A refutation of sundry reprehensions, cauils, and false sleightes, by which M. Whitaker laboureth to deface the late English translation, and Catholike annotations of the new Testament, and the booke of Discouery of heretical corruptions. By William Rainolds, student of diuinitie in the English Colledge at Rhemes

CHAP. XI. M.VV. general ansvvere to the booke of Dis∣couerie, and of the notable impietie com∣mitted by the translatours of the English Bibles. (Book 11)

AFTer these particular con∣trouersies and reprehēsions M. W. commeth now to make a general answere vn∣to M. Martyns Discouery, which al∣though it be verie short, yet is it verie sweete, to the singular commendation of their English trāslations. The summe is, that al is wel, nothing amisse, euery word standeth right, so as he marue∣leth that M. Mart. was not ashamed so notably to publish his owne ignorance & vnskilfulnes to all the world. Thus he writeth.* 1.1 Albeit heretofore I liked vvell our translations, yet novv I loue them much more, vvhereas I see so fevv faultes, & those so smale & trifling can be found out and re∣proued euē of our enemies. For vvhat aduer∣sary vvas there euer so blynded with malice that can not perceaue our translations to be disallovved of you, vvithout iudgment, lear¦ning, or reason? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vve translate some∣times instructions, sometimes ordināces, some∣times preceptes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 images, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣gregation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an elder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to a∣mend our liues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 misterie or secrete, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thankesgeuing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 freely be loued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 god is not temp∣ted vvith euil. He must take and allow in like maner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carcas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 graue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

table &c.* 1.2 VVhat is there here that a man can find fault vvithall as not transla∣ted vvel and truly? and vvho vvil not iudge him a reprehender to vvicked & importune, vvho vvhen he can finde no greater thing, for these faults, vvhich are none at al, pronoun∣ceth that al the vulgar trāslations of our chur¦ches are to be reiected & condemned? Haec et ist iusmodi nugae, nostra crimina sunt. These & the like trifles are our faultes. This is M.W. defence of their English translatiōs, or rather a frendly assertiō, that al things in thē are very wel, & therefore the whole booke of the Discouerie is a peeuish de∣uise of M. Martin, proceeding only of malice, without iudgment, learning or reason.

To shew the falsitie and malitious wickednes of the heretikes in transla∣ting these verie wordes so, were to make an other booke, and it is so well done by M. Martin touching euery particular, notwithstanding any replye yet made, that to hādle the same againe were to cast water into the Terns, or light a candel at noone daye. [ 1] Only this will I say in general and proue it, that M. Whitaker in affirming thus much, sheweth him selfe not only to be voide of wit, learning and common

[ 2] sense, but also to be void of shame and modestie, [ 3] that he litle differeth from an Atheist or Sadducee, [ 4] that he is more hard-faced then the most reprobate he∣retikes of this age, the worst of his owne brethren.

[ 1] And first, what wit or learning will allow him amonge Christians to trans∣late 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an image, or amonge Pa∣gans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a carcas, more then minister talking of the English ministers a slaue or homo a dog. He wil say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his primitiue signification and deriua∣tion may so signifie. Doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so sig∣nifie a carcas? But leaue we the second, talke we of the first, and in that of al other where is like reason. I wil not en∣ter in to any new or serious disputatiō touching this vsing or abusing of wor∣des: when, by what authoritie, and how far, such mutation is necessarie, or allowable. Only resting my self vpon the Protestants common and vulgar kind of disputing, that is, vpon the first and original deriuation and significati∣on of Ecclesiastical words, I wil by ma¦nifest and plaine examples taken from their vse and practise, shew how absurd and vnreasonable their dealing is in this behalfe. Vpon this ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

say you is wel translated image, and hereupon because we geue reuerence to images, which reuerence is wel ex∣pressed by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for the dis∣tinction betwene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is nothing, saith M. D. Humfrey, and he refuteth it at large in his booke of M.* 1.3 Iuels life: & the rest of the protestants of that secte, commonly are of the same iudgement) therefore we are condēned of you iustly as Idololatrae, Idolaters for geuing honour & reuerēce to sacred images which in greeke are called Idols. Let vs note now whether this Idolatrie turne not on your owne head. Honor not you the Quene in her images,* 1.4 in her cloth & chayre of estate, in her maces, in her seales and letters, in keeping ho¦lie her Natiuitie & Assumption to the crowne? I somewhat disaduantage my selfe, for perhaps this in deede draw∣eth neere to true Idolatrie. But let it passe with the rest. The Protestantes geue honour to the images of the Quene. Images and idols are al one, ergo the Protestantes are idolaters. Or more briefelie and plainelie thus. Euerie prince in his realme is an image of the true god, that is, and idol of the true god. Ergo the Protestantes in that they

worship & serue their princes, worship & serue idols, and so by M.W. iudgment are Idolaters.* 1.5 Againe, church you saie is vvel expressed by congregation. What is congregatiō in greeke? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vvhich being a vvord made English by cus∣tome as vvel as congregation, it can not be any error to vse that in place of con∣gregation. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in greeke, is superintendent or ouerseer in English, & both these translations are vsed & ius∣tified by your English bibles. Novv if your knovvledge be so good in the En∣glish as I take it, you can not be igno∣rant that an ouerseer is as properlie and vsuallie expressed in our language by this word surueyer,* 1.6 which commeth di∣rectly from supra videre, to ouersee. And vvhat of al this? Forsooth that it is no error, vvhen vve talke of the byshops of the English church or congregation, to vvhom you dedicated your latin translation of M. Ievvel, if vve say you dedicated it to the most reuerend sur∣ueyers of the English synagoge. Euangelium the gospel, in greeke you wot vvel vvhat it signifieth, good nevves or tidinges, and testamentum in hebrevv and greeke, is in English and latin couenant,* 1.7 foedus as Beza commōly trāslateth it, inscribing both

his Testaments the greater and lesser printed the yeare 1565, Iesu Christi no∣uum Testamentum siue foedus. as properly a bible is nothing els but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a booke, for it is the selfe same vvord. If so, then vvhen one commeth to you, and brin∣geth you good nevves and tidings that a benefice is befallen yovv, yovv may say, he bringeth you the gospel of a be∣nefice, or vvhen your farmer recea∣ueth of you a lease vvith a nevv coue∣nant, he receaueth a lease vvith a nevv testament, and Lucians Dialogues, be∣cause they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore they are a bible, almost as good as yours.

But in one example to shevv, hovv voyde of sense & vnderstanding yovv proue your selfe in this discourse, by like reason in euery respect as you can iustifie the aforesaid vvordes, you may and must iustifie the translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvashing, as wel as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thankesgeuing, the vse of Baal for domi∣nus, lord, for it signifieth so precisely in the hebrevv,* 1.8 whence commeth Baalze∣bub, the idol of Accaron called in con∣tempt, yet according to the true origi∣nal, and primitiue signification of the vvord dominus muscae, lord of a flye 4. Reg. 1. And vvhat signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 diabo∣lus

in greeke? vvord for vvord calumni∣ator, a slaunderer. And angeli 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 messē∣gers, as you translate it, Heb. 1. v. 7. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvynde, translated likewise so by yow, Ioan. 3. v. 8. and Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the anointed both in greeke and he∣brew,* 1.9 vsed so by yow in sundrie places of the bible. These being all alike, so as you can not find any exception to dis∣proue any sillable, and so al approued by your English translations, which now you loue more then euer you did, because they are found to be without al fault, let vs suppose in our grandfa∣thers time, some Catholike priest or Byshop in our realme to haue exhor∣ted his people to charitie, deuotion, & reformation of their liues. Suppose he spake vnto them in this sorte.

I that am your priest & bishop, placed in this church by the holy Ghost for the feeding of your sovvles, do denounce vnto you in the name of Christ our Lord, that except you with more deuotion come to receaue the B. Sacrament, and performe better your promise made to God in baptisme, you shal be bodie and sovvle condemned to hell: your portion shal be with the deuils, I say with Beel∣zebub and his angels. The meaning of

this, euery Christian doth know, and no doubt it might, and I thinke would moue a Christian audience. Let vs now after your translations, turne the same into the phrase and stile of the new gospel, and see how it wil sound. Let vs suppose some of your youthful ministers or superintēdēts to make the same exhortatiō. Thē thus must it rūne.

I that am your elder or surueyer and superintendent, placed in this syna∣goge by the holy vvynd, for the feeding of your carcasses, do denounce vnto you in the name of the Anointed our Baal, that except yow with more deuotion come to receaue the thankesgeuing, and per∣forme better your promise made to God in vvashing, you shal be condem∣ned bodie and carcas to the graue, with the slaunderers, I say with the Lord of a flye and his messengers. How deepely this would sinke into the hartes of your Euangelical auditorie, let their owne conscience be iudge. But touching you, if you continue as you here begin, and say, al this goeth wel, there is no fault in it, I appeale to common sense whether you haue not as litle wit and capacitie, as euer man that bare the name of a Christian Diuine.

[ 2] I say consequently, that hereof it foloweth you haue no shame nor mo∣destie.* 1.10 For vvhat Christian, had he ether of these, would not at the first warning, reuoke or moderate so grosse & filthie absurdity, whereby must needes folow the contempt, and plaine euacuation of the whole Church, of the sacramēts, of religion, of Christ? for if the eucharist be rightly expressed by thankesgeuing, & bapt••sme by vvashing &c. then when a man with thankesgeuing hath bene at a good breakefast, he hath bene at the eu∣charist, and when one of your ministers goeth to be vvasshed & trimmed at the barbers, he goeth to baptisme. But what spend I words in such vanitie? Short∣ly thus I say, he that can swalow downe such Camels as these,* 1.11 and auouch such translations to be faultles, and vnwor∣thy of reprehensiō,* 1.12 & forthwith condē∣neth the late translation set forth in this Colledg as the most corrupt that euer vvas made sithence the vvorld vvas created (for so he speaketh) against which him self with al his search and prying ob∣iecteth only tvvo faultes, and the same not in the thing nether, but both of thē rising of his ether malice or ignorance, vvhether this mans face and forhead be

made of commō matter, and not rather of some harder mettal, such as the Pro∣phete Esay describeth,* 1.13 frons aerea frons tua, I leaue to the wisdome of the dis∣creete reader.

[ 3] Then that he is a very Atheist and Sadducee, bringing in doubt the im∣mortalitie of the sowle & resurrectiō of the body, this also is as cleere and mani∣fest. For if this be admitted,* 1.14 that vvhen we reade in the latin & greeke, that the sovvle goeth to hell, the English without staggering may turne it as the true mea¦ning and sense, that the carcas, or life, or sovvle is put in the graue, and M. W. as principal professor in diuinitie, by su∣preme censure confirme such transla∣tion, where shal we haue warrant to proue the immortalitie of the sowle, the last iudgement, the place of hel, & the eternal paines thereof? See (Christi∣an reader) for thy owne sake this cor∣ruption in the Discouerie,* 1.15 where thou shalt find the causes mouing the here∣tikes thus to do. [ 4] And this fault is so palpable and monstruous, that the very heretikes them selues, I say his owne maisters and brethren,* 1.16 yea those of his owne Vniuersitie & perhaps acquain∣tance, find fault with his pure and fault∣les

bibles, and flatly pronounce that they leade men the high way to verie Atheisme, worse then Gentilitie, or the schole of Epicure.

Castalio in his notes vpon the Tes∣tament against Beza, after many reasons alleaged,* 1.17 concludeth, that vvhereas in our common Creed Christ is said to haue bene first buried, and then to haue gone dovvne to hell, here manifestlie hel and the graue are distinguished. vvherefore it vvere far better in such hard and obscure places, religiously to speake as becommeth an interpreter of the holy Ghost, then vvhiles vve vvil seeme to knovv al thing, to shut vp the vvay to the truer sense, if perhaps aftervvards vve aspire to more knovvledge. And Flacius Illyricus by diligent comparing of the partes & wordes of the text, refelling at large al Bezaes foolish and blind argumentes,* 1.18 setteth this downe as a more assured ve¦ritie. Non est dubium quin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sheol, sepulchrum, infernus, hic pro ipsissimo loco ae∣terni exitii ponatur. There is no question, but the hebrevv vvord Sheol here signifieth the verie place of hel.

* 1.19But what neede I to go so far as Ger∣manie for authoritie, whereas there are of your owne Vniuersities, D. Humfrey for Oxford, & an other for Cambridge,

of which, the one refuteth learnedly your impietie, the other inueigheth ea∣gerly against your passing impudency in this behalf: though the partie whom I meane, in any other thing seeme as far gone as you. Reade M. Carliles Dispu∣tation which publikely he maintei∣ned in your Vniuersitie, and printed this last yere, directly against the Apos∣tolike Creede, against Christs descen∣ding in to hel, and see whether he pro∣ueth not that of yow which I saie. In one place thus he writeth. Iob c. 33. v.* 1.20 22. it is said, than man dravveth neere to the graue and his life to the dead. The En∣glish bibles haue. The sovvle dravveth to the graue and life to the buriers.* 1.21 vvhat a translation is this, to saye, that a mans sovvle dravveth to the graue? do our sovvles go to the graue? can a sovvle corrupt? do not al that go to the graue putrifie? why should they translate the text thus? Thus he. whereof it foloweth, that our English translators in steede of hel geuing vs the graue, & placing our Sauiours sowle there, teach that it did corrupt and perish. Yet M. W. saith, al is wel, this is no fault, al∣though by this his owne doctors ver∣dite, they say & teach that our Sauiours sowle perished euerlastingly. Againe

Dauid psal.* 1.22 30. geueth god thankes for his health vvhich he had recouered, and there∣fore saith. O lord, I thanke thee that thou hast deliuered me from the graue. And this place also haue they (in their English trans¦lations) hitherto corrupted,* 1.23 depraued the sense, obscured the truth, deceaued the igno∣rant, and supplanted the simple. for it is She∣ol vvhich they translate, hel. The Geneua bi∣ble hath thus.* 1.24 Thovv hast brought vp my sovvle out of the graue. And the greatest bible. Thovv hast raised my sovvle vp from the graue. VVhat a translation is this? to say that the sovvle is inclosed in the graue and buried vvith the body, vvhich is an impietie to imagine?* 1.25 One place more I vvil note out of the same vvriter. Ps. 86. vvhē Da∣uid vvas in great daunger of death by Saul, and deliuered, he geueth god thankes vvho had deliuered him from present death and from the graue. The Geneua bible translateth it thus.* 1.26 Thovv hast deliuered my sovvle frō the lovvest graue. vvherein they offend. For nether can the immortal sovvle of man be in∣closed in a graue, nether a spiritual thing in a corporal place. The greatest bible translateth it thus.* 1.27 Thovv hast deliuered my sovvle from the lovvest part of hel. VVhereon they ground a detestable error, that they should thinke that Dauid a man of perfect faith, of singular

vertues, and such a one as vvas vvritten in the booke of life, should imagine that he e∣ther should or could go to hell. Much more hath he against your bibles vvhich you so loue as being perfect and immacu∣late, and by verie many plaine demon∣strations proueth them to be so filthe∣lie corrupted, as they rather resemble Mahomets Alcoran, then the vvord of the holie Ghost, and these fevv (to say the truth) proue it sufficiently. Where∣fore vpon these faults and many other such, common in the greatest bible,* 1.28 and the bible printed at Geneua, he inferreth against your translations and transla∣tors vvith great vehemencie, more then M. Martin euer vsed, that in ma∣ny places they detort the scriptures from the right sense, they shevv them selues to loue darkenes more then light, & falsehode more then truth.

Novv tovvching particulars, I thinke it needeles to stand vpō euerie word so cōfidentlie allovved by M.W. Because M. Mart. shevveth by good reason the vvickednes of the heretikes in the de∣uising of them, & his reasons stād as yet vnanswered. Yet because M.W. simple mā thinketh there is no more daūger in such alteration, then if a man should in

translating of Plato or Zenophon vse the like libertie, and turne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratiarum actio, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a secret, let him learne of Beza vvhom he so aduaū∣ceth,* 1.29 what daunger ensueth of such no∣ueltie. Beza much detesting in others that fantastical and impious vanitie (though he could not perceaue the same in him selfe) thus vvriteth against thē. The vvorld is novv come to that passe,* 1.30 that not they only vvho vvrite their ovvne dis∣courses, refuse the familiar & accustomed wor∣des of scripture, as obscure, vnsauery, & out of vse, but also those that trāslate the scripture out of greeke in to latin, challenge vnto them selues the like libertie. So as vvhiles euerie man vvil rather freely folovv his ovvne iudgemēt, then religiously behaue him selfe as the holy Ghosts interpreter, many things they do not conuert, but peruert. For vvhich licen∣tiousnes and boldnes except remedy be proui∣ded in tyme, ether I am notablie deceaued, or vvithin fevv yeres, in steede of Christians vve shal become Ciceronians, (that is Gen∣tiles) and by litle and litle, shal leese the possession of the thinges them selues. In these vvordes Beza teacheth yovv, that this vvanton noueltie of placing secretes for sacraments, and messengers for angels, and ambassadours for Apostles, and vvashing

for Baptisme, and thankesgeuing for Eu∣charist, and so forth, vvil come to this end,* 1.31 that in fine yovv vvil vvith the vvordes take avvay the thinges signi∣fied, Sacraments, Baptisme, Eucharist, Angels, Apostles, and al Apostolical doctrine, and so in steede of Christians make vs againe Pagans. Whereof be∣sides his vvarning, the vvorld hath to much experience already.

And if our deare countrymen would iudge of thinges to come, by trial and euent of thinges past, they must in their owne memorie finde and feele this to be true which Beza here telleth them. For looke what old words you haue vpon newfanglednes (as it might seeme) altered and taken out of the Bible by the working of Satan, those verie thinges you haue remoued from the hartes of men, and cast out of the churches which you haue inuaded. With the name priest, went away the of∣fice of priest, with the altar, that which was the proper seruice of God, & done at the altar. with taking away the word penance, you haue withdrawen the peo∣ple from al doyng of penance, and in alte∣ring the word church, you haue cut them cleane from the church, & more estraun∣ged

them from the communion of it, then some barbarous and faithles na∣tions that neuer heard of Christ. And so likewise for thinges to come, when they see you pricke at the name of an∣gels, and begin to leaue out that, and for Christ, to geue them the anointed, and for Apostles, Ambassadours, and for hel, a graue, let them assure them selues that your purpose is, to extinguish in them al faith and memorie of An∣gels, Christ, Apostles, Heauen, & Hel, and to bring thē in to the same lamenta∣ble state wherein their aūcesters were, when by blessed S. Gregory then Pope, and S. Austin our Apostle, they were first conuerted.

Wherefore seing reason both hu∣maine and diuine proueth that to be true which I haue said touching their notorious rashnes in corrupting the scriptures,* 1.32 seing not only reason but also plaine experience confirmeth the same, seing farther the thing is so cleere by reason, and experience, and al lear∣ning, that the verie heretikes confesse it, whereas their owne brethren by plaine argumēts proue their ttanslatiōs to be most vvicked, as vvhich labour to peruert the sentence of the holy

Ghost, to detort the scriptures from the right sense, to preferre darknes before light & falshode before truth, to deceaue the simple, to induce the mor∣talitie of the sovvle, to make men thinke that the sovvle of Christ vvas inclosed in the graue and so buried vvith his bo∣dy, to plant detestable errors, to ouer∣throvv Gods eternal predestination, to take avvay the beleefe of hel, and cōsequently of heauen, of the extreme iudgment, and of God him selfe, to make vs of Christians Ciceronians, that is, Ethnikes and Infidels, & with alteration of wordes to take from vs al our faith: whereas this is euident and confessed, and yet for al this M.VV. cometh and saith, al this is nothing, these be no faultes, if the Papistes can find fault vvith no other thing but such toyes and tri∣fles, I loued our translations vvel before, but novv shal I loue them much better, haec et istiusmodi nugae, nostra crimina sunt, these & the like trifles be our faultes: I can not other∣wise iudg of him, but that he is a very Atheist, a plaine Sadducee, without any feeling and regard of faith and con∣sciēce, & as it may very wel be thought,* 1.33 of the profession of the sect of Liberti∣nes & Academikes, who of late are so far

enlarged, to whom are ioyned very many of the finest and most elegant Sacramentaries, of whom he may reade in Beza, who thinke al these questions, of Christ & his office,* 1.34 of his cōsubstancialitie vvith the father, of the Trinitie, of predesti∣nation, of freevvill, of God, of Angels, of the Supper, of baptisme, of the being of mens sovvles after this lyfe,* 1.35 who thinke I say al these thinges to be but trifles & thinges in∣different and not necessarie to iustification vvhich is obteyned by fayth. For these good Gospellers haue a faith, and a iustifiyng faith, whereby they appre∣hend eternal life, without father, sonne, and holy Ghost, without Christ and his passion, or any of these other mat∣ters, which are rather suttle pointes of the papists historical faith, then of the lyuelie iustifying faith, wherewith these Euangelical brethren in al secu∣ritie are warranted of the certayne fauour of God in this life, and assured glory in the next.

Notes

• * 1.1

  Whit. pa. 14.
• * 1.2

  Ibid.
• * 1.3

  L. Humfred. in vita Iuel∣li. pag. 145.146. &c.
• * 1.4

  The Protes∣tants idola∣ters.
• * 1.5

  Examples, wherein the Protes∣tants may consider their owne fault in pro∣phaning ec∣clesiastical word••.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supra videre to suruey.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  The abuse of ecclesias∣tical words, the ruine of al religion.
• * 1.11

  Mat. 23. v. 24
• * 1.12

  Pag. 15.
• * 1.13

  Esa. 48. v. 4.
• * 1.14

  To approue the English translations is to ap∣proue plain Atheisme & deny God.
• * 1.15

  Discou▪ ca. •• nu. 1.2.3.4.
• * 1.16

  Protestant••diuines a∣gainst the English trāslations.
• * 1.17

  Castal. de∣fens. contra Bezam. pag. 189.
• * 1.18

  Illyric. in Clau. part. 1. in verbo in∣fernus. pag. 598.603.604.605.
• * 1.19

  See D. Hum. iudgement after, in the 14. chap.
• * 1.20

  Carlile in his booke, that Christ went not downe to hel. fol. 144.
• * 1.21

  The English translations draw men to thinke that Christs soule peris∣hed.
• * 1.22

  Ibid. fo. 117.
• * 1.23

  O singular puritie of the English Bibles.
• * 1.24

  Against the immortali∣tie of the soule.
• * 1.25

  Ibid. fo. 120.
• * 1.26

  So transla∣teth the Bi∣ble of the yere 1579.
• * 1.27

  The English translations leade men to detesta∣ble errors.
• * 1.28

  Ibid, fo. 116.
• * 1.29

  Bezaes true iudgment, what harme is like to ensue by a∣busing ec∣clesiastical words.
• * 1.30

  Beza in Act. c. 10. ver. 46. edit. anno 1556. He (or the printer) hath altered some part of these words in the later edi∣tiō an. 1565.
• * 1.31

  Chaunge of words indu∣ceth chaūge of fayth.
• * 1.32

  The summe of such fou∣le and eth∣nical cor∣ruptions, as by reason are proued and by con∣fession of the aduersa∣ries are graū¦ted to be in the ••nglish translatiōs.
• * 1.33

  The sect of Libertines far spread.
• * 1.34

  Beza de hae∣reticis a ci∣uili magis∣tratu puniē∣dis, pa 41.
• * 1.35

  Right Gos∣pellers. These shew vs what is the true mea∣ning of only faith iustify¦ing.