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. XV. Hovv M.VV. inueigheth against the nevv testament lately set forth in this col∣ledge, vvith a cleare refutation of such faultes as he findeth in the translation thereof. (Book 15)

Here now is the place to spe∣ake of our late English trās∣lation set forth in this col∣ledge. For though M. W. vpon passion and heate, disorderlye before he had spoken of the originals and in respect of them condemned our latin, reproued vs for translating ac∣cording to the latin, yet to make all sure, here againe he repeateth his for∣mer accusatiō, and in particular char∣geth vs vvith certaine faultes commit∣ted both in the testament it self, and in the annotatiōs made vpō the same. His vvordes albeit they shevv farre more stomake then vvit, more malice then reason, and therefore are the more lothsome to reade, yet because they may be an example of an heretical

spirit then most vaunting, and trium∣phing, and svvelling a high in loftines of vvordes, vvhen in deede he is vn∣der foote, and standeth vpon no groūd at al, I vvil put them dovvne as they are. Thus he speaketh.

* 1.1There is novv abrode a certaine english translation of the nevv testamēt,* 1.2 set forth & laboured by that nevv colledge at Rhemes, to vvhich I am right gladde that our trans∣latiō is nothing like. For [ 1] ¹ since the first cre∣ation of the vvorlde, there vvas neuer found any translation like to that vvhich you haue of late published, & by common iudg∣ment commēded to your countrymen. For vvhether vve consider the [ 2] ² vnaccustomed and monstrous noueltie of vvordes, or [ 3] ³ the prophane corruptions and outragious boldnes to peruert euery thing, neuer any heretikes at any time haue done more violence and in∣iurie to the sacred testament of Christ Iesus our lord. They that thus translate the scrip∣tures into any language as you haue done in to ours, may rightly be thought [ 4] ⁴ not to haue intended that the people should vnderstand the vvil of God declared in the vvord, but that they should mocke and cōtemne it. And truly [ 5] ⁵ so farre is it that I thinke this your translatiō vvil any waies harme our cause, that I vvish it might be read also of straun∣gers,

that vvhen they consider this your nevv kinde of trans••ation hetherto vnheard of, they might acknovvledge the madnes & desperatnes of the Papistes. [ 6] ⁶ It is altogether framed according to the forme of the old la∣tin edition.

This is his accusation of vs (good reader) vttered as thou seest in such terrible vvordes, as if some counter∣faite Aiax Mastigophorus, or Hercu∣les Furens, or some tragical Tereus or Thyestes, after the eating of their ovvne children, vvere raging vpon a scaffold. Here thou hast, The creation of the vvorld, Vnaccustomed and monstrous noueltie, Prophane corruptions, and outragi∣us boldnes, Neuer heretikes at any time did the like violence and iniurie to the sacred testament of Christ Iesus, The vvord of God mocked and contemned, Madnes and despe∣ratnes of the Papistes. and so forth, as if we were giltie of (or himself as bold∣faced as he is, durst obiect vnto vs) any one of those wicked, Prophane, Hereti¦cal, & Turkish corruptiōs, of which we haue proued him & his brethrē to haue cōmitted many. Which seing he doth not, nether cā do, thou maist vndoub∣tedly take this for Brutū fulmē,* 1.3 a pange of vile hipocrisie, such as when they

are disposed, now and then they vse in their pulpits to make the people imagine they haue in thē some dram∣me of religiō, whereof they are quite destitute. And if thou wilt know where these thundering termes may be tru∣ly verified, recal to memorie, not wordes, but factes, experimēts, chaūge of wordes, alterations of sentences, oppositions against Christ him self and the Euangelistes, errors Ethnical, Iu∣daical & Diabolical confessed to swar∣me euery vvhere in these mens nevv bibles, in those very same, vvhich this vehement orator praiseth as vndefiled and most pure. Record this Reader, & thou shalt find, vvhere these oratorial termes so vnaptly applied, may be sin∣cerely and truely bestovved. And that vve are altogether guiltlesse of any such fault, and vvithal that he practi∣seth not only manifest lying, but in deed very grosse hipocrisie in this accusation, our ovvne conscience be∣fore Christ & his Tribunal-seate, and the vvorke it self perused by any in∣different man acquiteth vs in the first, and his ovvne vvordes and vvriting in this place conuinceth him of the se∣conde.

I haue shevved before hovv vvel the learneder protestants esteeme of our latin translator, that Molineus,* 1.4 * 1.5 and Castalio commonly defend him against Beza, that D. Humfrey much commendeth his sincere sidelitie, that Beza acknovvledgeth him to haue v∣sed great conscience and religion, and preferreth him before al other transla∣tors, Caeteris omnibus antepono, that this eager Ar••starchus, vvith al his studie, malice and conference, findeth one only fault in him: and of vvhat qualitie that is, hath bene declared sufficiētly.

This being so, hovv can our english translatiō possibly be so monstruous, so horrible, so heretical, so outragious, &c. as this man fayneth here, of vvhich him self saith, that it is Expressa tota ad veteris latinae aditionis formam,* 1.6 vvholy framed & fasshioned to the forme of the old latin edition, which is by the verdicte of his maisters, so pure, so sincere, so re∣ligious, and Caeteris omnibus anteponenda, Better then al other? Is it possible (I say) that this translation should be so hor∣rible and absurde, being vvholy for∣med after the old edition, vvhich in comparison of al other is so perfite & absolute? Seest thou not here the very

image of old Caiphas crying out, Blas∣phemy, and renting his garments when Christ spake of the iudgement, that They should see the sonne of man sitting at the right hande of God,* 1.7 & comming to iudge in the cloudes of heauen? by vvhich kind of straunge behauiour, he moued the people to thinke that he did so vpon great zeale of religion, vvhereas he being a Sadducee, beleeuing the soule to die vvith the body (to vvhich opi∣nion Maister W. pure bibles leade mē the ready vvay) and therefore contē∣ning as trifles, heauen, and hel, and iudgment to come, only by that histri∣onical dissimulation sought to abuse the simple people, vvhen in the meane season him self cared nothing but for his owne belly commoditie, Ne for∣te venirent Romani,* 1.8 least perhaps the Romanes their lordes should put him & his besides their good feeding, which vnder the title and pretence of religiō they enioyed.* 1.9 And he that iudgeth othervvise of these carnal gospellers, and the final scope of their gospel, he much deceaueth him self, and knovv∣eth not vvhat they by their gospel meane.

[ 1] And let vs vevv, vvhether the seue∣ral

partes of this inuectiue be not a∣greable to this general intention. You haue geuen vs (saith he) a translation of the nevv testament, such a one as there vvas neuer founde the like since the vvorld vvas first created.* 1.10 What kinde of amplificatiō is this? what figure, but of most grosse and ridiculous hypocrisie? form sub∣stance thus he speaketh. It is now 5000. yeres and more since the world was created, in which time many translations of the new testament haue bene made: yet these 5000 yeres and vpward, no man euer translated the new testament so prophanely and wic∣kedly as you haue done. And is this true? and hath he examined al the translations made these 5000 yeres? belike he hath, or els he could neuer geue his sentence so peremptorily. Of the first 1000 yeres, or second, vn∣der the Patriarches and vntil Moyses, how many new testamēts hath he per∣used and conferred with ours? I trow not verie many. And of the third and fourth thowsande yeres vnder the Prophets hath he seene any more? or were there then extant any such testa∣ments to conferre, in comparison of which ours is so far abased? by his

amplification it should seeme yea, & yet of his wisedome I trust he wil say no, except he list to shew him self as learned as his felow,* 1.11 Iohn Keltridge preacher of the vvord in London, who re∣ferreth vs for the true reading & sense of the A••e maria, to the translation of the 70. But suppose he meant of the time since Christ. what a mad kinde of spech is this? as if two frindes who by some occasiō were separated some few yeres, after by good hap meeting, the one should thus gratulate that good day. Blessed be God (frind) that now I see you, whom I haue not seene these 5000 yeres, whereas they perhaps had not liued one quarter of so many wee∣kes.

Now let vs allow for good that Ab orbe condito,* 1.12 since the creatiō of the vvorld, may signify 4000 yeres after, that is since the incarnatiō of Christ, how ma¦ny translatiōs of the first thousand ye∣res after Christ cā he produce, where∣vpon he may colour this lying? how many of the next 500? how many vn∣til this later 80 yeres, wherein euery Sectmaster hath fallē in hand with tos∣sing & turning the scriptures? But amō∣gest thē, is there none worse then ours?

none set forth by the Trinitarians, Seruetans, Arians, Anabaptistes, A∣cademiks? How say you by such a trās∣lation as abuseth the word of scrip∣ture against al auncient faith and reli∣gion, against Catholikes, against the Lutherans, against the learnedst Cal∣uinists, aga••nst Caluin him self,* 1.13 against the literal sense of the word & whole drift of the place, & al this to make God the author and worker of sinne, that is by Caluins expresse iudgment in his booke against the Libertines,* 1.14 To transforme God into a deuil & to make vs Christiās worship in steede of god an idol, and such an idol, Quod nobis execrabilius esse debet omnibus gentiū ido∣lis, VVhich ought to seeme to vs Christians, more abominable then al the idols of the Gentiles, vvhat say you to such a trans∣lation?* 1.15 And such translations of the new testament haue bene set forth within these 5000 yeres, yea some within these 5 yeres, & that in Englād, and that with authoritie, yea with the Princes priuilege, except the printers lye.

S. Peter saith of the Iewes, that Christ is to them, Petra scandali,* 1.16 qui of∣fendunt verbo, nec credunt in quo et posti

sunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the english testa∣ment of king Edward, and the first of the Q. raigne translate it thus. They beleeue not that vvhereon they vvere set.* 1.17 This is vvel to be marked (saith Illyricus) least a man imagine that God him self did put them, and (as one, he meaneth Beza, against the nature of the greeke vvord doth trāslate & interprete it) that God did create thē for this purpose, that they should vvith∣stand him. Erasmus & Caluin referring this vvord to that vvhich goeth before, inter∣prete it not amisse, that the Ievves vvere made or ordeined to beleeue the vvord of God and their Messias, but yet that they vvould not beleeue him. For to thē belonged the pro∣mises, the testaments, and the Messias him self, as S. Peter saith, Act. 2. et 3. and Paule Rom. 9. and to them vvere committed the oracles of God by vvitnes of the same Paule Rom. 3. thus Illyricus. Here is geuē the true sense of this place according to the signification of the greeke word. the same is proued by scripture, by S. Peter and S. Paule. The same is con∣firmed by Caluin and Erasmus, and by Luther in his commentaries vpon this place,* 1.18 & more at large by Castalio in his annotatiōs of the new testamēt. Only Beza against al these, translateth

it thus, Sunt immorigeri,* 1.19 ad quod etiam con∣diti fuerūt. They are rebellious, vvhere vnto also they vvere created. which wordes in his note therevpon he explicateth, That men are made, or fashioned, framed, sturred vp, created or ordained, not of them selues, (for that is absurd) but of God,* 1.20 to be scādalized at him and his sonne our Sauiour. Christus est eis offendiculo, prout etiam ad hoc ipsum a Deo sunt conditi, and discour∣seth at large, & bringeth many textes to proue this sense & this translation. which error being of such cōsequence as Caluin graunteth, that it maketh God, no God, but an idol and a deuil, any man may boldly ptonounce of such a testament, that it is the testament rather of Satan then of Christ.

So here is at least one translation worse then ours. & are there no more? looke vpon your testaments of the later translators, al in maner apes of Beza. in one thus you reade,* 1.21 Being dis∣obediente, vnto the vvhich thing they vvere ordeined, in the next, Being disobediēt,* 1.22 vnto the vvhich thing they vvere euen ordeined, this is a litle worse. and with this, word for word agreeth the later testament of the yere 1580, and the Scottish bible.* 1.23 and this is altogether the first Geneua

translation,* 1.24 whom the French Geneua bible foloweth, Sont rebelles, a quoy aussi ils ont estè ordonne••. They are rebels (a∣gainst Christ) vvherevnto also they vvere ordayned.* 1.25 Atqui si deus creauit aliquos ad contumaciam, omnino author est eorum con∣tumaciae, quemadmodum, si quos ••re••uit ad obedientiam, omnino author est eorū obedien∣tiae (saith Castalio against Beza) But if God haue created some men to rebellion or disobedience, he is author of their disobedi∣ence, as if he haue created some to obedience he is truely author of their obedience.* 1.26 And so by verdicte not only of catholikes but also of your owne great doctors such as are Luther, Castalio, Caluin, &c. and in deede by manifest reason, here haue you 7. translations of the new testamente▪ within these 500, yea within these 50 yeres worse then ours. For finde your any one so wilful and horrible an Atheisme in ours, and hard∣ly set a fier on them al. Many moe ex∣amples could I geue, but I wil not be troublesome nor enter new discourses. For conuincing this so grosse and im∣pudente a lye, let the testimonie of that excellent man Beza so commended by M. W. suffice, who accounteth our latine, better then that of Luther,

then that of Basile,* 1.27 then that of Eras∣mus, then that of Castalio, then any that euer he saw. and consequently our english framed altogether accor∣ding to that, by M. W. owne iudgment, can not be the worst.

The next three faultes are obiected [ 2.3.4.] only in wordes, and proued by no ex∣ample, reason, or coniecture,* 1.28 or least argument in the world. Mary that he & his felowes are most guilty of them al, both in the Discouerie and annota∣tions of the testament it is in many pla∣ces declared. And iudge thou (reader) whether we or they loue vnaccustomed and monstruous noueltie of words, we, who striue so much as we may, to re∣taine the auncient words left to vs by our Apostles and founders, Masse, Bi∣shop, Priest, Baptisme, Church, the very names of mē, Isaie, Amos, Iuda, Hieru∣salem, Ezechias, Ozias, or they who haue turned these in to the Supper or the Thankes-geuing, Superintendent, Mi∣nister or Elder, VVashing, Congregation. who vpon most childish affectation to seeme somwhat skilful in the hebrew, reduce al sacred names to the old Iu∣daical sound. As for example one of their greatest Euangelists thus begin∣neth

his translation of Esaie. The vision of Iesaaiahu the sonne of Amoz,* 1.29 vvhich he savv vpon Iehudah and vpon Hierusalam in the daies of Yziiahu, Iotham, Ahhaz, Ieh∣hizkiiahu, Kinges of Iehudah. And this is the common veyne of their preachers if they know a litle, especially in that lan••••nge. as though Petrus, Ioannes, Ia∣cobus, Stephanus, howsoeuer they be vt∣tered in any other tonge, Hebrew, Greeke, Latin, Spanish, Frēch, or Italiā were not truly & exactly expressed in English by Peter, Iohn, Iames, Steuin, but must needes be pronoūced, as they are in the first lāguage frō which originally they are deriued. as though a mā tran∣slating some storie out of French or Spanish into English, translated not wel if he said, Fraūcis the French King in his warres against the Spaniards, but must needes say, Fransois King of the Fransois in his warres against the Espanioulx: or, los Espan̄oles in such a victorie against los Franceses, in steede of, The Spaniards in such a victo∣rie against the Frenchmen. And why then do they not in the new testament vse like noueltie? why for Christ vse they not, Ieschua, for our Lady, Miriā, for S. Peter, Cepha, for S. Iohn, Iocha∣nan,

and so in the rest of the Apostles, whereas they know that thus were they called in their proper language, as at this presēt we see in S. Matthewes hebrevv Gospel. If their ovvne eares abhor this wanton curiositie, and their ovvne iudgment tel thē it is apish arro∣gancie, & peevish affectation of popu∣lar praise, let them confesse the like in pronouncing, Beltshazzar, Nebucad∣nezzar, Iehuda, Iehhizkiiahu, for Balta∣sar, Nabugodonosor, Iuda, Ezechias. for the case is al one.

Much more haue they committed this monstruous noueltie in the things them selues,* 1.30 in taking away the sacri∣fice of the new testament, like the fore∣runners of Antichrist, in yelding to wo∣men and children the headship and supreme gouernement of the Church in al Ecclesiastical & spiritual matters, in abrogating fiue or six sacramentes of seauen, in deuising such a kind of faith, as before their time was neuer heard of,* 1.31 and is more fit for the schole of Epicure then of Christ, and so forth in the rest of their negatiue irreligion.

And as for mocking and contem∣ning the word of God, this was neuer so proper & peculiar to any heretikes

before, as it is to them. For who are they that mocke at the booke of a 1.32 Iu∣dith, that compare the booke of b 1.33 Ma∣chabees to Robin Hoode or Beauis of Hampton, that cal the Prophete c 1.34 Ba∣ruch a peeuish ape of Ieremie, Simia est non admodum sae••ix Ieremiae, that accounte the epistle to the d 1.35 Hebrewes Pro stipu∣lis, as stubble, that reiecte S. e 1.36 Iames epis∣tle as made of stravve, that contemne S. Lukes gospel, that mangle many other partes of the scriptures, and thereby teach the contempt of them al, al stan∣ding vpō like ground? Who doe this? VVe, or they? Catholikes, or Gospel∣lers? & to speake briefly, what is their whole maner of writing,* 1.37 preaching, teaching, and liuing, but a very mocke∣rie of the gospel of Christ? such filthie application of holy write, as sheweth them to vse it for no other purpose but for colour and shrowd of their fil∣thines. Rebuke a leacherous monke for his incest which he calleth Matri∣monie,* 1.38 ô saith he, Better it is to mary then to burne. Require of him that he chastise his body with fasting and discipline for repressing of his beastly concupiscēce: that is against Gods word saith he. For, nemo carnem suam odio habuit,* 1.39 No man ha∣teth

his ovvne flesh, but loueth & cherish∣eth it. when such an Apostata is promo∣ted amongst you to be a superintendēt,* 1.40 and then spoileth his tenants, wasteth his woods, pulleth downe his hous•••••• neuer built by him, or for him, or any of his religion▪ selleth away lead, tile, stone, and maketh mony of al, reproue him for this oppression and rauin, he hath his text ready,* 1.41 He that prouideth not for his ovvne, and namely for them of his hovvsehold, he is vvorse then an Infidel. These interpretations & vvorse then these very many shal you finde in Pe∣ter Martyrs booke, De votis et caelibatu.* 1.42 And at this present, what is the vni∣uersal preaching of the ministers for the most part, but a very mockery & ri¦diculous abuse of scripture? what other is their cōmon writing? and M.VV. in the next chapt. wil shew himself in this kinde as very a scorner as the worst.

[ 5] And whereas after al this he saith, Truely so far of is it that I thinke your translatiō vvil any vvayes harme our cause, that I vvish the copies thereof vvere multi∣plied, and other men might be partakers thereof, This is as fowle a figure of hypo∣crisie as any hitherto touched. For if they thinke it wil no wayes hinder

their cause but rather benefite it, why make they such busie inquirie after it? why burne they such as fal in to their hands? are they such witles babes as ••ain not suffer that which doth them good? Cōpare (good reader) their do∣inges, their preachings, their sear∣chings & inquiries, with this speach, and thou shal sensibly perceaue that it is nought els but a very desperat fa∣cing out of a lye, and setting a bold countenance on that, which in deede pincheth them at the very hart roote. With like phrase & character of shame∣lesse vaūting wrote M.* 1.43 Iewel to D. Har¦ding. vve neuer suppressed any of your books M. Harding as you knovve, but are very vvel content to see them so common, that as novv children may play vvith them in the streetes.* 1.44 Thus his face serued him to write then when in the self same Defence he sup∣pressed by leauing out, the very sub∣stance of that booke which he then pretended to answere, when by helpe of his felow-Superintendents and o∣ther frends, euery corner of the realme was searched for those bookes, when the portes were layed for them, Paules crosse is witnes of burning many of them, the Princes proclamation was procured against them, in the Vniuer∣sities

by soueraigne authoritie, Colle∣ges, chambers, studies, closets, coffers, and deskes, were ransackt for them, when not only children were forbid to play with them, but auncient m•••••• and students of Diuinitie were im∣prisoned for hauing of them. So that al this can be nought els but a plaine example of palpable dissimulation & affected lying. Ad populum phaleras, when intrinsecally, they feare, and la∣bour, and sweate, and by exterior sig∣nes declare thus much, and euery day more and more misdoubt the ruine of their Atheistical gospel, which dayly the more it is knovven, the more it grovveth in horror and execration a∣monge honest natures: not only such as are directed by the spirit of God, but euen such as are somevvhat hol∣pen vvith the assistance of natural wisedome and honest inclination.

But come vve to the particular crymes layde against vs, and vvhere∣vpon this dreadful inuectiue is pro∣perly builded, vvhich is,* 1.45 our corrup∣ting the text, or departing from our latin testament. For as vve in exami∣ning their testament framed according to the greeke as they pretended, re∣proued

them not in their translation, nor could so doe reasonably so long as precisely they kept them selues to their greeke (for vvhether the greeke ••a••ere so to be folovved, is an other question) in like maner vve propo∣sing to translate the latin (vvhich to vs is as autentical as the greeke to them) can not reasonab••y be blamed as false and corrupt translators, but vvhere vve haue gone aside and leaft that original which vve preten∣ded to translate. And if herein vve haue erred, vve gladly vvil acknovv∣ledge our ouersight, and are ready to amēd the same. And here (Reader) hast thou specially to marke, by what ar∣gument he verifieth that which he obiecteth,* 1.46 Our prophane corruptions, our outrag••ous boldnes, our more violence vsed to the holy testamēt of Christ, then euer vvas vsed by any kinde of heretike so notorious that al the world may iudge that our intent was, To make the peop••e scorne and contemne the vvord of God. how iustifi∣eth ••e al this? by what proofe? for hitherto we haue wordes, and nothing but wordes, such as euery grammar-boy can picke out of the booke which he readeth and ioyne together.

But from M. W. the Q. Maiesties reader, his auditors looke for soun∣der stuffe then such childish gramma∣tical declaiming.* 1.47 Many places (saith he) haue I noted vvherein you haue manifestly erred from that your vulgar latin edition. that vvil I declare by one example, the like vvhere of I could bring forth many. Surely this is very weake to maintaine the greatnes of the accusation thundered out before. And whereas you pro∣mise one example, and geue vs two, the reader may assure him self, you would haue spared vs three if you had bene able. But belyke these, one or two, are horrible monstrous faults, and touch matters of maruelous great height, Christs Diuinitie, Humanitie, Incarnation, Heauen, and Hel, such as are the faults of these mens bibles, and so these two may serue in steed of a number. Let vs here them in M. W. owne words. In the epistle to the Rom. ca.* 1.48 13. v. 19. thus it is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvhich vvords the old interpreter turned thus, Non vosmet ipsos desendentes, but by you they are turned othervvise ac∣cording to the greeke veritie, Not reuenging your selues. The like place is in Matth. 4. v. 16. vvhere these vvords, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.49 the old interpreter turned, The people vvhich vvalked in darkenes, am∣bulauit in tenebris, as also in Hierom vve reade. but you folovving the greeke exemplat haue turned othervvise and more truly: The people that sitteth in darknes, Qui sedes in tenebris.

Thus M. VV. and this is al. And here first of al the reader may againe remēber how iust cause I had to charge him with affected hypocrisie for excla∣ming so tragically vpon our testament wherein he findeth only these faultes, which if they were faultes, of what weight they are, euery child may iudge. But to passe that ouer, let the reader see how blindly & fovvly he is decei∣ued. We haue left our latin & folovved the greeke (saith he) in turning De∣fendentes,* 1.50 Reuenging. and why so? hovv proueth he that vve leaue our latin? he vvil ansvvere I suppose (for reason him selfe yeldeth none) because in al M. Coopers Dictionarie vve finde not, that Defendere signifieth To reuenge. If that be true, then belike if vve vvere maister Coopers scholers, the case vvould goe somvvhat hard vvith vs. But if he vvil vevv other Dictionaries as wel as M. Coopers, he shal find both

that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in greeke, in latin is true∣ly turned by Defendere, and Defendere in latin, is vvel and properly turned in English by Reuenge. So the greeke dicti∣onarie of Basile printed the yere 1557. teacheth vs. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, defendo, vindico, vlciscor, in alicuius gratiam. So the latin and french, and latin greeke & french dictionaries printed at Paris the yeres 1559.1575 1580. set forth by Sonnius & Rob. Stephanus teach vs, that Defen∣dere signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, defender, garder, et preseruer, venger, as vvel to reuenge, as to defend, gard & preserue. And which is to vs more then al, the dictionarie of the Church, that is, the auncient ecclesiastical vse of this vvord in the scripture & fathers teacheth vs somti∣mes & in this place, this to be his proper & grammatical ense, and so the aun∣ciēt fathers vsed this word. So Tertul∣lian.* 1.51 Durum videbatur populo a deo expec∣tare defensam edicendam postea per prophe∣tam, mihi defensam et ego defendam. It see∣med a hard thing for the Ievvish people (in Moyses time) to expect reuenge from God vvhich vvas aftervvards promised by the prophete saing, To me reuenge, and I vvil re∣uenge. Where manifest it is that Defen∣dere and defensa, is grāmatically Reuenge

& To reuenge,* 1.52 & manifest it is that S. Am∣brose doth not expound, but gramma∣tically take the word Defendere, in the self same maner, that is, to signifie Re∣uēge, euē as S. Hier. put it, or rather as I thinke leaft it, being so vsed by the for∣mer trāslator. So doth Haymo, so doth S.* 1.53 Bede, and maketh no scruple at it, but in his commentarie taken out of S. Augustine expresseth by Vindicare that, which our interpreter vttered by Defendere.

And the same is most plaine by the trāslatiō of the bible it self. For where∣as in other places, for example, in the storie of Holofernes the greeke is, That he sware he would, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.54 Reuenge him self of al the lāds, that doth the old interpreter vtter by De∣fendere.* 1.55 And in the 9. chap. where Iudith praiseth God,* 1.56 saing according to the later English bible, O Lord God of my fa∣ther Symeon, to vvhom thou gauest a svvord to take vengeance of the strangers, the latin is, Gladium ad defensionē abienigenarū, the greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the English bible printed two yeres before,* 1.57 trāslateth, A svvord for a defence against the enemies, and putteth in the margent,* 1.58 Or to reuengment. The former

bible vseth only, Defence & not Reuēge at al, whereby it is cleare that those trā∣slators hauing belike some more skil in the old vse of this word thē M.W. ac∣cōpted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be wel turned, ether by Reuenge, which is more proper, or by Defence, which is also most true, res∣pecting the vse of the latin, but must si∣gnifie as much as Reuēge in English, for els they trāslated falsely. So in Ecclesi∣asticus, that writer speking of a father that dieth & leaueth behind him a good & wise sonne, among many other be∣nefites which he hath thereby, he reck∣neth this,* 1.59 that he hath leaft one who wil Defende & Reuenge him against his ene∣mies, in greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in our latin, Reliquit defensorem, in the English bibles, He leaste behind him an avenger.* 1.60 The same writer speaking of the re∣uenge wrought vpon Baals Priestes for their Idolatrie 3 Reg. 18. calleth it,* 1.61 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our latin, Iuditia de∣fensionis, the English bibles, Iudgment of vengeance.

Many lyke wordes there are in the new testament, wherein if a man exa∣mine vs according to the vulgar signi∣fication of the word as we learned it when we were children, we can not

alwaies auoyde bl••me.* 1.62 But if we re∣spect the true vse of the latin word in the auncient Church, he whosoeuer blameth vs, therein much more sha∣meth him self. So in S. Iames, Naue•• minanour, we translate not, Men threa∣ten shippes,* 1.63 as some grāmarian would perhaps imagine we ought, but shippes, are caried or driven. Abraham conforta∣tus est fide,* 1.64 not, Abraham was comfor∣ted in faith, but, VVas strengthned in faith.* 1.65 Christus exprobrauit ciuitatibus in quibus facte essent plurimae virtutes eius &c. quia si in Tyro et Sidone factae essent virtutes quae factae sunt in vobis, we En∣glish not, Christ vpbrayded the cities wherein were done most of his ver∣tues &c. but, vvherein vvere done most of his miracles, and because if in Tyre and Sidō had bene vvrought the miracles vvhich haue bene vvrought in you. I passe ouer very many examples of the like qua∣litie and nature, in al which we geue not that English which the latin word seemeth at first to require, and yet for al that nether do we (as some man like M. W. may imagine) forsake our latin, and folowe the greeke, but by conference of latin with greeke, and one place with an other, and by the fa∣thers

of the Church, and continual practise of the same, we know assured∣ly, that our enterpreter verbatim, word for word meant to expresse the greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Iames, by his latin Mina∣r••, that is, Te be driuen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Paule by Cōfortari, that is, To be strength∣ned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Mat••hew, by Virtu∣tes, Miracles.

And in this place it is most euident that our ēterpreter so tooke the word Defendere, and that not only because we see his vse in other places, but euen by considering the peeces of this very sentence. Haue peace vvith al men,* 1.66 Non vosmet ipsos defendentes charissmi, sed date locum irae: scriptum est enim,* 1.67 Mihi vindictā et ego retribuam, dicit dominus. Where very plaine it is by the anteced••n••s, by the consequents, by the whole drift of the place, by that which he in∣ferreth, that he meant to take Defendere in the former part, as signifying the same with vindicare in the later, where vnto if we ioyne the vse of the same author in other places, the auncient speach of the Church and fathers, and the very new heretical bibles, we shal much more easily per∣••eue, that both he meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Re∣ueng

by Defendere, when he first transla∣ted the greeke into that latin, & that we truely gaue his meaning, when we turned Defendere by Reuenge, out of latin in to English. And so this first, is no Prodigious error, nor Prophane noueltie, nor Heretical contempt, nor Outragious or desperate boldnes, nor of our parte any fault at al: but on M. W. part, it is a grosse error, and a blind error, and foule ignorance, and great malice, and litle vvitte, to am∣plifie so outragiously a thing of so smal value if it vvere an error, and a thing of no value being no error at al.

The other perhaps that remaineth is huge & monstruous inough to make recompence for both. VVhat is that? forsooth vvhereas Our old editiō readeth Populus qui ambulauit in tenebris,* 1.68 The peo∣ple vvhich hath vvalked in darkenes, vve according to the greeke & more truly haue translated, The people that sitteth in darke∣nes, Populus qui sedet in tenebris. so that herein at least vve haue outragiously abused the people and desperately gone about to deceaue thē, by making them reade more truly Sitting in dark∣nes, vvhereas they should haue read,

vvalking in darkenes. And hovv can vve ansvvere this? novv in truth very hardly. For it is so bald a toy, as I know not vvhich vvay vvel to begin vvith it. But to say somevvhat, let me aske him for vvhat purpose should vve here forsake our latin and choose the greeke? what article, vvhat conclusiō, vvhat argument, ether for our selues or against the heretikes get vve by this alteration? Certainly he had neede to be very subtile that could gather any.

Next, if I answered that he belyeth vs, some man might thinke it rudely spoken: but it is most true. For to let passe that his reading is quite beside the booke (for nether S. Hierom nor any old edition that I could yet finde hath, Ambulauit, and manyfest it is that vve translate not, Sedet, Sitteth, as any man may iudge that cā reade English) our vulgar copies had Sedebat, Sate, as we translated: & that is the most com∣mon reading, as may be sene, if any liste to peruse the common printes of An∣dwarp or Louayne &c. of the yeres 1563, 1564, 1565, 1569, 1570, 1574, 1577, 1580, set forth by Brickeman, Tiletane, Grauius, Plantine, & sundrie others.

Thirdly I adde, that here more eui∣dently then in the last,* 1.69 the Christian reader may learne with what peruerse, and malitious, and vnconscionable aduersaries we haue to deale. The words are cyted out of the Prophete Esay thus, Vt adimpleretur quod dictum est per Isaiam prophetam &c.* 1.70 Populus qui sede∣bat in tenebris. The word which S. Mat∣thew (or whosoeuer was author of this greeke) turned,* 1.71 Sedebat, is in Isai, Am∣bulabat, as also it is in the hebrew tes∣tament extant in S. Matthews name. of our vulgar testaments many reade according to the hebrew, Ambulabat, more, according to the greeke, Sede∣bat. In the sense there can not be imagi∣ned any difference without manifest reproofe of the Euangelist. For cleare it is, that he citeth not the text accor∣ding to the 70 who reade otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but translated it of him self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And to leaue the authoritie of the Euāgelist, plaine it is, that ether word is of so smale force in this place, that it skilleth not one iote whether you take the hebrew or greeke, Ambulabat, or Sedebat. yea the greatest Protestants folow according to the letter, nether

the one nor the other, nether hebrew nor greeke, but put other wordes which they esteeme in sense to be e∣quiualent: Beza,* 1.72 Populus positus in tene∣bris, Illyricus, Populus qui agebat in tene∣bris, Castalio, Populus in tenebris degens, &c. So that if in ether of our latin te∣staments be any error, one folowing precisely the hebrew of the prophete, the other the greeke of the Euange∣liste, how much greater is their fault which folow nether of both? But not to spend time in so vaine a cau••l, the truth is (reader) we folovved as I haue said, the cōmon & best corrected prin∣tes, vvhich haue this in the text, & the other in the margent. And therfore in this also, note thou to vvhat beggerly shiftes this man is driuē, who to make some shevv of talking is glad to snat∣che at such shadovves, to imagine faultes, to seyne lyes, and the some no∣thing vvorth if they were graunted.

And these faultes in number of ob∣iecting, tvvo, for any color pretence or shevv, one, in truth & veritie, none,* 1.73 are al those prophane, horrible, out∣ragious, and desperate corruptions committed in our testamēt, for which he boldly pronounceth as from his

chayer of estate, that this 5000 yeres from the first creation of the vvorld (he might haue added, or 50000 yeres before) there was neuer set forth a new testament in any language, so ful of outragious faultes, so much to the con∣tempt and irrision of Gods vvorde, & vvherein the desperatnes of the papists so much appeared &c. A man might say,* 1.74 Medici mediam pertundite venam, or, minister vnto him some phisicke: for surely he seemeth not to be very vvel in his vvittes.

Notes

• * 1.1

  pag. 14.15.
• * 1.2

  M. W. inue∣ctiue against the late Ca∣tholike trās¦lation of the new Te∣stament.
• * 1.3

  Affected hypocrisie
• * 1.4

  Before pag. 372.373.374.383.
• * 1.5

  Our English translation folowing so precyse∣ly the old latin, can not be so corrupt as M.W. ima∣gineth.
• * 1.6

  Pag. 15.
• * 1.7

  Mat. 27.
• * 1.8

  Ioan. 11. v. 48.
• * 1.9

  The end of the new gospel, carnal li∣bertie.
• * 1.10

  The true grace of this amplifying figure.
• * 1.11

  In his ser∣mon prin∣ted, fo. 14. see the Dis∣couerie pa. 178.
• * 1.12

  A most ab∣surd & false amplifica∣tion.
• * 1.13

  To say God is author of synne, is to say, that god is a deuil.
• * 1.14

  Caluin in instructio. contra Li∣bertinos. ca. 14. Deum in diabolum transformāt
• * 1.15

  English translatiōs leade men to that opi∣nion.
• * 1.16

  1. Pet. 2. v. 8.
• * 1.17

  Illyr. glos. in 1. Pet. c. 2. vers. 8.
• * 1.18

  Castalio de∣fensio. suae translatio. pag 153.154.155.
• * 1.19

  Beza in ••. Pet. 2. v. 8.
• * 1.20

  God crea∣teth men to sinne, Beza.
• * 1.21

  Bible of the yere 1577.
• * 1.22

  the yere 1579.
• * 1.23

  The yere 1580.

  The yere 1579.
• * 1.24

  Printed at Geneua the yere 1561.
• * 1.25

  Cast. defens. suae transla∣cions p. 155.
• * 1.26

  Al these translations by verdicte of Caluin, make god an idol & a deuel.
• * 1.27

  M.W. in his last short sentence, 6. refelleth & gain sayeth whatsoeuer he hath sayd before.
• * 1.28

  The prote∣stants more desyrous of nouelty of words then euer were any hereti∣kes.
• * 1.29

  Oecolam. Esa. c. 1. v. 1.
• * 1.30

  A far grea∣ter alterati∣on and no∣uelty in ar∣ticles of fayth.
• * 1.31

  The authors and writers of sundry bookes of scripture, mocked & scorned by the prote∣stants.
• a 1.32

  The tower disputatiōs the 4 day.
• b 1.33

  Zuingl. to. 1 art. 57. fol. 100.
• c 1.34

  Idem to. 3 in rhrenos Iere. fo. 384.
• d 1.35

  Magdeb. see before pag 414.
• e 1.36

  Luthera∣nes and Zuinglia∣nes. see be∣fore chap 1.
• * 1.37

  The new preaching a very mocke¦ry of scrip∣ture.
• * 1.38

  1. Cor. 7. v. 9. see the an∣notations vpon that chap.
• * 1.39

  Ephe. 5. v. 29
• * 1.40

  The prote∣stants vse scripture for a veyle 〈◊〉〈◊〉 coueral filthynes.
• * 1.41

  1. Tim. 5. v. 8
• * 1.42

  Pet. Mar de votis & cael.
• * 1.43

  Iewel de∣fence of the Apolog. part. 6. ca. 8. ¶. 1.
• * 1.44

  Incredible impudency in bragging and lying.
• * 1.45

  The particu¦lar faultes of our En∣glish trans∣lation.
• * 1.46

  A terrible accusation
• * 1.47

  How wea∣kely the same is iu∣stified.
• * 1.48

  Vbi supra.
• * 1.49

  Marke the greuousnes of these 2. faultes.
• * 1.50

  Defendere is wel tran∣slated to re∣ueng.
• * 1.51

  Tertullian contra Mar∣tionem li. 2
• * 1.52

  Ambros in Rom. ca. 12.
• * 1.53

  Beda in Rom. 12.
• * 1.54

  Iudith 1. v. 12. & 2. v. 1.
• * 1.55

  ca. 9. v. 2.
• * 1.56

  The yere 1579.
• * 1.57

  1577.
• * 1.58

  1562.
• * 1.59

  Ecclesiastici 30. v. 6.
• * 1.60

  Of the ye∣res 1562.1577.1579.
• * 1.61

  Ecclesia••••ici 48. v. 7.
• * 1.62

  Great diffe∣rence oft∣times in the sense of a word, as it is vsed by ecclesiasti∣cal writers & prophane
• * 1.63

  Iacob. 3. v. 4.
• * 1.64

  Rom. 4. v. 20.
• * 1.65

  Mat. 11. v. 10.24.
• * 1.66

  Rom. 12. v.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Defenden∣tes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mihi vindi∣cta.
• * 1.68

  A great and monstruous fault, to trā∣slate a thing more truly.
• * 1.69

  The vncon∣scionable demeanure of our ad∣uersaries.
• * 1.70

  Esa. 9. v. 2.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  Beza, Illyricus, Castalio.
• * 1.73

  Parturiu•••• montea.
• * 1.74

  Iuuenal.