〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Th'
answere
to
the
preface
of
&c.
To
the
six
first
sections
page
1.
2.
&
3.
THE
true
religion
being
like
the
heauenlie
bodies
which
neuer
change
:
the
Popish
religion
resembleth
the
earth
,
which
as
the
potters
claye
is
readie
to
receaue
any
forme
,
according
as
the
wind
and
weather
,
times
and
seasons
of
the
●eare
,
winter
or
sommer
,
spring
or
fall
wil
set
vpon
it
.
Hereof
it
is
that
they
which
sometyme
did
so
deadly
hate
the
instruction
of
the
youth
,
in
the
groundes
&
principles
of
religion
;
that
they
coulde
not
heare
the
worde
of
Catechisme
with
patient
eares
:
nowe
in
feare
of
a
generall
falling
from
them
through
opinion
either
of
their
blockish
ignoraunce
or
sluggishe
negligence
;
are
constrayned
both
to
write
and
teach
their
Catechismes
.
Out
of
the
same
feare
it
riseth
,
that
they
which
hitherto
coulde
not
indure
the
holie
scriptures
to
be
red
of
the
people
,
in
their
mother
tongue
:
nowe
leaste
they
shoulde
vtterlie
fall
from
the
hope
of
their
gaine
,
throgh
a
vehement
suspition
of
jugling
and
playing
vnder
the
boarde
with
the
people
:
and
constrayned
to
professe
a
printe
of
that
,
which
they
sometimes
burned
,
and
praetend
allowance
of
that
,
which
in
times
past
they
condemned
.
Howbeit
th'
euidence
of
the
trueth
hauing
these
Church
robbers
vpon
the
rack
:
see
notwith-standing
how
hardlie
they
are
gotten
to
confesse
the
trueth
,
&
how
they
lysp
it
,
rather
then
speake
it
out
.
For
heere
they
confesse
that
th'
Armenians
,
Gotthes
,
Italians
,
French
and
English
men
,
had
either
some
part
or
the
whole
of
the
scriptures
translated
into
their
own
tongues
.
But
they
will
not
grant
it
of
the
Slauoies
;
which
notwithstanding
is
most
euident
,
not
onely
by
the
words
of
Ierome
,
who
affirmeth
that
he
gaue
to
his
own
nation
a
translation
most
diligently
amended
:
but
by
certaine
of
their
own
Doctors
,
from
whom
th'
euidence
of
Ieromes
wordes
Hosius
d●
Saecro
verbo
Vernac
,
legendo
.
Alfonsus
d●
Haeres
.
lib.
1.
c.
13
doth
wring
foorth
the
confession
of
the
trueth
in
this
behalfe
.
But
what
needeth
all
this
nicenesse
;
when
it
is
euident
that
in
the
elder
and
purer
times
,
the
scriptures
were
translated
into
innumerable
,
yea
to
all
tongues
vsual
amongst
men
.
In
the
latter
times
of
poperie
,
allowed
by
the
Diocesane
.
And
if
ther
were
any
;
yet
it
being
kept
close
prisoner
,
that
it
coulde
neither
come
to
the
people
,
nor
the
people
to
it
:
it
is
all
one
in
this
question
,
whether
there
were
none
,
or
no
vse
of
them
.
And
if
they
both
were
,
and
were
vsed
:
yet
for
so
much
as
,
by
their
owne
confession
,
they
were
permitted
to
wring
out
of
the
peoples
handes
the
translation
whereby
the
Popish
Church
was
besieged
:
it
is
euident
,
that
you
permit
it
not
either
in
reuerence
to
the
holy
scriptures
,
or
loue
to
the
people
;
but
rather
as
desperat
enemies
,
which
had
rather
kill
with
it
,
then
that
the
head
of
your
gainefull
errors
should
bee
striken
of
by
it
.
And
it
fareth
altogether
with
you
in
this
poynt
,
as
with
men
which
hauing
a
naturall
hatred
of
cheese
,
or
some
such
foode
,
in
such
sorte
as
the
verie
sight
or
touch
of
it
doth
offend
them
:
yet
being
effamished
,
are
content
for
the
safetie
of
their
liues
euen
to
eate
it
.
For
abhorring
from
the
scriptures
in
time
of
your
peace
:
when
it
commeth
that
you
and
your
state
is
plunged
by
such
as
you
call
baeretickes
;
you
are
glade
to
bite
or
nibble
vpon
the
scriptures
,
if
happelie
you
can
get
any
thing
to
serue
the
praesent
neede
.
But
tell
vs
(
go●d
sirs
)
is
the
reading
of
the
scriptures
by
the
people
,
like
vnto
Strawberies
,
that
ar
good
onelye
in
some
season
of
the
yeare
?
is
it
physick
when
men
are
sick
and
not
meate
when
they
be
whole
?
is
it
triacle
to
driue
out
poyson
,
and
not
praeseruatiue
to
keepe
from
it
?
hath
it
strength
to
put
the
enemie
to
flight
,
and
hath
it
none
to
hinder
his
approch
?
finally
is
it
good
to
weede
,
&
not
to
plant
?
The
contrary
whereof
is
rather
true
.
For
if
it
be
able
to
heale
a
sicke
man
,
it
is
much
more
able
to
keepe
him
whole
which
is
alreadie
in
health
:
&
if
it
be
meete
to
giue
light
to
the
simple
,
when
the
heauens
are
ouercast
with
the
mist
and
cloud
of
haeresie
;
it
is
much
more
forcible
to
shew
the
way
,
when
they
are
not
so
clouded
.
It
is
therefore
a
sottish
distinction
which
the
Iesuites
vse
,
in
making
the
peoples
reading
of
the
Scripture
dangerous
in
tyme
of
peace
,
and
profitable
when
th'
enemie
(
by
haeresie
)
hath
made
a
broyle
.
How
be
it
admitting
that
the
peoples
haruest
of
reading
the
Scripture
,
is
onely
in
foule
weather
:
how
commeth
it
to
passe
,
that
you
haue
not
welnigh
fortie
yeares
long
,
wherein
the
gospell
after
a
dead
winter
hath
beene
greene
and
florished
againe
in
our
country
,
and
wherein
the
Haereticall
translations
(
as
you
call
them
)
haue
filled
the
land
:
procured
that
this
sickle
of
your
translation
,
might
be
in
the
hands
of
the
people
;
therby
to
get
them
so
much
grain
,
as
might
haue
fed
them
in
this
dearth
of
Masses
,
and
other
such
swill
and
swaddes
as
you
were
wont
to
fill
them
with
?
Wherefore
the
people
maye
well
see
absolutely
necessary
for
al
maner
of
men
to
read
them
.
It
is
absolutely
necessary
that
all
men
shoulde
vse
all
good
meanes
and
helpes
,
whereby
to
know
Christ
more
perfectly
:
but
reading
of
the
scripturs
(
which
al
do
testifie
of
him
)
is
a
good
meane
and
help
therevnto
:
wherefore
it
is
absolutely
necessary
.
And
to
this
stayre
of
clyming
vp
to
the
knowledge
of
Christ
by
reading
,
doth
our
S.
Christ
lift
vp
his
hearers
;
when
hee
willeth
them
to
search
the
scriptures
.
For
he
Secondly
it
is
absolutely
necessary
for
all
men
,
to
vse
all
those
aides
whereby
they
shoulde
the
more
perfectly
know
what
is
the
will
of
God
;
absolutely
necessary
.
Moreouer
it
is
commanded
to
trye
through
mans
malice
or
infirmitie
,
the
scriptures
are
pernitious
&
much
hurtful
to
many
:
It
is
very
childish
.
For
by
the
same
boult
they
may
shut
out
preaching
as
well
as
reading
considering
that
through
eyther
infirmitie
or
malice
,
many
&
the
most
part
oftentimes
of
those
that
heare
,
get
a
greater
condemnation
vnto
themselues
.
So
also
the
Sacraments
shall
be
banished
,
which
by
many
are
receiued
to
iudgement
.
Finally
,
so
it
And
to
this
manifest
&
sounding
voice
in
the
Scriptures
,
doth
th'
echo
of
th'
elder
Churches
answere
:
which
teache
that
the
people
should
learne
the
Scriptures
without
booke
:
that
they
should
not
onelie
hearken
vnto
the
reading
of
the
Scriptures
at
the
Church
,
but
also
take
the
Bible
when
they
come
home
,
and
that
reading
of
the
Scriptures
performeth
that
to
the
soule
,
that
meate
doth
to
the
strength
of
the
bodie
:
that
all
men
ought
,
by
daylie
reading
the
Scripture
Hieron
i●
c●p
10.
Ecclesiast.
August
.
in
Psal.
33.
c●n●
.
2.
get
wisdome
:
that
they
should
read
the
Scriptures
,
for
that
they
were
written
to
th'
end
we
should
be
comforted
.
Wherefore
it
is
not
the
Churches
diuine
wisdome
,
but
the
Popishe
Synagogues
deuilishe
craft
,
to
forbidde
that
at
any
time
,
which
both
the
Scriptures
,
and
purer
Churches
haue
not
onely
permitted
th'
vse
of
to
the
people
,
but
streightly
charged
them
therewith
.
And
it
is
not
vnlike
the
subtile
practise
of
the
Philistimes
,
the
most
deadly
enemies
vnto
the
Lords
people
:
who
to
keepe
them
alwayes
in
slauerie
,
permitted
no
vse
of
weapon
vnto
them
,
a
fewe
excepted
,
whome
they
(
forsooth
)
would
shew
grace
vnto
.
So
diuine
wisdome
of
your
Church
,
is
to
hinder
the
seruantes
,
that
they
should
not
know
their
maisters
will
:
to
holde
from
the
betrothed
maide
,
that
she
should
not
know
her
faith
&
duetie
to
her
spouse
.
Where
also
it
is
to
be
noted
,
that
as
th'
authoritie
of
Gods
worde
is
in
no
account
with
them
:
So
neither
the
Councill
of
Trent
(
otherwhere
matched
with
th'
authoritie
supreame
authoritie
of
the
Pope
is
so
sacred
amongst
them
,
but
that
for
lucre
they
are
boulde
with
both
of
them
.
For
in
steed
that
they
praeciselie
command
,
that
none
maye
reade
any
translation
whatsoeuer
,
without
the
Curates
testimonie
of
his
abilitie
thereunto
:
they
haue
without
repeale
of
Councill
,
or
Popes
decree
,
put
their
translation
in
mens
hands
with
no
note
of
discretion
which
we
vnderstand
;
but
who
will
giue
most
.
You
may
not
thinke
much
therefore
if
wee
for
Truths
sake
make
light
of
your
Trent
councill
,
when
you
for
gaine
infringe
it
.
To
the
three
next
sections
,
pag.
3.
and
4.
If
(
as
hath
bene
shewed
)
all
ought
to
reade
the
Scriptures
,
then
all
ages
,
all
sexes
,
al
degrees
and
callings
,
all
high
and
lowe
,
rich
&
poore
,
wise
and
foolishe
haue
a
necessarie
duetie
heerein
:
of
which
particularities
,
neither
doe
the
Scriptures
nor
auncient
writers
keep
silence
.
For
the
Scripture
declareth
that
wemen
and
children
,
&
that
from
their
infancie
,
that
Taylers
,
Smythes
,
Weauers
and
other
artificers
:
not
of
men
onelie
but
of
wemen
,
and
the
same
not
onely
learned
,
but
labouring
wemen
,
sewsters
,
seruants
and
handmaides
;
not
of
Citizens
alone
,
but
of
Countrie-folke
,
Ditchers
,
deluers
,
neat-heards
and
gardiners
,
disputing
euen
of
the
holie
Trinitie
,
&c.
And
being
commanded
to
be
talked
of
both
within
the
house
&
without
,
Monasteries
,
Colledges
,
Churches
,
Bishops
,
Priests
,
and
some
deuout
principal
lay-mens
hands
.
For
Chrysostome
exhorteth
al
the
people
&
secular
men
to
get
them
Bibles
,
at
the
least
▪
the
new
Testament
.
Ierom
also
saieth
〈◊〉
married
men
,
Monkes
,
sillie
wemen
were
wont
to
contend
,
who
should
learn
moe
scriptures
without
booke
.
But
Chrysostome
is
bold
,
and
affirmeth
it
more
fit
and
profitable
for
the
lay
people
to
read
Gods
worde
,
then
for
Monkes
,
Priests
,
or
any
other
.
And
if
priuate
reading
of
the
Bible
were
vrged
so
sore
,
when
(
through
the
trauaile
of
wryting
,
)
it
must
needes
cost
much
:
how
much
more
then
is
it
now
to
be
pressed
,
when
(
through
the
benefite
of
printing
)
it
is
so
easilie
and
lightlie
obtained
.
It
is
false
also
,
that
either
they
sung
in
an
vnknowne
language
,
or
without
knowledge
of
the
sense
in
some
profitable
measure
:
which
had
bene
liker
vnto
the
prating
,
pratling
and
parating
of
birdes
tickling
th'
eares
of
fond
men
;
then
to
any
Christian
melodie
,
pleasant
in
the
eares
of
the
wise
God
.
After
,
like
men
fighting
in
the
dark
,
they
stryke
themselues
instead
of
the
enemie
.
For
they
are
forced
to
bring
forth
Ierome
,
exhorting
men
and
wemen
to
the
reading
and
meditation
of
the
Scripture
,
t●●reby
to
walke
comelie
in
their
seuerall
callings
.
Themselues
therefore
which
dryue
men
from
reading
of
the
Scriptures
,
are
causes
why
neither
●irgines
can
meditate
of
chastitie
,
nor
wyues
of
faithfulnesse
,
Prince
how
to
rule
,
nor
subiect
how
to
obey
:
seeing
these
dueties
are
euidentlie
to
th'
vnderstanding
of
the
simplest
,
laide
forth
in
holy
Scripture
:
And
if
then
th'
inferiors
taught
not
their
superiors
:
it
was
because
that
as
they
excelled
their
vnderlings
in
age
&
dignitie
;
so
they
went
before
them
in
knowledge
and
vnderstanding
of
the
word
.
But
because
Poperie
is
such
a
time
,
wherein
(
as
Salomon
saith
)
the
his
maister
,
the
sheepe
controule
his
Pastor
,
&c.
Yea
in
the
learnedst
and
lightsomest
times
that
euer
were
,
and
in
personages
of
notable
marke
,
it
hath
sometymes
come
to
passe
,
that
not
onelie
wemen
Luke
2.
38
Luk.
24.
10
act.
18.
26.
2.
Reg
5
13
Chrysost.
in
Coloss.
hom.
9
August
.
d●
tempor
.
serm.
56.
haue
instructed
men
:
but
euen
the
sheepe
the
shepheards
,
the
schollers
their
maister
,
the
seruant
their
Lord
.
And
Chrysostome
and
Augustine
will
haue
euery
one
to
learne
,
as
they
may
teach
one
another
.
Against
which
as
also
against
the
peoples
reading
of
Scriptures
,
neither
Ierome
nor
August
.
haue
a
word
.
For
Ierome
in
the
same
epistle
exhorteth
to
the
reading
of
the
scripture
,
onelie
he
reproueth
them
which
trusting
vnto
the
strength
of
their
wits
,
and
to
their
owne
studie
,
seeke
not
the
necessarie
helpe
of
a
teacher
,
the
principall
meanes
which
God
hath
ordained
to
bring
men
to
sound
knowledg
of
the
trueth
.
And
how
far
Ierome
was
from
the
Iesuites
iudgement
,
it
appeareth
otherwhere
:
when
he
saith
,
that
the
Scripture
is
tearmed
the
Scripture
of
the
people
,
because
it
is
red
vnto
all
people
that
all
may
vnderstand
.
Lykewise
he
sharply
reproueth
such
as
contemned
those
that
red
the
Scripture
and
mused
of
them
day
and
night
,
as
chatters
&
vnprofitable
:
which
is
the
very
popishe
spirit
that
reigneth
in
these
daies
.
The
same
answere
serueth
for
Augustine
,
who
reprooueth
not
men
for
reading
of
the
Scripture
,
but
onelie
for
that
in
reading
them
,
and
finding
difficulties
which
they
cannot
auoide
:
they
forthwith
condemne
the
worde
,
in
steade
that
they
should
repaire
to
such
as
are
able
to
vndoe
their
knots
.
Which
thing
is
not
onelie
cleare
vppon
the
place
,
but
confirmed
by
other
sayings
Where
declaring
it
not
to
be
enough
to
heare
the
word
in
the
Church
only
,
he
exhorteth
al
in
their
priuate
houses
either
to
read
,
or
to
get
some
to
reade
for
them
.
And
againe
,
that
nothing
abideth
,
but
that
which
a
man
hath
lay
de
vp
in
the
treasure
of
his
conscience
,
for
health
of
his
soule
by
reading
,
praying
or
doing
good
workes
,
and
that
we
must
alwayes
pray
and
read
.
And
if
they
wrote
this
,
when
the
malady
of
arrogancie
in
diuine
matters
was
not
so
great
as
now
it
is
:
howe
much
more
would
hearing
that
they
must
be
humble
,
will
learne
nothing
:
thinking
that
if
they
learne
any
thing
,
they
shal
be
proud
.
To
the
4.
next
sections
,
pag.
4.
5.
and
6.
The
moderation
of
Nazianzene
is
necessarie
,
but
helpeth
you
nothing
at
all
.
For
it
maketh
a
distinction
,
first
generally
betweene
Doctor
&
Scholer
,
and
then
of
the
Doctors
office
,
varying
his
teaching
according
to
the
difference
of
one
Scholler
from
another
:
which
we
confesse
;
and
not
betweene
Scholler
and
Scholler
,
as
you
praetend
.
And
therefore
following
your
sense
of
Nazianzene
,
which
is
that
the
people
should
not
meddle
with
the
Scriptures
,
but
the
Minister
alone
:
your selues
are
guiltie
of
the
conspiracie
of
Korah
,
which
permit
to
some
of
the
people
the
reading
of
the
Scriptures
,
which
(
out
of
Nazianzene
)
you
pretend
to
bee
the
seuerall
of
Bishops
and
Ministers
.
We
grant
it
is
often
profitable
for
the
common
people
not
to
be
curious
:
and
so
is
it
also
for
the
Pastor
,
in
matters
that
breed
quaestions
rather
then
aedifying
to
God
which
is
through
faith
in
Christ
.
Howbeit
commending
his
sister
for
her
cunning
in
simplicitie
of
faith
,
reacheth
it selfe
to
the
beleeuing
,
(
and
consequently
vnderstanding
)
of
the
whole
Scripture
,
and
euery
part
thereof
:
so
to
fit
them
for
your
purpose
,
haue
you
shamefullie
gelded
them
.
For
you
haue
left
out
the
pronoune
this
,
which
marreth
al
your
market
.
Augustine
hauing
before
,
out
of
the
scriptures
confuted
certain
which
held
that
there
should
be
no
resurrection
of
the
flesh
,
concludeth
with
this
exhortation
:
that
they
should
be
nourished
with
this
simplicitie
of
faith
,
which
hee
had
proued
out
of
th'
Apostles
&
Christs
words
:
with
which
simplicitie
,
both
himselfe
and
all
other
was
,
and
ought
to
bee
contented
.
After
he
sheweth
the
cause
of
their
error
,
for
that
beeing
little
ones
in
knowledge
,
they
had
neglected
the
first
principles
and
grounds
of
their
religion
,
as
it
were
the
milke
whereby
they
shoulde
haue
growne
to
the
strength
of
partaking
of
sounder
&
harder
meat●
.
Al
which
doth
nothing
bar
them
from
the
reading
of
the
Scriptures
;
in
euery
book
chapter
and
almoste
verse
,
whereof
,
there
is
aswell
milke
for
babes
,
as
strong
meates
for
those
which
are
grown
.
And
as
in
the
most
champion
and
plaine
grounds
of
the
bookes
of
Scripture
,
there
are
some
mysteries
(
as
hillocks
)
higher
then
the
rest
of
their
fellowes
:
so
in
the
greatest
and
steepest
hill
thereof
,
there
is
sooting
whereby
with
labour
and
trauaile
,
with
much
reading
and
often
prayer
,
wee
may
come
to
that
height
of
it
,
wherein
wee
may
see
and
discouer
so
far
of
the
land
of
Canaan
,
&
the
kingdome
of
heauen
,
as
our
places
&
callings
,
sexes
and
ages
do
require
.
And
as
there
is
no
booke
in
the
Scripture
so
mysticall
and
deepe
,
whereout
a
good
teacher
wil
not
deliuer
doctrine
fit
aswell
for
the
vnlearned
,
as
for
the
learned
:
so
is
there
no
good
scholer
in
the
schoole
of
Christ
,
which
out
of
the
hardest
bookes
,
cannot
draw
some
thing
,
aswel
for
his
confirmation
of
that
which
he
hath
learned
,
as
for
his
entrance
into
the
knowledge
of
that
,
which
he
is
yet
to
learne
.
And
as
when
a
man
hath
learned
Arithmetick
,
the
way
is
open
and
easie
to
Geometrie
,
both
which
make
easy
staires
to
clime
vp
to
Astronomie
:
euen
so
the
people
hauing
laide
the
grounds
of
Religion
wel
,
and
red
diligently
the
easier
and
plainer
bookes
of
the
Scripture
;
shall
haue
also
a
plaine
and
a
paved
way
,
euen
in
the
deepest
mysteries
,
and
profoundest
bookes
of
the
Scripture
.
Heereof
Salomon
saith
,
that
al
the
words
of
wisdome
are
open
and
easie
to
euery
one
of
understanding
.
Where
because
by
a
man
of
vnderstanding
,
he
meaneth
euerie
one
that
is
godlie
;
as
by
the
foole
,
the
wicked
:
it
is
manifest
,
that
he
declareth
that
all
the
words
of
God
are
easie
,
&
open
to
al
Gods
people
.
Wherof
that
those
which
abyde
in
the
word
which
they
haue
beleeued
,
shall
knowe
the
truth
:
it
cannot
be
,
but
that
the
people
doing
that
aswell
as
the
Minister
,
shall
for
their
proportion
,
be
partakers
of
the
promise
aswell
as
he
.
Hitherto
belongeth
the
plaine
and
most
vsuall
words
,
the
phrase
and
manner
of
speach
most
frequented
,
the
comparisons
and
similitudes
most
familiare
,
taken
out
of
the
shops
,
and
out
of
the
fieldes
,
from
husbandry
and
houswiferie
,
from
the
flock
,
and
from
the
heard
,
from
the
plowe
,
and
the
mowe
.
For
notwithstanding
that
it
had
bene
easy
for
the
Lord
by
his
learned
Prophetes
and
Apostles
,
and
our
Sauiour
Christ
especially
,
to
haue
flien
vp
into
the
heauens
,
and
to
haue
gone
downe
to
hell
,
for
comparisons
to
set
forth
his
doctrine
with
:
yet
we
see
how
he
as
it
were
vpon
the
ground
,
in
taking
that
which
is
before
mens
feet
to
clear
his
doctrine
with
.
Wherfore
?
but
that
thereby
he
would
notifie
vnto
the
sonnes
of
men
,
that
hee
wrote
the
Scriptures
for
the
capacitie
&
vnderstanding
of
th'
vnlearned
.
Last
of
al
when
the
whole
body
of
the
Scripture
,
from
the
head
to
the
foote
therof
,
is
tearmed
a
light
&
lantern
,
they
are
shut
against
the
negligent
,
and
open
to
those
which
knock
&
seeke
.
Another
,
that
all
is
cleare
and
plaine
in
holie
Scriptures
:
whatsoeuer
is
necessary
for
vs
is
manifest
.
Another
,
that
the
Lord
hath
spoken
by
his
Gospell
,
not
that
a
few
,
but
that
all
shoulde
vnderstand
it
:
that
Plato
wrote
his
wrytings
,
but
not
to
the
people
,
but
to
a
fewe
,
scarce
three
vnderstanding
him
.
Last
of
al
,
Cyrill
saith
,
that
the
Scriptures
are
profitably
recommended
vnto
vs
in
an
easie
speach
that
they
should
not
goe
beyond
the
capacity
of
anie
.
Wherefore
it
is
no
Catholick
,
but
the
Pelagian
iudgement
,
that
the
Scripture
is
hard
and
fit
for
a
fewe
learned
men
.
Your
owne
Pope
saith
,
that
they
are
lyke
a
flood
wherin
the
lame
may
wade
and
th'
elephant
may
swimme
.
And
if
all
the
Scripture
carrie
this
light
with
it
,
it
is
cleare
that
euerie
booke
doth
the
same
.
Wherefore
also
the
book
of
the
Canticles
of
Salomon
,
intreating
of
our
spirituall
coniunction
with
our
Sauiour
Christ
,
and
that
in
most
chast
,
and
yet
familiar
speeches
:
it
is
meete
for
all
ages
.
We
aggree
that
there
may
be
a
profitable
discretion
,
of
reading
one
book
before
another
,
and
of
reading
one
twise
before
another
once
.
But
forsomuch
as
the
whole
scripture
is
a
letter
sent
from
the
almightie
to
his
creature
:
there
is
no
iust
cause
why
the
her
learne
without
booke
,
the
Psalter
:
and
vntill
she
come
to
be
mariageable
,
let
her
make
the
treasure
of
her
heart
,
the
bookes
of
Salomon
,
the
Gospels
,
Apostles
,
and
Prophetes
.
Vnlesse
therefore
you
will
denie
,
that
the
Cantîcles
are
amongst
the
bookes
of
Salomon
;
you
shall
be
constrained
to
confesse
,
that
Ierome
would
not
haue
the
tender
ages
shut
out
from
the
reading
of
them
.
people
should
be
no
more
loath
to
be
ordered
by
their
Pastors
,
in
the
reading
of
the
Scriptures
,
then
in
th'
vse
of
the
holy
Sacraments
:
it
is
absurd
.
For
the
Lorde
commanded
the
father
of
the
householde
,
to
teach
his
children
at
Priests
book
,
as
they
are
called
the
pillers
of
the
That
he
careth
not
much
for
his
Ambrose
serm.
35
Look
Ambrose
vpon
the
psal.
118.
serm.
7.
in
vers.
●
bellie
,
which
is
earnest
in
the
food
of
reading
:
That
that
is
the
refection
that
maketh
a
fat
soule
.
Also
that
the
reading
of
the
Scripture
,
is
lyfe
.
We
doe
not
think
,
that
you
doe
so
much
enuie
the
people
the
reading
of
the
Scriptures
,
as
that
thereby
you
seeke
your
vantage
:
that
your
vile
filthie
marchandise
of
Masses
,
and
Diriges
,
Pardons
and
Indulgences
,
hauing
no
light
to
shew
them
by
,
might
be
vented
abroad
:
which
would
lye
rotting
at
home
vpon
your
hand
,
if
men
might
be
suffred
to
bring
any
light
with
them
into
your
pack-houses
.
But
seing
you
obiect
enuie
against
your selues
,
let
vs
heare
how
you
answere
it
.
You
compare
your
accusers
heerein
to
the
Diuell
,
surmysing
an
euill
and
an
enuious
eie
in
God
,
that
forbad
our
parents
the
fruit
of
one
tree
.
You
do
wel
,
if
you
be
able
to
shew
that
God
hath
forbidden
the
people
to
reade
the
Scriptures
.
Which
because
you
cannot
,
th'
accusation
returneth
vppon
your selues
:
it
being
as
Satanicall
to
forbid
that
which
God
hath
bidden
,
as
to
bid
that
which
he
hath
forbidden
.
And
because
it
pleaseth
you
,
to
compare
the
restraint
of
the
Scriptures
,
with
th'
inhibition
of
eating
of
the
forbidden
tree
:
hearken
of
how
contrarie
a
iudgement
Irenaeus
is
vnto
you
in
this
point
:
who
alluding
to
this
place
of
Genesis
,
exhorteth
all
men
to
eate
of
euerie
diuine
Scripture
.
You
take
a
sure
from
knowledge
falsly
so
named
,
whilest
you
wil
let
them
know
,
neither
good
nor
bad
:
not
vnlike
to
those
parents
,
which
to
be
sure
that
their
children
shall
not
surfet
,
keepe
them
altogether
from
meate
.
You
woulde
haue
them
wise
to
sobrietie
.
Therefore
(
belike
)
you
bannish
them
from
th'
acquaintance
of
the
scripture
the
mistresse
of
all
wisedome
and
sobrietie
.
Where
reade
you
that
the
Scriptures
,
are
compared
to
knyues
in
the
hands
of
little
children
?
They
are
indeede
compared
with
a
sworde
,
in
the
dogs
&
hogs
out
of
Chrysostome
,
to
be
hereticks
and
carnall
men
:
it
maketh
not
so
much
to
take
the
Scriptures
away
from
the
common
people
,
as
from
the
learneder
and
richer
sorte
.
For
heresie
maketh
her
nest
oftner
in
the
breast
of
the
learned
,
and
of
those
that
reade
the
Scriptures
in
the
learned
tongues
,
then
in
the
common
peoples
heades
.
And
the
riche
are
more
often
loaden
with
carnall
lustes
,
then
the
poorer
sort
:
so
that
if
Chrysostome
or
Tertullian
proue
any
restraint
of
reading
of
Scriptures
,
they
prooue
it
directly
against
your
practise
,
which
lay
the
scriptures
wide
open
to
all
the
learned
,
and
as
it
was
in
Queene
Maries
dayes
(
if
we
will
remember
)
to
those
that
might
dispend
by
yeare
a
certaine
land
:
that
is
,
to
those
from
whome
either
you
durste
not
holde
it
▪
or
of
whome
you
hoped
to
haue
gaine
through
speciall
licence
accorded
vnto
them
.
You
say
trulie
,
that
no
man
can
vnderstand
the
Scriptures
but
by
the
Spirite
of
Christ
.
Whereof
if
you
would
haue
concluded
any
thing
for
your
purpose
:
you
ought
to
haue
shewed
,
that
the
Spirit
of
Christ
is
appropriated
to
the
learned
,
or
at
the
least
oftner
accompanieth
them
,
then
it
doth
th'
vnlearned
.
The
contrarie
whereof
being
true
,
that
God
reuealeth
his
secrets
(
for
the
most
)
vnto
the
simple
and
vnlearned
ones
,
and
that
To
the
three
next
sections
,
pag.
6.
and
7.
Marke
(
good
reader
)
the
blasphemie
of
these
wretched
caitiues
,
that
esteeme
so
vilelie
of
the
holy
Scriptures
,
as
if
there
were
no
better
nor
more
honorable
vse
of
them
amongst
the
people
,
then
to
make
choise
of
the
reading
of
them
,
rather
then
to
be
much
occupyed
about
stage-playes
,
cardes
,
and
dice
.
These
men
(
no
doubt
)
could
be
wel
content
,
that
the
people
shoulde
rather
sit
downe
and
pill
strawes
,
then
they
should
take
anie
booke
of
holy
Scripture
into
their
hand
.
Pharaos
prophanesse
from
hence
forth
shall
not
be
spoken
of
,
in
respect
of
th'
vncircumcised
lips
of
these
beastly
Iesuites
.
For
he
which
held
the
people
from
exercises
of
godlinesse
,
in
respect
of
doing
some
profitable
work
,
tending
to
the
fortification
of
the
land
:
but
these
are
content
,
that
sports
and
plaies
,
and
that
of
the
basest
sort
,
and
of
worst
reporte
,
as
cardes
,
dice
,
&
stage-playes
,
shall
keep
the
people
from
reading
of
the
Scriptures
;
so
that
they
be
not
much
giuen
vnto
them
.
And
yet
notwithstanding
if
(
as
you
praetend
)
they
engender
heresies
,
amongst
the
people
:
it
should
appeare
that
they
shuld
be
aswel
occupied
in
th'
one
as
in
th'
other
:
both
of
them
being
readie
and
beaten
wayes
to
euerlasting
damnation
.
But
a
lyar
(
they
say
)
hath
need
of
memory
.
For
,
if
(
as
you
haue
alledged
)
Chrysostome
cals
carnal
men
dogs
and
hogs
:
these
delicate
ones
,
giuen
so
much
t●
cardes
,
dice
,
and
stage-playes
beeing
carnall
:
it
followeth
by
your
discourse
,
that
Chrysostome
was
of
this
iudgement
,
that
the
most
seasonable
tyme
for
the
people
to
reade
the
Scriptures
in
,
was
when
they
were
dogs
&
hogs
:
then
which
what
can
be
more
vnworthelie
spoken
of
the
good
Bishop
.
But
marke
also
(
good
reader
)
the
brasen
impudencie
of
the
Iesuites
,
whereby
it
will
not
be
hard
for
thee
to
see
,
how
all
conscience
in
them
is
euen
seared
away
,
as
it
were
with
a
hot-iron
.
For
Chrysostome
disputeth
of
a
necessary
&
continuall
vse
of
reading
the
Scripture
,
by
the
people
:
&
therefore
doth
not
so
much
speak
against
the
lets
of
certaine
times
,
as
when
they
were
giuen
to
stage-playes
,
&c.
but
meeteth
with
the
ordinarie
and
continual
impediment
,
as
the
care
for
house
,
wife
,
and
children
.
For
which
purpose
he
alledgeth
th'
Apostle
,
that
the
Scripture
was
written
for
our
correction
.
Which
if
the
Iesuites
will
restraine
to
the
correction
of
excesse
in
dicing
and
carding
,
&c.
their
cogging
and
iugling
cannot
bee
hid
from
anie
.
In
the
third
homilie
of
Lazarus
,
he
doth
not
obiect
th'
excuse
of
pastime
:
but
declareth
that
for
to
deliuer
themselues
from
the
duetie
of
reading
the
Scripture
,
one
woulde
say
,
that
he
hath
matters
to
plead
,
another
that
he
hath
publike
affaires
,
a
third
that
he
hath
his
handie-craft
to
awaite
vpon
,
another
that
he
hath
his
wife
,
his
children
and
familie
to
maintaine
and
take
care
for
,
and
generallie
euerie
one
could
say
,
I
am
a
man
of
the
worlde
,
it
belongeth
not
to
me
to
reade
the
Scripture
,
but
to
those
which
hauing
taken
their
farewell
of
the
worlde
,
dwell
in
the
mountaines
and
liue
a
continent
life
.
To
whome
when
he
had
answered
,
that
they
had
therefore
more
neede
to
reade
the
Scriptures
:
he
concludeth
,
that
both
they
and
he
that
liued
amongst
men
,
as
it
were
in
the
midst
of
the
seas
,
haue
alwaies
need
of
the
perpetuall
and
continuall
solace
of
the
Scriptures
.
And
yet
reckoning
vp
the
manifolde
vses
of
reading
of
the
scriptures
by
the
people
,
hee
concludeth
thus
.
Wherefore
it
is
necessary
,
that
wee
shoulde
incessantly
,
fetche
our
armour
at
the
Scripture
.
Againe
,
he
compareth
in
the
same
places
which
are
heere
quoted
,
the
books
of
Scriptures
,
to
th'
artificers
instrument
,
wherewith
he
getteth
his
liuing
,
which
he
wil
not
gage
:
and
as
he
maketh
his
works
with
his
tooles
,
so
we
by
the
Scriptures
must
correct
our
depraued
minds
.
And
a
little
after
,
The
reading
of
the
Scripture
is
a
great
munition
against
sinne
,
but
th'
ignorance
thereof
is
a
downe-fall
,
&
a
deepe
hell
:
this
begetteth
heresies
.
Againe
,
It
cannot
now
be
(
I
say
)
it
cannot
be
,
that
any
can
obtain
saluation
,
vnlesse
he
be
continually
occupyed
in
reading
of
the
Scripture
.
There
would
be
no
end
of
wryting
,
if
wee
shoulde
laye
open
all
that
Chrysostome
hath
in
this
behalfe
,
to
proue
that
he
herein
praescribed
physicke
for
the
generall
disease
of
all
Christian
people
,
and
not
for
a
special
maladie
(
as
it
might
be
the
sweating
sicknesse
)
that
haunted
that
people
,
whereof
he
had
the
gouernment
.
Also
for
all
times
both
in
prosperitie
and
aduersitie
,
euen
vncessantlie
;
And
not
a
teacher
in
the
Schoole
,
and
Pulpit-man
,
hath
no
place
heere
:
as
indeede
it
is
foolishe
,
and
hath
no
place
otherwhere
.
For
the
doctrine
in
schoole
,
is
and
ought
to
be
the
same
,
that
is
in
pulpite
,
and
that
in
pulpite
as
exact
,
absolute
,
and
necessarie
,
as
that
in
the
schoole
.
The
difference
is
,
that
in
the
schoole
hath
not
annexed
the
goade
and
prick
of
exhortation
,
as
th'
other
hath
.
For
you
may
not
imagine
Chrysostomes
pulpet
,
so
loose
and
so
prophane
as
yours
is
,
to
speake
at
all
randome
,
without
any
girdle
of
truth
about
your
loines
.
Our
wemen
(
God
be
praised
)
although
they
are
wel
able
,
to
set
such
Doctors
as
you
are
to
schoole
:
know
their
places
,
and
keepe
silence
,
content
to
teach
their
children
at
home
:
which
if
you
cannot
brooke
in
them
:
or
euer
it
can
light
of
them
,
your
condemnation
must
first
passe
vppon
the
head
of
S.
Paule
,
who
commandeth
to
be
teachers
alwayes
learning
,
they
are
alwayes
ignorant
:
in
what
degree
of
ignorance
,
shall
yours
be
found
,
that
neuer
learne
any
thing
at
all
.
They
reade
the
whole
Bible
,
seeing
all
is
inspired
of
God
,
and
all
profitable
,
and
morall
partes
.
But
yet
praefer
those
that
be
doctrinall
,
or
as
you
speake
dogmaticall
;
as
both
the
foundation
of
all
good
manners
,
and
the
rule
whereby
they
maye
iudge
of
the
example
of
life
,
whether
it
bee
good
or
bad
,
worthie
of
praise
or
dispraise
.
And
it
pittieth
them
,
to
see
the
blindnesse
that
is
yet
in
your
eye
:
which
deemeth
that
to
be
so
crooked
,
which
to
all
sounde
iudgement
is
straight
:
that
is
to
say
,
that
the
causes
shoulde
goe
before
th'
effects
,
and
the
rule
before
that
which
is
ruled
by
it
.
And
as
Saint
Paull
in
the
duetie
of
teaching
,
whole
counsell
of
God
:
so
they
thinke
not
themselues
discharged
in
the
duetie
of
learning
,
vnlesse
to
the
vttermost
of
that
they
maye
,
they
endeuoure
to
learne
what
is
the
good
pleasure
and
perfite
will
of
God
towards
them
.
Neither
doubt
they
,
but
wonderfull
depth
:
which
would
afray
no
man
from
reading
of
them
,
if
you
had
faithfullie
reported
Augustines
wordes
.
Who
affirmeth
ouermost
of
them
,
smyleth
vpon
the
little
ones
,
and
a
little
after
addeth
,
let
vs
come
therefore
together
,
to
the
words
of
thy
booke
,
meaning
Gods
.
In
th'
other
place
quoted
by
you
,
hee
sheweth
that
if
a
man
of
the
sharpest
wit
and
greatest
diligence
,
from
his
childehood
should
giue
himself
to
the
study
of
them
,
continuing
in
them
vntill
crooked
age
,
as
if
he
should
liue
the
yeares
of
Methusalah
:
yet
he
might
alwayes
profite
further
in
them
.
Which
is
manifestlie
against
you
,
for
being
bottomlesse
,
he
sheweth
things
necessary
to
saluation
:
which
he
affirmeth
not
to
be
so
hardlie
come
vnto
.
Yea
himself
confesseth
,
that
euen
in
his
verie
first
entrance
to
the
christian
faith
,
hered
Ierom
Epist.
13.
4.
speaketh
of
the
hard
shell
of
the
Scripture
,
as
Augustine
did
of
the
depth
:
to
whet
the
diligence
and
industrie
of
men
,
to
greater
and
more
continuall
trauell
to
be
taken
in
the
studie
of
them
:
euen
also
as
doeth
the
Scripture
it selfe
,
which
doth
not
will
they
shine
and
are
verie
bright
euen
in
the
very
shell
of
them
,
although
the
marrowe
be
sweeter
.
Likewise
he
exhorteth
all
to
crack
the
shell
,
to
th'
end
to
eate
the
kernell
.
And
in
the
very
next
Epistle
wryting
to
a
Matrone
,
he
saith
,
Therefore
let
the
diuine
Scriptures
be
alwayes
in
thy
hands
,
and
let
them
vncessantly
be
turned
or
rowled
in
thy
mynde
.
Beside
that
if
al
the
Scripture
were
so
shelly
as
you
(
out
of
Ierome
)
praetend
:
where
is
the
milke
and
honie
for
children
,
that
are
that
God
hath
so
tempered
the
Scriptures
,
that
by
manifest
places
he
might
prouyde
against
famine
,
and
by
those
which
are
obscurer
,
he
might
cleanse
the
loathsomnes
of
our
stomak
in
exercising
our selues
about
them
:
noting
thereby
,
that
men
would
grow
to
disdainfulnesse
of
the
Scripture
,
if
with
th'
easier
Scriptures
,
they
should
not
ioyne
the
studie
of
the
harder
.
Finallie
,
if
before
the
lawfull
exposition
of
the
Scriptures
,
whole
thirteene
yeares
are
required
,
onlie
to
runne
the
course
of
reading
the
Scripture
:
we
suppose
verelie
,
that
such
an
expositor
will
neuer
be
found
in
Poperie
;
although
he
bee
sought
with
a
candle
:
where
the
chief
garland
and
crowne
of
diuinity
,
is
not
giuen
to
him
that
hath
beene
most
conuersant
in
th'
olde
and
newe
Testament
,
but
to
him
,
that
can
quite
himself
best
in
Duns
and
Dorbel
,
in
Lombard
and
Gratian
,
and
such
other
vnwholsome
Nourses
as
these
be
,
at
whose
breasts
,
the
popish
diuines
doe
sucke
their
first
milke
in
Theologie
.
And
to
what
end
should
they
bestow
thirteene
yeares
,
before
their
entrance
to
the
Ministrie
,
and
the
most
of
their
time
after
they
are
entred
in
the
study
of
the
Scripture
:
if
they
may
bring
no
other
interpretation
of
any
place
,
then
that
which
they
haue
receiued
of
their
fore-fathers
.
As
for
th'
interpretation
of
euery
part
of
the
Scripture
,
by
th'
Apostolicke
tradition
;
further
then
by
tradition
(
as
appeareth
afterwarde
)
is
vnderstood
the
written
worde
of
th'
Apostles
:
there
is
no
manner
of
mention
in
any
writing
,
that
carrieth
credite
with
it
.
But
of
interpretation
,
the
discourse
will
followe
after
more
at
large
.
To
the
three
next
sections
,
pag.
7.
and
8.
We
are
well
content
that
our
Religion
should
be
condemned
of
them
,
that
condemne
the
reading
of
the
Scriptures
:
and
as
if
they
had
to
doe
with
a
hand
or
foot
ball
,
delyte
in
the
taunting
tearmes
of
tossing
and
tumbling
of
them
.
And
we
waite
patientlie
vertue
in
men
,
chastitie
in
wemen
,
or
obedience
in
children
,
&c.
can
there
be
amongst
you
:
which
hauing
learned
no
such
thing
in
the
schole
of
the
word
,
where
they
are
onely
taught
,
knowe
them
not
.
Your
men
may
haue
the
vertues
that
Turks
and
Iewes
haue
,
your
wemen
and
children
the
chastitie
and
obedience
that
is
found
amongst
them
:
they
may
fight
manfullie
for
their
countrie
,
they
may
keep
their
bodies
from
outward
pollution
,
they
may
do
the
things
that
their
parents
command
them
,
&c:
yet
is
there
heere
neither
true
vertue
;
nor
vndefiled
chastitie
,
nor
humble
obedience
:
as
those
which
are
not
done
for
Gods
cause
,
but
either
in
seruile
feare
,
vain-glorie
,
filthie
lucre
,
or
some
such
by-respect
.
Whereupon
wee
reade
that
Seres
a
heathen
and
idolatrous
wemen
do
teach
their
husbands
,
children
their
parents
,
&c
,
which
you
saying
,
and
saying
againe
to
be
amongst
vs
,
neither
doe
nor
can
proue
it
.
But
it
is
a
greater
confusion
,
when
neyther
husband
can
teach
his
wife
,
nor
parent
his
children
,
nor
old
the
young
,
nor
Priest
the
people
.
When
the
seer
is
blinde
,
and
th'
Embassadour
dumb
,
&
finallie
when
the
guide
of
the
way
knoweth
not
the
way
himself
:
which
how
true
it
is
in
your
kingdome
;
wee
leaue
it
to
be
esteemed
of
all
indifferentlie
.
Singing
of
Psalmes
,
hymnes
,
&
1.
Cor.
14.
26.
Eph.
5.
19.
Col.
3.
16.
Beda
Histor
▪
Ang●
.
lib.
5
cap.
12.
spirituall
songs
,
the
Scripture
recommendeth
vnto
vs
.
Bede
witnesseth
also
,
that
diuerse
bookes
of
Scripture
were
translated
into
English
meetre
.
If
any
man
abuse
this
sacred
and
holy
exercise
to
wantonnesse
;
the
same
shall
beare
his
condemnation
.
But
to
meet
with
such
an
euill
,
by
taking
away
the
good
altogether
:
is
like
vnto
those
vnskilfull
physicians
,
that
ridde
their
pacients
of
no
disease
,
vnles
they
take
their
liues
from
them
.
In
the
laste
of
these
3.
sections
,
are
Scriptures
and
Doctors
,
idely
&
foolishlie
alledged
,
to
prove
that
which
no
man
denieth
;
that
Haeretickes
abuse
the
Scriptures
,
now
thrise
in
this
praeface
repeated
:
by
the
conclusion
,
that
therfore
either
the
Scriptures
should
not
bee
translated
,
or
beeing
translated
should
not
bee
imparted
to
the
common
people
;
is
naked
and
desolate
of
all
proofe
:
vnlesse
it
be
proofe
,
that
because
hereticks
shroud
themselues
in
the
woll
of
the
Scriptures
,
therefore
Catholicks
may
not
warm
themselues
with
their
fleece
:
or
that
because
they
drawe
poison
from
them
,
therefore
we
may
not
suck
honie
at
them
:
or
finally
for
that
they
climbe
into
the
Lordes
armorie
,
to
arme
themselues
against
vs
;
therefore
we
should
not
enter
by
the
dore
to
prepare
&
appoint
our selues
against
them
.
And
if
haeretickes
impugning
the
trueth
out
of
the
Scriptures
,
haue
such
force
to
banish
them
from
the
common
people
:
why
should
not
the
confutation
of
haereticks
by
the
Scriptures
,
bring
them
home
againe
to
the
peoples
handes
.
If
euer
therefore
there
were
doting
disputers
these
are
their
brethren
.
To
the
two
next
sections
,
pag.
8.
and
9.
It
is
an
olde
practise
of
Satan
,
to
bestir
himself
,
and
to
open
the
mouth
of
all
his
helhoundes
against
the
godlie
and
learned
trauels
of
those
,
which
haue
laboured
in
this
worke
of
translating
the
holy
Bible
,
or
any
part
thereof
.
Hereof
Ierome
complayneth
,
England
,
Natalis
Bede
in
Fraunce
,
Stunica
in
Spaine
,
and
infinite
other
vnlearned
Monks
and
Fryers
.
And
therefore
it
ought
not
to
seeme
strange
,
if
the
worthie
labours
of
Master
Beza
&
other
learned
men
of
ours
,
and
other
Countreys
haue
also
their
currs
,
to
bark
at
them
.
As
for
vs
,
albeit
we
are
not
of
that
sorte
of
men
which
loue
our
owne
,
&
(
as
the
Dolphins
doe
their
young
ones
)
haue
in
admiration
our
workes
and
writings
:
And
further
also
confesse
,
that
our
translations
are
not
so
exact
in
all
points
of
perfection
,
but
that
time
&
study
may
better
them
:
yet
how
falsly
they
are
charged
,
by
the
slanderous
pennes
of
these
wrangling
Iesuites
,
appeareth
at
large
by
the
learned
and
substantiall
defence
made
for
our
English
translation
,
vnto
th'
unlearned
and
trifling
quarrels
against
the
same
.
And
if
it
appeare
to
th'
indifferent
reader
,
that
our
translation
which
(
no
dout
)
for
pure
loue
they
beare
to
their
cuntry
&
countrymen
,
they
iudge
the
worst
of
all
others
:
is
free
from
those
corruptions
wherewith
the
Iesuites
haue
slandered
it
:
the
good
reader
may
easily
know
,
what
to
iudge
of
our
translations
in
other
Languages
,
Latine
,
French
,
Italian
,
&c.
And
herein
let
all
men
marke
their
equitie
,
and
by
their
fidelitie
in
their
iudgment
of
Maister
Caluins
and
Bezas
translations
,
affirmed
by
them
to
be
as
new
and
delicate
,
as
Castalions
,
or
worse
then
it
:
esteeme
what
trust
they
deserue
in
other
their
accusations
,
for
either
they
haue
neuer
red
them
,
or
els
partly
their
ignorance
,
&
partlye
their
furious
malice
against
them
,
hath
so
bewitched
them
,
that
they
can
put
no
difference
betwene
a
swelling
and
swaged
speach
,
betweene
an
honest
homelye
stile
,
&
that
which
is
pricked
and
pranked
vp
by
choise
&
exquisite
words
,
sought
rather
to
tickle
th'
ears
of
daintie
fooles
,
then
for
the
fit
deliuerie
of
the
sense
the
holye
Ghost
intendeth
.
Finally
betwene
that
which
goeth
vpon
a
plaine
sandall
,
fit
to
goe
far
for
the
publishing
of
the
gospell
:
then
that
which
is
mounted
vpon
moyles
and
pantofles
,
meet
to
keepe
it
at
home
,
amongste
a-fewe
,
whom
that
courtlynes
and
curiositie
of
speach
dooth
delite
.
And
if
they
will
purge
themselues
from
a
manifest
and
impudent
slander
herein
?
let
them
note
the
places
,
wherin
Caluin
&
Beza
departing
from
Castalion
,
haue
either
rioted
as
he
doeth
,
or
in
licenciousnes
of
speach
haue
gone
beyond
him
.
Now
where
they
charge
vs
to
disauthorize
,
or
to
make
doubtfull
diuers
whole
bookes
of
Canonicall
Scriptures
,
allowed
by
th'
uniuersall
Church
of
God
,
a
thousand
yeres
&
vpwardes
:
their
limitation
disauthorize
the
Canonicall
Scripture
.
Their
quarrell
againste
Master
Beza
is
answered
in
the
proper
place
:
That
against
the
tenth
article
of
the
Creede
in
meeter
,
is
vtterly
vnworthy
of
any
answer
.
for
the
meeter
alwayes
requiring
a
paraphrasis
,
or
som
compas
of
words
:
the
poet
could
not
more
fitly
haue
expounded
the
forgiuenes
of
sinnes
then
by
noting
our
saluation
by
faith
alone
:
according
as
th'
Apostle
,
of
the
remission
of
sinnes
out
of
the
Psalme
,
concludeth
the
iustification
by
faith
without
workes
.
Th'
other
corruption
of
Christs
soule
descending
into
hell
,
after
his
death
argueth
no
contradiction
amongest
our selues
,
but
a
smal
remnant
of
th'
infection
of
Poperie
in
that
author
:
which
is
so
malitious
and
stubborne
a
leprosie
,
as
for
the
approued
tryall
of
their
clensing
from
it
,
they
haue
commonly
neede
to
be
shut
vp
from
pulpit
and
pen
,
some
resonable
time
:
and
as
they
say
in
the
French
prouerb
:
The
monks
Cowle
is
not
easely
put
of
in
many
yeares
,
what
consent
of
iudgment
there
is
amongst
vs
in
that
behalf
,
the
later
editions
which
haue
left
that
Creede
cleane
out
,
may
somwhat
declare
.
To
the
foure
next
sections
,
pag.
9.
10.
11.
What
compassion
haue
you
had
of
your
country
men
,
which
haue
kept
back
the
wheat
of
Gods
word
from
them
so
many
yeares
and
ages
,
wherewith
they
should
haue
bene
fed
to
aeternall
life
.
And
your
compassions
now
,
what
are
they
but
(
as
Salomon
saieth
of
the
compassions
of
the
wicked
)
moste
cruell
.
Wherefore
it
is
certaine
,
that
as
the
curses
of
Gods
people
haue
hitherto
pearsed
your
soules
,
and
runne
them
thorow
for
engrossing
into
your
hands
the
graine
of
life
:
so
now
they
will
be
as
sore
and
sharp
against
you
,
for
selling
them
such
mustie
,
mildred
,
blasted
,
and
by
all
meanes
corrupted
graine
.
Neither
is
your
impietie
lesse
now
in
poysoning
them
,
then
it
was
before
in
staruing
them
.
Wherefore
you
partly
perswade
vs
,
that
you
haue
done
this
worke
in
feare
and
trembling
:
seeing
in
so
open
corruptions
,
and
so
manifolde
and
manifest
wrestings
,
it
was
harde
for
you
not
to
see
eft-sones
hell
opened
before
your
eyes
.
As
for
your
childish
translation
of
numbering
word
for
word
,
and
as
it
were
syllable
for
syllable
,
rather
then
to
giue
sense
for
sense
,
and
to
translate
rather
by
weight
of
sense
,
then
by
tale
of
words
;
although
also
,
it
shal
appeare
that
you
haue
kept
your selfe
to
neither
;
yet
haue
you
no
defence
in
Ierome
for
it
.
For
although
by
the
wordes
you
alleadge
,
maye
well
be
gathered
out
of
him
a
straighter
Iawe
in
turning
the
Scriptures
,
then
in
turning
other
writters
:
yet
hauing
shewed
in
the
same
Epistle
,
that
his
vse
in
translating
to
number
but
to
weigh
wordes
,
that
he
followed
the
wordes
so
farre
as
they
were
not
strange
from
the
custome
of
speach
,
that
he
translated
not
wordes
,
but
sentences
;
he
addeth
,
that
it
is
no
maruell
,
if
this
were
done
in
translating
prophane
and
ecclesiasticall
writers
,
seing
that
the
seuenty
interpreters
,
th'
Euangelistes
and
Apostles
had
done
the
same
,
not
yeelding
worde
for
worde
.
And
after
in
the
same
Epistle
he
saith
,
that
the
care
of
th'
Evangelists
,
was
not
to
hunt
after
wordes
and
syllables
,
but
to
set
downe
the
minde
or
sense
of
the
doctrines
.
And
therefore
sheweth
by
diuers
examples
,
where
they
in
wordes
neither
aggree
with
the
70.
interpreters
,
nor
yet
with
the
Hebrew
.
Amongst
other
,
th'
example
that
he
citeth
out
of
Saint
Marke
is
notable
:
where
our
Sauiour
Christs
words
being
onely
Tabitha
Cumi
.
i.
Rise
mayde
:
th'
Euangeliste
translating
it
,
to
make
the
sense
more
full
,
interlaceth
I
say
to
thee
.
And
if
the
Iesuites
tarie
to
heare
,
where
Ierome
himself
vseth
this
libertie
in
translating
the
Scriptures
:
we
send
Naschqu
Bar
which
being
worde
for
worde
,
kisse
the
sonne
,
he
translated
adore
the
sonne
:
least
turned
it
euill
fauoredlie
.
Which
we
write
,
rather
to
shew
how
farre
Ieromes
iudgement
in
translating
,
differed
from
these
apish
Iesuites
,
then
that
wee
esteeme
that
th'
other
translation
which
hee
shunned
,
was
so
hard
orrough
,
as
hee
iudged
it
.
And
therefore
it
was
elegantly
saide
of
the
Emperour
,
I
hate
alike
as
departing
aequally
from
the
meane
,
both
Antiquitaries
and
affectors
of
nouelties
.
The
firste
place
recited
out
of
Augustine
,
maketh
nothing
to
the
purpose
.
For
as
the
stile
of
the
Scripture
,
as
it
were
the
garments
and
habite
thereof
,
is
neither
new fangled
,
nor
exquisitly
laboured
by
perswasible
wordes
of
mans
wisedome
:
so
is
it
not
foule
&
sluttish
;
but
it
is
arrayed
from
top
to
toe
as
an
honest
and
chaste
matrone
,
avoyding
aswell
barbarousnes
and
rusticalnes
of
th'
one
side
,
as
curiositie
and
affectation
of
th'
other
.
In
th'
other
place
there
is
no
such
thing
founde
as
they
talke
of
,
albeit
that
also
should
make
as
little
to
the
purpose
as
th'
other
.
And
if
the
olde
writters
speaking
and
writing
vnto
their
people
,
did
speake
and
write
barbarouslie
,
that
they
might
bee
the
better
vnderstoode
of
them
:
what
is
that
,
to
make
it
a
rule
in
translating
.
If
Ierome
in
correcting
th'
olde
translation
,
so
tempered
his
penne
that
amending
it
,
where
it
changed
the
sense
of
the
text
,
he
left
the
rest
to
remaine
as
they
were
:
It
followeth
not
because
hee
suffered
them
to
stand
,
that
therefore
he
alowed
of
them
throughout
:
considering
that
a
man
will
not
vse
that
boldnesse
in
correcting
another
mans
worke
,
which
he
would
doe
in
his
own
,
nor
put
out
euery
phrase
,
and
euery
maner
of
speach
,
which
he
himself
could
better
.
Besides
that
it
is
a
harder
matter
then
you
ar
euer
able
to
performe
,
to
shewe
that
this
olde
translation
wherein
these
venerable
barbarismes
&
solecismes
are
found
,
is
the
same
that
Ierome
corrected
.
In
none
of
th'
other
places
alleadged
out
of
Augustine
,
is
there
any
thing
to
maintaine
this
babishnes
of
translation
:
but
rather
contrariwise
,
when
he
affirmeth
that
some
bind
themselues
too
much
vnto
the
wordes
,
which
translations
hee
holdeth
for
insufficient
.
Also
that
when
the
phrases
are
not
translated
,
according
to
the
custome
of
the
auncient
Latinists
:
although
nothing
be
taken
away
from
the
vnderstanding
;
yet
they
offend
those
which
are
delighted
with
the
things
,
when
a
certaine
purenes
is
kept
in
the
signes
of
the
thinges
,
meaning
the
words
.
And
what
his
iudgement
is
in
August
.
lib
de
vera
relig.
cap.
5●
.
this
cause
,
he
doth
other
where
plainly
and
clearely
set
downe
:
when
hee
saith
that
the
Scripture
is
to
be
declared
according
to
the
proprietie
of
euery
tongue
.
Indeede
he
saith
that
sometime
the
vulgar
speach
is
more
profitable
:
but
his
reason
is
farre
different
from
yours
.
For
it
appeareth
when
hee
praeferreth
hell
of
fire
,
for
hell
fire
:
for
against
the
spirituals
of
wickednes
in
the
celestials
,
for
docible
of
God
,
&c.
nor
yet
for
your
doubtful
and
dangerous
speach
,
of
the
sinne
of
the
spirit
,
for
the
sinne
against
the
spirit
,
with
a
number
moe
of
the
same
late
.
And
yet
haue
you
not
kept
the
law
your selues
haue
made
,
for
you
haue
translated
eighteene
years
,
ten
and
eight
years
.
If
here
seing
your
folly
,
you
amended
it
,
why
haue
you
not
corrected
it
in
places
of
greater
importance
,
and
hauing
corrected
th'
olde
traslatour
in
another
place
of
some
moment
,
Rom.
13.
9.
where
for
restored
you
haue
turned
comprised
,
why
haue
you
not
performed
the
same
in
other
of
greater
weight
.
Not
to
speake
of
Lindanus
your
brother
in
this
impietie
,
who
speaking
of
the
truth
of
the
matter
retained
by
th'
ould
interpreter
,
more
then
the
truth
:
yet
notwithstanding
,
confesseth
the
often
slips
of
improprietie
in
speache
,
and
other
babishnes
of
him
in
translating
.
Now
as
by
your
vnlearned
translation
,
you
haue
greatly
embased
the
pure
mettle
of
the
holy
word
;
so
by
your
corrupt
annotations
wresting
and
writhing
,
haling
&
pulling
the
translation
,
either
to
a
diuers
or
contrarie
sense
of
that
which
the
wordes
giue
,
you
haue
made
it
no
better
then
filthie
drosse
:
So
that
it
may
be
verified
of
your
work
which
Ierom
sayth
:
you
make
of
the
Gospell
of
Christ
,
the
gospell
of
man
,
or
that
which
is
worse
the
gospel
of
the
Diuell
.
If
you
had
giuen
your
people
your
translation
alone
:
we
dout
not
,
but
they
should
notwithstanding
all
your
declinings
from
the
natiue
purenes
of
the
word
,
haue
found
releefe
in
it
against
extream
famine
,
which
your
vnfaithfulnesse
hath
thrust
them
into
.
Which
thing
you
wel
perceiuing
durst
not
vpon
the
peril
of
quenching
your
kitchin-fire
:
put
forth
your
single
few
of
translation
,
without
the
Cooloquintida
of
your
annotations
;
therby
to
bring
certain
death
to
all
those
that
shoulde
taste
of
them
.
Wherein
let
th'
indifferent
reader
compare
our
confidence
,
we
haue
in
the
goodnes
of
our
cause
,
in
either
nakedly
deliuering
the
Scripturs
without
any
annotations
at
al
,
or
els
with
few
&
short
directions
.
Rather
to
open
the
file
and
course
of
the
Scriptures
,
then
to
praeiudice
the
reader
,
either
with
recommending
ours
,
or
condemning
th'
aduersaries
iudgment
.
Let
him
(
I
say
)
compare
it
with
the
fearfull
dout
,
that
the
Iesuits
haue
of
theirs
:
which
durst
not
commend
their
single
translation
,
vnto
the
conscience
of
the
reader
,
vnlesse
(
beside
the
load
and
charge
of
their
margent
notes
)
they
had
added
almoste
at
the
end
of
euery
chapter
a
iag
of
annotations
,
wherein
they
recommend
their
owne
,
and
condemne
our
doctrine
:
therby
(
at
vnawares
)
testifiing
against
themselues
,
that
the
wordes
of
the
holy
Ghost
speak
nothing
for
them
,
vnles
they
be
twitched
aside
,
with
the
wrinch
&
wrest
of
their
annotations
.
We
hauing
found
Christ
in
the
Scripturs
,
cannot
be
to
seek
in
the
true
Church
:
you
that
hold
not
the
head
,
it
is
no
maruel
,
if
you
haue
not
layd
hold
of
a
filthy
&
deade
caryon
,
in
steade
of
the
liuely
body
of
Christ
,
which
is
his
Church
.
We
which
follow
the
light
of
the
scripture
in
all
questions
that
can
be
moued
of
religion
,
and
not
in
those
onely
which
you
idely
&
rouingly
alledge
out
of
August
.
haue
promise
of
resolution
the
Scriptures
we
are
to
seeke
the
Church
,
by
them
to
discusse
our
controuersies
;
&
after
he
saith
,
that
all
should
be
remoued
whatsoeuer
is
alledged
of
either
side
against
other
,
sauing
that
which
commeth
out
of
the
canonicall
we
desire
not
to
be
beleeued
,
because
wee
are
in
the
Church
of
Christ
,
or
that
Optatus
or
Ambrose
or
innumerable
Bishops
of
our
profession
haue
commended
it
vnto
vs
.
Howbeit
as
through
the
whole
booke
it
shall
appeare
,
how
small
consent
of
the
auncient
Church
,
you
haue
in
the
principal
demandes
hanging
betweene
you
and
vs
:
so
it
shal
appeare
a
little
after
,
that
there
is
a
more
certaine
rule
of
th'
understanding
of
the
Scriptures
then
you
assigne
:
and
that
although
the
former
iudgement
of
the
Church
of
Christ
▪
sithence
th'
Apostles
time
,
is
able
to
keepe
vs
from
falling
dangerouslie
in
the
principal
and
fundamentall
poyntes
of
our
religion
;
yet
that
they
cannot
free
vs
from
error
in
every
question
,
that
may
bee
mooued
of
it
:
not
to
speake
of
the
faint
proofes
that
sometime
they
vsed
euen
in
great
mysteries
of
our
religion
,
wherein
notwithstanding
(
touching
the
matter
it selfe
)
their
iudgement
is
sounde
and
Catholicke
.
To
the
next
section
page
11.
After
that
by
hiding
&
burning
the
Scriptures
,
by
threatning
and
murdering
of
men
for
reading
of
them
,
they
cannot
attaine
to
the
causing
of
such
a
night
of
ignorance
,
wherin
they
might
doe
all
thinges
without
controulment
:
there
remayned
one
onely
engine
,
which
Satan
(
with
all
his
Angels
)
hauing
framed
and
hammered
vpon
his
lying
forge
,
hath
furnished
them
of
.
This
engine
is
the
defacing
,
&
dis-authorizing
of
the
Scriptures
,
as
it
were
the
taking
from
them
,
their
girdle
or
garter
of
honour
,
by
a
false
surmise
of
corruption
of
them
,
in
the
languages
wherein
they
were
firste
written
.
Which
abominable
practise
being
attempted
in
th'
old
testament
by
Lindanus
,
(
whom
some
term
Blindasinus
)
is
nowe
assayed
in
the
new
by
the
Iesuites
,
who
of
others
(
for
their
deadly
hatred
of
the
trueth
)
are
not
called
vnfitly
Iebusites
.
First
therfore
,
or
euer
we
come
to
their
particular
arguments
,
whereby
they
would
(
as
it
were
)
couer
the
head
and
maiestie
of
th'
authentical
copies
in
the
Greek
to
bring
them
to
subiection
vnto
th'
olde
translation
:
we
think
it
not
amisse
,
to
set
downe
the
generall
doctrine
,
that
no
one
oracle
or
sentence
of
God
can
fall
away
.
Whereby
it
will
be
euident
that
the
holy
Scriptures
,
both
in
the
old
&
new
testament
written
in
their
original
tongues
,
cannot
either
by
addition
,
detraction
or
exchange
be
corrupted
.
Wherevnto
the
consideration
of
th'
autor
of
them
,
ministreth
a
substantiall
proofe
.
For
seing
they
are
of
law
&
to
the
prophets
,
Luke
10
Hieron
.
epist
ad
Ma●cel
.
&
epist
ad
Suniam
&
Fretel
.
&
ad
Damasum
,
&
praef●in
4.
Euang
&
praef.
in
paenitent
.
Ambros
.
de
Spirit
.
sanct
,
lib.
●
cap.
6
August
.
de
doctr.
christiana
2.
lib.
cap
,
11
&
lib.
11.
contra
Faust
,
Manich.
&
opist
.
59
how
it
is
written
,
and
how
readest
thou
:
are
now
either
of
none
effect
,
or
not
sufficient
:
whilest
these
disgracers
and
disgraders
of
the
Scripture
haue
taught
men
to
say
,
that
the
coppies
are
corrupted
,
and
the
sense
changed
.
Nay
,
not
onely
our
estate
is
worse
then
theirs
vnder
the
law
,
and
in
our
sauiour
Christs
time
:
but
worse
than
theirs
which
liued
some
hundred
yeres
after
Christ
,
when
th'
ancient
fathers
exhorted
in
such
cases
,
that
men
should
make
sute
vnto
th'
originall
Scriptures
,
to
haue
an
end
of
their
controuersies
.
Yea
their
owne
Gratian
out
of
Augustine
(
falsly
alledged
for
Ierome
)
sendeth
vs
in
deciding
of
differences
,
not
to
th'
olde
translator
,
but
to
th'
originals
of
the
Hebrew
in
th'
olde
and
of
the
Greek
in
the
new
testament
.
They
vse
quarrelously
to
surmise
against
vs
,
that
we
abbridge
the
priuiledges
of
the
Churches
of
our
dayes
;
because
we
accord
them
not
to
be
so
ample
in
euery
point
,
as
they
were
when
the
Apostles
liued
.
But
wo
vnto
the
Churches
of
our
dayes
,
if
the
Scriptures
be
(
as
the
Papistes
would
beare
vs
in
hand
)
corrupted
,
if
the
Charters
and
recordes
,
whereby
we
hold
the
inheritance
of
the
kingdom
of
heauen
,
are
rased
or
otherwise
falsifyed
,
if
we
haue
not
wherewith
to
conuey
our selues
to
be
children
vnto
the
heauenly
father
,
and
Priests
vnto
God
in
Iesus
Christ
;
further
then
from
the
hand
of
such
a
Scribe
and
Notarie
as
both
might
erre
and
hath
erred
diuersly
.
things
remaine
to
the
Lord
our
God
:
but
the
things
that
are
reueiled
are
to
vs
and
our
children
for
euer
:
knew
long
before
,
that
the
Lord
had
founded
his
testimonies
for
euermore
.
But
our
Sauiour
that
heauen
and
earth
shall
passe
,
but
that
his
word
can
not
passe
;
and
yet
more
vehemently
,
that
not
one
iote
or
small
letter
prick
or
stop
of
his
law
can
passe
vntill
all
be
fulfilled
.
Now
as
for
the
common
obiection
of
diuerse
bookes
mentioned
in
th'
old
Testament
,
where
of
we
find
none
so
intituled
in
the
canon
thereof
:
it
is
easily
answered
.
That
either
they
were
ciuill
and
commonwelth
stories
,
whether
the
reader
is
referred
,
if
it
like
him
to
read
the
stories
more
at
large
,
which
the
Prophets
(
to
a
sufficiency
of
that
they
wrote
them
for
)
touched
shortly
:
or
els
they
are
conteyned
in
the
bookes
of
the
kings
;
which
are
manifestly
proued
,
to
haue
bene
written
by
diuers
Prophets
in
their
seuerall
ages
wherein
they
prophecied
.
In
the
former
kind
whereof
,
if
we
reape
not
that
fruite
,
which
they
did
which
liued
in
the
dayes
,
wherein
the
reader
was
set
ouer
vnto
them
:
yet
we
reape
a
more
excellent
fruit
,
which
is
a
certain
knowledg
of
a
more
special
prouidence
&
care
of
the
Lord
,
for
the
preseruing
of
the
Scriptures
appering
euidently
,
in
that
all
those
falling
away
,
the
books
of
the
canonical
Scripture
doe
stil
remaine
.
Hereof
we
haue
a
notable
example
in
the
books
of
Solomon
;
whereof
those
falling
away
,
that
he
wrote
of
naturall
philosophie
,
and
other
by
knowledge
,
the
profitablest
bookes
that
euer
were
(
the
Canon
only
excepted
)
those
alone
which
perteined
to
godlynes
,
haue
bene
safely
kept
for
the
posteritie
.
Which
is
so
much
more
to
be
obserued
,
as
there
being
infinitely
moe
in
the
world
,
that
effect
the
knowledg
of
naturall
thinges
,
then
doe
godlynes
:
haue
not
yet
with
all
the
care
of
keeping
them
,
bene
able
to
deliuer
them
from
this
whole
and
perpetuall
forgetfulnes
,
wherevnto
they
are
fallen
,
as
if
they
had
neuer
bene
written
.
Where
of
th'
other
side
his
holy
writtings
hated
,
of
the
most
parte
,
&
carelesly
regarded
of
a
number
:
haue
notwithstanding
as
whole
and
full
a
remembrance
as
they
had
the
first
day
the
Lord
gaue
them
vnto
the
church
.
And
seing
there
are
now
more
then
1500.
yeares
,
wherein
there
is
not
onely
no
booke
,
but
no
sentence
of
any
booke
of
Canonicall
Scripture
fallen
away
:
what
cause
is
there
why
wee
should
think
that
in
the
tyme
which
was
vnder
the
law
,
whole
bookes
fell
away
so
thick
and
threefolde
.
For
as
for
bookes
of
the
new
Testament
imagined
of
some
to
haue
ben
lost
,
their
reasons
wherevpon
their
imagination
leaneth
,
are
so
faint
that
they
are
not
worthie
the
naming
▪
Of
all
which
matter
,
it
is
euident
,
that
not
onely
the
matter
of
the
Scripture
,
but
also
the
wordes
,
not
onely
the
sense
and
meaning
of
them
,
but
the
manner
and
frame
of
speach
in
them
,
doe
remaine
.
wholsome
wordes
of
our
Sauiour
Christ
,
and
the
doctrine
that
is
according
to
godlines
.
And
our
Sauiour
Christ
in
saying
that
thy
worde
is
the
trueth
,
they
haue
forsaken
the
fountains
,
and
digged
cisterns
.
But
let
vs
examine
the
pith
of
their
reasones
,
which
haue
moued
them
rather
to
draw
from
the
riuen
and
leaking
cask
of
th'
old
translator
,
by
the
which
manye
thinges
haue
entred
,
to
th'
emparing
the
sweet
wine
of
the
Scripture
:
then
from
the
staunch
&
whole
vessels
of
the
Greek
copies
,
which
preserue
it
from
all
corruption
.
To
the
first
reason
.
These
men
are
worthie
to
goe
alwayes
in
their
olde
cloathes
,
that
make
th'
age
of
the
translation
,
the
first
and
principall
commendation
therof
.
Wherby
it
shuld
appear
,
if
they
could
haue
come
by
the
translation
that
Ierom
amended
,
they
would
haue
tunned
their
drink
out
of
that
,
rather
than
out
of
this
:
as
that
whose
head
was
hoarer
.
And
if
this
be
a
good
reason
,
why
should
not
the
translation
of
Symmachus
,
Aquila
and
Theodotion
bee
preferred
,
which
are
auncienter
then
he
.
Yea
why
should
not
the
70.
before
them
all
,
be
much
more
preferred
;
as
those
that
were
vsed
oftentymes
of
th'
Apostles
,
and
commended
highly
of
th'
auncient
fathers
.
But
as
gray
heares
are
then
onely
honorable
,
when
they
are
founde
in
the
waye
of
righteousnesse
:
so
th'
age
of
th'
old
translator
,
is
there
only
to
be
respected
and
reuerenced
,
where
both
for
propernesse
of
wordes
,
and
truth
of
sense
,
he
hath
wisely
and
faithfully
translated
.
And
so
far
we
holde
him
worthie
to
be
preferred
,
before
other
interpreters
.
But
if
antiquitie
commended
th'
olde
translation
vnto
you
for
that
it
was
aboue
1300.
yeares
olde
:
the
Greek
coppies
being
more
ancient
then
it
:
&
hauing
bene
vsed
aboue
1500
yeares
,
should
(
ye
wisse
)
haue
had
the
right
hand
of
th'
olde
translator
.
To
the
second
reason
.
It
is
false
.
For
it
is
not
the
receiued
opinion
,
Genes.
1.
2
Esai
.
1
12
30.
&
5.
2
Gal.
1.
16
&
2.
5.
&
5
8.
Eph.
1
14
&
4.
19.
&c
neither
is
there
any
probabilitie
of
it
,
considering
that
Ierome
in
the
old
and
new
Testament
,
both
translateth
otherwise
then
th'
olde
interpreter
,
and
often
controwleth
him
.
Hereof
the
testimony
of
Erasmus
,
(
a
man
that
had
as
quick
a
nose
in
Ieromes
doings
,
as
whosoeuer
:
)
is
notable
,
who
flatly
affirmeth
that
this
translation
is
neither
Cyprians
,
nor
Hilaries
,
nor
Ambrose
,
nor
Augustins
,
nor
Ieromes
;
seing
his
reading
is
diuers
from
it
,
and
that
it
is
much
lesse
,
that
which
he
corrected
;
seing
there
be
found
in
this
which
he
condemneth
,
not
onlye
as
touching
the
wordes
,
but
also
as
touching
the
meaning
.
And
in
another
place
he
saith
,
that
Ierome
manifestly
condemneth
the
former
translation
,
which
wee
yet
(
for
the
most
part
)
doe
vse
.
Ierome
(
although
without
cause
)
scurgeth
the
old
interpreter
,
for
translating
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sobrietie
:
which
(
sayth
he
)
should
haue
bene
translated
chastitie
.
And
this
hee
doeth
in
two
or
three
places
.
Now
a
man
would
not
think
,
that
Ierome
was
so
vn-aduised
,
as
to
haue
giuen
his
aduersarie
this
aduantage
:
that
he
might
reply
against
him
,
that
it
was
his
own
translation
,
or
that
which
he
corrected
,
and
therfore
that
he
was
driuen
to
a
hard
shift
,
which
could
not
defend
his
cause
but
by
denyal
of
him self
.
But
that
this
translation
is
not
Ieromes
,
I
doe
not
think
,
that
the
Lordes
wordes
are
to
be
corrected
;
but
I
goe
about
to
correct
the
falsenes
of
the
Latin
bookes
:
which
is
plainly
proued
by
the
diuersitie
of
them
,
and
to
bring
them
to
th'
originall
of
the
Greek
(
from
the
which
they
do
not
denye
but
that
they
were
translated
)
who
if
they
mislike
the
water
of
the
most
pure
fountaine
,
they
may
drink
of
the
myrie
puddles
.
And
in
the
same
place
where
they
haue
alledged
,
if
we
must
beleeue
the
Latin
copies
,
let
them
tell
vs
,
which
.
For
there
be
(
in
a
manner
)
as
many
diuers
coppies
as
bookes
.
But
if
they
think
,
that
the
truth
is
to
be
sought
out
of
the
greater
parte
;
why
doe
we
not
returne
to
the
originall
in
Greek
,
and
correct
those
thinges
which
either
haue
bene
vnskilfully
translated
,
or
of
ignorant
presumptuous
persons
foolishly
amended
,
or
of
negligent
wryters
added
or
changed
.
Now
if
the
Latin
translations
before
Ieromes
time
,
were
in
300.
yeares
so
manifoldly
corrupted
;
how
much
more
,
may
we
think
that
Ieromes
translation
,
hath
in
1300.
yeares
bene
impared
and
imbased
;
especially
when
as
in
diuers
of
these
hundreth
yeares
,
there
hath
raigned
such
blindnes
and
barbarousnes
as
neuer
the
like
:
and
when
as
it
was
coppied
out
(
for
the
To
the
thirde
reason
.
Th'
antecedent
being
vn-true
,
the
consequence
of
Augustines
commendation
of
it
,
can
haue
no
truth
.
And
if
it
were
the
same
translation
,
that
Augustine
commendeth
:
yet
Augustines
praise
is
such
of
it
,
as
doeth
not
free
it
from
faults
,
nor
lifteth
it
vp
(
as
you
doe
)
into
the
place
of
Canonicall
Scripture
.
For
speaking
of
his
translation
of
the
Gospels
only
,
he
affirmeth
that
it
was
almost
faultles
.
And
in
another
place
,
speaking
of
Ieromes
translation
of
the
olde
Testament
:
he
sayth
,
that
if
there
were
any
dark
places
Ierome
was
like
to
be
deceyued
in
them
,
as
other
before
him
.
Beside
that
it
is
knowne
,
that
Augustine
doth
not
alwayes
follow
this
translation
:
yea
that
hauing
sene
Ieromes
,
he
To
the
fourth
reason
.
Although
your
speach
being
vsed
of
the
most
part
,
being
faint
and
short
to
proue
that
it
alone
should
now
be
vsed
:
yet
euen
this
is
verie
false
:
first
you
are
constrayned
to
confesse
,
that
the
Greeke
fathers
vsed
it
not
:
which
argueth
plainly
that
they
had
it
not
in
that
estimation
,
which
you
haue
it
.
For
then
they
would
haue
caused
it
to
be
translated
for
th'
use
of
their
own
churches
;
if
they
had
esteemed
it
trewer
then
the
Greeke
coppies
.
Secondly
the
most
ancient
Latin
fathers
do
not
follow
it
,
as
Tertullian
,
Cyprian
,
Hilary
,
who
haue
scarce
a
footstep
of
it
:
albeit
it
was
(
likely
)
in
the
church
in
their
times
,
before
Ierome
corrected
certain
places
in
it
,
Ierom
often
dissenteth
from
it
,
often
also
confuteth
it
.
There
remaine
Ambrose
&
Augustine
,
who
although
they
vse
it
more
then
the
rest
:
yet
doe
they
often
forsake
it
,
and
vsed
it
not
(
as
you
doe
)
seruily
.
This
is
yet
but
the
Apostolike
seat
vsed
both
the
new
and
olde
translation
in
Latin
.
Now
if
th'
Apostolicke
seate
in
Gregories
time
(
who
made
too
great
account
of
this
translation
)
vsed
both
,
and
(
in
the
booke
of
the
Psal.
)
refusing
Ierome
followed
the
old
translation
:
there
is
no
liklihood
that
th'
authority
which
this
had
before
his
tyme
,
buried
th'
authority
of
th'
other
translation
.
And
as
the
elder
expositors
haue
not
vsed
nor
expounded
it
,
without
controulment
:
So
the
later
writers
wherof
some
haue
ben
pillers
in
your
sinagogue
,
haue
bene
bould
manifoldly
to
crosse
this
translation
of
yours
.
For
besides
Bede
,
Burgensis
,
and
Armacan
:
of
late
dayes
Lyra
,
Iansenius
and
others
,
haue
left
the
ferular
in
the
olde
translators
hand
.
As
for
the
Church
seruice
,
it
was
so
(
in
the
primitiue
Church
)
in
the
Latin
tongue
,
as
the
people
by
reason
of
the
Romaine
Empire
vnderstood
it
.
As
touching
your
Popish
service
,
full
of
Idolatrye
and
superstition
,
as
we
care
not
what
translation
it
followeth
;
so
we
iudge
moste
corrupt
the
most
commodious
.
To
the
fift
reason
.
It
might
aswell
haue
commanded
,
to
eate
accornes
,
after
corne
was
found
out
.
And
as
for
this
Trent
conuenticle
being
assembled
by
the
Pope
th'
arch-enemy
vnto
our
Sauiour
Christ
,
and
holden
of
a
sorte
of
blinde
Bishops
,
sworne
to
speak
no
truth
but
that
he
(
th'
enemy
of
truth
)
should
allowe
of
:
we
esteeme
it
no
more
,
then
the
godly
fathers
did
the
councill
of
Ariminum
&
Ephesinum
the
second
:
especially
seing
that
many
councils
before
it
,
better
,
wiser
,
learneder
,
and
more
troubled
with
hereticks
difficulties
of
translations
,
neuer
so
concluded
.
Secondly
being
here
ashamed
of
the
Trent
conclusion
,
they
mollify
it
,
as
though
they
Erasmus
translation
,
as
Damasus
had
Ieroms
.
Last
of
al
,
admitting
it
were
the
best
translation
:
yet
that
is
no
cause
why
th'
originall
should
not
be
rather
translated
.
To
the
sixt
reason
:
Further
then
it
hath
bene
corrupt
by
popishe
Monkes
,
which
were
(
for
some
yeares
)
th'
ordinary
Iaylers
to
keepe
it
within
the
prison
of
their
cloisters
:
we
accuse
it
not
of
partiality
to
popery
,
wherevnto
it
could
hardly
be
partiall
,
when
popery
was
not
,
But
sure
we
are
,
that
the
Greek
is
lesse
partiall
.
Secondly
they
might
translate
with
purpose
not
to
hurt
the
truth
,
and
yet
fail
of
the
purpose
:
as
appeareth
manifestly
in
th'
example
of
promeriting
of
God
,
not
only
barbarously
,
but
falsly
translated
.
As
touching
the
sinceritie
,
grauitie
,
and
maiestie
of
it
,
compared
with
other
translations
of
later
yeares
:
the
matter
is
before
the
Iudg
,
where
our
no
,
is
as
good
as
your
yea
.
but
if
it
were
,
as
you
say
:
yet
your
translating
it
,
in
passing
by
th'
originall
of
the
Greek
,
can
by
no
meanes
bee
excused
:
but
only
by
this
,
that
not
able
to
clime
vp
into
the
Scriptures
in
the
Greeke
and
Hebrew
tongues
;
you
were
compelled
to
seaze
vppon
the
Latine
,
which
is
the
honestest
excuse
that
you
can
make
.
To
the
seuenth
reason
page
.
12.
Praecisenes
in
translation
is
worthy
to
be
commended
,
but
superstition
is
worthy
no
praise
.
And
if
the
Latine
phrase
serue
the
Greeke
,
&
answere
vnto
it
better
sometime
then
th'
English
doth
:
that
argueth
no
more
the
goodnes
of
the
translation
,
then
it
proueth
th'
English
to
be
better
then
the
Latine
translation
,
because
the
English
phrase
frameth
often
better
with
the
Greeke
,
then
doth
the
Latine
.
Of
this
praecisenes
they
bring
two
examples
,
wherein
commending
the
old
translation
they
condemne
ours
.
The
first
is
for
that
we
translate
Tit.
3.
to
maintaine
to
good
workes
.
Your
Greek
stomackes
be
very
quasie
,
that
cannot
brook
this
translation
.
Tell
vs
(
I
pray
you
)
how
will
you
translate
that
to
maintain
your
right
.
Housoeuer
you
translate
it
we
care
not
,
seing
Budaeus
a
man
of
singular
skill
in
he
prepared
.
Wherein
,
whether
th'
old
translator
haue
swarued
further
from
the
Greek
,
it
will
not
be
so
easie
to
discern
.
For
the
Greek
word
doth
properly
signifie
,
to
make
newe
;
which
the
Latine
worde
,
that
th'
olde
translator
vseth
,
doeth
not
expresse
.
for
initio
doth
not
signify
,
to
make
new
,
(
for
that
doth
innouo
)
but
to
enter
into
.
And
this
defect
of
th'
olde
translator
in
this
worde
,
the
Iesuites
them selues
do
bewraye
,
which
forsaking
a
proper
English
word
,
more
expressing
the
old
translators
initiabit
,
haue
followed
M.
Bezas
translation
,
who
translateth
dedicabit
,
which
they
turne
dedicated
,
without
acknowledgment
of
him
by
whome
they
haue
(
in
that
place
)
bettered
their
translator
.
The
other
cauill
of
Traditions
,
Iustifications
&
Idoll
,
is
plentifully
answered
,
and
further
shal
be
,
as
they
fall
out
in
the
discourse
of
this
booke
.
But
from
this
praecise
and
exact
following
of
the
Greeke
,
how
far
th'
olde
translator
is
,
by
differing
from
it
,
by
being
contrary
to
it
,
by
putting
to
that
which
is
not
in
the
Greek
,
and
taking
away
that
which
is
in
it
:
shall
soone
after
appeare
.
Although
if
it
were
so
precise
,
yet
that
is
nothing
to
yours
;
which
goeth
so
far
from
it
,
both
in
wordes
and
sense
.
To
the
eight
reason
.
If
Maister
Beza
commend
it
,
who
knew
so
many
faultes
by
it
:
hee
hath
thereby
testifyed
the
softnesse
and
mildnes
of
his
spirite
,
and
his
louing
and
charitable
affection
,
couering
(
so
far
as
th'
edifiing
of
the
Church
might
beare
)
th'
olde
translators
wants
and
defects
:
and
thereby
laieth
naked
the
proud
,
disdainfull
and
quareling
spirit
of
the
trifling
and
caueling
Iesuites
,
childishly
snatching
&
carping
where
there
is
no
cause
,
&
discouering
their
owne
shame
,
in
steade
of
disgracing
others
.
Howbeit
it
is
vntrue
,
which
they
here
alledge
out
of
M.
Beza
.
For
he
doth
not
prefer
th'
olde
translator
vnto
Erasmus
,
but
defendeth
him
in
certain
places
,
where
Erasmus
(
without
cause
)
doth
challenge
him
.
And
in
th'
other
place
vpon
Saint
Luke
,
his
praise
of
him
,
is
not
so
full
,
as
they
pretend
.
For
he
sayeth
,
that
although
he
may
seeme
,
very
religiously
to
haue
turned
these
holy
bookes
:
yet
it
appeareth
,
that
he
knew
not
the
signification
of
these
wordes
,
much
lesse
the
force
and
power
of
them
.
But
if
Master
Bezas
iudgement
be
one
of
the
pillers
,
that
must
vpholde
this
olde
translator
,
this
it
is
in
plaine
wordes
.
It
goeth
●ften
from
the
Greeke
,
oft
it
is
absurde
,
oft
●tdoth
add
,
the
learned
it
neuer
satisfied
,
the
●gnorant
is
brought
into
many
errours
.
Which
notwithstanding
he
speaketh
not
altogether
,
in
respect
of
th'
olde
translator
;
as
in
regarde
of
either
the
negligence
,
rashnes
or
malice
of
those
whose
handes
it
hath
passed
through
.
But
if
it
were
the
best
translation
,
by
M.
Bezas
iudgment
:
yet
it
followeth
not
thereof
,
that
it
hath
no
fault
,
or
ought
to
be
translated
,
before
the
Greek
.
It
would
vndoutedly
be
more
credit
for
your
cause
,
to
giue
better
weight
of
reason
,
although
the
number
were
lesse
.
To
the
ninth
reason
.
It
were
to
be
laboured
for
,
that
there
were
in
euerie
seuerall
country
,
for
th'
use
of
the
Church
in
it
,
one
Bible
translated
into
the
language
thereof
,
and
one
Latine
Bible
generally
for
all
the
Churches
,
in
whose
Schooles
the
Latine
tongue
is
the
common
interpreter
:
which
(
for
their
euidence
and
manifest
preheminence
aboue
all
other
translations
)
might
haue
at
the
least
the
most
voyces
of
them
which
are
skilful
in
that
matter
,
to
recommend
them
to
the
publike
vse
of
euery
country
,
seuerally
in
their
proper
language
,
or
iointly
of
all
the
Schooles
in
the
Latine
tongue
,
as
is
before
mentioned
.
But
that
any
such
translations
should
be
seated
,
with
th'
originall
of
the
Greek
or
Hebrew
,
(
whereby
they
should
not
haue
the
principall
or
royall
Chariot
,
whereinto
the
translations
(
howe
honorable
so
euer
)
shoulde
as
subiectes
not
once
dare
to
clime
:
)
is
in
no
sorte
to
be
suffered
.
And
although
these
translations
,
were
(
for
the
publike
vse
)
to
be
onely
holden
,
and
without
waighty
cause
&
great
consent
not
to
be
changed
,
or
without
great
modesty
not
to
be
checked
:
yet
other
inferior
translations
,
might
(
for
conference
sake
)
haue
in
priuate
houses
and
studies
,
their
fruit
not
to
be
repented
of
.
Which
if
it
cannot
yet
be
obtained
,
men
are
therefore
(
for
the
measure
of
grace
they
haue
receiued
)
no
more
to
be
discouraged
,
from
their
worthy
labours
of
dayly
clensing
the
corruption
of
translations
:
then
Saint
Luke
was
beaten
back
from
writing
the
moste
holy
story
,
wherein
he
was
preuented
endles
reprehending
by
the
diuersitie
of
translations
now
,
then
was
in
the
primitiue
Church
.
Wherein
Augustine
affirmeth
that
the
number
of
Latine
interpreters
,
could
not
be
numbered
:
yet
th'
olde
translator
,
where
we
cleaue
vnto
him
:
but
shew
our
iudgment
only
,
which
we
held
at
that
time
;
which
vpon
more
light
of
knowledg
in
th'
originall
,
we
are
readie
to
reforme
.
For
with
Augustine
we
professe
our selues
of
that
number
,
which
write
in
profiting
and
profit
in
wryting
.
For
the
particular
accusation
of
Cainan
Luke
3.
36.
looke
for
answer
in
the
proper
place
.
As
for
that
Act.
1.
14.
who
be
furthest
from
the
sense
of
the
holy
Ghost
,
may
be
considered
wiues
,
are
far
from
the
Greeke
:
it
would
easily
haue
bene
vnderstood
of
all
those
which
being
not
Greek
borne
,
had
gotten
any
maner
of
denization
in
Greece
.
For
it
is
wel
known
,
that
the
Greeke
word
which
th'
Euangelist
vseth
,
signifieth
both
a
departeth
from
the
Greeke
.
To
the
tenth
reason
,
and
first
to
the
proofe
in
the
first
section
.
Th'
originall
copies
of
the
newe
Testament
,
are
(
by
this
paradoxe
of
the
Iesuites
)
least
beholden
to
Gods
watchful
prouidence
,
of
all
other
writinges
.
For
in
all
other
learning
the
good
liquor
is
best
preserued
in
the
first
tongue
,
as
it
were
the
first
caske
wherein
it
was
put
;
and
the
water
is
alwaies
sweeter
and
holsommer
in
the
fountaine
,
then
in
the
streames
that
streame
from
it
.
Wherevpon
it
is
holden
by
all
learned
consent
,
that
it
is
better
to
reade
Plato
,
Aristotle
,
Xenophon
,
Euclide
,
and
Galen
,
in
Greek
then
in
any
language
whereinto
they
haue
bene
turned
,
be
th'
interpreter
neuer
so
wise
and
faithfull
.
And
therefore
(
in
their
workes
)
the
doubts
which
rise
of
their
meaning
are
voyded
by
their
Greeke
Copies
,
as
by
their
highest
court
which
taketh
knowledg
therof
.
Only
in
th'
art
of
all
artes
,
&
learning
of
all
learninges
,
which
concerneth
men
so
deeply
,
as
al
other
knowledge
(
in
comparison
)
is
scarce
as
one
haire
to
the
whole
head
:
the
prouidence
of
God
hath
so
slept
,
that
therein
th'
originall
as
the
gold
is
become
siluer
,
and
the
olde
translator
which
would
hardly
goe
for
good
siluer
,
is
become
the
finest
and
purest
golde
.
The
prophane
writers
some
hundreth
yeares
before
the
new
Testament
,
haue
bene
maintained
in
that
purenes
,
that
their
translations
,
haue
alwaies
remained
in
subiection
and
obedience
of
their
first
copies
,
from
whence
they
were
drawn
:
only
in
th'
original
of
the
new
Testament
,
the
watchman
of
Israell
hath
so
not
slumbered
only
,
but
slept
also
:
that
that
which
was
somtime
the
Ladie
&
Dame
of
all
,
is
now
become
tributarie
to
th'
olde
translator
.
These
are
the
golden
consequences
of
the
leaden
Iesuites
,
which
how
brutish
they
be
,
let
the
reader
iudge
,
of
that
which
hath
bene
spoken
in
th'
entrance
to
this
question
.
They
might
(
with
asmuch
truth
)
haue
led
the
Lord
himselfe
into
captiuitie
,
and
thraldome
of
th'
olde
translator
,
as
to
put
doun
his
scepter
which
is
the
new
Testament
in
the
Greeke
tongue
;
by
not
suffering
it
to
be
born
vp
,
in
the
presence
of
th'
olde
translator
.
But
th'
olde
translator
himselfe
,
from
whence
hath
he
receiued
,
the
great
welth
&
riches
supposed
to
be
in
his
translation
?
from
th'
originall
:
for
what
can
they
els
answer
?
And
hath
they
of
Gods
careful
prouidence
,
bene
more
vpon
th'
olde
translation
,
then
vpon
th'
originall
:
more
vpon
a
mans
worde
,
then
vpon
his
owne
.
If
therfore
th'
original
,
haue
bene
sithence
that
time
corrupted
:
how
much
more
the
translation
,
that
hath
bene
more
the
translation
,
that
hath
bene
drawen
from
it
.
It
would
require
a
booke
by
it selfe
,
to
set
forth
the
iudgment
of
th'
fathers
,
directly
fighting
against
the
horrible
blasphemy
of
the
Iesuites
:
which
olde
fathers
send
men
for
resolution
of
all
doubtes
,
vnto
th'
originall
of
the
Greek
for
the
new
,
&
the
Hebrew
for
th'
olde
Testament
.
Ierome
speaking
hereof
concludeth
that
the
water
of
the
fountaine
,
is
to
be
beleued
to
flow
more
pure
,
then
that
of
the
riuer
or
streame
.
And
againe
as
the
truth
of
the
bookes
of
the
old
testment
,
are
to
be
examined
by
the
Hebrew
:
so
the
bookes
of
the
new
Testament
,
require
the
triall
of
the
Greeke
:
which
sentence
Gratian
citeth
as
it
were
out
of
Augustine
.
th'
authoritie
of
the
Greek
bookes
,
is
to
be
preferred
.
Augustine
saith
,
that
we
ought
rather
to
beleue
that
tongue
,
from
which
it
is
(
by
interpreters
)
deriued
into
another
.
And
againe
,
the
former
tongue
expoundeth
the
later
,
&
it
is
made
certain
and
plain
in
one
,
that
was
doubtful
in
another
.
And
if
it
be
saide
,
that
th'
originall
was
then
a
virgin
,
which
is
sithence
defiled
and
deflowred
:
what
reasons
can
the
Iesuites
alledge
,
why
the
Hebrew
&
the
Greeke
,
which
kept
their
integritie
400.
years
together
after
Christ
,
amiddest
as
bitter
enemies
,
as
euer
they
had
,
as
troublesome
and
tempesteous
times
as
euer
were
sithence
:
should
after
,
in
time
of
lesse
danger
,
&
greater
quiet
,
loose
not
their
beautie
only
but
their
chastitie
also
.
And
we
maruell
that
the
Iesuites
are
not
afraide
,
to
suffer
this
blot
to
fall
vpon
their
popish
gouernment
,
which
braggeth
it selfe
to
be
the
piller
of
trueth
,
&
yet
hath
had
no
better
care
to
preserue
the
truth
.
But
th'
abominable
stinch
of
this
blasphemous
opinion
,
will
better
appeare
by
the
Iesuites
reasones
:
whereby
they
haue
raked
,
&
stirred
vp
this
dung
of
theirs
.
The
first
reason
whereby
they
bring
vp
an
euill
report
of
th'
undefiled
virginity
,
of
the
Greeke
originall
:
is
that
through
multitude
of
hereticks
rising
out
of
Grece
it
hath
(
as
it
were
)
loste
her
maidenhead
.
But
they
remember
not
,
that
as
many
cloudes
of
haeresie
rose
from
thence
,
by
occasion
of
worldly
wisdome
,
&
humane
sciences
,
wherinto
they
(
excelling
)
leaned
rather
then
to
the
simplicity
of
the
word
:
so
there
rose
from
that
same
corner
of
the
world
,
great
lights
of
Catholick
doctrine
,
whereby
those
mistie
cloudes
were
scattered
.
Neither
was
the
diligence
of
the
heretickes
greater
to
deface
them
,
then
was
the
care
of
the
Catholicks
,
to
keepe
them
vndefaced
.
And
seing
they
conuinced
their
heresies
out
of
the
Scriptures
,
forsomuch
as
error
is
not
confuted
but
by
truth
:
it
followeth
that
if
the
falsifying
of
Copies
by
heretikes
were
proued
;
yet
the
same
could
be
but
in
part
,
not
so
much
as
in
the
narrow
compas
of
Grece
,
much
lesse
in
the
wide
circuite
of
the
world
,
where
the
Greek
copies
were
spred
,
aswell
as
in
Greece
.
And
notwithstanding
that
there
haue
bene
,
for
many
100.
years
,
weightie
controuersies
between
the
Greeke
Church
and
the
true
,
diuers
also
betwene
you
and
it
:
yet
neither
doe
we
accuse
them
,
nor
you
are
able
to
shew
one
place
of
the
new
testament
,
which
they
haue
attempted
to
corrupt
for
their
aduantage
,
either
in
the
proceeding
of
the
holy
Ghost
,
or
in
your
sole
primate
and
vniuersal
Bishop
or
otherwise
.
This
securitie
from
incorruption
of
the
Greeke
Copies
,
is
greatly
strenghtned
by
comparison
of
the
Lords
safe
conduct
,
giuen
to
th'
originall
Hebrew
for
the
space
of
about
a
1000.
yeares
,
before
the
firste
comming
of
our
Sauiour
Christ
.
For
howsoeuer
that
is
also
charged
to
be
empaired
and
embased
eyther
throgh
malice
or
negligence
of
those
that
were
put
in
trust
with
the
keeping
thereof
:
yet
the
contrarie
thereof
is
manifest
.
For
men
must
consider
,
who
put
them
in
trust
,
not
man
which
looketh
only
vpon
the
present
estate
and
face
of
men
;
but
God
himselfe
,
which
looketh
into
the
secretest
searche
the
Scriptures
,
such
as
they
were
then
:
he
alloweth
them
for
the
They
pearsed
my
hands
&
feete
,
word
for
word
with
the
Greeke
.
And
your
owne
Genebrard
Thou
hast
pearced
my
eare
,
th'
Apostle
hath
,
Thou
hast
prepared
me
a
bodie
.
But
they
ought
to
haue
vnderstoode
,
that
there
is
first
a
Trope
of
the
part
for
the
whole
,
which
th'
Apostle
doth
elegantly
expres
,
when
for
the
eare
he
setteth
down
the
body
.
Secondly
,
they
should
knowe
that
there
is
a
manifest
Metaphore
in
the
worde
pearcing
vsed
of
the
Prophet
,
which
being
drawn
from
the
law
,
prouyding
that
the
seruant
which
would
willingly
giue
himself
ouer
to
a
perpetuall
and
whole
seruice
of
his
maister
,
should
so
be
serued
:
signifieth
an
inabling
of
the
Prophet
,
for
a
willing
obedience
to
be
giuen
vnto
the
Lord
.
And
therefore
this
Metaphore
is
elegantly
expounded
by
th'
Apostle
when
he
saith
,
Thou
hast
prepared
and
fitted
me
a
body
,
without
the
which
our
sauiour
Christ
could
not
haue
beene
the
seruant
of
God
,
to
any
such
purpose
as
he
was
ordayned
.
So
that
if
as
Dauid
by
Christ
,
so
Christ
for
Dauid
,
muste
bring
not
a
legall
sacrifice
,
but
his
ears
bored
through
,
that
is
,
a
bodie
obedient
vnto
the
death
:
men
may
easilie
see
,
that
th'
Apostle
did
expound
and
make
plaine
that
,
which
was
somewhat
obscure
in
the
Prophete
,
whose
sense
(
and
not
whose
words
)
he
alledged
.
Further
they
alledge
,
2.
Chron.
28.
19.
Achas
King
of
Israel
,
for
King
of
Iuda
.
As
if
they
ought
to
be
ignorant
,
that
the
place
where
Achas
was
buried
,
was
first
the
place
where
the
kings
of
Israel
,
that
is
,
of
the
twelue
tribes
were
buried
,
or
euer
it
was
the
place
of
the
kings
of
Iuda
only
.
And
if
they
had
marked
it
,
they
shuld
easily
haue
knowne
both
the
Prophet
Ieremie
and
in
the
sepulchres
of
the
Kings
of
Israel
.
And
as
ignorance
of
the
story
of
the
Scripture
,
deceiued
you
here
:
so
in
the
next
the
ignorance
of
the
tongue
abuseth
you
.
For
1.
Chron.
2.
18.
that
which
you
turne
out
of
the
Hebrewe
,
hee
begat
Azubah
his
wife
and
Ierioth
:
is
falslie
and
ignorantlie
translated
.
For
ETH
the
particle
,
there
is
not
a
note
of
the
accusatiue
case
:
but
is
a
praeposition
,
and
signifieth
that
he
begate
of
Azubah
his
wife
,
&c.
as
is
confirmed
by
other
places
,
where
it
is
so
taken
.
As
Arias
Montanus
which
defendeth
the
Iewes
innocencie
in
this
behalfe
.
Looke
Lucas
Iohn
Isaak
a
Popishe
Iewe
,
against
Lindan
.
Now
let
them
answere
whether
the
Lordes
care
be
not
as
great
to
keepe
the
newe
Testament
,
as
to
keepe
the
olde
:
whether
it
be
not
as
great
to
keep
those
words
which
he
spake
by
his
sonne
,
as
it
was
to
keepe
those
Helbidius
,
that
he
quarrelled
with
the
truth
of
the
copies
,
&
did
most
foolishly
perswade
himselfe
,
that
the
Greeke
bookes
were
falsified
.
The
like
practise
vsed
the
monstrous
heresie
of
the
The
Manichees
not
able
to
wrest
many
places
of
the
holie
Scripture
,
whereby
they
are
moste
euidentlie
conuinced
;
affirme
the
same
to
be
false
:
yet
so
,
that
they
attribute
the
same
not
to
the
Apostles
which
wrot
them
,
but
I
knowe
not
to
what
other
,
which
afterward
corrupted
them
.
Which
because
they
cannot
proue
,
neither
by
the
most
copies
,
nor
by
the
most
auncient
,
nor
by
th'
authority
of
the
former
tongue
(
from
which
the
Latine
bookes
were
translated
)
they
are
confounded
,
&c.
We
may
be
bolde
therefore
to
range
you
vnder
the
banner
of
heretickes
,
which
beare
their
proper
marke
and
recognisance
.
But
let
vs
come
to
the
particular
places
,
supposed
to
be
corrupted
.
Wherein
let
the
reader
obserue
,
first
that
to
discredite
nombers
of
the
Greek
Copies
,
reading
as
we
do
,
they
bring
but
th'
authoritie
of
one
only
Doctor
.
For
although
in
the
third
place
they
alledge
the
corruption
,
from
the
Tripartite
storie
and
Socrates
:
yet
it
being
known
,
that
the
tripartite
story
gathereth
that
which
he
writeth
out
of
Socrates
:
vnder
two
authors
there
is
but
one
authoritie
.
Which
may
also
be
said
of
the
second
places
,
where
th'
authors
alledged
ar
not
eye
witnesses
,
but
hang
al
of
the
report
of
th'
olde
translator
.
And
if
in
Gods
law
,
the
witnes
of
one
man
is
not
sufficient
to
take
away
a
mans
life
:
much
lesse
may
one
mans
witnes
take
away
the
life
and
authoritie
of
Gods
word
,
which
(
without
that
witnes
)
should
vndoutedly
be
so
taken
.
And
if
we
should
weigh
th'
olde
translator
with
such
weightes
;
we
might
with
far
more
right
,
dash
out
a
great
part
of
your
translator
,
in
th'
olde
Testament
:
Euen
so
much
as
he
differeth
and
dissenteth
Ire
.
lib.
3
cap.
25
Tertul.
apolog.
c.
18.
19
H●l
.
psal.
2
August
de
●iuit
.
Dei
lib.
15.
c.
●●
in
from
the
70.
interpreters
.
For
there
is
a
great
consent
of
th'
old
fathers
,
that
the
interpretation
of
the
70.
interpreters
in
greek
was
written
by
the
same
spirit
wherewith
the
Prophets
wrote
in
Hebrew
.
Secondly
it
is
to
be
obserued
that
in
proouing
the
Greeke
copies
in
three
places
to
be
corrupted
,
by
the
Greeke
heretikes
:
they
alledg
for
two
of
those
places
Latine
writers
and
Latine
translators
,
such
as
were
vsed
in
the
Latin
Church
:
so
that
if
the
testimonies
proue
any
thing
of
the
corruption
of
th'
originall
;
it
proueth
it
more
against
the
Latine
,
then
against
the
Greeke
Church
.
For
notwithstanding
that
Marcion
were
Greek
born
:
yet
was
not
his
heresie
begoten
in
Greece
,
but
in
Rome
,
after
that
his
father
(
being
a
Bishop
)
had
for
his
lewd
behauiour
cast
him
out
of
the
Church
,
in
his
natiue
countrie
.
And
seeing
Rome
taketh
vpon
her
,
to
be
the
piller
of
truth
,
and
the
Lords
librarie
:
whatsoeuer
can
be
proued
of
the
corruption
of
th'
originall
,
shall
by
their
owne
doctrine
returne
to
the
further
discredite
of
the
Latine
,
then
of
the
Greeke
Church
.
Now
touching
the
first
example
of
Marcions
corruption
:
you
doe
belie
Tertullian
,
and
that
in
two
sortes
.
For
first
Tertullian
saieth
not
,
that
the
truth
is
as
it
is
in
the
vulgar
.
For
Tertullian
himselfe
readeth
otherwise
then
the
vulgar
,
after
this
sort
.
The
first
man
of
th'
earth
earthy
,
that
is
slimie
,
which
is
Adam
.
The
second
man
is
from
heauen
,
that
is
the
word
of
God
,
which
is
Christ
,
leauing
out
heauenly
,
which
the
vulgare
hath
Greek
text
which
is
now
,
is
Marcions
corruption
.
For
so
should
he
haue
accused
himselfe
,
aswell
as
Marcion
:
considering
that
himself
also
departeth
from
that
which
is
in
the
vulgar
.
Indeed
Marcion
had
corrupted
the
place
,
by
leauing
out
(
man
)
in
the
second
place
;
therby
to
help
his
haeresie
of
th'
untruth
of
Christs
manhood
.
It
may
also
be
gathered
,
that
Tertullian
liked
not
the
word
Lord
;
but
esteemed
it
,
a
corruption
of
Marcion
.
This
is
therefore
now
the
question
,
whether
Lord
in
that
place
,
be
the
true
or
heretical
reading
First
therefore
let
them
shew
vs
,
how
this
reading
doth
maintayn
(
in
any
sort
)
the
heresie
of
Marcion
:
considering
that
the
Greek
hath
(
with
full
consent
)
the
second
man
,
which
Marcion
left
out
,
wherby
the
humanity
of
Christ
is
plainly
established
.
And
it
appeareth
that
the
vulgar
translation
,
hath
more
coulour
of
that
heresie
,
than
the
Greek
reading
.
For
he
might
haue
easier
abused
the
vulgare
,
to
proue
that
Christ
broght
his
flesh
from
heauen
;
then
he
can
do
the
Greek
.
And
as
the
Greek
reading
is
further
from
the
heresie
of
Marcion
,
then
the
vulgar
:
so
it
is
(
in
diuers
respects
)
more
proper
;
both
for
the
generall
analogie
of
the
true
doctrine
of
the
person
of
Christ
,
and
for
the
circumstance
of
that
particular
place
.
For
first
the
Greek
reading
,
containeth
a
notable
testimony
of
the
two
natures
of
our
Sauiour
Christ
,
in
th'
unitie
of
one
person
;
which
the
vulgar
doth
not
so
manifestly
expresse
.
Secondly
th'
opposition
of
Adam
from
th'
earth
,
and
of
Christ
the
Lord
from
heauen
:
is
much
fuller
and
liuelier
:
considering
that
he
might
haue
bene
both
from
heauen
and
heauenly
,
and
yet
haue
bene
but
a
naked
creature
as
th'
Angels
.
Thirdly
the
Greeke
copies
did
not
shunne
the
word
heauenly
,
which
Marcion
is
supposed
to
haue
of
purpose
avoyded
:
considering
that
they
call
Christ
heauenly
.
For
in
the
next
two
verses
the
Greek
copies
(
with
full
consent
)
apply
the
word
heauenly
vnto
Christ
.
Therfore
the
Greeke
copies
shunned
not
this
worde
heauenly
in
speaking
of
Christ
:
but
reserued
it
vnto
a
fitter
place
.
For
hauing
in
the
former
verse
called
Christ
the
Lord
from
heauen
:
in
the
verses
following
,
he
might
(
without
danger
)
call
him
heauenly
:
whereas
if
he
had
not
sent
that
title
of
the
Lord
from
heauen
before
,
he
might
haue
bene
thought
to
haue
bene
called
heauenly
,
in
respect
of
the
place
,
he
came
from
,
as
the
first
man
is
called
earthly
in
regard
of
the
earth
from
whence
he
was
taken
.
Again
seing
that
Marcion
did
corruptly
alledg
verse
45
,
as
plainly
appeareth
by
Tertullian
,
which
corruption
is
not
in
the
Greeke
:
there
is
no
liklie-hood
that
one
of
the
corruptions
of
Marcion
should
continew
in
the
Greeke
,
more
than
th'
other
.
Moreouer
the
Syrian
&
Arabian
paraphrasis
,
auncienter
then
was
Marcions
reading
as
the
Greek
copies
doe
:
it
is
euident
that
either
Marcion
brought
not
in
this
reading
(
of
the
Lord
)
or
els
he
brought
it
in
long
before
he
was
borne
.
Last
of
all
seing
the
Greeke
Fathers
so
reade
,
[
a
](A18082-e18280-b)
a
Lib.
de
orthod.
fide
cap.
3
Damascene
[
b
](A18082-e18300-b)
b
In
〈◊〉
locu●
Chrysostome
,
Theophilact
,
Oecumenius
,
al
which
detested
the
haeresy
of
Marcion
:
either
this
is
no
corruption
,
or
else
these
learned
mens
noses
were
stuffed
,
which
coulde
neuer
smell
the
sauour
of
any
Marcionisine
.
And
althogh
diuerse
ancient
and
other
writers
,
accustoming
themselues
to
the
reading
of
the
vulgare
translation
,
followed
it
in
this
point
,
because
there
is
no
manifest
repugnance
in
it
,
to
any
article
of
faith
:
yet
that
is
no
let
,
but
that
this
may
bee
(
as
indeede
it
is
)
the
trueth
,
which
is
found
in
Greek
copies
,
and
not
that
which
is
in
th'
old
translator
.
In
the
second
place
Ierome
alone
is
brought
to
discredite
so
many
Greek
copies
.
Against
whome
(
beside
the
great
consent
of
the
Greeke
copies
)
Basil
.
lib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
oppose
the
Syrian
&
Arabian
Paraphrasis
,
Chrysostom
,
Theophilact
,
Oecumenius
,
&
Basile
,
who
thrise
in
one
book
doth
so
alledge
it
,
as
the
copies
supposed
to
be
falsified
.
And
last
of
al
,
wee
oppose
Ierome
himselfe
:
who
for
once
alledging
it
thus
for
his
benefite
against
it
is
not
in
the
Greeke
.
The
third
pretended
corruption
,
standeth
only
vpon
Socrates
testimonie
;
who
affirmeth
that
in
the
Greeke
copies
to
be
an
haereticall
corruption
.
Howe
so
?
What
one
word
is
there
in
the
Greek
copies
,
that
leaneth
to
the
Nestorian
haeresie
?
What
light
footing
thereof
can
you
shew
?
If
you
can
shew
none
,
there
is
no
likelie-hoode
of
haereticall
corruption
:
considering
that
Nestorius
voice
,
differing
far
more
from
Saint
Iohns
,
then
Iacobs
did
from
Esaus
,
might
euen
of
a
blinde
man
haue
beene
discerned
.
Secondlie
,
the
Greeke
reading
,
falleth
in
farre
better
with
the
phrase
and
circumstance
,
then
that
which
Socrates
commendeth
.
For
in
the
verse
before
Saint
Iohn
hath
thus
,
Euerie
Spirite
that
confesseth
Iesus
Christ
to
be
come
in
the
fleshe
,
is
of
God
.
Wherupon
hee
inferreth
the
wordes
in
question
,
that
euery
spirite
that
confesseth
not
Iesus
Christ
to
be
come
in
the
fleshe
,
is
not
of
God
.
Where
it
is
euident
not
only
that
this
doth
aptly
answere
in
opposition
▪
vnto
the
verse
before
:
but
that
it
keepeth
the
frame
and
phrase
of
speach
,
which
is
to
amplifie
,
and
deeplier
to
imprint
one
thing
in
the
memorie
of
the
hearer
,
by
denyall
of
one
proposition
directly
opposite
vnto
another
.
As
in
the
6.
verse
of
the
same
chap.
He
that
knoweth
God
,
heareth
vs
,
he
that
is
not
of
God
heareth
not
vs
.
Againe
in
the
7.
verse
,
Whosoeuer
loueth
is
of
God
&
knoweth
God
;
he
that
loueth
not
,
knoweth
not
god
.
Likewise
1.
Epist.
chap.
5.
verse
10
,
&
verse
12
,
&c.
Thirdly
,
it
is
plaine
that
he
which
saith
that
Christ
came
in
the
fleshe
,
condemneth
him
that
dissolueth
Christ
:
so
that
it
was
to
no
purpose
to
change
it
so
.
Laste
of
all
,
if
we
would
examine
your
alone
witnes
in
this
cace
,
by
the
same
lawe
that
your
companion
examineth
the
double
The
thing
dependeth
of
Socrates
and
Sozomene
,
whereof
th'
one
was
a
Nouatian
,
th'
other
greatlie
extolled
Theodorus
whome
the
fifth
Synod
condemned
.
And
a
litle
before
,
affirmeth
it
to
haue
ben
a
tale
of
th'
Arrians
,
or
of
some
vnchaste
persons
.
Nowe
if
Socrates
were
not
(
as
your
man
saieth
)
to
beare
witnes
in
the
matter
of
Paphnutius
:
howe
commeth
it
that
you
lift
vp
his
credite
so
high
,
as
not
alone
to
counteruaile
,
but
to
praeuaile
against
so
full
a
consent
of
the
Greek
copies
.
To
the
next
section
.
The
Iesuites
in
knocking
their
heades
against
the
originall
copies
,
haue
loste
euen
the
common
sense
&
vnderstanding
of
a
man
.
For
to
proue
that
we
(
in
many
places
)
haue
left
the
Greeke
to
followe
the
vulgare
translation
:
they
haue
not
brought
so
much
as
one
place
,
wherein
Maister
Beza
hath
not
shewed
that
hee
followed
better
●ight
,
then
that
which
he
had
of
th'
old
translator
.
In
some
places
manye
Greeke
copies
,
in
euery
place
some
one
or
other
Greeke
copie
,
and
that
of
singular
note
:
beside
the
Syrian
paraphrast
auncienter
then
th'
old
translator
.
And
if
Maister
Beza
being
but
one
man
,
was
able
(
by
the
prouision
he
had
made
of
copies
)
to
warrant
his
interpretation
by
one
Greeke
booke
at
the
least
:
it
is
euident
,
that
if
it
had
beene
possible
for
him
to
haue
gotten
all
the
Greeke
copies
in
his
studie
;
he
shuld
haue
bene
able
to
haue
performed
it
more
plentifully
.
Touching
the
first
place
Heb.
9.
1.
It
is
false
,
that
eyther
M.
Beza
,
or
we
haue
followed
the
vulgare
,
who
translateth
that
place
doubtfullie
.
For
his
word
former
may
aswell
aggree
with
the
copies
,
which
reade
the
first
Tabernacle
,
as
with
the
firste
couenant
.
And
Maister
Beza
sheweth
that
both
Photius
the
Greek
interpreter
,
and
the
Syrian
Paraphrast
,
as
also
the
Greek
copie
of
Cleremont
reade
as
the
copie
which
the
vulgar
followed
.
And
because
both
the
discourse
of
the
former
chapter
,
and
the
direction
of
the
verse
next
going
before
,
argueth
that
this
word
former
is
referred
to
the
couenant
.
Therefore
(
for
more
plainnesse
)
we
put
couenant
in
smal
letter
▪
Which
was
so
much
more
needefull
to
be
done
,
as
certaine
readings
ioine
this
word
with
Tabernacle
.
And
yet
because
wee
are
entred
into
question
of
this
place
,
wee
will
not
feare
to
set
downe
what
wee
thinke
in
this
case
.
Which
is
that
(
sauing
ryper
iudgement
)
the
consent
of
the
Greeke
copies
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
well
and
ought
to
bee
retained
:
not
in
proper
signification
,
but
in
a
Trope
of
the
part
for
the
whole
outward
and
ceremoniall
worship
of
God
:
euen
as
the
writer
of
the
Hebrewes
doeth
afterwarde
vse
it
,
where
he
saieth
,
that
we
the
Greeke
hath
seruing
the
●●me
,
for
seruing
the
Lord
.
Wherein
they
doe
nothing
but
dallie
with
the
truth
.
For
manie
Greeke
and
auncient
copies
,
haue
seruing
the
Lord
.
So
hath
the
Greeke
Scholiast
,
Chrysostome
,
Theophilact
,
the
Court
within
the
Temple
,
the
La●●●e
hauing
(
and
truely
)
the
Court
without
the
Temple
.
We
answere
,
that
that
reading
is
found
in
Greek
both
scholiast
and
copie
.
Wherfore
herein
we
had
more
certaine
guides
,
then
is
the
olde
translator
.
2.
Timoth.
2.
14.
we
read
(
but
)
as
th'
old
interpreter
.
But
th'
olde
translator
and
we
both
,
read
so
without
any
word
of
that
signification
in
the
Greek
:
onely
to
lay
open
to
the
reader
,
that
which
the
short
speach
of
the
holy
Ghost
,
might
haue
made
harder
to
be
vnderstood
in
our
language
.
And
therefore
this
is
meere
dotage
to
bring
this
example
,
to
proue
that
we
haue
forsaken
the
Greek
to
follow
th'
olde
translator
.
And
as
for
vs
;
we
haue
put
our
(
but
)
in
a
small
letter
,
to
note
it
an
addition
aboue
the
wordes
which
are
in
Greek
,
yet
needfull
to
cleare
the
sense
vnto
the
reader
,
and
to
make
plain
th'
Eclipse
that
is
in
the
Greeke
:
wheras
the
vulgar
hath
not
de●t
so
sincerely
,
who
hath
put
it
in
the
same
letter
with
the
text
.
And
besid
that
some
of
your
copies
make
no
supplye
of
the
Eclipse
which
is
in
Greek
in
those
copies
of
yours
,
where
there
is
in
any
supply
,
it
is
fondly
made
by
nisi
;
which
is
not
an
aduersitiue
answering
to
our
but
,
which
you
allow
of
,
but
a
note
of
exception
.
And
therefore
wee
haue
bettered
your
translator
herein
.
They
say
that
in
Iames
5.
12.
we
haue
left
the
Greek
and
followed
the
Latine
:
which
is
most
false
.
For
there
is
shewed
forth
,
for
warrant
of
that
reading
,
a
most
excellent
Greek
copie
,
beside
the
Syrian
paraphrast
translating
the
Greek
before
the
Latine
did
.
Hereby
the
reader
may
easily
vnderstand
,
that
where
our
translations
aggreed
with
th'
olde
translator
:
it
is
●ot
in
following
him
but
through
warrant
of
the
Greek
copies
,
which
are
extant
at
this
day
.
And
that
the
Thrasonicall
Iesuites
of
th'
infinite
examples
,
wherein
they
would
make
the
world
beleeue
,
that
we
●aue
forsaken
the
Greeke
to
followe
the
vulgar
:
are
not
able
to
shew
,
so
much
as
one
poore
example
.
To
the
next
section
page
13.
Least
there
should
want
anie
thing
,
wherein
these
enemies
of
God
and
of
his
word
,
should
not
play
their
parts
against
th'
originall
Greek
:
they
haue
thought
good
to
set
vpon
it
with
a
new
accusation
of
superfluitie
:
whereof
notwithstanding
they
cannot
bring
a
worde
of
reason
,
beside
the
bare
authoritie
of
Erasmus
,
whose
naked
testimonie
(
without
proofe
)
against
the
Greeke
they
are
content
to
admitt
:
which
notwithstanding
they
vtterlye
reiect
,
when
(
with
good
and
substantiall
reason
)
it
commeth
against
th'
old
translator
.
But
let
vs
see
into
th'
authoritie
.
First
it
is
confessed
of
the
Iesuites
,
that
the
Greeke
copies
read
the
supposed
superfluities
,
with
full
consent
.
And
doe
they
thinke
that
such
a
consent
of
Greek
copies
shall
not
be
able
to
weigh
downe
th'
authoritie
of
the
vulgar
translation
,
and
●rasmus
allowance
of
it
in
this
place
:
where
neither
vntruth
of
doctrine
nor
anie
vnsutablenes
to
that
which
either
goeth
before
or
commeth
after
,
is
able
to
bee
shewed
.
If
you
your selues
should
lay
in
ballance
together
,
Erasmus
which
here
maketh
for
your
vulgare
,
and
Valla
that
maketh
against
him
:
we
suppose
that
vnlesse
your
extreame
pouertie
in
this
case
drawe
you
to
doe
otherwise
,
you
would
giue
the
better
weight
to
that
skale
,
wherein
you
lay
Valla
:
as
one
that
dealt
not
so
roughly
with
Monckery
and
other
your
pedlary
as
did
Erasmus
.
And
as
for
the
preheminence
and
authoritie
,
that
all
the
Greek
copies
haue
before
th'
old
translator
(
those
Papists
excepted
only
which
haue
made
themselues
driuels
&
drudges
vnto
him
:
)
we
refuse
no
mans
weights
,
nor
no
mans
iudgment
.
Beside
that
to
disburden
the
Greeke
of
this
false
surmise
of
superfluitie
:
we
haue
the
Syrian
paraphrast
,
which
in
this
poynt
is
not
superfluous
in
that
being
long
before
the
vulgar
,
he
beareth
witnes
in
all
these
pretended
superfluities
vnto
our
Greeke
copies
;
as
vnto
those
that
are
most
auncient
.
Now
as
for
the
place
Math.
6.
for
thine
is
the
kingdome
&c.
If
Erasmus
had
vnderstood
that
it
is
taken
out
of
the
booke
of
Chronicles
,
written
by
the
pen
of
the
holy
Ghost
:
he
would
(
no
doubt
)
haue
taken
heed
howe
he
had
called
this
conclusion
of
the
Lords
praier
,
trisles
.
For
it
appeareth
manifestly
,
that
this
sentence
was
borrowed
from
the
Prophete
Dauid
,
Robert
Stephanus
edition
of
the
new
Testament
in
Greeke
,
is
noted
a
superfluitie
in
the
greeke
:
we
know
not
whether
wee
should
ascribe
it
vnto
their
blockishe
ignorance
,
or
to
their
hatefull
mallice
against
the
truth
.
For
doe
they
think
that
Robert
Steuen
and
Crispine
,
men
of
great
iudgement
and
learning
,
both
so
senseles
,
as
to
haue
put
that
for
the
text
of
the
Scripture
,
which
by
their
note
,
they
would
discredite
with
the
reproach
of
superfluitie
:
whose
purpose
was
to
shewe
by
those
notes
,
some
diuersity
of
reading
in
those
places
,
which
they
so
marked
:
as
it
is
manifest
by
th'
examples
heere
alledged
.
In
all
which
Maister
Beza
declareth
,
that
there
is
difference
amongst
the
greeke
copies
.
But
yet
the
difference
is
not
such
,
but
both
by
the
greater
number
of
the
greeke
copies
,
and
by
their
antiquitie
,
manifestly
confirmed
by
the
Syrian
Paraphrast
,
and
lastlie
by
the
good
cohaerence
&
sute
of
one
sentence
with
another
:
it
may
easilie
appear
that
there
is
defect
in
the
vulgare
,
and
no
superfluitie
in
our
editions
.
As
in
Mar.
6.
29.
howe
aptlie
is
that
threatning
added
against
the
refusers
of
the
Gospell
,
that
it
shall
be
easier
&c.
So
in
Matth.
20.
22.
the
similitude
of
Baptisme
with
the
death
and
afflictions
of
our
Sauiour
Christ
,
and
his
Apostles
,
is
not
only
elegant
to
declare
,
how
they
shoulde
be
ouerwhelmed
with
them
,
as
the
bodye
is
plunged
in
the
waters
:
but
also
comfortable
exceedinglie
,
to
shew
that
as
the
person
baptised
,
lifteth
vp
his
head
,
after
that
he
hath
bine
sowced
in
the
waters
:
so
both
he
and
his
Apostles
should
haue
a
certaine
and
most
assured
good
issue
,
out
of
all
their
trobles
,
and
death
it self
.
Of
which
comfort
,
liuelie
set
forth
in
this
similitude
,
which
was
not
in
the
similitude
of
drinking
the
cup
:
the
Church
had
bene
depriued
of
,
if
there
had
not
bene
either
wiser
heades
or
diligenter
hands
then
your
vulgar
had
.
Which
being
repeated
in
the
23.
verse
should
not
haue
bene
iudged
a
superfluitie
,
seing
beside
th'
use
of
repetition
,
to
imprint
it
deeplier
in
memory
,
there
is
a
noble
increase
whereby
it
is
declared
,
that
they
shall
assuredlie
suffer
with
him
:
that
so
calling
them
home
from
their
ambitious
preasing
after
superioritie
ouer
their
fellowes
,
they
might
think
to
prepare
themselues
to
trovbles
.
To
the
next
section
.
The
Iesuites
taking
pleasure
to
proue
the
Lord
an
euill
husband
in
suffering
thornes
and
thistles
to
ouergrow
his
most
sacred
and
holy
field
,
of
th'
originall
in
the
new
Testament
:
alledg
Maister
Beza
,
which
preferreth
the
reading
of
th'
old
translator
in
some
places
vnto
the
Greeke
copies
which
hee
had
.
Wherein
first
mark
,
that
one
sentence
of
Maister
Beza
is
snatched
at
contrarie
to
his
continuall
practise
,
through
euerie
page
in
a
manner
:
where
he
conuinceth
th'
old
translator
,
of
slipps
and
falles
in
translating
.
Secondly
,
obserue
how
fondlie
they
would
conclude
that
Maister
Beza
iustifieth
the
vulgar
translation
,
because
he
sayeth
:
that
in
some
places
his
reading
is
sounder
then
the
reading
which
he
found
in
his
Greeke
copies
.
Thirdly
,
it
ought
not
to
be
passed
by
,
how
sottishly
,
they
would
conclude
:
that
therefore
th'
old
translator
is
in
some
places
purer
then
the
Greek
copies
,
for
that
he
is
in
some
places
purer
then
those
copies
which
Maister
Beza
had
.
For
they
might
well
haue
knowne
,
that
as
Maister
Beza
had
Greeke
copies
which
Erasmus
had
not
,
whereby
he
was
able
to
relieue
the
olde
interpreter
against
Erasmus
,
that
charged
him
to
haue
forsaken
the
Greek
:
so
diuers
others
may
haue
other
copies
,
which
neither
Master
Beza
nor
Erasmus
haue
come
vnto
.
And
therefore
if
th'
old
translator
shoulde
haue
anie
thing
better
then
the
Greek
copies
,
which
Maister
Beza
had
:
yet
thereof
should
it
not
follow
,
that
it
should
be
purer
then
all
the
Greeke
copies
.
But
this
is
the
prophane
minde
of
the
Iesuites
,
which
would
rather
put
fault
in
the
Greeke
copies
,
then
either
in
the
negligence
,
or
inabilitie
of
translators
,
to
get
such
a
number
of
copies
,
as
might
be
able
to
furnishe
that
worke
of
translation
throughly
.
Now
of
all
the
examples
in
the
new
Testament
that
they
could
chuse
to
iustifie
th'
olde
translator
against
the
Greeke
copies
:
it
seemeth
good
vnto
them
to
send
vs
to
Act.
13.
20.
wher
we
nothing
doubt
but
th'
olde
translator
vsed
the
same
Greek
copie
that
we
haue
in
full
consent
.
But
because
there
are
not
450.
yeares
vnder
the
gouernment
of
the
Iudges
:
he
changed
the
place
of
the
praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
set
it
so
,
as
th'
account
of
the
450.
yeares
should
be
referred
vnto
the
time
which
was
from
the
birth
of
Isaac
,
vnto
the
time
of
the
Iudges
.
Wherein
as
we
take
his
iudgment
to
be
good
and
sound
:
so
his
meanes
to
shew
it
,
needed
not
to
haue
bene
so
violent
,
by
carying
the
praeposition
so
far
from
his
home
:
if
(
according
to
the
manner
of
all
tongues
)
he
had
vnderstood
a
commodious
participle
.
For
(
sauing
better
and
riper
iudgement
)
we
would
thinke
that
it
may
well
be
thus
read
.
After
these
thinges
done
in
450.
yeares
or
there-about
,
he
gaue
&c.
The
like
eclipse
of
speach
,
we
read
in
another
place
of
the
Acts
,
where
it
is
said
,
that
Ioseph
sent
for
his
father
Iacob
and
all
his
kindred
,
standing
of
75.
persons
.
And
again
to
you
the
promise
was
made
.
And
that
all
Latine
bookes
whatsoeuer
ought
to
be
reformed
by
the
Greeke
c●pies
,
if
therefore
th'
old
translation
,
was
so
highly
commended
of
him
,
as
they
say
;
yet
it
is
euident
,
that
he
woulde
not
haue
him
priuiledged
against
the
Greeke
in
such
sort
as
he
should
not
(
as
a
subiect
)
appeare
before
the
Greeke
copies
,
as
before
his
lawfull
and
competent
Iudge
.
To
the
sixe
next
sections
page
14.
In
all
these
sections
the
Iesuites
poynts
of
their
swordes
are
set
against
themselues
.
For
if
to
iustifie
the
vulgar
translation
they
iudge
it
expedient
to
shewe
the
aggreement
of
it
,
with
some
Greek
readings
either
copies
or
fathers
that
followed
their
copies
:
then
followeth
it
that
the
Greek
is
of
more
authority
then
the
Latine
;
as
that
whose
credite
dependeth
of
the
good
report
,
which
the
Greeke
will
giue
of
it
.
Whereof
also
it
is
brought
to
passe
,
that
in
translating
the
vulgar
rather
then
the
Greek
;
you
are
like
to
those
silly
poore
men
,
that
hauing
not
wherwith
to
buy
new
out
of
the
marchants
shop
,
goe
to
the
huck-stars
that
haue
things
at
the
second
hand
.
Maister
Bezas
reuerence
of
the
Greek
copies
,
which
you
haue
vtterly
cast
from
you
,
doth
herein
appeare
:
that
euen
where
his
iudgment
leadeth
him
otherwise
,
he
notwithstanding
leaueth
the
Greek
reading
,
according
to
the
vniforme
consent
of
the
Greeke
copies
:
as
Iam.
4.
2.
where
also
we
mislike
not
the
vulgar
for
his
translation
,
considering
that
th'
Apostle
(
to
make
th'
enuious
emulation
which
followeth
more
detestable
)
correcteth
not
the
Greek
.
How
ridiculous
they
make
themselues
and
their
Gagneye
in
iustifying
th'
olde
interpreter
,
which
maketh
it
a
wonder
,
that
a
great
deale
of
fire
,
should
consume
a
great
deale
of
wood
:
all
men
(
that
haue
but
their
common
sense
)
may
easily
vnderstand
.
Howbeit
what
good
choise
your
vulgar
hath
made
of
Greek
copies
,
where
it
hath
any
that
are
now
extant
:
it
alreadie
appeareth
manifestly
by
your
deepe
silence
;
against
their
reasons
which
haue
conuinced
the
frailtie
of
his
iudgment
that
wayes
:
and
more
shall
in
the
censure
of
your
translation
which
pretendeth
to
follow
him
.
To
the
next
section
page
15.
Looke
for
the
answere
in
the
laste
section
of
pag.
13.
beside
that
they
deal
vnfaithfully
heere
with
M.
Beza
.
For
although
he
affirme
that
th'
old
interpreter
might
(
in
some
places
)
haue
a
better
copie
,
then
himself
could
come
vnto
:
yet
heere
he
praeferreth
the
consent
of
the
Greeke
readings
.
And
indeede
it
is
most
fit
,
for
the
circumstance
of
the
place
.
For
telling
afterward
,
how
often
they
wash
,
namely
as
often
as
they
had
come
from
any
place
of
common
and
ciuill
meetings
:
it
agreeth
better
both
with
the
shortnesse
of
speach
which
S.
Mark
(
aboue
al
other
)
followeth
,
and
with
the
doting
superstition
of
the
Pharises
:
to
expound
this
by
a
diligent
and
exact
washing
,
thereby
declaring
that
they
did
not
only
wash
often
,
but
washed
with
great
endeuour
of
rubbing
one
hand
against
another
:
least
(
happily
)
anie
vncleannesse
should
stick
vnto
them
:
which
sense
also
is
confirmed
of
the
Syriack
paraphrast
.
Vnto
the
next
section
.
If
your
Latine
interpreter
be
so
neare
driuen
,
as
to
borrow
his
iustification
of
the
Latine
fathers
,
which
seeke
themselues
throughout
to
be
iustified
by
the
Greeke
copies
;
it
is
euident
,
that
th'
accusations
against
him
,
must
needes
cleaue
still
vnto
him
;
vntill
such
time
as
his
proctours
can
get
some
Greeke
copies
,
to
cleare
him
by
.
To
the
next
section
.
And
if
the
multitude
of
Latine
copies
,
hurt
th'
authoritie
of
your
vulgar
amongest
the
Latine
fathers
,
because
(
after
it
was
set
forth
)
there
were
many
other
translations
abrode
in
their
hands
.
Why
did
they
hurt
it
,
vnles
it
were
because
the
fathers
esteemed
other
translations
(
in
diuers
poynts
)
better
then
it
?
for
they
were
neither
so
proud
,
nor
so
negligent
,
as
to
haue
left
th'
old
interpreter
in
those
places
,
wherein
they
esteemed
him
to
haue
approached
nearer
vnto
the
truth
:
especially
seing
your
vulgar
is
said
to
haue
had
Damasus
the
Popes
commendation
,
to
whose
voyce
you
woulde
beare
the
world
in
hand
that
the
fathers
gaue
no
lesse
reuerence
,
then
to
an
oracle
from
heauen
.
If
therefore
the
Latine
fathers
,
forsooke
th'
old
interpreter
,
when
he
was
fresh
and
new
,
and
therefore
furthest
from
corruption
.
How
much
more
would
they
if
they
were
now
aliue
,
in
many
places
let
him
goe
peaking
alone
after
he
hath
bene
so
corrupted
,
as
hath
bene
before
declared
,
and
is
further
euident
,
by
the
multitude
of
Latine
copies
differing
one
from
another
,
by
Vnto
the
next
section
page
16.
Thus
then
we
may
see
,
that
all
the
sope
,
niter
and
scouridge
,
that
the
Iesuites
are
able
eyther
to
beg
,
to
borrow
,
to
steale
,
or
otherwise
to
come
by
:
are
not
able
to
cleanse
the
vulgar
translation
,
from
the
filth
of
blood
,
eyther
wherein
it
was
first
conceiued
,
or
which
it
hath
gathered
,
from
some
hundred
yeares
by
passing
through
so
manie
filthie
handes
of
vnlearned
Monkes
;
from
the
which
the
Greeke
copies
,
haue
had
great
freedome
and
rest
:
because
vntill
a
few
yeares
ago
,
wherein
the
Popish
shauelings
haue
bene
somewhat
wakened
,
by
the
professors
of
the
Gospell
:
their
vnskilfulnes
in
the
Greek
tongue
,
was
so
notorious
,
that
they
caused
it
to
come
into
prouerb
:
It
is
Greek
,
it
cannot
be
red
.
yea
we
doubt
not
,
but
it
is
apparant
vnto
all
indifferency
:
that
it
is
not
only
cleansed
from
the
filth
thereof
,
but
that
the
more
they
haue
laboured
to
rub
and
skoure
it
,
the
fouler
it
appeareth
,
to
all
that
haue
not
willingly
closed
their
eyes
against
the
trueth
,
which
,
that
it
may
more
euidentlie
and
without
contradiction
be
vnderstood
;
goe
to
you
Iesuites
,
and
after
a
vomit
of
your
dogged
stomack
discharged
against
the
Greek
copies
,
almost
in
a
continuall
vntrueth
.
Heare
the
most
trew
and
modest
charge
,
that
shall
be
obiected
against
the
insufficiencies
of
your
vulgar
translation
,
in
one
kinde
alone
.
Where
,
far
be
it
from
vs
,
that
we
should
take
a
vantage
of
that
which
may
(
probably
)
be
deemed
,
to
haue
crept
in
,
by
the
slip
either
of
pen
or
print
.
For
it
were
not
only
a
poynt
of
vnfaithfulnes
,
but
of
m●re
folly
,
in
such
an
infinit
nomber
of
foul
corruptions
,
wherof
the
mower
may
(
in
a
manner
)
fill
his
arme
,
labouring
in
this
feild
:
once
so
much
as
to
stoupe
after
these
slipps
,
before
th'
other
were
cut
downe
.
Although
(
euen
in
them
also
)
the
loue
that
popery
is
in
with
error
,
may
euidentlye
appeare
:
which
counting
them
slippes
of
pen
,
haue
not
yet
in
so
many
yeares
,
&
after
so
many
impressions
,
caused
them
to
be
amended
:
Wherby
they
bewray
how
they
dote
after
lies
,
which
will
not
farme
out
that
,
which
(
in
their
vulgar
translation
)
they
are
constrained
to
confesse
,
to
be
sowtage
or
kitchin-stuf
:
so
much
more
intollerable
,
as
some
of
these
corruptions
are
blasphemous
:
as
in
stead
that
the
greek
hath
,
that
Christ
committed
himselfe
vnto
him
(
meaning
God
)
that
iudgeth
iustly
:
it
hath
,
that
he
committed
himselfe
to
him
,
that
iudgeth
vniustlie
.
For
we
had
rather
lay
this
fault
being
so
grosse
,
vpon
the
writer
then
vpon
the
translator
.
And
albeit
the
Iesuites
retaine
it
dreaming
of
a
sense
to
make
this
interpretation
stand
:
yet
it
is
manifoldlie
confuted
and
cannot
be
admitted
without
foule
and
grosse
error
.
Yet
Rom.
12
,
they
haue
left
th'
old
translator
:
which
saieth
not
defending
your selues
,
and
followed
the
Greek
with
vs
,
which
is
not
reuenging
your selues
.
In
these
corruptions
of
the
vulgar
,
which
shall
be
layd
forth
:
let
the
reader
vnderstand
that
they
are
all
conuinced
by
the
general
consent
of
al
the
Greeke
copies
which
are
knowne
at
this
day
,
by
the
Syrian
Paraphrast
,
by
their
own
interlineal
,
and
by
circumstance
of
the
place
in
diuers
places
most
euident
,
in
other
some
pregnant
and
apparant
ynough
,
to
such
as
haue
any
singlenesse
of
eie
to
looke
vpon
them
.
Amongst
the
corruptions
that
stand
in
addition
,
let
that
be
for
example
,
which
is
Luk.
2.
18.
And
concerning
those
thinges
spoken
by
the
shepheards
.
Where
beside
the
superfluitie
,
there
is
no
good
sense
.
Secondly
,
Iohn
2.
15.
he
made
as
it
were
a
whipp
:
where
is
added
as
it
were
:
which
beside
the
falsifying
the
storie
,
can
hardly
haue
any
tollerable
understanding
.
Againe
Iohn
8.
19.
if
you
knowe
mee
perhaps
you
might
know
my
father
.
Where
perhaps
is
dangerously
added
,
fauoring
the
heresy
of
Arrius
:
considering
that
our
Sauiour
Christ
other-where
also
doth
praeciselie
affirm
,
that
he
that
seeth
Mark
9.
38.
because
he
followed
not
vs
,
left
cleane
out
.
Mark
.
13.
14.
where
is
left
out
which
was
spoken
by
the
prophet
Daniel
.
Also
in
the
same
chapter
,
neyther
doe
you
meditate
left
out
.
1.
Cor.
4.
4.
to
my self
left
out
.
Diuers
also
of
detractions
,
detract
from
the
trueth
which
is
in
controuersie
.
Math.
17.
where
it
is
said
Elias
shall
come
,
there
is
left
out
,
first
,
for
the
maintenance
of
theirs
&
the
Iewes
idle
fable
of
Elias
,
comming
a
fewe
yeares
before
the
worldes
end
.
Rom.
11.
But
if
it
be
of
workes
now
it
is
not
of
grace
:
otherwise
,
&c.
Heb.
1.
3.
by
himself
left
out
:
which
is
verie
effectual
to
exclude
all
mans
merites
with
other
meanes
whatsoeuer
in
the
matter
of
our
saluation
,
and
therefore
went
to
the
heart
of
their
sinfull
sacrifice
:
and
is
prooued
that
it
ought
not
to
be
left
out
,
by
th'
other
member
of
the
verse
.
Th'
alterations
are
infinite
almoste
,
&
those
often
of
waight
.
Math.
1.
20.
born
in
her
,
for
begotten
in
her
.
And
in
the
same
verse
and
other-where
,
in
sleepe
,
for
in
dreame
.
Mark
,
3.
29.
Gyltie
of
aeternall
sinne
,
for
aeternall
iudgement
.
Matth.
26.
30.
when
they
had
saide
an
hymn
,
for
when
they
had
sung
an
hymn
.
Iohn
6.
45.
shal
be
teach-able
of
God
,
for
shal
be
taught
of
God
.
Rom.
1.
13.
hatefull
vnto
God
,
for
haters
of
God
.
Rom.
14.
5.
Let
him
abound
in
his
owne
sense
,
for
let
him
be
perswaded
fullie
in
his
owne
minde
.
1.
Cor.
15.
51.
we
shall
all
indeede
rise
againe
,
but
we
shall
not
all
be
changed
;
for
we
shall
not
all
sleepe
,
but
we
shall
all
be
changed
.
Of
Gal.
4.
7.
heir
by
God
,
for
heir
by
Christ
:
as
both
the
phrase
of
the
Scripture
,
&
the
circumstance
of
the
place
conuinceth
.
And
often
in
aduantage
of
their
Popishe
doctrine
,
as
Iohn
14.
for
this
the
holye
Ghost
shal
bring
to
your
remembrance
,
whatsoeuer
I
haue
said
vnto
you
,
to
further
the
Churches
vn-written
verities
,
it
hath
he
shall
suggest
whatsoeuer
I
shal
say
to
you
.
For
the
merite
of
workes
.
In
stead
of
Ephesians
the
2.
God
hath
created
vs
vnto
good
workes
,
it
hath
in
good
workes
.
And
Hebr.
13.
in
stead
of
,
with
such
sacrifices
God
is
delighted
.
It
hath
is
promerited
.
Luk.
10.
For
whatsoeuer
thou
spendest
more
:
it
hath
,
whatsoeuer
thou
shalt
supererogate
.
Luk.
1.
for
looked
on
the
lowe
estate
of
his
handmaide
:
it
hath
the
humilitie
of
his
handmaide
.
And
in
the
same
place
,
for
had
freely
graced
,
it
hath
full
of
grace
.
Collos.
2.
23.
In
superstition
for
in
will
worship
,
therby
to
make
way
to
th'
inuentions
of
their
own
braine
.
Ephes.
5.
(
For
multiplication
of
sacraments
)
in
stead
of
a
great
mystery
it
hath
sacrament
.
And
Luk.
22.
20.
For
this
cup
is
the
new
Testament
,
it
hath
this
is
the
cup
:
thereby
to
auoyd
th'
euidence
of
the
figuratiue
speach
.
Heb.
5.
11.
Which
cannot
be
expounded
,
for
which
is
hard
to
be
expounded
;
therby
to
defend
the
popish
opinion
of
the
sinne
against
the
holy
Ghost
.
Heb.
7.
25.
To
saue
for
euer
,
for
to
saue
wholy
or
throughout
.
Heb.
9.
14.
By
the
holy
spirit
,
for
by
th'
eternall
spirit
,
in
fauour
of
their
wicked
opinion
that
our
Sauiour
Christ
is
high
Priest
only
in
regard
of
his
humanity
,
and
not
in
regard
of
his
diuinitie
,
with
numbers
of
others
the
iust
treatise
whereof
would
require
a
whole
booke
.
Vnto
the
two
next
sections
Notwithstanding
these
swynish
Iesuites
,
tread
the
pearles
of
the
Greek
copies
vnder
their
filthie
feete
,
and
that
either
without
anie
manner
of
reason
at
all
,
or
els
with
so
small
reason
,
as
will
hardly
iustifie
them
to
be
resonable
creatures
:
yet
can
they
not
beare
that
Maister
Beza
should
(
with
great
probabilitie
and
likelyhood
of
trueth
)
somuch
as
suspect
the
Greeke
copies
.
For
they
are
not
able
to
shew
one
only
place
that
he
hath
corrected
,
contrarie
to
a
whole
consent
of
the
Greeke
copies
.
They
may
condemn
without
reason
,
he
may
not
suspect
,
with
great
probabilitie
thereof
.
They
may
set
in
the
text
what
pleaseth
them
,
contrary
to
th'
authority
of
all
the
Greek
copies
:
he
may
not
vtter
his
opinion
in
his
scholies
and
annotations
vpon
the
text
.
They
cannot
beare
to
be
charged
,
with
their
praesent
errour
.
But
he
must
beare
the
blame
of
slippes
&
errors
,
which
haue
past
and
now
are
reformed
.
Wherefore
either
their
hatred
is
so
great
against
the
Greeke
copies
,
that
they
cannot
abide
Maister
Bezas
modest
and
shamefast
reprehensions
of
them
,
vnles
he
would
flatly
condemn
them
,
as
they
doe
:
or
els
their
equitie
is
so
little
,
that
they
can
see
a
mote
in
his
eie
:
when
they
perceaue
not
the
beame
that
is
in
their
own
.
And
if
the
places
were
so
manie
,
wherein
M.
Beza
pronounceth
the
Greek
to
be
corrupted
,
that
they
would
make
the
reader
to
wonder
:
you
haue
done
verie
foolishly
,
which
(
in
the
great
store
you
pretend
)
haue
repeated
the
most
places
twise
,
and
that
of
Cainan
,
thrise
at
the
least
in
this
book
:
bewraying
thereby
,
how
(
in
great
want
of
abilitie
of
accusing
him
iustly
)
the
will
and
desire
to
accuse
,
was
out
of
all
measure
.
Yet
speake
we
not
this
,
as
taking
vpon
vs
Maister
Bezas
defence
,
without
all
exception
.
For
we
haue
shewed
Acts.
13.
how
the
Greeke
copies
doe
well
aggree
with
the
trueth
:
so
we
hope
that
the
same
might
be
performed
in
other
appearances
Last
of
all
,
where
they
assigne
such
contrarietie
,
betwene
the
testimonies
cited
according
to
the
70.
interpreteres
in
the
new
Testament
,
and
the
Hebrew
text
in
th'
old
;
that
either
we
must
be
driuen
in
cleauing
to
the
Hebrew
of
th'
olde
,
to
forsake
the
Greeke
of
the
new
;
or
in
cleauing
to
the
Greeke
in
the
new
forsake
the
Hebrew
in
th'
old
:
they
declare
themselues
to
be
verie
trifelers
,
and
to
abuse
their
reader
impudently
.
For
they
know
,
that
we
are
able
to
iustify
euery
place
cited
out
of
the
70.
by
the
Apostles
and
Euangelists
,
to
be
agreeable
with
the
Hebrew
,
and
(
in
some
diuersitie
of
words
)
to
haue
the
same
sense
;
at
the
least
to
haue
no
sense
repugnant
,
to
that
in
the
Hebrewe
:
which
is
manifest
by
this
,
that
where
the
70.
differed
in
sense
,
there
they
leauing
the
70.
whome
they
so
desirouslie
followed
(
for
support
of
the
Gentiles
acquainted
therewith
)
follow
the
Hebrew
text
.
And
as
this
is
manifest
by
experience
,
so
is
it
obserued
To
the
next
section
page
17.
Doubt
not
(
good
reader
)
but
the
Iesuites
are
like
to
bruste
for
anger
,
to
vnderstand
that
we
are
so
well
praepared
,
to
proue
both
that
the
princely
garments
are
not
worn
vpon
the
Greek
originals
,
for
the
space
of
aboue
1500.
yeares
,
wherein
they
haue
passed
from
hand
to
hand
in
the
horrible
deserte
of
this
wicked
world
:
and
that
both
the
bread
and
apparel
of
th'
olde
translator
,
setting
out
some
hundreth
yeares
after
it
,
if
euer
it
were
clad
and
vitailed
,
in
anie
passable
measure
of
a
translation
:
yet
that
nowe
it
is
so
patched
and
so
peeced
,
so
hoary
and
so
mouldy
,
that
any
man
(
that
asketh
counsell
of
the
Lord
)
may
easily
see
,
that
neyther
it
commeth
so
far
as
the
Iesuites
doe
praetend
,
neither
hath
foode
and
rayment
,
able
to
feed
or
cloth
the
children
&
heires
of
so
great
a
King
.
And
where
hauing
no
more
shamefastnes
in
their
forehead
,
then
they
haue
haire
on
their
bald
pates
:
they
haue
taken
this
boldnes
to
say
,
that
the
Greek
is
not
so
corrupt
as
we
say
,
although
th'
olde
translator
be
lesse
corrupted
then
the
Greek
:
vnto
whom
what
may
we
answer
better
,
then
that
which
our
Sauiour
Christ
answered
vnto
the
Deuill
confessing
him
to
be
ȳson
of
God
:
hold
your
peace
.
The
Greeke
is
not
so
corrupt
as
we
say
.
O
impudency
:
as
if
there
were
anie
,
that
hath
cald
downe
the
royall
value
of
th'
originall
Greeke
,
as
you
haue
done
.
Though
(
in
comparison
)
we
knowe
it
lesse
sincere
and
corrupt
,
then
the
vulgar
Latine
.
O
noble
commenders
of
the
Greek
copies
.
Could
you
haue
set
them
lower
then
in
placing
them
vnder
the
vulgar
?
You
might
aswel
haue
set
the
heauens
vnder
the
earth
:
considering
that
the
Greek
originall
being
borne
in
heauen
,
your
vulgar
sprung
out
of
the
dust
.
How
doth
also
this
aggree
,
with
your
owne
saying
:
which
affirme
that
you
haue
forsaken
the
poynting
of
the
Latine
to
follow
To
the
next
section
.
The
principall
cause
that
hath
made
you
,
take
armes
against
the
To
the
next
section
page
18.
It
were
(
doubtles
)
vnworthie
the
name
of
a
translation
,
that
should
be
inferiour
to
the
vulgar
.
Howbeit
we
charge
not
th'
old
translator
of
Popery
,
and
impute
not
all
the
corruptions
in
the
vulgar
to
the
translator
:
but
rather
to
th'
enemie
,
which
sowe
tares
in
his
field
:
albeit
as
(
hath
bine
said
)
he
might
some-where
preiudice
the
trueth
,
not
thinking
of
it
.
As
for
the
testimonies
both
here
and
in
the
former
section
,
they
are
discussed
in
their
proper
places
.
To
the
next
section
.
We
grant
they
are
word
for
word
at
in
the
Greek
.
And
therefore
vnlesse
we
shewe
that
Poperie
leaning
vpon
them
,
falleth
to
the
ground
,
and
that
it
is
not
only
staied
by
them
,
but
destroyed
of
them
.
We
will
willingly
confesse
,
our selues
most
vnworthie
eyther
of
the
defence
of
so
good
a
cause
,
or
of
the
places
which
we
ocupy
in
the
Church
of
God
.
In
the
meane
season
your
beggery
is
too
impudent
which
take
that
for
graunted
,
wherin
you
haue
bene
alwaies
(
in
the
face
)
resisted
.
And
if
we
would
trifle
out
the
time
,
as
you
doe
;
we
could
for
fiue
or
six
sentences
which
you
bring
,
as
seming
to
smyle
vpon
you
,
alledge
fiue
or
six
hundreth
,
which
doe
so
apparantly
frowne
vpon
your
Poperie
,
as
at
the
verie
sight
of
them
it
falleth
downe
dead
.
If
you
had
any
generall
councils
or
anie
other
auncient
fathers
of
the
west
part
,
beside
Cyprian
and
Primasius
to
warrant
your
phrases
by
:
we
dout
not
,
but
you
would
haue
made
them
speake
:
which
handle
the
matter
so
cunninglie
,
that
the
dumbe
in
your
cause
,
and
sometime
those
which
are
eloquent
against
it
,
are
notwithstanding
(
for
want
of
others
)
compelled
to
speake
for
it
.
As
for
the
two
fathers
alledged
:
let
the
reader
looke
the
answer
in
the
proper
place
.
To
the
next
section
page
19.
As
the
Philosopher
saide
of
his
work
,
that
being
set
forth
,
it
should
sacred
words
&
speaches
,
for
retaining
whereof
you
are
fallen
into
this
seruitude
?
If
you
had
translated
the
Greek
you
might
better
haue
pretended
this
.
For
we
acknowledge
the
pens
of
th'
Apostles
and
Euangelists
to
haue
bene
sacred
:
which
we
cannot
acknowledge
,
not
you
cannot
shew
in
th'
old
translator
.
Vnlesse
your
Councell
of
Trent
comming
so
manie
yeares
after
th'
olde
translator
,
was
able
then
to
make
that
sacred
,
which
had
not
beene
so
before
.
To
the
next
section
.
But
let
vs
heare
their
examples
.
The
first
kinde
whereof
is
,
of
Hebrew
wordes
retained
in
the
Greeke
text
,
and
by
the
same
reason
to
be
contayned
in
all
translations
.
But
this
argument
turneth
not
all
together
so
round
as
you
thinke
.
For
it
may
well
be
,
that
these
wordes
of
Amen
,
and
Alleluia
&c.
were
well
knowne
by
th'
Apostles
preaching
to
the
Churches
in
that
time
.
Wherfore
th'
use
of
them
then
,
when
they
were
well
and
generallie
knowne
,
was
more
iustifiable
then
now
,
when
they
are
not
so
.
Corbana
aswell
as
we
keepe
Hosanna
,
Raca
,
Beliall
.
For
Saint
Luke
hath
translated
Corbana
,
Gazophylacium
:
which
is
in
our
tongue
a
treasurie
,
and
tearmeth
Parasceue
is
as
solemne
a
word
for
the
sabaoth
euen
,
as
Sabaoth
is
for
the
Iewes
seuenth
day
.
Neither
is
there
more
cause
,
to
leaue
it
vn-translated
,
when
we
are
not
able
,
with
like
shortnes
of
our
speach
,
to
attaine
the
full
signification
:
then
to
leaue
it
vnturned
,
when
the
shortnes
of
our
speach
,
affordeth
a
sentence
in
a
smaller
compasse
of
wordes
then
doth
th'
originall
.
And
if
this
be
a
sufficient
reason
,
to
hold
the
translators
hand
,
because
there
are
three
wordes
in
the
translation
of
Parasceue
,
aboue
that
which
is
in
the
Greeke
:
why
haue
you
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
put
to
open
shame
.
Naye
,
howe
commeth
it
to
passe
,
that
without
all
warrant
of
the
Greeke
,
or
circumstance
of
the
place
,
beyond
the
mark
of
the
vulgar
translation
,
which
you
propounde
vnto
your selues
,
and
that
in
text
they
took
order
for
buriall
.
We
knowe
therefore
that
your
Dirigie
groates
,
and
Trentall
money
,
will
make
you
lauish
and
rauill
in
your
translation
,
as
much
as
your
seruile
minde
maketh
you
dumb
&
mute
in
other
places
,
where
you
might
better
speake
.
In
the
rest
also
,
your
comparisons
are
foolish
.
For
if
we
haue
retained
certen
words
in
their
originall
,
because
our
speach
fitteth
them
not
so
well
:
it
followeth
not
therefore
that
you
might
doe
that
,
where
it
is
at
hand
and
readie
to
serue
the
Greeke
,
or
Hebrew
word
.
Or
if
we
haue
sometimes
not
vsed
the
benefite
and
wealth
of
our
tongue
:
doth
it
follow
therefore
,
that
you
may
so
doe
?
And
if
we
seeking
to
translate
all
the
Greek
wordes
,
haue
left
some
vntranslated
,
because
the
English
phrase
either
did
not
afford
it
vnto
vs
,
or
els
stood
at
that
time
far
from
vs
:
doth
it
followe
,
that
you
should
retain
those
words
in
a
strange
tongue
,
which
our
tongue
doth
afford
you
,
the
translation
of
which
,
we
haue
found
out
vnto
your
hand
,
and
which
hath
confirmation
,
by
the
common
vse
and
practise
of
our
nation
for
manie
yeares
together
.
Breifly
,
whereas
our
people
by
the
grace
of
God
,
in
knowledge
of
the
worde
,
through
the
meanes
of
a
lightsome
&
plaine
translation
,
haue
bene
deliuered
out
of
Egypt
:
in
steed
that
you
should
haue
added
light
where
it
is
wanting
,
and
plained
that
which
is
rough
:
you
haue
endeuoured
,
by
your
clouddy
and
hacked
speaches
to
bring
in
againe
all
confusion
and
ignorance
of
God
,
and
of
his
trueth
.
And
if
your
daintie
stomack
could
not
brooke
the
feast
of
the
sweete
bread
;
yet
was
there
no
cause
for
you
,
to
accuse
it
of
falshood
seing
sweete
bread
,
&
vnleauened
bread
(
with
vs
)
are
all
one
.
The
translation
also
printed
at
Geneua
,
hath
vnleauened
bread
.
But
nothing
tasteth
you
but
Azymes
,
and
that
because
the
people
cannot
chaw
these
crusts
of
yours
,
or
bones
rather
,
which
of
purpose
you
set
before
them
,
that
they
may
departe
hungrie
from
your
table
.
Your
interpretation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
is
false
,
without
all
manner
of
proofes
,
framed
out
of
your
cruell
and
vnmercifull
iudgement
,
of
throwing
all
into
hell
which
die
without
baptisme
:
as
if
they
were
not
planted
in
the
house
of
God
,
before
they
be
baptized
:
where
the
true
vse
of
baptisme
is
towards
those
,
which
we
vnderstand
either
by
their
own
confession
,
or
by
the
couenant
,
to
be
already
planted
in
the
house
of
God
.
As
for
the
meaning
of
th'
Apostle
,
it
is
euident
:
that
he
would
haue
none
drawne
to
the
ministery
of
the
worde
which
is
lately
come
to
the
profession
of
the
Gospell
:
&
therefore
your
fantasie
of
a
neophyte
that
hath
bene
an
olde
scholler
in
the
schoole
of
Christ
(
for
so
you
must
meane
)
implieth
a
manifest
contradiction
,
and
is
all
one
,
as
if
you
should
say
,
he
is
a
new
olde
plant
,
or
a
new
olde
scholler
.
For
in
those
that
were
not
gathered
from
heathenish
religion
to
the
fellowship
of
the
Gospell
,
before
the
yeares
of
discretion
:
the
same
daie
that
they
became
true
schollers
,
they
became
true
plants
,
and
contrariwise
.
Wherefore
to
be
a
young
scholler
,
is
the
same
thing
in
effect
,
as
to
be
a
yong
plant
:
where
Neophyte
,
to
a
bare
Englishman
is
nothing
at
all
,
no
more
then
depositum
,
exinanited
,
exhaust
:
the
foolerie
and
beastlines
whereof
,
is
euident
to
all
men
,
seing
our
speach
is
able
to
yeeld
the
iust
valuation
of
them
.
And
if
our
shewing
the
glad
tidings
,
be
not
significatiue
to
our
nation
,
much
lesse
is
your
Euangelizing
:
which
scarce
one
amongst
a
hundreth
doth
vnderstand
.
And
if
you
had
learned
that
the
doctrine
of
Christ
vnder
the
Gospell
,
is
not
set
forth
sufficientlye
by
the
Greeke
word
,
without
a
Trope
of
synecdoche
,
or
as
they
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
might
easilie
haue
knowen
,
that
the
same
Trope
being
vnderstood
in
our
glade
tidings
,
would
haue
reached
the
Greek
word
,
and
whatsoeuer
is
signified
by
it
,
sufficientlye
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
a
Greeke
worde
before
the
Gospell
came
into
the
world
:
and
is
vsed
of
Greek
authors
,
to
signifie
all
manner
of
good
newes
,
and
nothing
els
.
And
therefore
the
word
can
properly
signify
no
more
now
,
then
it
did
then
.
But
th'
Euangelist
chose
that
word
especially
to
note
,
that
where
men
are
desirous
to
knowe
good
tidings
they
should
bestowe
both
their
eares
to
vnderstand
this
doctrine
,
which
is
only
worthie
of
that
name
.
And
if
our
translation
liked
you
not
,
as
you
haue
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gospell
:
so
you
might
haue
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Gospell
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gospelling
,
with
more
vnderstanding
of
our
people
,
and
with
as
full
attainment
of
the
signification
of
the
words
vnlesse
you
will
confesse
,
that
you
haue
fayled
in
turning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Gospell
.
Lastly
,
if
so
much
of
the
signification
is
lost
,
vnlesse
it
be
turned
Euangelize
:
how
commeth
it
,
that
you
,
Math.
11.
5.
haue
translated
it
,
the
Gospell
is
preached
.
Heere
therefore
your
drudgerie
to
th'
old
interpreter
,
is
againe
manifest
,
for
notwithstanding
you
hold
it
ill
turned
vnlesse
the
Greek
word
be
retayned
:
yet
because
th'
old
translator
turneth
it
otherwise
;
you
stick
not
,
contrarie
to
your
iudgment
,
to
turn
it
as
he
doth
:
so
haue
you
no
iudgement
of
your
own
,
and
th'
old
translators
iudgement
(
who
by
turning
it
nowe
one
way
,
and
nowe
another
,
signifieth
an
indifferency
of
translation
)
you
vtterly
ouerthrowe
.
But
that
which
followeth
,
is
more
absurde
:
that
the
people
must
be
depriued
of
the
naturall
translation
of
the
words
,
through
your
sottish
desire
of
keeping
of
Latin
words
,
which
the
vulgar
vsed
:
which
these
lying
spirits
calling
first
the
Latine
text
of
the
Scripture
,
after
by
and
by
call
it
,
the
verie
words
of
the
Scripture
:
as
if
the
Scripture
translated
into
the
English
tongue
,
were
not
as
much
the
Scripture
,
as
that
which
is
translated
into
the
Latine
.
For
your
poenance
,
you
must
do
poenance
:
considering
that
Luk.
17.
4.
you
turne
the
same
word
which
you
translate
doe
poenance
,
be
poenitent
.
The
same
whip
commeth
to
you
,
for
your
aduent
:
which
in
one
and
comming
&
aduent
both
.
We
are
content
you
keepe
your
Priest
,
and
your
Chalice
to
your selues
.
Albeit
you
greatlye
forget
your selues
,
which
maks
your
Priest
here
,
to
come
of
the
Latine
word
;
whom
otherwhere
,
To
the
next
section
,
page
20.
We
need
not
trauaile
much
to
lay
forth
the
shame
of
these
men
,
who
themselues
shew
their
own
nakednes
.
Let
their
first
example
heere
be
considered
:
and
so
let
all
men
iudge
,
whether
a
most
plain
sentence
of
the
holy
Ghost
,
be
shamefully
obscured
:
and
not
obscured
onely
,
but
made
senselesse
.
For
the
Hebrewe
phrase
being
rendred
,
it
is
plaine
,
that
that
which
they
turn
spirituals
of
wickednes
,
ought
to
be
turned
spirituall
wickednes
.
And
if
they
had
any
care
,
that
the
people
should
haue
bene
made
warie
,
against
this
spirituall
craftines
:
they
would
haue
said
,
in
the
heauenly
places
or
things
,
as
the
text
considered
in
the
circumstance
would
best
beare
,
rather
then
to
say
,
celestials
.
But
it
shuld
appeare
that
beside
their
peevish
affecting
of
obscuritie
,
th'
ignorance
of
the
Hebrew
phrase
in
the
former
part
of
this
sentence
,
and
th'
ignorance
of
the
sense
in
the
latter
part
:
droue
them
vpon
this
witlesse
translation
.
The
same
ignorance
of
the
Hebrew
tongue
,
caused
them
to
vse
some
like
dotage
in
the
next
example
.
For
if
they
had
knowne
,
that
it
is
ordinarie
and
vsuall
for
the
Hebrewes
to
vnderstand
the
verbe
substantiue
:
&
had
further
learned
,
that
the
verbe
simple
,
hath
(
as
the
place
and
circumstance
requireth
)
the
signification
of
the
compound
:
they
should
easilie
haue
vnderstood
,
that
this
translation
,
what
is
betwene
me
and
thee
,
had
not
passed
the
measure
of
a
simple
and
plaine
translation
.
The
next
example
doth
likewise
bewray
,
their
ignorance
in
all
good
law
of
translation
.
For
it
is
well
knowen
to
children
,
that
euerie
tongue
hath
a
proper
composition
:
in
such
sort
,
that
he
that
will
make
the
composition
of
one
tongue
,
aggree
with
the
composition
of
another
,
vtterly
corrupteth
the
tongue
,
which
he
will
conform
.
And
is
all
one
as
in
a
body
,
which
is
disfigured
and
deformed
by
displacing
of
the
seuerall
members
thereof
.
In
Hebrew
he
that
saith
,
MARA
MALE
,
and
not
MALE
MARA
,
is
easily
knowne
,
not
to
speake
the
tongue
of
Canaan
.
Bread
white
in
our
speach
woulde
offend
patient
cares
,
white
bread
in
the
French
language
would
be
as
offensiue
.
And
if
so
small
a
change
,
&
as
it
were
the
remoouing
of
a
worde
to
the
next
house
,
be
so
foule
:
how
much
more
,
is
it
not
to
be
abidden
,
that
the
word
,
whose
naturall
place
is
in
the
beginning
,
should
be
set
in
th'
end
:
as
if
it
were
remoued
from
one
end
of
the
streete
to
th'
other
.
And
if
there
could
be
any
profite
in
this
dotage
:
yet
haue
not
you
obserued
it
.
For
where
the
Greeke
hath
a
reed
brused
,
&
flax
smoaking
:
you
haue
in
the
former
followed
th'
order
of
the
Greek
,
and
say
a
reed
brused
;
but
in
the
latter
you
haue
left
th'
order
of
the
Greek
,
and
kept
the
naturall
order
of
our
speach
,
saying
smoaking
flax
,
not
flax
smoaking
.
And
although
it
be
no
answer
heere
,
to
say
that
they
followed
their
olde
translator
,
seing
rather
they
ought
to
haue
followed
the
ful
consent
of
the
Greek
copies
,
if
such
an
imitation
had
bene
needfull
:
yet
they
are
easily
stripped
of
that
answere
.
For
sometimes
they
leaue
the
order
of
th'
old
interpreter
,
and
follow
the
Greeke
:
as
Math.
4.
4.
they
say
as
the
Greek
bread
alone
,
and
not
as
the
vulgar
alone
bread
.
Which
also
they
doe
not
in
phrase
only
,
but
in
whole
sentences
:
as
Math.
4.
they
forsake
the
vulgar
,
which
sayeth
,
walked
in
darkenes
,
and
take
the
Greeke
which
sayeth
,
sate
in
darkenes
.
And
in
Rom.
12.
in
stead
of
that
the
vulgar
hath
,
not
defending
our selues
,
they
haue
cleaued
to
the
Greeke
,
which
is
not
reuenging
your selues
.
Neyther
can
they
say
,
that
this
was
the
slip
of
a
pen
of
the
writer
,
for
beside
that
there
is
no
resemblance
of
the
wordes
,
they
are
shut
from
that
,
in
that
that
Ierome
so
readeth
.
And
other
sometime
they
forsake
the
order
of
the
Greeke
and
to
his
Angels
shal
he
giue
charge
of
thee
:
they
haue
turned
he
will
giue
his
Angels
charge
of
thee
.
And
againe
,
where
both
Greeke
and
Latine
haue
into
an
hill
high
verie
:
they
(
as
it
should
seeme
)
ashamed
of
this
their
apish
and
sottish
imitation
,
haue
translated
it
,
as
we
doe
,
into
a
very
high
mountaine
.
So
it
appeareth
,
that
as
they
are
vtterly
ignorant
of
all
good
order
of
translation
:
so
they
keepe
not
themselues
to
their
owne
crooked
rule
,
but
when
and
where
it
pleaseth
them
.
And
as
they
make
themselues
ridiculous
in
the
profession
of
a
superstitious
obseruation
of
th'
order
of
words
:
so
are
they
not
only
often
ridiculous
,
but
sometime
impious
in
the
sense
,
which
their
seruile
obseruation
of
like
number
of
words
,
draweth
them
vnto
.
Take
for
example
one
of
the
most
comfortable
places
in
al
the
scripture
,
which
by
their
sottish
translation
(
in
sparing
a
worde
)
who
shall
accuse
against
the
elect
of
God
?
They
haue
added
for
answer
,
God
which
iustifieth
:
as
if
god
shuld
accuse
his
elect
.
And
to
another
question
,
who
is
he
that
shall
condemn
?
They
ad
for
answer
,
Christ
Iesus
that
died
,
&c.
Cleane
contrarie
to
the
meaning
and
phrase
of
th'
Apostle
:
also
contrarie
to
their
meaning
;
but
yet
their
words
can
beare
no
other
sense
,
where
th'
Apostle
keeping
the
Hebrew
phrase
,
left
out
the
verbe
substantiue
;
which
being
alwaies
in
that
phrase
vnderstood
of
it selfe
,
is
not
so
in
our
tongue
;
vnlesse
it
be
expressed
.
Now
that
we
se
their
peruerse
imitation
of
wordes
,
is
not
religious
,
but
superstitious
,
and
sometime
impious
,
sometime
obserued
,
and
sometime
not
,
at
their
pleasure
:
it
wil
be
also
easie
,
to
see
in
diuers
examples
,
that
they
riot
and
play
the
wantons
in
their
translation
.
Albeit
it
hath
alreadie
bene
performed
,
and
that
in
three
or
foure
of
those
examples
,
which
they
haue
alledged
,
to
testifie
their
great
frugalitie
in
translating
:
yet
there
are
others
whereby
the
same
is
conuinced
.
staied
him
,
and
in
the
same
chapter
verse
they
translate
praesented
,
and
yet
8.
chap.
16.
offered
:
th'
olde
translator
hauing
obtulerunt
,
in
both
places
.
Mark
.
victimae
.
Hebr.
5.
1.
they
translate
sacrifices
,
and
Hebr.
13.
16.
they
turn
hostes
:
the
word
with
full
consent
of
the
Greeke
copies
,
being
one
,
and
the
same
in
all
.
Ordinarilie
they
translate
prepuce
and
prepuced
:
yet
Act.
7.
51.
they
say
vncircumcised
.
Mark
.
10.
42.
they
translate
ouerrule
a
word
done
,
hell
of
fire
&c.
yet
can
we
not
passe
ouer
,
one
open
impudent
,
willfull
and
sausie
corruption
,
which
they
haue
vsed
throughout
their
whole
translation
:
which
alwaies
in
stead
of
the
Lord
haue
set
(
and
that
text-wise
)
our
Lord
,
contrarie
to
the
faith
both
of
all
the
Greeke
examples
and
the
vulgar
translation
:
hauing
therefore
taken
from
,
and
put
to
:
you
haue
all
the
curses
standing
at
your
doores
,
which
are
threatned
,
against
falsifyers
of
the
publick
recordes
of
the
church
:
whether
they
be
considered
as
they
are
in
deed
,
or
as
they
are
in
your
opinion
.
For
notwithstanding
you
haue
laide
vp
the
vulgar
translation
,
in
the
holy
ark
of
the
Lord
,
hurling
out
from
thence
th'
originall
,
as
it
were
the
two
tables
,
written
by
the
finger
of
God
;
when
such
dealing
may
serue
your
turne
:
yet
bear
you
so
little
reuerence
vnto
it
,
as
that
in
a
matter
of
small
importance
,
which
can
neither
hinder
vs
,
nor
help
you
,
you
haue
put
out
,
and
put
in
at
your
pleasure
.
And
although
the
former
fault
,
may
happily
be
imputed
to
your
ouersight
yet
the
latter
of
adding
,
wherein
you
fall
so
often
and
continually
,
can
argue
nothing
els
,
but
a
challenge
of
maistership
and
Rabbinisme
in
the
Church
of
Christ
,
and
of
a
chaire
aduanced
so
high
,
as
that
the
chaire
of
our
Sauiour
,
may
scarce
seeme
to
be
a
foot-stoole
vnto
it
.
And
if
you
could
shew
but
one
such
boldnes
of
ours
,
through-out
the
translation
of
the
whole
body
of
the
Bible
:
we
would
couer
our
faces
,
and
our
answer
should
be
in
silence
.
We
see
easily
what
a
small
gale
of
wind
,
hath
driuen
you
vpon
these
sands
.
Only
for
that
we
according
to
the
most
accustomable
phrase
of
the
Scripture
,
do
so
speake
:
you
haue
chosen
to
our
Lord
.
Where
if
the
weight
of
authoritie
be
asked
after
:
the
vniuersitie
of
Louane
,
is
of
better
mark
then
the
vniuersitie
of
Rhemes
:
the
Doctors
and
Diuines
of
Louane
,
then
the
Nouices
and
Questionists
of
Rhemes
:
the
whole
vniuersitie
of
Louane
of
greater
credite
,
then
one
small
Colledge
of
the
vniuersitie
of
Rhemes
.
And
if
to
all
these
we
had
(
for
answer
)
only
returned
;
in
such
and
such
places
,
we
translate
thus
and
thus
,
not
as
the
Iesuites
doe
;
as
they
say
that
they
translate
not
as
the
Protestants
doe
:
we
feare
not
,
but
al
indifferent
iudgment
wil
be
constrained
to
giue
the
praeheminence
of
a
true
and
plaine
translation
vnto
vs
,
especially
in
respect
of
theirs
.
As
euen
in
the
next
example
,
where
the
Greeke
word
is
different
,
eyther
to
the
holy
Ghost
,
or
to
the
wind
;
forasmuch
as
it
is
most
euident
by
vndoubted
arguments
,
that
the
wind
is
to
be
vnderstood
:
we
holde
it
for
a
grace
of
our
translation
,
which
hath
appropriated
the
speach
to
the
meaning
of
the
Scripture
.
And
therfore
we
may
iustly
condemne
their
translation
;
which
,
where
one
thing
is
intended
and
marked
out
of
the
Scripture
,
vseth
that
worde
,
which
is
common
to
both
significations
.
Albeit
we
know
neither
generall
speach
of
the
whole
land
,
nor
particular
language
of
any
seuerall
shire
:
where
the
word
spirit
,
doth
signifie
wind
.
So
that
if
it
were
a
vertue
for
your
translation
,
so
to
hault
of
both
sides
,
that
the
certaine
meaning
coulde
not
bee
knowne
:
yet
haue
you
not
here
,
attayned
vnto
it
.
To
the
next
section
,
page
21.
That
the
Greeke
neuer
fauoreth
you
,
it
shall
euidently
appeare
,
that
there
is
no
corruption
vsed
of
Maister
Beza
in
either
of
these
verses
:
let
the
reader
looke
in
their
seuerall
places
.
To
the
rest
we
answer
nothing
:
as
we
doe
not
vnto
the
next
section
,
nor
the
next
to
it
.
For
first
,
it
is
knowne
to
all
the
world
,
that
in
both
th'
Epistles
to
the
Hebrewes
,
&
Saint
Iames
:
we
acknowledg
the
holyest
and
highest
authoritie
that
can
be
.
Secondly
,
it
shall
appeare
in
the
place
,
that
we
keepe
the
boundes
of
modestie
,
in
abstaining
to
name
the
writter
of
the
Epistle
to
the
Hebrewes
,
whose
name
the
holie
Ghost
hath
concealed
.
Thirdly
,
not
sticking
to
name
Saint
Iames
Epistle
in
our
best
translations
,
Generall
:
it
is
well
knowen
,
that
both
that
title
,
is
not
giuen
of
the
holy
Ghost
,
but
of
the
scholiast
,
which
tooke
it
of
Eusebius
,
and
is
not
giuen
,
for
a
mark
of
further
degree
of
holynes
aboue
other
Epistles
,
but
only
to
note
the
difference
of
th'
other
Epistles
,
written
with
greater
restraint
of
person
or
place
.
Where
these
latter
Epistles
of
Saint
Iames
,
Peter
,
Iohn
,
and
Iude
,
were
directed
to
the
Iewes
,
scattered
in
diuers
countries
&
prouinces
,
whither
they
had
bene
carried
captiue
:
and
therefore
are
called
generall
.
Beside
that
it
were
good
for
you
,
not
to
be
bould
with
Eusebius
in
the
title
of
Catholike
:
Iameses
.
Eusebius
therfore
was
not
a
fit
In
the
last
,
let
(
hardly
)
the
reader
iudge
how
they
help
his
vnderstanding
euerie
way
,
which
make
plaine
places
rough
,
darken
that
which
is
lightsom
,
by
disorder
of
sentences
,
by
vnwonted
phrase
,
by
wordes
fetched
from
far
countries
,
which
their
owne
countrie
doeth
affoard
them
off
.
And
finallie
,
by
doubtfull
speache
,
inclyning
as
well
to
that
,
which
is
not
the
meaning
of
the
Scripture
,
as
to
that
which
is
.
And
the
way
which
is
so
plaine
and
lightsome
,
that
they
can
neuer
make
rough
nor
dark
by
their
translation
:
they
doe
by
their
annotations
vtterly
peruert
.
And
therefore
we
comfort
our selues
with
this
saying
of
th'
Apostle
,
that
you
shal
proceede
no
further
,
for
asmuch
as
your
madnes
shall
be
knowne
to
all
men
.
FINIS
.