A VIEW OF THE MARGINAL NOTES OF THE Popish Testament , translated into English by the English fugitiue Papists resiant at RHEMES in France . By George Wither .

Printed at London by Edm. Bollifant for Thomas Woodcocke .

IT is the manner , vse , and custome of all that set foorth any thing to be seene and read of others , to set downe some reasons that mooued them to take such pains , and to publish their labors . In the yeere of our Lord , one thousand , fiue hundred , eightie two , a testament translated into English , at Rhemes in France , was published in print , by the English fugitiue Papists resiant there . The censure , view , and examination whereof , hath euer since been hartily looked , or rather longed for , of all both rich and poore , high and low , that feare God and loue his truth . But by what occasion I cannot tell , it hath been hitherto delaied . Whereupon I thought it would not be amisse , neither misliked , if some thing in the meane space might be done , toward the satisfaction of the well affected , and the repressing of the triumphes of the contrarie . Therefore at my returne from London , from Michaelmasse terme last past , I tooke in hand to discouer the loose , corrupt , vniust , and vntrue dealing of our Rhemists in their marginall notes . Which if I could effect , and bring to passe afore an answer to their whole worke came foorth , I did suppose that it would somwhat diminish the griefe of manie good men , and make them the more patiently to expect and wait for the censure of the whole work . And againe , if it should happen , that by reason I tooke it in hand so late , that I ●ould not compasse it , or bring it to passe , afore the censure of the whole worke were in presse , yet I did thinke , that bicause that worke could not be but verie great , and therfore chargeable ; that it would not be thought amisse of , if some part were answered by it selfe , which the poorer , and those which either were vnable , or vnwilling to be at charges with the other , might attaine and haue with small cost . Now hauing by the fauor of God gone through it , I thought that I could not choose a better patron for it , than your Grace , whom God hath aduanced to the highest Ecclesiasticall place and dignitie in our Church of England . For some make the dedication of their works , testimonies of old friendship and familiaritie , and as it were monuments of their old long continued loue . Which cause if there were no more , were sufficient , considering the loue , wherewith you haue imbraced me these thirtie yeeres and vpwards . Others do it to witnes their mindfulnes of their dutie to them that be in honorable place and calling . And why should not I heerin also imitate them , sith it hath pleased God , leauing me in a meane place , so highly to aduance you ? Others to get the fau●●able patronage and defence of their works by high dignitie and authoritie , against all maleuolous cauillers and backbiters , whereof this wicked world is alwaies full . And heer of both I stand in great need , hauing the whole band of Popish sophisters in this against me , and also none can better protect and defend me , than you , either for learning and iudgement , or for power and authoritie , wherewith God hath indued you . Their whole worke consisteth altogither of lieng , fraud , and deceit , which I thought not vnmeete in some part to touch , disclose , and make manifest in this mine Epistle . First in their Preface , then in their Translation , after in their collected and concluded Annotations : lastly , in their thicke and threefold allegations of the fathers . In which I will vse all possible breuitie and shortnes ; for that my purpose is but to giue a little small taste of their foule and shamelesse dealings , whereby the sinceritie of their dealing in the rest may be the easilier and better gessed at . The first part of their Preface maintaineth against the whole course of the Scriptures , and against all authoritie of the ancient primitiue Church , that it is not necessarie for al Christians to haue , and read the Scriptures in a knowen vulgar toong . Deut. 6. vers. 7. 8 9. Which if it were true , why are all men commanded continually to talke of them , and to write them vpon the doores , wals , Psal. 1. vers . ● . and posts of their houses , and how should they meditate in them day and night ? How should fathers teach them to their children , Psal. 78. v. ●● . and they againe to their children ? Psal. 19. ve● . 7. The Scriptures giue wisedome to the simple , why then shall not the simplest seeke in them to waxe wise ? Iohn 5. v 39. If life be to be found in the Scriptures , why shall not all search them that looke for life ? Rom. v. 1● . v. ● . If they be written for our learning , why should it not be as lawful to learne by reading , as by hearing ? The Constitutions which they sundry times alledge , Cleme● . l. b. 1. cap. ● . as ordeined by the Apostles , do appoint Laie men to read the Law , the books of the Kings , Epistla ad Marcellam . the Psalmes and the Gospell . Saint Hierome commendeth poore plough men , bicause at the plough taile in their worke and labor , they could sing the Psalmes . Our Rhemists adde of their owne ( beleeue them if you list ) to salue the matter withall , that they sang in a language they vnderstood not , and wherein they could not read those Scriptures . Saint Chrysostome exhorted the common people to get them Bibles , In the homilie ▪ quoted in their epistle . and Testaments , and refuted the same obiections , which the Papists at this day make to the contrary . But our Papists tel vs that he dealt like a pulpit man , and therfore his rules must not be generall , but serue for his owne people , which he preached vnto . As who should say the pulpit were not as meet a place , to deliuer the rules of religion , and a generall truth in , as the schooles . They adde , that euery artificer dealeth in the hardest , and deepest matters of religion , omitting the more easie , that they presuppose no difficulties , that they aske for no expositor , that they feele no depth of Gods science in Scripture , that maners , and life are nothing amended , that priuate fantasies , and not the sense of the Church , and doctors thereof , in interpreting the Scriptures is followed . And whosoeuer knoweth the state , and condition of the Church of England , knoweth all this to be an beape , and dunghill of lies packed togither . If their commendation of their Churches moderation , in not wholy condemning , nor forbidding generally vulgar translations , be not a lie ▪ then Master Harding , In the fift part of his answere to the apologie , Chap. 16. 〈◊〉 . and such other like of their side , haue abused vs , in telling vs , that the malepartnesse of Heretikes made the Church altogither to forbid the vulgar translations . Their accusations of our translations , haue alreadie been so well answered by Master Doctor Fulke to Martinius , that I neede not to touch them . Their reasons likewise being both many , and friuolous , whereby they go about to prefer their vulgar latin version , before the text in the toongs , wherein they were first written , I leaue to him , or them , which shall answere the whole preface in order as it lieth : onely three things , I will admonish men to consider of , in them . First that they tend not so much to giue credit to the vulgar text , as to discredit al texts whatsoeuer , to the end that either men might haue nothing to ground their religion certainlie on , or else to make their Church of Rome their only stay . Secondly , that they confesse the Fathers in this point to be against them , namely whose opinions are that the Latin text should yeeld to the Greeke , and Hebrue : but they thinke to avoid it with a slie shift , that they meant the true , and vncorrupted text , as it was in their daies , and times . But Lodouicus Viues a learned man , liuing in the daies of Henrie the eight , in his annotations vpon Saint Augustine de ciuitate Dei , Iib. 14. cap. 8. telleth vs , that to his time ( a fewe vnlearned dolts excepted ) all men preferred the texts in their original toongs , Lib. 15. cap. 13. before the others translated out of them . Therefore either our good Masters of Rhemes must tell vs of some great corruptions that haue crept in of late yeeres into the Greeke , and Hebrew texts , or else they can not blame vs for not crediting them against the learned of all ages afore vs , old and new , one , and others . Thirdly , that the Councel of Trent goeth not so far as our new Masters of Rhemes : For they preferre it onely before all Latin translations , making it amongst them the onely autenticall texte : In which it is plaine that either the Pope , or the Councell might , and did erre . For Erasmus dedicated his translation to Pope Leo , and vnder his approbation manie men tooke it for autenticall , and now your Councell iudgeth it not autenticall , therefore either Leo , or they iudged amisse , take whether they will . Thus much for their Preface . Their Translation ( how much soeuer they brag of paines , care , and conscience to deale sincerely ) is fraudulently framed to make poore men thinke the Scriptures to be more obscure and darke a great deale , than they are , and so to fray them ( as much as in them lieth ) from taking paines to read them . I note this onely , not bicause it is not full of other corruptions , and partialities , but bicause leauing them to the censurer , or censurers therof , I take that which euery blind man may see , that they haue studied therin for nothing lesse , than perspicuitie , & plainnes . For they haue both hunted for words of purpose , which the people do not vnderstand , as superstantiall , didrachmes , cense , stater , scandall , scandalized , Corbanah , euangelized , scenopegia , paraclete , Iohn 2. v. 4. prepucie , Neophyte , depositum , gratis , and such like : And also left their sentences vnperfect , Iohn . 21. vers. 22. halt , maimed , and without sence , and all to strike simple persons in a maze , As what is to me & the woman ? and this man what ? Rom. 5. vers. 18. As by the offence of one vnto al men to condemnation , and such like , which in English haue no sence . Their collections , and conclusions how weake and friuolous they are , though it will sufficiently appeare in mine answeres to their marginal notes ; yet I hope it wil not be amisse , if some also be noted down here . These shall be of two sorts , one so grosse that euery simple man may see the vanitie of their collections : the other more cunninglie , but yet deceitfully gathered . The deceit of the later sort is also double , either grounded vpon wilfull , and slaunderous misreporting of our assertions , or else vpon aequiuocations , and ambiguitie of words , wherewith it seemeth they delight them selues greatly , and thinke it a wonderfull peece of learning to deceiue their poore , simple & credulous followers . The first sort void of all shew of probable consequence , are throughout their Testament very many . But to auoide tediousnes , I will content me here with a very few . Vers. 23. In the first of Matthew . Our Sauiour Christ borne in mariage , yet of a Virgin , honoreth both states , and withall teacheth vs that virginitie , and continent life are preferred before mariage . In the second of Matthew vpon the murdering of the children , Vers. 16. by this we learn , what credit is to be giuen to the Church in canonizing Saints , and celebrating their holydaies , Vers. 8. &c. In the third Chapter , vpon those words . Yeeld therefore fruit worthy of penance . Iohn preacheth satisfaction by doing worthy fruits , & works of penance . Vers. 2. Both in the third & fourth chapter , vpon Iohns preaching in the desart , & Christs going into the desart , to be tempted of the di●ell , they gather a warrant for popish Heremites , that make a profession to liue out of the societie & companie of men continually , Vers. 21. and so to end their daies . In the sift of Matthew vpon these words , except your iustice do abound , &c. whereby we see ( say they ) saluation , life and iustification not to come of onely faith , or imputation of Christs righteousnes . Vers. 13. In the sixt chapter , vpon these words , Leade vs not into temptation , they saie that Beza according to the Caluinistes opinion , saith that God leadeth into temptation , therefore he maketh God the author of euill . Vers. 〈◊〉 . In the seauenth chapter vpon these words , Lord , Lord . These men haue faith , otherwise they could not inuocate , therefore to beleeue is not enough . I could haue drawne out a great number as bad , or woorse than these , but I will heere stay . For I haue giuen a sufficient taste , what might be done in the most part of their Testament , almost in euerie chapter . Now concerning their double deceit afore spoken of , whereof the first is grounded vpon malice , which blindeth them , and maketh them wilfully against their owne conscience and knowledge to mistake and misreport our assertions . One common cauill , is the finding fault with our translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repentance , Vers. 〈◊〉 . and to repent , and amend , Mathew . 11. and repeated in many other places , which is grounded vpon this slander , that bicause we do not allow that the fruits of repentance be works satisfactorie for sinne , therefore we do not teach at al those testimonies of harty , and vnfeined repentance . Another cauill very common also riseth vpon that , bicause we confesse ( as the holy Ghost hath taught vs in the Scriptures ) that God is the author of euerie act , therefore they gather also that he is the author of euerie sinne , or euill . Which malicious collection , though it haue been ten thousand times answered , and that fully , yet they cease not still odiouslie to obiect it . And bicause we denie that Christ after his death went into Limbus Patrum , Actes 2. vers. ●7 . as they without al warrant of the word imagine , therefore they maliciouslie giue out that Caluin and his followers denie an article of the Faith , 1. Peter . 3. ver. 19. and therfore conclude them to be infidels . In all their notes touching iustification by faith , they deale with vs , as though we ascribed iustification to an idle faith , which worketh not by loue , and vpon that false ground , they gather many things against vs , as shall appeere in mine answere to their notes . But all that are wise , and haue eies to see , do perceiue , that in this maner of dealing , they do but vtter their owne shame , in making no conscience of cogging , lieng , and slaundering , & in steede of battailing with their enimies , they make themselues sport with their owne shadowes . Now to their amphibologies , and aequiuocations ; which are also to long to pursue . The Rhemists vpon the fift to the Galathians confesse , that Paule when he ascribeth iustification to faith , speaketh of such a faith as worketh by charitie , and yet in all their notes against iustification by faith , they dallie , and play , and dazel the eies of the simple with the ambiguitie of the word , being diuerslie in diuerse places taken . The like dealing they vse about the words of iustice , and iustification , which when they know them to be diuersly taken , and in sundry senses , yet they delude with the sound of the words those , who for simplicitie are not able to discerne the diuersitie of the sense . I wil not heap vp here more of these examples , a number will offer themselues in reading of mine answers . The alledging of the Fathers thicke and threefolde , is for two fraudulent respects . One is , that those which are doubtfull to what religion they may encline , and to which side to cleaue , may continue doubtfull , and without resolution still , whiles both our aduersaries , and we alledge Fathers , and accuse one another of corrupt dealing in them , and they poore soules not able to repaire to the Fathers to see whether side dealeth truely . The second is to continue the false perswasion of their credulous followers , in thinking that all antiquitie maketh for poperie . To these two ends it is , that their allegations are so many . First therefore to auoid this their fraud , it is to be noted , and obserued , that a maruellous number of their allegations , touch no point , nor matter in controuersie betwixt vs . As for example , Mat. 2. ver. 16. they alledge Origen to prooue that the innocent children murthred by the commandement of Herode , Mat. 3. ver. 10. haue beene honored for martyres . Augustine to prooue that not to do good is damnable . Mat. 3. vers. 8. Hierome to prooue that fasting , praier , and almes are fruits of repentance , or as they terme it , penance , Cyprian to prooue that they are false martyrs , Mat. 5. ver. 10. that suffer not for iustice . Chrysostome to prooue that by the church the gouernors thereof be vnderstoode . Mat. 18. vers. 17. Ambrose to prooue that God hath left to his church authoritie aswel to loose , Mat. 18. vers. 18. as to binde . Which kinde of proofes for matter not denied , if they had beene omitted , and left out , the great glorious shew of Fathers had beene blemished , and their campe verie nigh halfe dissolued . Next is to be marked , that if they catch any thing that maketh for them in any Father , they neuer looke how rightly the Father collecteth it , and by what good reason he warranteth it , it is with them sufficient that he saith it . August . epist. 19. But Augustine teacheth vs to giue that reuerence onely to the canonical Scriptures , to beleeue . whatsoeuer they say . And for others of what learning or holines soeuer , not to beleeue bicause they speake , but bicause they prooue that which they speake , either by the word it selfe , or by good reason grounded vpon the same word . And here also bicause they are woont to triumph that we make this a colour to reiect the Fathers , when they make against vs , it is to be remembred that they themselues do not without exception admit the Fathers . Hos. de side & symbolo ca. 19. But they appoint an other rule to trie them , and their saiengs by , that is , the decrees , and determinations of their owne church . Thirdly it is to be noted that they alledge those bookes very often , wherin they know that the Father which wrote them , was far ouercarried with heate of contencion , that they themselues will not , nor dare not defend many things that passed them , as Hieroms bookes against Iouiuian , and Vigilantius . Fourthly it is not to be passed ouer , how they abuse Augustine in leauing those bookes which he wrote against the heretike Pelagius , Retract . lib. 1. cap. 23. concerning the question of Freewill , and alledging testimonies out of other books , wherein he himselfe did confesse , that he did erre of ignorance . Fiftly they force diuers , and sundrie to serue their turnes , whether they will , or no. Sixtly to make the greater shew , they furnish out their number with such as they know to haue beene burnt on the face for forgerie , and cite them vnder the reuerend names of Clemens , and Dionisius Areopagita , and such like . Finally it is not to be passed ouer , that they for the corroborating , and proouing of the vsurped primacie of the bishop of Rome , they hunt for speeches of the Fathers spoken in extolling Peter , or in commending the faith , then professed at Rome , or els the excellent learning , and vertue of some notable bishops there , which then gouerned that church , and them they racke , and set on the tenters to prooue that , which they neuer thought of , that is , the vniuersall power , and authority , which the bishop of Rome now claimeth . The practise of the primitiue church doth best declare , both what the Fathers ment , and also what power and authoritie he had . In that it is manifest that he was a bishop as other bishops , Hieronimu● Euagr●o . Nicenum concilium canone 6. afterward by consent of men a patriarch limited as other patriarches , a subiect to the Emperour in commission vnder him as a delegate , that men might appeale from him , and that the Emperour might , and did appoint in such cases of appeale delegates to affirme , or reuerse the bishop of Romes former sentence and iudgement . August nus ad Epistola Parmemam libro pr●mo cap 5. & contra literas Petiliam lib. 3. cap. 25. So far was he from that vniuersalitie of power , which he hath heertofore vsurped , and yet challengeth . But why should I dwel so long in these matters , & exceede the length of an Epistle , seeing they haue brought nothing of anie weight , in anie matter of controuersie , but it hath beene ( and that they know well enough ) often , and fullie answered by diuers , and sundrie alreadie ? But bicause being fugitiues , and hauing no honest ordinarie vocation to occupie themselues about , they neuer make an end of writing , wherein they do nothing but set new colours on old matters , to make their sencelesse followers beleeue , that they bring in new allegations , neuer before answered : Therefore ( vnder your Graces correction be it vttered ) I would wish that our controuersies being drawen into a sum , might by your authoritie be deuided , to so many learned men , as your Grace shall thinke conuenient and competent for that purpose , to examine , and to reduce and bring into the best frame and forme they can , all the arguments of the aduersaries , and to ech seuerall argument the answere , as plainely and briefly as it can be comprised , which being done , and compiled into one , or two volumes , whatsoeuer they write hereafter , except they bring ( which I thinke impossible ) some newe thing heretofore vnheard of , to be referred to those volumes for answer , and so to cease troubling the world with more bookes . Touching mine answers to their marginall notes ( I hope it will appeere ) that I haue studied with as much breuitie , and plainnes as I could possibly , to discipher their vanitie , and trifling , wherewith they haue blotted , and blurred their margents of their Testament . Their translation , and larger annotations , though many times great occasions are offered to carpe at them , yet as neere as I could possiblie , I haue left them vntouched , to him , or them ( whosoeuer he or they be ) that of purpose shall deale with that matter . To the end that my truth , and simplicitie of dealing may the better appeere to the Reader , of what sort soeuer he be , I haue set downe the text , wherevpon their notes are gathered , according to their owne translation , and their notes , word , forword , and then mine answers . By which doing , I hope it will well appeere , that when out of their most partiall translation , which they of purpose haue framed for their best aduantage , the things which they gather , will not follow ▪ nor be confirmed : that they are vtterlie destitute of all helpe of the scriptures , how soeuer they labor to wring them to their purpose . But concerning mine owne doing this shall suffice . If this which I haue done , shall by you ( most reuerend father ) be iudged to be profitable for the church and people of God , I haue that which I desire . The Lord God blesse , keepe , and preserue you . At Dunburie the xij . of Aprill . 1588.