a wise man that would prefer one Maister Humfrey , Maister Fulke , Maister Whitakers , or some of vs poore men , because we haue a litle smack in the three tonges , before S. Chrysostom , S. Basil , S. Augustin , S. Gregorie , or S. Thomas , that vnderstoode wel , none but one ? Howbeit if they esteeme learning by knowledge of the tongues , they wil not ( I trow ) compare with Catholikes , either of former time , or of these later age , specially since their new Gospel began : & if they wil compare with vs herein for their simple credite , we may perhaps giue them occasion ere it be long , to muster their men al at once , if they dare shew their face before our campe of excellent Hebricians , Grecians , Latinistes , of absolute linguistes in the Chaldoe , Syriake , Arabike &c. whom they must needes confesse to haue been , and to be euen at this day , their Maisters and teachers .

9 But to returne to you M. Whitakers , greater is your fault in diuinitie , then in the tonges , when you make your argument against the real presence out of this place , as out of the Scripture & S. Peter , whereas they are Bezas wordes , and not S. Peters . Againe , whether you take Bezas wordes , or S. Peters , your argument faileth very much , when you conclude that Christs natural body is not in the Sacrament , because it is placed and conteined in heauen . For S. Chrysostom telleth you , Ho. 2 ad po. Antioch . that Christ ascending into heauen , both left vs his flesh , and yet ascending hath the same . and againe , O miracle , saith he : Li. 3 de Sacerdotio . He that sitteth aboue with the Father , in the same moment of time is handled with the handes of al. This is the faith of the auncient fathers , M. Whitakers , and this is the Catholike faith , and this is ( I trow ) an other maner of faith and far greater , thus to beleeue the presence of Christ in both places at once , because he is omnipotent and hath said the word : then your faith ( whereof you boast so much ) which beleeueth no further then that he is ascended , and that therfore he cannot be present vpon the altar , nor dispose of his body as he list .

10 Againe it is a very famous place for the real presence of the bloud ( which we haue handled at large * * Chap. 1. numb . 38. els where , but here also must be breifely touched ) when our Sauiour saith , Luc. 22. This is the Chalice the new Testament in my bloud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which ( Chalice ) is shed for you . For so ( which ) must needes be referred according to the Greeke . In which speache , Chalice must needes be taken for that in the chalice , and that in the chalice must needes be the bloud of Christ , & not wine , because his bloud only was shed for vs . & so we do plainely proue the real presence . according as S. Chrysostom also said , in 1 Cor. ca. 10. ho. 24. Hoc quod est in calice , illud est quod fluxit de latere . That which is in the Chalice , is the same that gushed out of his side . Al which most necessarie deduction Beza would defeate , by saying the Greeke is corrupted in al the copies that are extant in the world , and by translating thus cleane otherwise then the Greeke wil beare , This cuppe is the new Testament in my bloud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which ( bloud ) is shed for you .

11 But what pertaineth this to the English Heretikes , Who translate , Which is shed , so indifferently that it may signifie , Which cuppe or , which bloud is shed ? Thus far it pertaineth , Ad rat . Camp . pag. 34. because they do not only defend this translation by al meanes , but they tel vs plainely namely Fulke that they referre ( which ) to the word bloud , and not to the word cuppe , Against D. Sand. Rocke pag. 309. euen as Beza doth , asking vs what Grammarian would referre it otherwise . in which question he sheweth him self a very simple Grāmarian in the Greeke , or a madde heretike , that either knoweth not , or wil not know , that in the Greeke it can not be so referred , and consequently neither in latin nor English , which in true translation must folow the Greeke . but of these and other their foule and manifold shiftes to auoid this place , * Chap. 1. nu. 37.38 . &c. I haue spoken in an other place of this booke .

12 Only M. Whitakers ( to say truely ) hath brought somewhat to the purpose , Pag. 35. to wit , that S. Basil readeth the Greeke as they translate . But he doth wel to make light of it , because it is euident that S. Basil cited not the text of the Euangelist , but the sense , which Beza noteth to be the custom of the auncient fathers , Praef. in no. Test. an. 1556. telling vs withal that therfore the reading of the fathers , is no certaine rule to reforme or alter the wordes of Scripture according to the same : and it is very like that if Beza or Fulke his aduocate had thought S. Basils reading of any importance , they would haue vsed it long since , rather then so many other shiftes and so absurd , as they doe : vnles we may thinke they knew it not , and therfore could not vse it . But for S Basil , according to the sense he citeth it very truely : for , whether we say , the Cuppe that is shed , or , the bloud that is shed , both signifieth the bloud of Christ shed for vs , as S. Basil citeth it . the difference is , that referring it to the cuppe , as S. Luke hath it , it signifieth the bloud both present in the cuppe , and also then shed in a Sacrament at the last supper : but referring it to the word bloud , as S. Basil doth , & as they translate , it may signifie the bloud shed on the crosse also , yea ( as these translatours meane and would haue it ) only that on the Crosse , not considering that the Greeke word is the present tense , and therfore rather signifieth the present sheding of his bloud then in mystical sacrifice , then the other visible sheding thereof , which was to come in the future tense . Lastly , they translate S. Lukes Gospel , and not S. Basil : and therfore not folowing S. Luke , they are false translators , howsoeuer S. Basil readeth .

13 As this falshod is both against Sacrament and Sacrifice , so against the Sacrifice also of the altar it is , that they controule S. Hieroms translation in the old Testament concerning the sacrifice of Melchisedec , The sacrifice of Melchisedec . Who brought forth bread and wine : Gen. 14. v. 18. that is , offered or sacrificed bread & wine : which we proue to be the true sense and interpretation ( & that this bringing forth of bread & wine , was sacrificing thereof ) not only by al the fathers expositions that write of Melchisedeks priesthod , ( Cypr. epist . 63. Epiph. har . 55. & 79. Hiero. in Mat. 26. & in epist. ad Euagrium . ) & by the Hebrue word which is a word of sacrifice , Iud. 6. v. 18 : and * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 See Pet. Galat. li. 10 c. 4. et 5. et Chro. Genebrardi pag. 13. by the greatest Rabbines and Hebricians that write thereof , but we proue it also by these wordes of the very text it self , He brought forth bread and wine , for he was the Priest of God most high . Which reason immediatly folowing , Because he was Gods Priest , proueth euidently that he brought it not forth in common maner as any other man might haue done , but as Gods Priest , whose office is to offer sacrifice . This consequence is so plaine , that for auoiding thereof , the Aduersaries wil not haue it translated in any wise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For he was the Priest , as though the Scripture gaue a reason why he brought forth bread and wine : but , and he was a Priest , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Wrangling about the signification of the Hebrue coniunction .

14 Wherein the reader may see their exceding partiality & wilfulnes . For , besides infinite like places of Scripture , whereby we do easily shew that this Hebrue particle is vsed to giue a reason or cause of a thing , them selues also in an other place proue it for vs , Beza annot. in 1 Luc. v. 42. and that by the authoritie of Theophylacte , & allegation of examples out of the Scripture , no. Test . an. 1580. and translate accordingly thus : Blessed art thou among women , because the fruite of thy wombe is blessed . Benedicta tu &c. & benedictus . &c. Let them giue vs a reason , why the said Coniunction is here by their translation , quia , or , enim , where it was neuer so translated before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and it must not be in any case in the other place of Genesis , where it hath been so translated and generally receiued euen in the primitiue Church . In other places of Scripture also which Theophylacte alleageth , and many moe may be alleaged , they confesse and like very well it should so signifie : only in the place of Genesis , Gen. 14. v. 18. they can not abide any such sense or translation thereof : but , He brought forth bread and wine , and he was the Priest , &c. not , because he was the Priest : What is the cause of this their dealing ? None other vndoubtedly ( and in al these cases I knocke at their consciences ) but that here they would auoid the necessarie sequele of Melchisedecks sacrifice , vpon such translation , which typical sacrifice of bread and wine if it should be graunted , then would folow also a sacrifice of the new Testament , made of bread and wine answering to the same , and so we should haue the sacrifice of the altar , and their bare communion should be excluded .

15 For which purpose also their partial translation about , altar , and , table , is notorious . For , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the name of altar ( as they know very wel ) both in the Hebrue and Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and by the custome of al peoples both Iewes and Pagans , implying and importing sacrifice , therfore we in respect of the sacrifice of Christs body & bloud , say , altar , rather then , table , as al the auncient fathers ( Chrys. ho. 53 ad po. Antioch . and ho. 20 in 2 Cor. and in Demonst. que Christus sit Deus , to . 5. Nazianz. de Gorgonia sorore . Basil . in Liturg. Socrat. li. 1. Hist. c. 20 & 25. Theodoret. hist. li. 4. c. 20. Theophyl . in 23 Mat. Cypr. epist . 63. Optat. cont. Parm. Aug. ep. 86. & li. 9. Confess . c. 11 & 13. & alibi saepe ) are wont to speake & write , ( namely when S. Hierom calleth the bodies or bones of SS. Peter & Paul the altars of Christ , because of this sacrifice offered ouer and vpon the same ) though in respect of eating & drinking the body and bloud , it is also called a table : so that with vs it is both an altar and a table , whether it be of wood or of stone . but the Protestants , because they make it only a communion of bread and wine , or a supper , and no sacrifice , therfore they call it table only , and abhorre from the word , altar , as Papistical . For the which purpose , in their first translation , ( Bible an. 1562. ) when altars were then in digging downe through out England , they translated with no lesse malice , then they threwe them downe , putting the word , temple , in steede of altar : which is so grosse a corruption , that a man would haue thought it had been done by ouersight , and not of purpose , if they had not done it thrise immediatly within two chapters , 1 Cor. 9. & 10. saying : Know you not that they which waite of the TEMPLE , are partakers of the TEMPLE ? and , Are not they which eate of the sacrifice , partakers of the TEMPLE ? in al which places the Apostles word in Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . c. 9. v. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . altar , and not , temple . and see here their notorious peeuishnes . where the Apostle saith , temple , there the same translation saith , sacrifice : where the Apostle saith , altar , there it saith , temple .

16 Thus we see how they suppresse the name of altar , where it should be : now let vs see how they put it in their translation , where it should not be this also they do thrise in one chapter , & that for to saue the honour of their communion table . namely in the storie of Bel , Dan. 14. v. 12.17.20 . where we haue it thrise called the table of that idol , vnder which Bels priests had made a priuie entrance , and , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the king looked vpon the table , and , that they did eate vp such things as were vpon the table : these wicked translators fearing lest the name of Bels table might redound to the dishonour of their Communion table , translate it , altar , See the Bib. 1562. and 1577. in al these places . Wherein I cannot but pitie their follie , and wonder excedingly how they could imagin it any disgrace either for table or altar , if the I dols also had their tables and altars , whereas S. Paul so plainely nameth both together , The table of our Lord , 1 Cor. 10. v. 21. and the table of Diuels . If the table of Diuels , why not the table of Bel ? if that be no disgrace to the table of our Lord , why are you afraid of Bels table , lest it should disgrace yours ? Or if you had no such feare , then you must tell vs some other good reason of your vnreasonable translation in this place , why you translate , altar , for , table , that is , chaulke for cheese .

17 And here by the way the Reader may note an other exceding folly in them , that thinke the name of table , maketh against altar & sacrifice , their owne translation here condemning them , where they call Bels table , an altar and S. Paul , hauing said to the Corinthians , the table of our Lord , saith to the Hebrues * * Haimo . Oecumen . of the self same , we haue an altar . & againe he saith , the table of Diuels , which I am sure they wil not deny to haue been a true altar of I dololatrical sacrifice . & Malach. 1. v. 7. in one sentence it is called . both altar & table , wherevpon the Iewes offered their external and true sacrifices . & al the fathers both Greeke and Latin speaking of the sacrifice of the new Testament , call that where vpon it is offered , both altar & table : but the Greekes more often table , the Latin fathers more often altar : and why or in what respectes it is called both this and that , we haue before declared , & here might adde the very same out of S. Germanus Arch. B. of Constantinople , in his Greeke commentaries ( called mystica theoria ) vpon the Liturgies or Masses of the Greeke fathers . but to procede .

18 There are also some places lesse euident , yet such as smatche of the like heretical humor against the B. Sacrament . In the prophet Hieremie c. 11. v. 19. we reade thus according to the Latin and the Greeke , Let vs cast * * Lignum in panem eius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wood vpon his bread , that is , saith S. Hierom in comment . huius loci , the crosse vpon the body of our Sauiour . For it is he that said , I am the bread that descended from heauen . Where the Prophet so long before saying , bread , and meaning his body , alludeth prophetically to his body in the B. Sacrament made of bread and vnder the forme of bread , and therfore also called bread of the Apostle . So that both in the Prophet and the Apostle , 1 Cor. 10. his bread and his body is al one . and lest we should thinke that the bread only signifieth his body , he saith , let vs put the Crosse vpon his bread , that is , vpon his very natural body which hung on the crosse . Now for these wordes of the Prophet so vsual and wel knowen in the Church and al antiquitie , how thinke you do these new Maisters translate ? in one bible thus , Let vs destroy the tree with the fruite therof . An other , we wil destroy his meate with wood . or as they should haue said rather , the wood with his meate Do you see how properly they agree , whiles they seeke nouelties , and forsake the auncient vsual translation ?

19 They wil say , the first Hebrue word can not be as S. Hierom translateth , and as it is in the Greeke , and as al antiquitie readeth : but it must signifie , Let vs destroy . They say truely , according to the Hebrue word which now is . But is it not euident thereby , that the Hebrue word now is not the same which the Septuaginta translated into Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . mittamus . and S. Hierom into Latin ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and consequently the Hebrue is altered and corrupted from the original copie which they had : perhaps by the Iewes ( as * Ps. some other places ) to obscure this prophecie also of Christs Passion , and their crucifying of him vpon the Crosse . Such Iewish Rabbines and new Hebrue wordes do our new maisters gladly folow in the translation of the old Testament , whereas they might easily conceiue the old Hebrue word in this place , if they would employ their skill that way , and not only to nouelties . For who seeth not that the Greeke Interpreters in number 70 , and al Hebrues of best skill in their owne tongue , S. Hierom also a great Hebrician did not reade as now we haue in the Hebrue , Destruamus . ponamus . mittamus . Nashchîtha , but , Nashitha , or , Nashlîcha ? Againe the Hebrue word that now is , doth so litle agree with the wordes folowing , that they cannot tel how to translate it , as appeareth by the diuersitie and difference of their translations thereof before mentioned , and transposing the wordes in English otherwise then in the Hebrue , neither of both their translations hauing any commodious sense or vnderstanding .

20 But yet they wil pretend that for the first word at the least , they are not to be blamed , because they folow the Hebrue that now is . not considering that if this were a good excuse , then might they as wel folow the Hebrue that now is Psal. 21. v. 18 : and so vtterly suppresse and take out of the Scripture this notable prophecie , They pearced my handes and my feete : Which yet they doe not , neither can they doe it for shame , if they wil be counted Christians . So that in deede , to folow the Hebrue sometime where it is corrupt , is no sufficient excuse for them , though it may haue a pretence of true translation , and we promised in the preface , in such cases not to call it heretical translation .

That water and wine ought to be mingled in the chalice . Pro. 9. 21 But concerning the B. Sacrament , let vs see once more how truely they folow the Hebrue . The holy Ghost ( saith S. Cyprian ep. 63 nu. 2. ) by Salomon foresheweth a type of our Lordes sacrifice , of the immolated host of bread and wine , saying , Wisedome hath killed her hostes , SHE HATH MINGLED HER WINE INTO the cuppe . Come ye , eate of my bread , and drinke the wine that I HAVE MINGLED for you . Speaking of WINE MINGLED ( saith this holy doctor ) he foresheweth prophetically the cuppe of our Lord , MINGLED WITH WATER AND WINE . So doth S. Hierom interprete this mixture or mingling of the wine in the chalice , so doth the author of the commentaries vpon this place among S. Hieroms workes , See S. Augustine de Ciuit . Dei li. 17 c. 20. so doe the other fathers . So that there is great importance in these prophetical wordes of Salomon . She hath mingled her wine into the cuppe , and , the wine which I haue mingled , as being a manifest prophecie of Christs mingling water and wine in the Chalice at his last supper , which the Catholike Church obserueth at this day , and whereof S. Cyprian writeth the foresaid long epistle .

22 But the Protestants counting it an idle superstitious ceremonie , here also frame their translation accordingly , suppressing altogether this mixture or mingling , and in steede thereof saying , She hath drawen her wine , Bibl. 1579. and , drinke the wine that I haue drawen : or ( as in other of their bibles ) She hath powred out her wine , an . 1577. and the wine which I haue powred out : neither translation agreing either with Greeke or Hebrue . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , miscuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , miscui . not with the Greeke , which doth euidently signifie , mingling and mixture , as it is in the Latin , & as al the Greeke Church from the Apostles time hath vsed this word in this very case whereof we now speake , of mingling water & wine in the chalice S. Iames and S. Basil in their Liturgies expresly testifying that Christ did so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as also S. Cyprian in the place alleaged . S. Iustine in the end of his second apologie , calling it of the same Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is ( according to Plutarche ) wine mingled with water : mixtus calix . likewise S. Ireneus in his fifth booke neere the beginning . Conc. Constantinop. 6. can. 32. See the 6 general Councel most fully treating hereof and deducing it from the Apostles & auncient fathers , CHAP. 18. and interpreting this Greeke word by an other equiualent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and more plaine to signifie this mixture

23 Thus then the Greeke is neither drawing of wine , nor powring out thereof , as they translate , but mingling . but the Hebrue perhaps signifieth both , or at the least one of the two , either to draw , or to power out . Gentle reader , if thou haue skill , looke the Hebrue Lexicon of Pagnine esteemed the best : if thou haue not skil , aske , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and thou shalt vnderstand that there is no such signification of this word in al the bible , but that it signifieth only mixture & mingling . A strange case , that to auoide this mingling of the cuppe , being a most certaine tradition of the Apostles , they haue inuented two other significations of this Hebrue word , which it neuer had before .

CHAP. XVIII . Heretical translation against the honour of SAINCTS , namely of our B. LADIE .

1 LET vs passe from Gods holy Sacraments to his honorable Saincts in heauen , and we shal finde that these translations plucke from them also as much honour as they may . In the Psalme 138 where the Catholike Church & al antiquitie readeth thus , Psal. 138. Nimis honorati sunt amici tui Deus &c. Thy frendes ô God are become exceding honorable , their princedom is excedingly strengthened : which verse is sung and said in the honour of the holy Apostles , agreably to that in an other Psalme , Ps 44. Constitues eos principes super omnem terram , Thou shalt appoint them Princes ouer al the earth : what meane they in al their English Bibles to alter it thus : How deere are thy counsels ( or thoughtes ) to me ô God : ô how great is the summe of them ? Doth not the Hebrue make more for the old receiued Latin translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 then for theirs , because the Hebrue word is vsed more commonly for to signifie frendes then cogitations ? doth not S. Hierom so translate in his translation of the Psalmes according to the Hebrue ? doth not the great Rabbine R. Salomon ? Doth not the Greeke put it out of doubt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is altogether according to the said auncient Latin translation ?

2 And you my Maisters that translate otherwise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I beseeche you , is it in Hebrue , How great is the summe of them & not rather word for word most plainely , how are the heads of them strengthened , or their princedoms , as in the Greeke also it is most manifest ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Why do you then hunt after nouelties , and forsake the troden pathe of the auncient , and passe the boundes which our holy forefathers haue set and appointed , preferring your owne singularities and new deuises euen there where you can not iustly pretend either the Hebrue or Greeke ? Epito . Thesau . Pagn . an. 1570. in radice . When the Hebrue Lexicon hath giuen the common interpretation of this place , and then saith , Quidam exponunt , Some expound it otherwise : why had you rather be of that lesser , some that expound otherwise , then of the great societie of al auncient interpreters ?

3 But this new fangled singulatitie of teaching and translating otherwise then al antiquitie hath done , shal better appeare in their dealing about our B. Lady , whose honour they haue sought so many waies to diminish & deface , that the defense and maintenance thereof against the Heretikes of our time is growen to a great booke learnedly written by the great Clerke and Iesuite , father Canisius , entitled , Mariana .

4 Concerning our purpose , what was euer more common , and is now more general and vsual in al Christian Countries , then in the Aue Marie to say . Gratia plena , ful of grace , in so much that in the first English Bible it hath continued so still , and euery childe in our Countrie was taught so to say , till the Aue Marie was banished altogether and not suffered to be said neither in Latin nor English ? What auncient father of the Latin Church hath not alwaies so read and expounded ? What Church in al the west hath not euer so sung and said ? Onely our new Translators haue found a new kinde of speache , translating thus : Haile thou that art freely beloued . Bib. 1579. and 1577. and , Haile thou that art in high fauour . Why this , and that , or any other thing , rather then , Haile ful of grace ? S. Iohn Baptist was ful of the holy Ghost euen from his birth , Luc. 1. v. 15. S. Steuen was ful of grace , Act. 7. v. 8. as the Scripture recordeth of them both : why may not then our Lady much more be called ful of grace , Ambr. li. 2 in 1 Luc. who ( as S. Ambrose saith ) onely obteined the grace , which no other women deserued , to be replenished with the author of grace ?

5 They wil say , the Greeke word doth not so signifie . doth it not ? I make them selues witnesses of the contrarie , and their owne translation in other places shal confute them , where they translate an other word of the self same nature and forme and in al respectes like to this , Luc. 16. v. 20 ful of sores . If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be ful of sores , why is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ful of grace ? Let any Grecian of them al make me a difference in the nature and significancie of these two wordes . Againe if vlcerosus ( as Beza translateth ) be ful of sores , why is not gratiosa ( as Erasmus translateth ) ful of grace ? or why doth Beza maruel that Erasmus translated , gratiosa , when him self translateth the like word , vlcerosus . Al which adiectiues in osus ( you know ) signifie fulnes , as , periculosus , aerumnosus . Yet what a sturre doth Beza keepe here in his Annotations to make the Greeke word signifie , freely beloued ?

6 But hath it in deede any such signification ? tell vs you that professe this great skill of the tongues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 what syllable is there in this word that soundeth to that signification ? Comment. in Eph. 1. S. Chrysostom and the Greeke Doctors that should best know the nature of this Greeke word , say that it signifieth , to make gratious , & acceptable , and beloued , and beautiful , and amiable , and so to be desired as when the Psalme saith , Psal. 44. The king shal desire thy beautie . Beza him self saith , that it is word for word , gratificata , made grateful , and yet he expoundeth it , accepted before God , and translateth it , freely beloued , because he will haue no singular grace or goodnes or vertue resident in our B. Lady , but al by imputation & acceptation , whereof I haue spoken before . S. Athan. de S. Deip. S. Athanasius a Greeke Doctor saith that she had this title 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the Holy Ghost descended into the Virgin , filling her with al graces and vertues . and I beseeche the reader to see his wordes , which are many moe concerning this fulnes of grace and al spiritual giftes . S. Hierom that knew the Greeke word as wel as the Protestants , Ep. 140 in expos. Psal. 44. readeth , Gratia plena , and findeth no fault with this interpretation . but saith plainely she was so saluted , ful of grace , because she conceiued him in whom al fulnes of the deitie dwelt corporally .

7 Now let the English Bezites come with their new terme , freely beloued , and controule these and al other auncient fathers both Greeke and Latin , and teache them a new signification of the Greeke word , which they knew not before . Iohn Keltridge preacher of the word in London . in his sermons within the toure , printed . fo. 14. Let Iohn Keltridge one of their great preachers in London , come and tel vs , that the Septuaginta and the best translations in Greeke haue no such wordes as we vse in the Aue Marie , but that the word which the Septuaginta vse , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Grosse ignorance & singular pride in many of the new cleargie . Who euer heard such a ieast , that the preacher of the word of God in London ( so he is called in the title of his booke ) and preacher before the Iesuites and Seminaries in the tower , So he called the Priests of the Seminarie , as if one wold cal a monke a Monasterie or a nonne a nonry . which is next degree to the disputers there , whose sermons be solemnely printed , and dedicated to one of the Queenes Councel , who seemeth to be such a Grecian that he confuteth the vulgar Latin translation by the signification of the Greeke worde , and in other places of his booke alleageth the Greeke text : Pag. 37. of the 2 part . that this man for al this , referreth vs to the Septuaginta either as authors of S. Lukes Gospel which is to ridiculous : or as translators thereof , as though S. Luke had written in Hebrue , yea as though the whole new Testament had been 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 yeres before S. Lukes Gospel and the new Testament was written .

8 Al this is such a pitiful ieast , as were incredible , if his printed booke did not giue testimonie . Pitiful I say , because the simple people count such their preachers ioly fellowes & great Clerkes , because they can talke of the Greeke & of the Hebrue text , as this man doth also concerning the Hebrue letter Tau , Fol. 11. parte . 2. whether it had in old time the forme of a crosse or no , euen as wisely and as skilfully , as he did before of the Septuaginta and the Greeke word in S. Lukes Gospel . Whose incredible follie and ignorance in the tongues perhaps I would neuer haue mentioned ( because I thinke the rest are sorie and ashamed of him ) but that he boasteth of that whereof he hath no skil , 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 lustely of the Hebrue and Greeke , and cite the text in the said tongues , they may alwaies remember Iohn keltridge their preacher , and say to them selues , what if this fellow also be like Iohn keltridge ?

9 But to procede : these great Grecians and Hebricians that controule al antiquitie and the approued auncient Latin translation by scanning the Greeke & Hebrue wordes , that thinke it a great corruption Gen. 3. to reade , Ipsa conteret caput tuum , she shal bruise thy head , because it pertaineth to our Ladies honour , calling it * Sand. Rocke discou. pag. 145. a corruption of the Popish Church , whereas S. Ambrose , S. Augustine , S. Gregorie , S. Bernard , & the rest reade so , as being the common receiued text in their time ( though there hath been also alwaies the other reading euen in the vulgar Latin translation , & therfore it is not any late reformation of these new correctors , as though the Hebrue and Greeke text before had been vnknowen ) these controulers I say of the Latin text by the Hebrue , against our Ladies honour , are in an other place content to dissemble the Hebrue word , and that also for smal deuotion to the B. Virgin : namely Hierem 7 and 44. Where the Prophet inueigheth against them that offer sacrifice to the Queene of heauen . this they thinke is very wel , because it may sound in the peoples eares against the vse of the Catholike Church , which calleth our Lady , Queene of heauen . but they know very wel 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 al the beautiful starres and planets , and the Septuaginta call it not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , See Pagn . in radice . Queene , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the host of heauen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. 7. Hierem : and S. Hierom not only , reginam , but rather , militiam coeli : & 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 and commit idolatrie . but the Protestants ( against their custom of scanning the Hebrue and the Greeke ) translate here , Queene of heauen , for no other cause in the world , but to make it sound against her , whom Catholikes truely call and worthily honour as Queene of heauen , because her sonne is king , and she exalted aboue Angels and al other creatures . See the New Test . Annot. Act. 1. v. 14.

10 Againe , An. 1580. why doth the Geneua new Testament make S. Mathew to say , Cap. 1. v. 25. that He ( to wit , Ioseph ) called his name Iesus ? Why not she , Cap. 1. v. 32. as wel as he ? For in S. Luke the Angel saith to our Lady also , Thou shalt call his name Iesus . S. Matthew then speaking indifferently , and not limiting it to him or her , why doe they giue this preeminence to Ioseph rather then to the B. Virgin ? did not both Zacharie and also Elisabeth his wife by reuelation giue the name of Iohn to Iohn the Baptist ? Luc. 1. v. 60 and 63. yea did not Elisabeth the mother first so name him , before Zacharie her husband ? much more may we thinke that the B. Virgin the natural mother of our Sauiour , gaue him the name of Iesus , then Ioseph his putatiue father , specially if we consider that the Angel reuealed the name first vnto her , saying , that she should so call him : and the Hebrue word Esa. 7. wherevnto the Angel alludeth , is the foeminine gender , and referred by the great Rabbines , Rabbi Abraham and Rabbi Dauid , vnto her , saying expresly in their commentaries , Et vocabit ipsa puella : and the maide her self shal call . and surely the vsual pointing of the Greeke text ( for Beza maketh other points of his owne ) is much more for that purpose . Now if they wil say that Theophylacte vnderstandeth it of Ioseph , true it is , and so it may be vnderstood very wel : but if it may be vnderstood of our Lady also , and rather of her then of him , why doth your translation exclude this other interpretation ?

11 Where , by the way I must tel you ( and els where perhaps more at large ) that it is your common fault to make some one doctors interpretation , the text of your translation , and so to exclude al the rest that expound it otherwise , which you know is such a fault in a translator as can by no meanes be excused . Secondly the reader may here obserue and learne , that if they shal hereafter defend their translation of any place , by some doctors exposition agreable therevnto , that wil not serue nor suffice them , because euery Doctor may say his opinion in his commentaries , * See chap. 1. nu. 3.43 . Cha. 10. nu. 1.2 . chap. 19. nu. 1. but that must not be made the text of Scripture , because other doctors expound it otherwise : and being in it self and in the original tonge ambiguous and indifferent to diuers senses , it may not be restrained or limited by translation , vnles there be a mere necessitie , when the translation can not possibly or hardly expresse the ambiguitie and indifferencie of the original text .

12 As ( for example ) in this controuersie concerning Saincts , 2 Pet. 1. v. 15. S. Peter speaketh so ambiguously , either that he wil remember them after his death , or they shal remember him , that some of the Greeke fathers gathered and concluded therevpon ( Oecum . in Caten . Gagneius in hunc locum ) that the Saincts in heauen remember vs on earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and make intercession for vs . Which am biguitie both in the Greeke and the Latin , should be also kept and expressed in the English translation , and we haue endeuoured as neere as we could possibly so to make it , because of the diuers interpretations of the auncient fathers . But it may seeme perhaps to the reader that the said ambiguitie can not be kept in our English tongue , and that our owne translation also can haue but one sense . If it be so , and if there be a necessitie of one sense , then ( as I said ) the translator in that respect is excused . But let the good reader consider also , that the Caluinists in restraining the sense of this place , folow not necessitie , but their heresie , That Saincts pray not for vs . Beza . Which is euident by this , that they restraine it in their Latin translations also , where there is no necessitie at al , but it might be as ambiguous & indifferent , as in Greeke , no. Test . Gr. Henr. Steph. an. 1576. if it pleased them : yea when they print the Greeke Testament only without any translation , yet here they put the Latin in the margent , according as they wil haue it read , and as though it might be read no otherwise then they prescribe .

CHAP. XIX . Heretical translation against the distinction of LATRIA and DVLIA .

1 IN this restraining of the Scripture to the sense of some one Doctor , there is a famous example in the epistle to the Hebrues , Heb. 11. v. 21 where the Apostle saith either Iacob adored the toppe of Iosephs scepter , as many read and expound : or els , that he adored toward the toppe of his scepter , as other read and interpret : and beside these there is no other interpretation of this place in al antiquitie , but in S. Augustine only , as Beza confesseth : Quaest. in Gen. Bib. 1579. yet are they so bold to make his exposition only , and his commentarie peculiar to him alone , the text of the Scripture in their translation , saying , Iacob leaning on the end of his staffe , worshipped God , and so excluding al other senses & expositions of al the other fathers , excluding and condemning their owne former translations , Bib. 1562. 1577. adding two wordes more then are in the Greeke text , leaning , God : forcing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which may be , but is as rare , as virgae eius , for virgae suae : turning the other wordes cleane out of their order and place and forme of construction which they must needes haue correspondent and answerable to the Hebrue text from whence they were translated : Gen. 47. v. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which Hebrue wordes them selues translate in this order , He worshipped toward the beddes head . If he worshipped toward the beddes head , according to the Hebrue : then did he worship toward the toppe of his scepter , according to the Greeke : the difference of both being only in these wordes , scepter , and , bedde ( because the Hebrue is ambiguous to both ) and not in the order or construction of the sentence .

2 To make it more plaine , when the Prophet Dauid saith , Adorabo ad templum sanctum tuum Psal. 5. & 137. is not the true translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and grammatical sequele of the wordes thus : I wil adore toward thy holy temple ? Is it not a common phrase in the Scripture , that the people of God adored toward Hierusalem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dan. 6. 3 Reg. 8. Psal. 98. Ios. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ps. 131. toward his holy mount , before the arke , toward the place where his feete stood ? May any man be so bold , by adding and transposing to alter and obscure al such places of holy Scripture , that there may appeare no maner of adoration toward or before a creature ? and for worshipping or adoring toward the things aforesaid and the like , may we say , leaning vpon those things to worship or adore God ? Were they afraid lest those speaches of holy Scripture might warrant and confirme the Catholike & Christian maner of adoring our Sauiour Christ toward the holy Roode , at , or before his image and the Crucifixe before the altar , and so forth ? For had they not seated this , why should they translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , caning vpon , rather then , towards , yea , why in Genesis , towards his beddes head , & here not , towards ?

3 And ( which is more ) when the auncient Greeke fa●hers , Chrys. Oecum . in Collectan . Damesc . li. 1. pro imaginibus , Leont . apud Damasc . put so litle force either in this preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( or the other alleaged ) that they expound al those speaches as if the prepositions were of phrase only and not of signification , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saying , Iacob adored Iosephs scepter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the people of Israel adored the temple , the Arke , the holy mount , the place where his feete stoode , and the like , whereby S. Damascene proueth the adoration of creatures named Dulia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . namely of the crosse and of sacred images : if I say they make so litle force of the prepositions , that they inferre not only adoration towards the thing , but adoration of the thing : how do these goodly translatours , of al other wordes so straine and racke the litle particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie , leaning vpon , that it shal in no wise signifie any thing tending towards adoration ?

4 And if the Greeke Doctors suffise not to satisfie these great Grecians herein , telme you that haue skil in the Hebrue , whether in the foresaid speaches cited out of the Psalmes , there be any force in the Hebrue prepositions ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 98.131 . surely no more then if we should say in English without prepositions , Adore ye his holy hil : we wil adore the place where his feete stoode : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 95. or 96. Adore ye his footestoole : For you know that there is the same preposition also when it is said , Adore ye our Lord : or as your selues translate , worship the Lord : where there can be no force nor signification of the preposition . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And therfore in these places also your translation is corrupt and wilful , when you say thus : We wil fall downe before his footestoole . fall ye downe before his footestoole , before his holy mount , or wouship him vpon his holy hil : Where you shunne and auoid first the terme of adoration , which the Hebrue and Greeke duely expresse by termes correspondent in both languages , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . through out the Bible , and are applied for the most part to signifie adoring of creatures . Secondly you auoid the Greeke phrase , which is at the least , to adore towards these holy things and places : & much more the Hebrue phrase , which is , to adore the very things rehearsed : to adore Gods footestoole ( as the Psalme saith ) because it is holy , Psal. 98. or , because he is holy , whose footestoole it is , as the Greeke readeth .

5 This being most manifest to al that haue skil in these tongues , it is euident that you regard neither Hebrue nor Greeke , but only your heresie : & that in S. Paules place aforesaid of adoring Iosephs scepter , you alter it by your owne fansie , and not by S. Augustines authoritie , whom I am sure you wil not admit reading in the Psalme , Adore ye his footestoole : and so precisely and religiously reading thus , that he examineth the case , and findeth thereby that the B. Sacrament must be adored , and that no good Christian doth take it , before he adore it . Neither wil you admit him when he readeth thus of Dauid , Praef. in Ps. 33. He was caried in his owne handes , & interpreteth it mystically of Christ , that he was caried in his owne handes , when he gaue his body and bloud to his disciples . Yet are S. Augustines interpretations ( howsoeuer you like or mislike them ) very good , as also that aboue named of Iacobs leaning vpon his staffe , and adoring , may be one good sense or commentarie of that place , but yet a commentarie , and one Doctors opinion , not the sacred text of Scripture , as you would make it by so translating .

6 And if S. Hierom like not the Greeke Doctors interpretation in this place of adoring Ioseph and his scepter , yet he also saith that Iacob adored toward Iosephs rodde , or toward the beds head , and not leaning vpon his staffe he adored , which you make the text of Scripture . And though he thinke that in this place is not meant any adoration of Ioseph , yet I am sure , for adoration of holy things , namely Relikes , the holy land , and al the holy places and monuments of Christs being & doing vpon the earth , you wil not be tried by S. Hierom. And againe , why S. Paul should say , that by faith he adored , & in respect of things to come , it is not otherwise easie to vnderstand , but that he partly foresaw the kingdom of Ephraim , in the posteritie of Ioseph : partly the kingdom of Christ prefigured in Ioseph then Prince of Aegypt , & so by faith adored his scepter or toward his scepter ( which is al one ) as the Greeke fathers for the most part expound it . But let vs hasten toward an end .

CHAP. XX. Heretical translation by ADDING TO THE TEXT .

1 BECAVSE in the last corruption I spake of adding to the text , though it be their common and vniuersal fault in euery controuersie , as is to be seen in euery chapter of this booke : yet here I wil adde certaine places not yet mentioned . As , 2 Paral. 36. v. 8. in Bib. 1562. The rest of the actes of Iehoakim , and his abominations which he did , and CARVED IMAGES THAT WERE LAID TO HIS CHARGE , BEHOLD THEY ARE WRITTEN &c. these wordes , Against images . carued images laid to his charge , are more then is either in the Greeke or the Hebrue .

2 Againe , Act. 9. v. 22. Bib. 1577. Saul confounded the Iewes prouing ( by conferring one Scripture with an other ) that this is very Christ . These wordes , For Conference of Scriptures , against fathers , Councels &c. by conferring one scripture with another , are added more then is in the Greeke text : in fauour of their presumptuous opinion , that conference of Scriptures is ynough for any man to vnderstand them , and so to reiect both the commentaries of the Doctors , & exposition of holy Councels and Catholike Church . it is so much more I say then is in the Greeke text , and a notorious corruption in their Bible read daily in their churches as most authentical . See the rest of their Bibles , and thou shalt finde no more for al those wordes , but , affirming , or , confirming . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . c. 2. v. 16. and the self same Bible in the first epistle to the Corinthians translateth the same Greeke word thus , Who shal instruct ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in deede that is the true and vsual signification of the word , both in the old Testament , and in the new . as Deut. 4. Thou shalt teach them thy children . And Esa. 40. Who shal instruct our Lord ? the Hebrue word also in both places signifying no more but instructing and teaching . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And so doth the Apostle cite it to the Corinthians out of Esay , & he vseth it to the Colos. ( c. 2. v. 2 ) in the same signification , as the Church readeth and expoundeth it , and so consequently S. Luke in the place whereof we now treate , saith nothing els , but that S. Paul earnestly taught or instructed them that Iesus is Christ . And yet our new Translators without respect of Hebrue or Greeke , haue coined a new signification , of conferring one Scripture with an other . So ignorant they are in the signification of Greeke wordes , or rather so wilfully malitious .

3 Againe , 1 Pet. 1. v. 25. Bib. 1562. 1577. Against traditions . in the first epistle of S. Peter they translate thus : The word of the Lord endureth euer : and this is the word which by the Gospel was preached vnto you . where these wordes , by the Gospel , are added deceitfully and of il intent , to make the reader thinke that there is no other word of God but the written word , for the common reader hearing this word , Gospel , conceiueth nothing els . But in deede al is the Gospel whatsoeuer the Apostles taught either by writing , or by tradition and word of mouth , as S. Paul speaketh 2. Thess. 2. and S. Peter saith nothing els in the place alleaged , but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is the word which is preached among you , as the Geneua bibles translate , or more significantly , which is euangelized among you , as we translate . for though there be greater significancie in the Greeke word , then is expressed by bare preaching or telling a thing , as hauing a goodly relation and allusion to the word , Euangelium , Gospel : Euangelizo . yet neither do they in any other place , neither can they translate it , to preach by the Gospel : but simply , to preache , to tel , to shew . as , preaching peace by Iesus Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 10. v. 36. so them selues translate it . and Ps. 95 ( or 96. v. 2 ) Be telling of his saluation from day to day . Which in other places is spoken by other Greeke wordes , that haue no signification at al of Gospel . as immediatly in the said Ps. 95 ( or 96. v. 3 ) & Ps. 104. ( or 105. v. 1. ) & Act. 13. v. 5. and c. 17. v. 23. and Io. 1. vers. 3.

4 Al which wordes signifie only to tel , to shew , to declare , and are vsed indifferently for & with the other word which they here only translate , to preache by the Gospel . Whereas in al others places when they wil translate it most significantly , Luc. 2. v. 10. Act. 13. v. 32. Gal. 3 , 8. they expresse it by bringing glad tidings : and in some places where it should be expressed most significantly in respect of euangelizing or preaching the Gospel , Dominus dabit verbum euangelizantibus . Qui Euangelizas Hierusalem . Ps. 67. Isa. 40. there they translate it barely , preachers , & preaching . Only S. Peters place aforesaid , must be stretched to signifie , The word preached by the Gospel , to insinuate & vphold their heresie of the written Gospel only , or only written word , against Apostolical traditions not written . If this be not their meaning , let them giue vs a good reason why they translate it so in this one place only .

5 It is written of Luther that he for the self same heresie , Lind. Dubit . pag. 88. in his first translation into the Germane tonge , left out these wordes of S. Peter altogether , This is the word which is euangelized or preached to you . Why so ? because S. Peter doth here define what is the word of God : saying , that which is preached to you , & not that only which is written . Which false dealing of Luther is no smal presumption against the like heretical meaning of our English Protestants , who ( I am sure ) in this point of controuersie of the word written & vnwritten , wil not deny that they agree with the Lutherans .

6 Againe in the epistle of S. Iames , Ia. 4. v. 6. they adde the word , Scripture , into the text , saying , But the Scripture offereth more grace . Where the Apostle may say as wel , and indifferently , The Spirit or holy Ghost giueth more grace , and it is much more probable , and is so expounded of many . Let the good reader see the circumstance of the place , and abhorre their saucines in the text of holy scripture .

7 One addition of theirs I would not speake of , but only to know the reason why they doe it , because it is very strange , and I know not what they should meane by it . this I am sure , if they do it for no purpose , they doe it very folishly and forgetfully and contrarie to them selues . In the Gospel of S. Marke , Marc 3. v 16 in the reckening of the Apostles , they adde these wordes , And the first was Simon , Bibl. 1579. more then is in their Greeke text . Which addition they learned of Beza , whose contradictions in this point are worthie noting . Mat. 10. v. 2. In S. Matthew where these wordes are , he suspecteth that , first , was added by some Papist , for Peters primacie : here , where the word is not , he auoucheth it to be the true text of the Gospel , & that because Matthew readeth so . there he alleaged this reason , why it could not be said the first , Simon , because there is no consequence nor coherence of second , third , fourth , &c: here he saith , that is no impediment , because there be many examples of such speach , & namely in the said place of S. Matthew . there he saith it is not so , though al Greeke copies haue it so : here it must needes be so , though it be only found in certaine odde Greeke copies of Erasmus , which Erasmus him self ( as Beza confesseth ) allowed not , but thought that these wordes were added in them out of S. Matthew . What these contradictions meane I know not , and I would learne the reason thereof , of his scholers our English translators , who ' by their Maisters authoritie haue made the self same addition in their English translation also .

8 There is also an other addition of theirs , either proceding of ignorance , or of the accustomed humor , when they translate thus : Col. 1. v. 23. if ye continue stablished in the faith , and be not moued away from the hope of the Gospel , which ye haue heard how it was preached to euery creature : or , whereof ye haue heard how that it is preached : or , whereof ye haue heard , and which hath been preached to euery creature , &c. For , al these varieties they haue , and none according to the Greeke text , which is word for word , as the vulgar Latin interpreter hath most sincerely translated it , Vnmoueable from the hope of the Gospel which you haue heard , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is or hath been preached among al creatures , &c. So that the Apostles exhortation is vnto the Colossians , that they continue grounded and stable in the faith and Gospel which they had heard and receiued of their first Apostles : Ro. 16. Ga. c. 1. & 2. 2 Thess. 2. Heb. 13. 1 Tim. 6. 2 Tim. 1. & 2. as in the epistle to the Romanes , and to the Galatians , and to the Thessalonians , and to the Hebrues , and to Timothee , and S. Iohn in his first epistle c. 2. v. 24 : and S. Iude v. 3. & 20 : al vse the like exhortations .

9 But this doth not so wel like the Protestants which * 1 Tim. 1. & 6. with Hymenaeus & Alexander and other o ! Heretikes haue fallen from their first faith , and therfore they alter the Apostles plaine speache with certaine wordes of their owne , and they wil not haue him say , Be vnmoueable in the faith and Gospel which you haue heard and receiued : but , whereof you haue heard how that it is preached : as though he spake not of the Gospel preached to them , but of a Gospel which they had only heard of , that was preached in the world . Certaine it is , these wordes , whereof you haue heard how it was preached , are not so in the Greeke : but , which you haue heard , which hath been preached . Which is as much to say , as that they should continue constant in the faith and Gospel which them selues had receiued , and which was then preached and receiued in the whole world . So say we to our deere countriemen , Stand fast in the faith & be vnmoueable from the hope of the Gospel which you heard of your first Apostles , CHAP. 21. which was & is preached in al the world . If the Protestants like not this exhortation , they do according to their translation .

CHAP. XXI . Certaine other heretical TREACHERIES and CORRVPTIONS , worthie of obseruation .

1 THEY hold this position , that the Scriptures are not hard to be vnderstood , that so euery one of them may presume to interprete and expound them . And because S. Peter saith plainely , 2 Pet. 3. Corruption concerning the easines of the scriptures . that S. Paules Epistles are hard , and other Scriptures also , which the vnlearned ( saith he ) peruert to their owne destruction , therfore they labour tooth and naile to make this subtil difference , Beza in Annot. that S. Peter saith not , Paules epistles are hard but some thinges in S. Paules epist: are hard ( as though that were not al one ) and therfore they translate so , that it must needes be vnderstood of the things , and not of the Epistles , pretending the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which yet they know in some copies can not be referred to the things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Test . Gr. Crisp . but must needes be vnderstood of the Epistles . Wherfore , the Greeke copies being indifferent to both , and the thing also in very deede being al one , whether the hardnes be in the Epistles or in the matter ( for when we say the Scripture is hard , we meane specially the matter ) it is not only an Heretical but a foolish & peeuish spirit that maketh them so curious and precise in their translations , as here to limite and abridge the sense to the things only , Beza translating , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . inter quae sunt multa difficilia , and not , in quibus , as it is in the old vulgar translation , most sincere , and indifferent both to epistles and things .

Corruption to make God the author of sinne . An other fashion they haue , which can not procede of good meaning , that is , when the Greeke text is indifferent to two senses , and one is receiued , read , and expounded of the greater part of the auncient fathers , and of al the Latin Church , there to folow the other sense not so generally receiued & approued . as in S. Iames epistle where the common reading is , Deus intentator malorum est , God is no tempter to euil , they translate , God can not be tempted with euil , which is so impertinent to the Apostles speache there , as nothing more . But why wil they not say , God is no tempter to euil , as wel as the other ? is it because of the Greeke word which is a passiue ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let them see their Lexicon , and it wil tel them that it is both an actiue and passiue . so say other learned Grecians , Gagneius . interpreters of this place . so saith the very circumstance of the wordes next going before , Let no man say that he is tempted of God . Why so ? Because God is not tempted with euil , say they . is this a good reason ? nothing lesse . how then ? Because God is no tempter to euil , therfore let no man say that he is tempted of God .

3 This reason is so coherent and so necessarie in this place , that if the Greeke word were only a passiue ( as it is not ) yet it might beseeme Beza to translate it actiuely , who hath turned the actiue into a passiue without scrupulositie , as him self confesseth , and is before noted , against the real presence . Much more in this place might he be bold to translate that actiuely , which is both an actiue and a passiue , specially hauing such an example and so great authoritie as is al the auncient Latin Church vntil this day . But why would he not ? surely because he would fauour his and their heresie , which saith cleane contrarie to these wordes of the Apostle , Annot. No. Test. an. 1556. Mat. 6. v. 13. to wit , that God is a tempter to euil . Is that possible to be proued ? yea it is possible and plaine . Bezas wordes be these , Inducit Dominus in tentationem eos quos Satanae arbitrio permittit , autin quos potius Satanam ipsum inducit , vt cor eorum impleat , vt loquitur Petrus Act. 5. v. 3. that is , The Lord leadeth into tentation those whom he permitteth to Satans arbitrement , or into whom rather he leadeth or bringeth in Satan him self to fill their hart , as Peter speaketh . Marke that he saith God bringeth Satan into a man , to fill his hart , as Peter said to Ananias , Why hath Satan filled thy hart , to lie vnto the Holy Ghost ? So then by this mans opinion God brought Satan into Ananias hart , to make him lie vnto the holy Ghost , & so ledde him into tentation , being author & causer of that heinous sinne .

4 Is not this to say , God is a tempter to euil : cleane contrarie to S. Iames the Apostle ? or could he that is of this opinion , translate the contrarie , that God is no tempter to euil ? Is not this as much to say as that God also brought Satan into Iudas to fil his hart , and so was author of Iudas treason , euen as he was of Paules conuersion ? See Beza Annot. in Ro. c. 1. v. 24 Act , 2. v. 23. Whit . ad ra . Camp. pag. 139. 145. Let Beza now and Maister Whitakers or any other Heretike of them al , wrest & wring them selues from the absurditie of this opinion , as they endeuour and labour to doe excedingly , because it is most blasphemous : yet shal they neuer be able to cleere & discharge them selues from it , if they wil allow & mainteine their foresaid exposition of Gods leading into tentation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 2. v. 23. Doth not Beza for the same purpose translate , Gods prouidence , for , Gods prescience ? Which is so false , that the English Bezites in their translation are ashamed to folow him .

5 An other exceding treacherie to deceiue the reader , is this : that they vse Catholike termes and speaches in such places where they may make them odious , Corruption in abusing Catholike wordes . and where they must needes sound odiously in the peoples eares . As for example , this terme , procession , they put very maliciously & falsely thus : 2 Mach. 6. v. 7. When the feast of Bacchus was kept , they were constrained to goe in the procession of Bacchus . Let the good reader see the Greeke Lexicon , Bib. 1570. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 procession . if there be any thing in this word like to the Catholike Churches processions : or whether it signifie so much as , to goe about , as their other bibles are translated , Bib. 1562.1577 . which meant also heretically , but yet durst not name , procession .

6 Againe , He put downe the Priests ( of Baal ) whom the kings of Iuda had founded to burne incense . Founded . 4 Reg. 23. v. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So they translate ( the Hebrue being simply to giue , make , appoint ) because in the Catholike Church there are foundations of chaunterie Priests , Chapples , ditiges , &c. Neither is it sincerely and without il meaning that they say here the Priests of Baal whom , &c. Because the Hebrue word signifieth al those that ministred in the temples of false gods .

7 Againe , Shrines , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Siluer shrines for Diana . Act. 19. v. 24. Because of the shrines & tabernacles made to the image of our B. Ladie : the Greeke word signifying , temples , and Beza saith , he can not see how it may signifie shrines .

8 Againe , Deuotions 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 As I passed by , & beheld your deuotions , I found an altar , Act. 17. v. 23. So they call the superstition of the Athenians toward their false gods , because of Catholike peoples deuotions toward the true God , his Church , altars , Saincts , &c , the Greeke word signifying the things that are worshipped ( as 2 Thess. 2. v. 4. and Sap. 15. v. 17. ) not the maner of worshipping . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

9 Againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Iewes had agreed , that if any man did confesse that he was Christ , he should be excommunicate , Ioh. 9. v. 22. And Iesus heard that they had excommunicated him , v. 35. to make the Iewes doing against them that confessed Christ , sound like to the Catholike Churches doing against Heretikes in excommunicating them , Excommunication . and so to disgrace the Priests power of excommunication : whereas the Iewes had no such spiritual excommunication , but ( as the Greeke must needes only signifie ) they did , put them out of the Synagogue , Aposynagogum facere . and so they should haue translated , the Greeke word including the very name of Synagogue . But they , as though the Church of Christ and the Synagogue of the Iewes were al one , so translate , excommunicating , and putting out of the Synagogue , as al one .

10 I omit here as spoken before , that they call an Idol , the Queene of heauen , because we call our Lady by that title : so to make both seeme like . Also , Altars . that they say Bels altar thrise , Images . for Bels table , to disgrace altars : and that for idols , they say images , in despite of the Churches images : that they say tradition duely in the il part , Traditions . yea sometime when it is not in the Greeke , to make traditions odious , and such like . Thus by similitude & like sound of wordes they beguile the poore people , not only in their false expositions concerning Iudaical fastes , meates , obseruation of daies ( as is els where shewed ) but also in their translations . So doth Caluins new Testament in frenche , Mat. 23. for , Nolite vocari Rabbi , translate , Be not called , nostre maistre or , Magister noster : in derision and disgrace of this title and calling , which is peculiar to Doctors of Diuinitie in the Catholike Vniuersities beyond the seas : euen as Wicleffe their grand-father did vpon the same wordes condemne such degrees in Vniuersities . But their Rabbines can tel them that Rabbi signifieth , Magister , and not , Magister noster . and S. Iohn telleth them so chap. 1. v. 38. and chap. 3. v. 2. and chap. 20. v. 16. and yet it pleaseth them to translate otherwise and to abuse Christs owne sacred wordes against Catholike Doctors & schooles : not considering that as Christ forbadde them to be called Rabbi , so he forbadde them the name of father & fathers , and yet I trow they wil not scoffe at this name either in their owne fathers , or in them selues so called of their children : though in Religious men , according to their heretical humor , they scoffe also at this name , as they do at the other in Doctors .

A heape of corruptions . 11 Contrariewise as they are diligent to put some wordes odiously where they should not , so they are as circumspect not to put other wordes and termes , where they should . In their first bible ( printed againe an. 1562. ) not once the name of Church : in the same , for charitie , loue : for altar , temple : for heretike , an author of sectes : & for heresie , sect: because in those beginnings , al these wordes sounded excedingly against them . The Church they had then forsaken , Christian charitie they had broken by schisme , altars they digged downe , heresie & heretike they knew in their conscience were like in the peoples eares to agree vnto them , rather then to the old Catholike faith and professors of the same . Againe in al their bibles indifferently , both former & later , they had rather say , righteous , then , iust : righteousnes , then , iustice : gift , then , grace , specially in the sacrament of holy orders : secrete , rather then mysterie , specially in matrimonie : dissension , then , schisme : & these wordes not at al , Priest , ( to wit , of the new Testament ) Sacrament , Catholike , hymnes , confession , penance , iustifications , and traditions in the good part : but in steede thereof , Elders , secrete , general , praises , acknowledging , amendement of life , ordinances , instructions . and which is , somewhat worse , carcas , for soule , and graue for hel . we may say vnto you as Demosthenes said to Aeschines . Demosth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 what are these ? wordes or wonders ? certainly they are wonders , and verie wonderful in Catholike mens eares . and whether it be sincere and not heretical dealing , I appeale to the wise and indifferent reader of any sort .

CHAP. XXII . Other faultes Iudaical , prophane , mere vanities , follies & nouelties .

1 NOw leauing matters of controuersie , let vs talke a litle with you familiarly , and learne of you the reason of other points in your translation , which to vs seeme faultes , and sauour not of that spirit which should be in Christian Catholike translators .

2 First , you are so profane , that you say , The ballet of ballets of Salomon , so terming that diuine booke Canticum Canticorum , conteining the high mysterie of Christ & his Church , as if it were a ballet of loue betwene Salomon and his concubine , as Castaleo wantonly translateth it . But you say more profanely thus , we haue conceiued , we haue borne in paine , as though we should haue brought forth winde . I am ashamed to tel the literal commentarie of this your translation . Esa. 26. v. 18. Why might you not haue said , We haue conceiued and as it were trauailed to bring forth , and haue brought forth the spirit ? is there any thing in the Hebrue to hinder you thus far ? Why would you say , winde , rather then , spirit : knowing that the Septuaginta in Greeke , & the auncient fathers , and S. Hierom him self who translateth according to the Hebrue , Ambr. li. 2. de Interpel . c. 4. Chrys. in Ps. 7. prope finem . See S. Hier. vpon this place . yet for sense of the place , al expound it both according to Hebrue & Greeke , of the spirit of God , which is first conceiued in vs & beginneth by feate , which the Scripture calleth the beginning of wisedom . in so much that in the Greeke there are these goodly wordes , famous in al antiquitie : Through the feare of the ô Lord we conceiued and haue trauailea with paine , and haue brought forth the spirit of thy saluation , which thou hast made upon the earth . Which doth excellently set before our eies the degrees of a faithful mans increase and proceding in the spirit of God , which beginneth by the feare of his iudgements , & is a good feare , though seruile , and not sufficient . & it may be that you condemning with Luther this seruile feare as euil and hurtful , meane also some such thing by your translation . But in deede the place may be vnderstood of the other feare also , which hath his degrees more or lesse .

3 But to say , we haue brought forth winde , can admit no such interpretation . but euen as if a mere Iew should translate or vnderstand it , who hath no sense of Gods spirit , so haue you excluded the true sense which concerneth the Holy Ghost , & not the cold terme of winde , and whatsoeuer naked interpretation thereof . And it is your fashion in al such cases , where the richer sense is of Gods holy spirit , there to translate winde , as Ps. 147. v. 18. as you number the psalmes .

4 And it is not vnlike to this , that you wil not translate for the Angels honour that caried Abacuc , He sette him into Babylon , ouer the lake by the force of his spirit : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but thus , through a mightie winde : so attributing it to the winde , not to the Angels power , and omitting cleane the Greeke pronowne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his , which sheweth euidently that it was the Angels spirit , force , and power .

5 Againe , where the Prophets speake most manifestly of Christ , there you translate cleane an other thing : as Esa. 30. v. 20. When S. Hierom translateth thus , Bib. 1579. and the Church hath alwaies read accordingly , Non faciet auolare ate vltra Doctorem tuum : & erunt oculi tui videntes praeceptorem tuum . that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And ( our Lord ) shal not cause thy Doctor to flie from thee any more : and thine eies shal see thy Maister . Which is al one in effect with that which Christ saith , I wil be with you vnto the end of the world : there you translate thus , Thy raine shal be no more kept backe : but thine eies shal see thy raine . So likewise Ioel 2. v. 23. where the holy church readeth , Reioyce ye children of Sion in the Lord your God : because he hath giuen you the Doctor of iustice : there you translate , the raine of righteousnes . See 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doth the Hebrue word force you to this ? you know that it signifieth a teacher or Maister . and therfore the Iewes them selues , Lyra in 30 Esa. partly vnderstand it of Esdras , partly of Christs Diuinitie . Why are you more profane ( I wil not say more Iudaical ) then the Iewes them selues ? why might not S. Hierom a Christian Doctor and lacking no skil in the Hebrue ( as you wel know ) satisfie you , who maketh no doubt but the Hebrue in these places is , Doctor , Maister , teacher ? Who also ( in Psal. 84 , 7 : ) translateth thus , With blessings shal the Doctor be araied : meaning Christ . Where you with the later Rabbines the enemies of Christ translate , The raine couereth the pooles . What cold stuff is this in respect of that other translation so cleerely pointing to Christ our Maister and Doctor ?

6 And againe , where S. Hierom translateth , and the Church readeth , and al the fathers interpret and expound accordingly , Es 33. There shal be faith in thy times : to expresse the maruelous faith that shal be then , in the first Christians specially , euen vnto death , and in al the rest concerning the hidden mysteries of the new Testament : there you translate , There shal be stabilitie of thy times . The Prophet ioyneth together there , iudgement , iustice , faith , wisedom , knowledge , the feare of our Lord : you for a litle ambiguitie of the Hebrue word , turne faith into stabilitie .

7 If I should burden you with translating thus also concerning Christ , Esa. 2. Cease from the man whose breath in his nostrels : for wherein is he to be esteemed ? You would say I did you wrong , because it is so pointed now in the Hebrue . Whereas you know very well by S. Hieroms commentarie vpon that place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that this is the Iewes pointing or reading of the word , against the honour of Christ : the true reading and translation being as he interpreteth it , for he is reputed high : and therfore beware of him . Otherwise ( as S. Hierom saith ) what a consequence were this , or who would commend any man thus , Take heede ye offend not him , who is nothing esteemed ? yet that is your translation . Neither doth the Greeke helpe you which ( if the accent be truely put ) is thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gal. 2. v. 6. because he is reputed for some body or some thing : as S. Paul speaketh of the cheefe Apostles , and it is our phrase in the commendation of a man .

8 The like excuse you would haue by alleaging the Hebrue vowels , if you were told that you much obscure a notable saying of the prophet concerning Christ , or rather the speache of Christ him self by his prophet , saying : I haue spoken by the Prophets , Osee 12 , 10. and I haue multiplied vision , & in the hand of the Prophets ( that is , by the Prophets ) haue I been resembled . Which later wordes doe excedingly expresse , that al the Prophets spake of Christ : as our Sauiour him self declareth , Luc. 24. v. 27. Act. 3. beginning from Moyses and al the Prophets to interpret vnto the two disciples , the things that concerned him . and as S. Peter saith in these wordes , Al the Prophets from Samuel and that spake after him , did tel of these daies . This prophecie then being so consonant to these speaches of the new Testament , the Greeke also being word for word so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Hebrue by changing one litle pricke ( which the later Iewes haue added at their owne pleasure ) being fully so as we read with the Catholike Church : why pretend you the Iewes authoritie to mainteine an other lesse Christian translation , which is thus : I vse similitudes by the ministerie of the Prophets . as though there were nothing there concerning Christ or the second person peculiarly ?

9 You wil also perhaps alleage not only the later Iewes , but also some later Catholike men that so translate the Hebrue . The Hebrue text , is no certaine rule to interprete by . But the difference betwene them and you , is , that they , with reuerence and preferment alwaies of S. Hieroms and the Churches auncient translation , tel vs how it is now in the Hebrue : you , with derogation and disanulling the same altogether , set downe your owne as the only true interpretation according to the Hebrue : auouching the Hebrue that now is , and as now it is printed , to be the only authentical truth of the old Testament . Where you can neuer answer vs , how that in the Psalme 22 , As a lion my hand and my feete ( as now it is in the Hebrue ) can be the true and old authentical Hebrue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which none of the fathers knew , the auncient Rabbines condemne as a corruption , your selues translate it not , but after the old accustomed reading , They haue pearced my handes and my feete Which is a notable prophecie of our Sauiours kinde and maner of Passion , being crucified on the Crosse . Only the later Iewes , and such Heretikes as thinke he died vpon a gallous or gibbet , and not vpon the Crosse , they like this Hebrue text wel , and stand vpon it , as you do vpon al without exception , & yet when it commeth to certaine particulars , you are compelled to forsake it . as in certaine other places , for example .

Faultes in the Hebrue text . 10 Where the Hebrue saith , Achaz king of Israel , 2 Paralip. 28. v. 19. which is not true , you are compelled to translate , Achaz king of Iuda , as the truth is , and as it is in the Greeke and the vulgar Latin . yet * Bib. 1579. some of your Bibles folow the falshod of the Hebrue .

11 Likewise , where the Hebrue saith , Zedecias his brother , meaning the brother of Ioachin , you translate , Zedecias his fathers brother , Bib. 1579. as in deede the truth is , according to the Greeke , and to the Scripture 4 Reg. 24. v. 19. and therfore your Bible which foloweth the Hebrue here also , translating , his brother , yet in the margent putteth downe as more true , vncle .

12 Likewise in an other place , the Hebrue is so out of frame , that some of your Bibles say , he begat Azuba of his wife Azuba . and othersome translate , he begat Ierioth of his wife Azuba : the Hebrue being thus , he begat Azuba his wife and Ierioth , which neither you nor any man els can easily tel what to make of . Thus you see how easie it were ( if a man would multiplie such examples ) to shew by your owne testimonies the corruption of the Hebrue , In the preface of the new Test . and that your selues do not , nor dare not exactly folow it , as of the Greeke text of the new Testament also is declared els where .

13 But it is greater maruel , why you folow not the Hebrue in other places also , where is no corruption . You protest to translate it according to the pointes or vowels that now it hath , and that you call the Hebrue veritie . Tel me then I beseeche you , why do you in al your Bibles translate thus , O Virgin daughter of Sion , he hath despised thee , and laughed thee to scorne : Esa. 37. v. 22 ô daughter of Hierusalem he hath shaken his head at thee . In the Hebrue , Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S. Hieroms translation and commentarie , it is cleane contrarie , The Virgin daughter of Sion hath despised thee ( ô Assur : ) the daughter of Hierusalem hath shaken her head at thee . Al are the foeminine gender , and spoken of Sion literally , and of the Church spiritually triumphing ouer Assur and al her enemies : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . you translate al as of the masculine gender , & apply it to Assur insulting against Hierusalem . &c. I can not conceiue what this translation meaneth , & I would gladly know the reason , & I would haue thought it some grosse ouersight , but that I finde it so in al your English Bibles , & not only in this place of Esay , but also in the bookes of the kinges , 4 Reg. 19. where the same wordes are repeated . And it is no lesse maruel vnto vs that know not the reason of your doings , why you haue c c Bib 1577. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 left out Alleluia nine times in the sixe last Psalmes , Alleluia . being in the Hebrue nine times more then in your translation : specially when you know that it is the auncient and ioyful song of the primitiue Church . See the new English Testament , Annot. Apoc. 19.

14 Againe , you translate thus : Many which had seen the first house , when the foundation of this house was laid before their eies , wept &c. Looke wel to your Hebrue , and you shal finde it according both to the Greeke & the Latin , thus : Many which had seen the first house in the foundation thereof ( that is , yet standing vpon the foundation , not destroied ) and this temple before their eies , wept . You imagined that it should be meant , they saw Salomons temple , when it was first founded , which because it was vnpossible , therfore you translated otherwise then is in the Hebrue , Greeke , and Latin . But yet in some of your Bibles you should haue considered the matter better , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and translated accordingly .

15 And surely why you should translate ( 4 Reg. 23. v. 13. ) On the right hand of mount Oliuete , rather then as it is in the vulgar Latin : and why , Ye abiect of the Gentiles , Esa. 45. v. 20. rather then , ye that are saued of the Gentiles : you belike know some reason , we do not , neither by the Hebrue nor the Greeke .

16 Howbeit in these lesser things ( though nothing in the Scripture is to be counted litle ) you might perhaps more freely haue taken your pleasure , in folowing neither Hebrue nor Greeke : but when it concerneth a matter no lesse then vsurie , there by your false translation to giue occasion vnto the reader , to be an vsurer , is no smal fault either against true religion or against good maners . Bib. 1562. 1577. Deut. 23. v. 19. This you doe most euidently in your most authentical translations , saying thus : Thou shalt not hurt thy brother by vsurie of money , nor by vsurie of corne , nor by vsurie of any thing that he may be hurt withal . What is this to say , but that vsurie is not here forbidden , vnles it hurt the partie that boroweth , which is so rooted in most mens hartes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. that they thinke such vsurie very lawful , and daily offend mortally that way . Where almightie God in this place of holy Scripture hath not a word of hurting or not hurting ( as may be seen by the Geneua bibles ) but saith simply thus : Thou shalt not lend to thy brother to vsurie , vsurie of money , vsurie of meate , vsurie of any thing that is put to vsurie .

17 Marke the Hebrue and the Greeke , and see , and be ashamed , that you straine and peruert it , to say for , Non foenerabis fratri tuo , which is word for word in the Greeke and Hebrue , Thou shalt not hurt thy brother by vsurie . If the Hebrue word in the vse of holy Scripture do signifie , to hurt by vsurie , why do you in the very next wordes folowing , in the self same Bibles translate it thus , ibid. v. 20. vnto astranger thou maist lend vpon vsurie , but not vnto thy brother ? Why said you not , A stranger thou maist hurt with vsurie , but not thy brother ? Is it not al one word and phrase here and before ? And if you had so translated it here also , the Iewes would haue thanked you , who by forcing the Hebrue word as you doe , thinke it very good to hurt any stranger , that is , any Christian by any vsurie be it neuer so great .

18 What shal I tel you of other faultes , which I would gladly account ouersightes or ignorances , such as we also desire pardon of , but al are not such , though some be . As , Two thousand , Cant. Cantic. c. 8. v. 12 Bib. 1579. ( written at length ) to them that keepe the fruite thereof . In the Hebrue & Greeke , two hundred . Againe in the same booke c. 1. v. 4. As the fruites of Cedar . in the Hebr. and Greeke . tabernacles . And , Isa. 7. v. 11. Aske a signe either in the depth or in the height aboue , for , in the depth of Hel. And , Great workes are wrought by him . Mat. 14. v. 2. for , do worke in him , as S. Paul vseth the same word 2 Cor. 4. v. 12. And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To make ready an horse . Act. 23. v. 24. in the Greeke , beastes , And , Bib. 1577. If a man on the Sabboth day receiue circumcision without breaking of the law of Moyses . Io. 7. v. 23. For , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to the end that the law of Moyses be not broken . And , The sonne of man must suffer many things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and be reproued of the elders . Mar. 8. v. 31. For , be reiected , as in the psalme , The stone which the builders reiected , we say not , reprouing of the said stone , which is Christ . 1 Tim. 3. And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a yong scholer , in al your translations , falsely . And , Simo of Chanaan or Simon the Cananite , Mar. 3. who is called otherwise , Zelótes , that is Zelous , as an interpretation of the Hebrue word , Cananaeus : which I maruel you considered not , specially considering that the Hebrue word for Zelous , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & the other for a Cananite , beginne with diuers letters . and , Heb. 2. v. 1. lest at any time we should let them slippe . for , lest we slippe or runne by , and so be lost .

19 And as for the first bible , An. 1562. which was done in hast , and not yet corrected , but is printed still a fresh : Mat. 22. that saith , With Herods seruants , as though that were the only sense : that calleth idiotas lay men : a a Mat. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a ship : b b Mar. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wondering : c c Mat. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are gone out : Eph. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his substance : and , To know the excellent loue of the knowledge of Christ . For , the loue of Christ that excelleth knowledge . And , of men that turne away the truth . Tit. 1. For , that shunne the truth and turne away from it . And , Mount Sina is Agar in Arabia . For , Agar is Mount Sina . &c.

20 Let these and the like be smal negligences or ignorances , such as you wil pardon vs also , if you finde the like . Neither do we greatly mislike , that you leaue these wordes , a a Deut. 33. Vrim and Thummim and b b 4 Reg 23. Chemarim and c Ziims , & Iims , vntranslated , Ierem. 50. because it is not easy to expresse them in English : and we would haue liked it as wel in certaine other wordes , which you haue translated , images , images , and stil , images , Hamanim . Esa. 17. Gillulim . Ier. 50. Miphletseth . 3 Ro. 15. being as hard to expresse the true signification of them , as the former . And we hope you wil the rather beare with the late Catholike translation of the English Testament , that leaueth also certaine wordes vntranslated , not only because they can not be expressed , but also for reuerence and religion ( as S. Augustine saith ) and greater maiestie of the same .

21 Of one thing we can by no meanes excuse you , but it must sauour vanitie , or noueltie , or both . As when you affectate new strange wordes which the people are not acquainted withal , but it is rather Hebrue to them then English : Bib. 1579. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Demosthenes speaketh , Demosth . vttering with great countenance and maiestie , Against him came vp Nabucadnezzar king of Babel , 2 Par. 36. v. 6. 2 Par. 36. v. 6. for , Nabuchodonosor king of Babylon : Saneherib , c. 32. Fo. 172.173 . Io. 160. Epistle to the Queene . for Sennacherib : Michaiahs prophecie , for Michaeas : Ichoshaphats praier , for Iosaphats : Vzza slaine , for Oza . When Zerubbabel went about to build the Temple , for Zorobabel : Remember what the Lord did to Miriam , for Marie , Deut. 34. Bib. 1562. And in your first translation , Elisa for Elisaeus , Pekahia & Pekah for Phaceia & Phacee , Vziahu for Ozias , 4 Reg. c. 15.16 . Thiglath-peleser for Teglath phalasar , Ahaziahu for Ochozias : Peka the sonne of Remaliabu , for , Phacee the sonne of Romelia . And why say you not as wel Shelomoh for Salomon , and Coresh for Cyrus , and so alter euery word from the knowen sound and pronunciation thereof ? Is this to teach the people , when you speake Hebrue rather then English ? Were it a goodly hearing ( thinke you ) to say for IESVS , Ieshuah , and for MARIE his mother , Miriam : and for Messias Meshiach , and for Iohn , Iachannan , and such like monstruous nouelties ? which you might as wel doe , and the people would vnderstand you as wel , as when your preachers say , Calfil . Nabucadnezer king of Bábel .

22 When Zuinglius your great Patriarke did reade in Munsters translation of the old Testament , Praefat. in Esa. Iehizkiahu , Iehezchel , Choresh , Darianesch , Beltzezzer , and the like . for , Ezechias , Ezechiel , Cyrus , Darius , Baltasar : he called them barbarous voices , & vnciuil speaches , & said the word of God was soiled and depraued by them . Know you not that proper names alter & chaunge , and are written and sounded in euery language diuersely ? Might not al antiquitie & the general custom both of reading and hearing the knowen names of Nabuchodonosor , and Michaeas , and Ozias , suffice you , but you must needes inuent other which the people neuer heard , rather for vaine ostentation to amase and astonish them , then to edification and instruction . Which is an old Heretical fashion , noted by Eusebius lib. 4. c. 10 : and by the author of the vnperfect commentaries vpon S. Matthew , ho. 44 : and by S. Augustine lib. 3. c. 26. contra Cresconium .

23 What shal I speake of your affectation of the word Iehôua ( for so it pleaseth you to accent it ) in steede of Dominus , Iehouah . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord : whereas the auncient fathers in the very Hebrue text did read and sound it rather , Adonai , as appeareth both by S. Hieroms translation and also his commentaries , and I would know of them the reason , why in the Hebrue Bible , when so euer this word is ioyned with Adonai , it is to be read Elohim , but only for auoiding Adonai , twise together . This I say we might iustly demaund of these that take a pride in vsing this word Iehôua so oft both in English & Latin : though otherwise we are not superstitious , but as occasion serueth , only in the Hebrue text we pronounce it and reade it . Againe we might aske them , why they vse not as wel Elohim in steede of Deus , God : and so of the rest , changing al into Hebrue , that they may seeme gay fellowes , and the people may wonder at their wonderful and mystical diuinitie .

24 To conclude , are not your scholers ( thinke you ) much bound vnto you , for giuing them in steede of Gods blessed worde and his holy Scriptures , such translations , heretical , Iudaical , profane , false , negligent , phantastical , new , naught , monstruous ? God open their eies to see , and mollifie your hartes to repent of al your falshod & treacherie , both that which is manifestly conuinced against you and can not be denied , as also that which may by some shew of answer be shifted of in the sight of the ignorant , but in your consciences is as manifest as the other .

FINIS .