THis is but a popish and foolish opinion , void of all probabilitie and truth : for proofe whereof I will first alledge the saying of that learned man Erasmus Roterodamus , which I doubt not , but with all wise and learned men will counteruaile our Rhemish Iesuits , and all their adherents . Erasmus epist. N. amico ex aninco dilecto . Who in an Epistle writeth thus : Ceu confessum assumit , hanc Noui Testamenti translationem qua vulgò vtimur esse Hieronimi , cum eam constet nec esse Cypriani , nec Hilarij , nec Ambrosij , nec Augustini , nec Hieronimi cùm is diuersa legat : multò minùs eam quam emendasse testatur , cùm in hac deprehendantur , quae ille damnat , non solùm quantum ad verba , verùm etiam quantum ad sententiam . That is : He taketh it as granted , that this translation of the new Testament , which we do commonly vse is Hieroms , whereas it is certaine , that it is neither Cyprians , nor Hilaries , nor Ambroses , nor Augustines , nor Hieroms , forasmuch as he dissenteth from it , and much lesse to be that which he testifieth that he corrected , séeing there be found in this which he condemneth , not onely as touching the words , but also the sense and meaning . Héere Erasmus flatly affirmeth , that this common Latin translation , was neither made by Hierom , nor is that which he at the request of Damasus corrected . And to prooue both the truth of Erasmus assertion , and the falshood of our Iesuits receiued opinion , I will set downe a few places , wherein Hierom not onely dissenteth from it , but also findeth fault with it . In his first booke against Iouinian he writeth thus : Hierom. lib. 1. aduersus Iouinianum . Ita tamen si ipsos filios erudiret in fide & dilectione & in sanctificatione & pudicitia . Non enim ( vt malè habetur in Latinis codicibus ) Sobrietas est legenda , sed castitas , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is : Yet so if she instruct hir children in faith and loue , and in sanctification and chastitie : for it is not to be read Sobrietas , sobrietie ( as it is euill translated in the Latin bookes ) but Castitas , chastitie : for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Againe in the same booke : Sobrium ( siue vt melius in Graeco dicitur ) vigilantem , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pudicum , hoc enim significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is : Sober , or as it is better in the Gréek watchfull , for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ; chaste , for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie . And againe in the same booke : Non plus sapere quàm oportet sapere , sed sapere ad pudicitiam , non ad sobrietatem , vt male in Latinis legitur , sed sapere inquit ad pudicitiam . That is : Not to be wise aboue that ye ought to be wise , but to be wise vnto chastitie , not vnto sobrietie , as it is euill translated in the Latin bookes , but , saith he , to be wise to chastitie . In all these places Hierom misliketh and condemneth that which is in our Latin common translation . And although I confesse that he to helpe his cause , doth without sufficient cause find fault in these places with the said translation , for that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do more properly and aptly signifie Sobrietie and Sober , than chastitie and chaste : as also Erasmus in his Scholies in these words doth shew : Erasmus in Scholijs in lib. 1. aduersus Ieuinianum . Torquet nonnihil hunc locum Hieronimus ad commoditatem causae suae : nam hie certè magis quadrat vertere modestiam vel sobrietatem quàm pudicitiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ad hoc vt sobrij sint & modesti , non insolentes & elati . That is , Hierom somewhat wresteth this place to the commoditie of his cause : for surely it is more fit to translate it modestie or sobrietie than chastitie , that they should be sober and modest , not insolent and proud : yet it is sufficient for me , that he misliketh and findeth fault with that which is in our common Latin translation : which is a plaine proofe that this was not his , for then he would otherwise haue translated it . Hierom also findeth fault with the vulgar translation of that place of S. Paule , Galat. 5.9 . in these words : Hierom. in epist. ad Galat. cap. 5. Malè in nostris codicibus habetur : Modicum fermentum totam massam corrumpit : & sensumpotiùs interpres suum , quàm verba Apostoli transtulit . That is , It is euill translated in our Latin bookes , Modicum fermentum totam massam corrumpit : and the interpretor hath translated rather his owne meaning , than the words of the Apostle . And there he doth translate it otherwise : Modicum fermentum totam conspersionem fermentat . But what néede I to busie my selfe in seeking mo places where S. Hierom findeth fault with that which is in the vulgar Latin translation , séeing that Andradius the Spanish Iesuit hath eased me of that labour , who hath piked out and produced a number of places , in the which Hierom misliketh that which is in the said translation . Andr. defens . Trident . fidei ▪ fol. 411. Andradius liking of them that require more diligence and plainnes in the said old translator , writeth thus : Nàm dum vel Graecorum dicendi rationi nimium adhaerescit , &c. That is , For whilest he either doth too much cleaue to the Gréeke phrase , or is not diligent inough in weighing the Latin and Greeke words , he becommeth somtime ouer obscure , and doth not sufficiently expresse the force and power of the sentences . The which although I could make manifest by many examples , yet I will produce some of those which S. Hierom noteth , that by reason of the authoritie of that most holy father , they may with all men be subiect to lesse enuie . In the Epistle to the Galathians ( saith he ) it is euill translated in Latin , Euacuati estis à Christo , where it should be said , In Christi opera cessastis , the which the force of the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most expresse , which signifieth to abolish , to make vaine and frustrate . In his commentarie also vpon the Epistle to the Ephesians , he findeth fault with the old translator for translating the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , armaturam , id est , armor , whereas it signifieth all furniture of armor , or whole armor . And expounding that saying of S. Paule , Tit. 2. Vt mundaret sibi populum acceptabilem , he doth at large accuse the drowsie negligence of the Latin interpretors , for translating the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptabilem , which signifieth excellent , Alledged before . speciall , and chiefly peculiar . And disputing against Iouinian of chastitie , in the first epistle to Timothie ( saith he ) it is not to be read , as it is euill in the Latin bookes , Si permanserint in fide cum sobrietate , He meaneth Erasmus , as is before alledged . sed cum castitate , id enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . although there be learned men which prefer héerein the vulgar translator before Hierom , who do thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the soundnes or preseruation of wisedome , as it is in Plato , wherevnto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , madnes . And in his first booke against the Pelagians , he saith : The simplicitie of the Latin translator doth count among the properties and duties of a Bishop , that he be docibilis , that is , docible , whereas Paule calleth a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , apt and méete to teach , the which word the same interpretor in the first Epistle to Timothie doth translate not very fitly , Doctorem , that is , a teacher , whereas many do so vnwoorthily performe the dutie of teaching , that they séeme to be apt and fit to execute no dutie . But Paul ( saith he ) doth not onely thinke , that it is the part of a Bishop to performe vnto the Church that great dutie of teaching , but also that he ought to be furnished with excellent gifts and helps to teach . It were long to handle all the places , in which not only Hierom , but also other very godly men require diligence in the vulgar translator . Hitherto Andradius the Spanish Iesuit . By the which it may plainly appéere , both that this vulgar Latin translation was not Hieroms , for that he doth so much mislike it , and find fault with it : and also what iarre in iudgement there is in this matter betweene our English Rhemish Iesuits , who héere iudge it to be S. Hieroms , and this Spanish Iesuit that doth denie it . By this I doubt not , but it doth most euidently appéere , how false this second assertion of the Iesuits is , and that this common Latin translation , was neither by S. Hierom translated , nor that which he corrected . Whereunto I will adde further a saying or two of Erasmus , who writeth thus : Erasmus in Scholijs in Hieronimum ad Algasiam . Multò rectius haec vertit Hieronimus , quàm habet vulgata aeditio . That is , Hierom doth much better translate this , than our vulgar edition hath it , meaning that in 2. Thes. 2. where S. Paul speaketh of the man of sin , and sonne of perdition , &c. where no doubt if this had béene Hieroms translation as the Iesuits would haue it , he would as well haue translated it in the text , as he alledged it in his booke . Againe , Erasmus writeth thus of Hierom : Erasmus in Scholijs in epist. Hieron . ad Pammachium . Apertè damnat superiorem translationem qua nos tamen maxima ex parte vtimur . That is , He plainly condemneth the former translation , which we yet for the most part vse : meaning this old common translation , the which he saith Hierom doth condemne .

But if I should grant our Iesuits that this were either translated or corrected by Hierom , which they will neuer be able to prooue , and by that which I haue said , is apparantly false , what haue they then gained ? Doth it therefore follow bicause it was either truly translated , or faithfully corrected by S. Hierom then , therefore it is true , sincere , and void of corruption now ? S. Hierom himselfe complaineth of the great corruption of the Latin translations in his daies , the which yet came not so much by the translators , as by the negligent writers out of the bookes , and presumptuous correctors , or rather corruptors , as most plainly appéereth by Hierom himselfe in many places , whereof I will set downe some . Hieronimus praefatione in Iosue . In his preface before Iosue he writeth thus : Maximè cùm apud Latinos tot sunt exemplaria , quot codices : & vnusquisque pro arbitrio suo , vel adderit vel subtraxerit quod ei visum est . That is , séeing with the Latins there be as many examples or copies as books , and that euery one according to his owne will hath added and taken away as pleased him . And againe he writeth thus : Hieronimus ad Marcellum som. 3. Vt aliquid de Dominicis verbis aut corrigendum putauerimus , aut non diuinitùs inspiratum : sed Latinorum codicum vitiositatem , quae ex diuersitate librorum omnium comprobatur , ad Graecam originem ( vnde & ipsi translata esse non denegant ) voluisse reuocare . Quibus si displicet fontis vnda purissimi , coenosos riuulos bibant . That is , I do not thinke that the Lords words are to be corrected , or that they were not inspired of God : but I go about to correct the falsenes of the Latin bookes , the which is plainly prooued by the diuersity of them , and to bring them to the originall of the Gréeke ( from the which they do not denie that they were translated ) who if they mislike the water of the most pure fountaine , they may drinke their mirie puddles , meaning of the Latin . Lastly , S. Hierom in the same place héere alledged by the Iesuits hath these words : Hieronimus ad Damasum praefatione in 4. Euang. Si enim Latinis exemplaribus fides est adhibenda , respondeant quibus ? Tot enim sunt exemplaria penè quot codices . Sin autem veritas est quaerenda de pluribus , cur non ad Graecam originem reuertentes , ea quae vel à vitiosis interpretibus malè reddita : vel à praesumptoribus imperitis emendata peruersius , vel à librarijs dormitantibus aut addita sunt aut mutata corrigimus ? That is , If we must beléeue the Latin examples , let them tell vs which ? for there be as many diuers copies as bookes . But if they thinke that the truth is to be sought out of the greater part , why do we not returne to the Gréeke originall , and correct these things which either vnskilfull translators haue ill translated , or of ignorant presumptuous persons haue béene foolishly amended , or of negligent writers haue béene either added or altered ? By these and many such other places it doth appéere , how corrupt the Latin bookes of the new Testament were in those daies , which faults yet were most specially to be attributed to negligent writers . And if in those learned times of the primitiue Church , in which so many learned and godly fathers liued , such manifold grosse and great corruptions crept into the Latin bookes of the Bible , what may we thinke of these latter times , in which all good learning was lost ; and blindnes , ignorance , and barbarousnes haue raigned ? Is it to be maruelled , though infinite great corruptions haue come into the Latin copies of the Testament ? specially séeing the same were much written and copied out by blinde ignorant Moonks , who all in a maner were so vnlearned , that it became a prouerbe , Monacho indoctior , that is , More vnlearned than a Moonke . By whose meanes such good authors as were most occupied and written out , were most corrupt , as Ludouicus Viues doth iustly complaine in these words : Ludouicus Viues de caus . corrupt . artium . fol. 13. Videmus vt quisque veterum scriptorum hijs quingentis annis in studiosorum manibus versatus est , ita ad nos venisse corruptissimos , vt Plinium , Senecam , Hieronimum , Augustinum , Aristotelem . Puriores sunt atque integriores qui in vetustis Bibliothecis situ & puluere latuerunt obsessi . That is , We sée how that as euery one of the old writers were these 500. yéeres most occupied in students hands , so they haue come most corrupt vnto vs , as Plinie , Seneca , Hierom , Augustine , & Aristotle . And that they haue remained more pure and perfect , which haue lien in old libraries in dust and filth . By which reason of Viues it may be gathered , that the Gréeke text of the Testament hath continued the more sound and sincere , bicause by reason of the ignorance of that toong , it hath béen lesse occupied , and seldomer in the vnwashen hands of those ignorant and filthy Moonks . Héereby also it appéereth , that if this vulgar translation had béene of S. Hieroms either translation or correction , it doth not follow , that it is now sound and sincere . But forasmuch as there be many faults and corruptions in it ( as by Gods grace héereafter shall be shewed ) we ought ( according to the iudgement of S. Hierom ) returne to the originall of the Gréeke , and thereby correct them . The which our Rhemish and Romish Iesuits refusing to do , in forsaking the water of the most pure fountaine of the original Gréeke : we are content they drinke ( to vse S. Hieroms words ) the mirie puddles of the Latin . Ad Marcellum .

Finally , whereas our Iesuits would make their simple readers beléeue , that Damasus had such supreme power as is now by the Bishop of Rome claimed , by calling him Pope , and by shewing that S. Hierom by his appointment did correct the Latin copies : I thinke it not vnfit nor impertinent to set downe the opinion of Erasmus in this matter , who as he was excellently learned , so is he not to be counted as partiall . Erasmus in epist. amico ex animo dilecto . He in the Epistle before alledged , speaking of this matter hath these words : Quanquam hoc negotij non iniungit Damasus tanquam summus orbis Pontifex , quod an fuerit in medio relinquo : certè nomen hoc nondum illis temporibus erat auditum , quantum ex veterum omnium scriptis licet colligere , sed iniungit tanquam Romanus Pontifex Hieronimo hactenus Romano , quòd illic & baptizatus sit , & presbyteri consecutus honorem . That is , Although Damasus do not inioine this busines , as the chéefe Bishop of the world , the which whether he were or not , I will not define : surely this name in those daies was not as yet heard of , as far as we may gather by the writings of all the ancient fathers : but he doth inioine it as Bishop of Rome to Hierom hitherto a Roman , bicause both there he was baptized , and obtained the degrée and dignitie of priesthood . And as for the name Pope , in those daies it was a title not peculiar to the Bishop of Rome ( as now they haue made it ) but common to euery Bishop . Saint Hierom calleth both S. Augustine Bishop of Hippo in Afrike , and Epiphanius Bishop of Salamine in Cyprus Pope . The elders and deacons of Rome called Cyprian Bishop of Carthage Pope . Thus I trust I haue sufficiently discouered the insufficiencie of this second reason , and plainly prooued that there is no probabilitie in this opinion , and that this vulgar Latin translation , which our Rhemists haue followed , is not that which S. Hierom either translated or corrected . Now let vs examine the third reason .

THere is no consequence in this consequence . For the antecedent not being true ( as I haue before sufficiently prooued ) the consequence non consequitur . Indéede Augustine doth commend Hieroms translation of the Gospell out of the Gréeke : but that this which you follow is not that , I haue before plainly prooued . And if it were , yet it might since be corrupted , as I haue before shewed . And that it hath béene fowly corrupted , shall héerafter ( Christ willing ) euidently appéere . But whereas Augustine commendeth Hieroms translation out of the Gréeke : this doth make against you , who refuse the Gréeke , and translate out of the Latin : which neither Hierom would do , nor Augustine commend .

THere is small reason in this reason , why this Latin translation should be preferred and followed before the Gréeke . First , for that the Gréeke fathers haue followed the Gréeke originall , and not this Latin , from the which generally they do dissent , as shall héereafter be shewed . Secondly , the most ancient Latin fathers do not follow it , as Tertullian , Cyprian , Hilarie , and Hierom commonly in citations and allegations of places dissenteth from , yea and findeth fault with it ( as hath béene shewed : ) Ambrose and Augustine although they séeme more to incline vnto it , yet very oft they leaue it , and differ from it . Therefore the Gréeke fathers generally dissenting from it , and the most ancient Latin fathers hauing no footsteps of it , and the other fathers often going from it : there is ( as I said ) small reason why it should now be counted autentical , & be preferred and folowed before the original of the Gréeke . As for the Church seruice , it was in the primitiue Church in that language , which of the people was vnderstood . And where it was in Latin , it was there where the people by reason of the Roman empire vnderstood latin , as appéereth by S. Augustines sermons , and other authors . As touching your popish seruice full of idolatrie & superstition , and vsed in a strange toong vnknowen to the people , 1. Cor. 14. contrarie to the expresse word of God , as we care not what translation it hath followed , so we thinke the most corrupt most méete for it .

THe decrée of some more ancient Councell in this matter , if any could be had , as none would be found , might haue stood you in far greater stead . For howsoeuer this Tridentine conuenticle ( as euen Henrie 2. the French king termed it ) moue you , surely it is of small force to persuade vs . We little care what it hath héerin determined , being called togither and gouerned by the Pope , whom we iustly accuse to be the Archenimie of God , whereof you all shall neuer be able to excuse him , and consisting of about 40. blind Bishops his sworne seruants . This cursed conuenticle or Councell we no more estéeme , than the godly fathers estéemed the Councels of Ariminum , Tyre , Ephesinum 2. and such others . And when you and all your adherents shall be able to prooue the canons of that Tridentine Councell to be grounded vpon the foundations of the Prophets and Apostles , and agréeable with Gods blessed word , then will we acknowledge the truth of this constitution : In the meane time we will not maruell if a corrupt Councell maintaine a corrupt translation .

HEre be bare and naked assertions without any proofe : which may as well be denied of vs as affirmed by them . And therefore this I say , that the translations of Erasmus and Beza be as graue , of as great maiestie , as sincere , and as little partiall , as is the common Latin . And in some part to prooue this my affirmation , this I say , that that translation which hath many both barbarous phrases , and grosse soloecismes , is not to be counted so graue , maiesticall , and sincere : but this vulgar translation , which they magnifie , hath many such : ergo it is not so graue , &c. Some few for example I will shew , to alledge all were infinite . What grauitie and sinceritie is in these words : Matth. 20 . 2● Principes gentium dominantur eorum : where the masculine gender is put for the feminine , eorum for earum , and the genitiue case for the datiue , contrarie to the rules of Grammar , and so false Latin committed . Or in these words : Matth. 6.26 . Nònne vos magis plures estis illis . Or these : Hebr ▪ 2.9 . Eum qui modico quàm Angeli minoratus est . Or these : Memorari testamenti sui sancti . Or these : Luc. 1.72 . Vir timoratus secundum legem . Act. 22.12 . Matt. 24.6 . Luc. 21.38 . Or these : Opiniones praeliorum . Or , Populus manicabat ad eum in templo . Many such other and woorse might be alledged , wherein I suppose no wise and learned man will thinke any grauitie , maiestie , or sinceritie to be . As touching partialitie whatsoeuer you pretend , yet if you in your consciences did not iudge it to be more partiall and fauorable for your doctrine , you would neuer preferre it before the originall of the Greeke contrarie to the iudgement of the ancient fathers , and of the best learned of your owne side lately and as yet liuing . Lud. Viues . Arius Mo●t . And that you do know it to be more partiall for you than the Grooke , I will prooue by a few examples which may serue for many . Iohn . 14. v. 26. The common Latin translation hath it thus : Suggeret vobis omnia quaecunque dixero vobis , which you thus finely translate : Shall suggest vnto you all things whatsoeuer I shall say vnto you . Where you know the Gréeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all things which I haue said or spoken vnto you . Is not this translation of yours more partiall to maintaine the traditions of your church , and decrées of Popes and Councels , than the originall of the Gréeke ? In the 10. of Luke , vers. 35. the vulgar Latin translation hath it thus : Et quodcunque supererogaueris , ego cùm rediero , reddam tibi : which you haue translated ; Whatsoeuer thou shalt supererogate , &c. doth not this make more for your works of supererogation ( which I may well call supererrogant works ) than the Gréeke , which is : Whatsoeuer thou spendest more , &c. In the 13. to the Hebrewes , vers. 16. the Latin translation is thus : Talibus enim hostijs promeretur Deus , which fond translation , you more fondly and foolishly translate thus : For with such hosts God is promerited . Doth not this make more for your doctrine of Merits than the fountaine of the Gréeke ? which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , With such sacrifices God is delighted or well pleased . And for defence of the same doctrine of Merit , doth not the omitting of those words , Rom. 11.6 . serue to your purpose ? But if it be of works , it is no more grace : or els were worke no worke . Doth not , I say , the dashing out of these words in the text well serue your turne ? The which notwithstanding be found in al Gréeke copies , in the ancient Syrian translation , in Chrysostom , and other fathers . And to the maintenance of the same doctrine , may not that which is in your vulgar translation , Philip. 1.28 . be more fitly applied than the Gréeke ? Will you not thereof better gather , that the suffering of afflictions is a cause of saluation , Causa . than of the Gréeke which saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is a declaration or token of saluation , whereunto the children of God do passe through manifold tribulations ? Doth not the Latin vulgar translation in the 5. to the Ephesians : Sacramentum hoc magnum est : This is a great sacrament , stand you in better stead to prooue Mariage one of your seuen sacraments , than the Gréeke ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , This is a great mysterie or secret , which S. Paul speaketh and meaneth of Christ and his Church . Sundrie such other examples might be alledged , but these at this time shall suffice to shew , that whatsoeuer you say in word , or pretend in shew , it is the partialitie it séemeth to beare to your doctrine , that mooueth you to follow it , and to prefer it before the fountaine of the Gréeke : the which how absurd it is shall héerafter be shewed .