A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.

MART. 9. In these wordes of S. Augustine it is plaine that hee speaketh of painefull or penitentiall workes for sa∣tisfaction of sinnes, that is, penance: againe, that there are three kindes of the same, one before Baptisme, an other after Baptisme for great offences, greater and longer: the other dayly for com∣mon and litle veniall saultes which the best men also commit in

this fraile nature. Againe that the two former are signified and spoken of in the three places of Scripture by him alleaged. Where we see, that he readeth altogither as the vulgar interpre∣ter translateth, and expoundeth all three places of penance for sinne, and so approueth that signification of the Greeke worde. Yea in saying that for veniall sinnes we knocke our breast, fast, giue almes, and pray, and so cease not Quotidianam agere poenitentiam: what doth he meane but daily penance and sa∣tisfaction? Reade also S. Cyprian (beside other places) epist. 52. num. 6. Where his citatiōs of Scripture are according to the old Latin interpreter, and his exposition according, of doing penāce, and making satisfaction for sinnes committed. But I neede not proceede further in alleaging either S. Cyprian or other aunci∣ent fathers for this purpose, because the Aduersaries graunt it. Howbeit in what termes they graunt it, and how malapertly they accuse all the auncient fathers at once for the same, it shall not be amisse here to put downe their wordes.

FVLK. 9. S. Augustine speaketh nothing of satis∣faction for sinnes, but as I haue said, of such exercises as were appointed by the Church, to testifie their repētāce. The occasion of all these wordes, was of one that was a Nouatian, who said that Peter was not baptized, whē he was receyued into repentance after his deniall. And where he vsed this worde Egisse poenitentiam, S. Augu∣stine denieth, that he did open penance,

as they that we properly called poenitentes: Quod autem dicitur Petrum egisse poenitentiam. But where it is saide that Peter did penance, wee muste beware that hee bee not thought so to haue done it, as they do it in the Church, which are properly called Poenitentes. And who can abide this, that wee shoulde thinke, that the chiefe of the A∣postles is to be numbred among such poenitents? For it repēted him that he denied Christ, which thing his tears doe shewe.

These words declare, that Agere poenitentiam with Augustine, signifieth to be inwardly repentant, as well as to doe those externall workes, which are tokens of repentance. Also that teares, fastings, and such like,

are arguments, and signes of repentance before God, and not any parte of that repentance in deede and much lesse any satisfaction for sinnes. Of this penance or repen∣tance of S. Peter, S. Ambrose saith, Lachrymas eius lego, satisfactionem non lego, I reade of his teares, I reade not of* 1.1 his satisfaction. In that Augustine vseth the wordes of the olde interpretor, it is no matter, for he vseth also his meaning. But this vsage of his, proueth not the anti∣quitie of the vulgar Latine translation, but contrari wise, it is certaine that S. Augustine followed an other tran∣slation, for in the text, 2. Cor. 12. where your vulgar La∣tine hath, Super immunditia & fornicatione & impudicitia quam gesserunt. S. Augustine readeth, Super immunditia & luxuria & fornicatione quam egerunt. That S. Cyprian vseth the terme Agere poenitentiam, and satisfaction also, spea∣king of publike repentance, it shall be easily graunted, but in none other sense, than I haue often declared. But where you say, that his citations are according to the La∣tine interpretor, it is false. For Apoc. 2. your vulgar text is, Memor esto itaque vnde excideris, & age poenitentiam & prima opera fac. But Cyprians citation is, Memento vnde cecideris, & age poenitentiam, & fac priora opera. Likewise Psalm. 88. you reade in your vulgar Latine, Visitabo in virga iniquitates eorum, & in verberibus peccata eorum. But Cyprian citeth thus. Visitabo in virga facinora eorum, & in flagellis delicta eorum. But that his exposition is of any other penance, than of open penance, or of any other sa∣tisfaction, than of satisfaction to the Church, your ad∣uersaries will not graunt you, although they may graunt you, that he ascribed too much vnto such externall to∣kens of repentance.

Notes

• * 1.1

  In Luc. lib. 10. cap. 22.