〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE ANSWER TO THE PREFACE OF THE RHEMISH Testament.  
By T. Cartwright.  
AT EDINBURGH PRINTED BY RObert Walde-graue, printer to the King's Majesty. 1602.  
Cum privilegio Regio.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th'answer to the preface of etc.  

To the six first sections page 1. 2. & 3.  
THE true religion being like the heavenly bodies which never change: the Popish religion resembleth the earth, which as the potter's clay is ready to receive any form, according as the wind and weather, times and seasons of the ●eare, winter or summer, spring or fall will set upon it. Hereof it is that they which sometime did so deadly hate the instruction of the youth, in the grounds & principles of religion; that they could not hear the word of Catechism with patiented ears: now in fear of a general falling from them through opinion either of their blockish ignorance or sluggish negligence; are constrained both to write and teach their Catechisms. Out of the same fear it riseth, that they which hitherto could not endure the holy scriptures to be red of the people, in their mother tongue: now least they should utterly fall from the hope of their gain, through a vehement suspicion of juggling and playing under the board with the people: and constrained to profess a print of that, which they sometimes burned, and praetend allowance of that, which in times past they condemned. Howbeit th'evidence of the truth having these Church robbers upon the rack: see notwithstanding how hardly they are gotten to confess the truth, & how they lysp it, rather than speak it out. For here they confess 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 Slavoys; which notwithstanding is most evident, not only by the words of Jerome, who affirmeth that he gave to his own nation a translation most diligently amended: but by certain of their own Doctors, from whom th'evidence of Ieromes words 
Hosius d● Saecro verbo Vernac, legendo. Alfonsus' d● Haeres. lib. 1. c. 13  doth wring forth the confession of the truth in this behalf. But what needeth all this niceness; when it is evident that in the elder and purer times, the scriptures were translated into innumerable, yea to all tongues usual amongst men. In the latter times of popery, 
Chrysost. in joh. homil. 1 Theodoret. de corrig. Graecorum affect. lib. 5.  it is not showed, that there were such translations especially in England: where the jesuits do foolishly conclude, that there was a translation in our tongue allowed, because the counsel provideth that none should be permitted, but that which was allowed by the Diocesane. And if there were any; yet it being kept close prisoner, that it could neither come to the people, nor the people to it: it is all one in this question, whether there were none, or no use of them. And if they both were, and were used: yet for so much as, by their own confession, they were permitted to wring out of the people's hands the translation whereby the Popish Church was besieged: it is evident, that you permit it not either in reverence to the holy scriptures, or love to the people; but rather as desperate enemies, which had rather kill with it, then that the head of your gainful errors should be stricken of by it. And it fareth altogether with you in this point, as with men which having a natural hatred of cheese, or some such food, in such sort as the very sight or touch of it doth offend them: yet being effamished, are content for the safety of their lives even to eat it. For abhorring from the scriptures in time of your peace: when it cometh that you and your state is plunged by such as you call baeretickes; you are glade to bite or nibble upon the scriptures, if happily you can get any thing to serve the present need. But tell us (go●d sirs) is the reading of the scriptures by the people, like unto Strawberries, that are good only in some season of the year? is it physic when men are sick and not meat when they be whole? is it treacle to drive out poison, and not preservative to keep from it? hath it strength to put the enemy to flight, and hath it none to hinder his approach? finally is it good to weed, & not to plant? The contrary whereof is rather true. For if it be able to heal a sick man, it is much more able to keep him whole which is already in health: & if it be meet to give light to the simple, when the heavens are overcast with the mist and cloud of heresy; it is much more forcible to show the way, when they are not so clouded. It is therefore a sottish distinction which the jesuits use, in making the people's reading of the Scripture dangerous in time of peace, and profitable when th'enemy (by heresy) hath made a broil. How beit admitting that the people's harvest of reading the Scripture, is only in foul weather: how cometh it to pass, that you have not well-nigh forty years long, wherein the gospel after a dead winter hath been green and flourished again in our country, and wherein the heretical translations (as you call them) have filled the land: procured that this sickle of your translation, might be in the hands of the people; thereby to get them so much grain, as might have fed them in this dearth of Masses, and other such swill and swads as you were wont to fill them with? Wherefore the people may well see 
Tranquillus.  that as unto Vitellius, the dead citizen was always of good savour; so unto you, the dead & carcased souls are of pleasant smell. But let us come unto the grounds of this difference of the people's reading of scriptures, which they have set in the forefront of the preface. The first is, that it is not absolutely necessary for all manner of men to read them. It is absolutely necessary that all men should use all good means and helps, whereby to know Christ more perfectly: but reading of the scriptures (which all do testify of him) is a good mean and help thereunto: wherefore it is absolutely necessary. And to this stair of climbing up to the knowledge of Christ by reading, doth our S. Christ lift up his hearers; when he willeth them to search the scriptures. For he 
joh. 5. 39  doth not will them only to hear the word preached, but to use all manner of instruments, whereby they might dig out the hid treasure of the knowledge of himself. And the circumstance of that place, doth argue, that he had in that particular exhortation, a more special regard to the reading of them, then to th'other more excellent exercise of having them preached. For when of th'one side, they believed not the Sermons of our Saviour Christ, and of th'other side, it was dangerous to refer them over to the Sermons of the Scribes and pharisees maliciously blind in that mystery: there remained only that with invocation of the name of God, they should read the scriptures; to th'end that by conference of them with the Sermons of our Saviour Christ, they might find and feel the truth of them. And as this place proveth that the people's reading of the scripture, is a good help to those that believe not after they have hard the preaching: so th'example of the 
Act. 17. 11.  men of Baerea, declareth that it is also necessary for those that believe; that they should be able by conference of the scripture, to confirm themselves in the faith whereinto they are entered: whereof let the reader further look, what is both objected & answered in that place. And if it were a safe and a sure thing for the jews, not yet believing in our Saviour Christ, to search and read the scriptures: how can it be dangerous for Christians, that have already believed him to read the scriptures, which bear testimony of him? And if it be commendable, that those that were novices in Christianity & plants of a day old, should search & read the scripture: how much more ought the reading of the scriptures be committed unto their trust, which (through the covenant of grace) were from their mother's womb borne Christians. 
Gal. 2. 15   
Secondly it is absolutely necessary for all men, to use all those aids whereby they should the more perfectly know what is the will of God; 
Deut. 6.  thereby to frame themselves to th'obedience of the same. Hereof the law commandeth, that every one should not only have the law sounding like a trumpet in his ears: but also that it should be as a ring upon his finger, as a bracelet upon his hand, as a frontlet before his eyes: that is to say, always in sight. For which cause he commanded further, 
Deut. 6. 7. 8. 9.  that the law should be written upon the frontiers of the land, upon the gates of the City and Town, and upon the posts of every man's private house. Now if it were then thought good to the wisdom of God, that the people should in passing by, read the law graven, or painted upon pillars, gates & doors, where they could not consider of it so gravely & stayedly: how much more was it his good pleasure, they should read the same sitting in their houses: where having the book before them they might more ripely and deliberately conceive the sense, and receive the fruit thereof. Further th' Apostle 
Coloss. 3. 16.  commanding that the word of Christ, should dwell plentifully or richly amongst those that are of the Church; doth thereby give commandment, that they should use all lawful means of familiar acquaintance with it. Unless therefore it be denied (which cannot be of them that grant it sometimes expedient) that the reading of the Scriptures, is a lawful exercise in the word of god, for the obtaining of greater wealth in the same: it is manifest, that it is commanded of th' Apostle. If commanded, then also absolutely necessary. Moreover it is commanded to try 
1. joh. 4. ●.  the Spirits, whether they be of God or no: But that can not be without some further knowledge of the word than we receive of the spirits themselves, that is to say, the ministers speaking either in the spirit of error or truth: wherefore it followeth, that the whole knowledge that a faithful man ought to have, hangeth not of the mouth of the minister, but aught to have a supply of private reading, and meditation of the law at home. Again the King, who of all other for the multitude 
Deut 17. 19 josu. 1.  and weight of his business, in the affairs of the common wealth, might seem to be freed from this exercise of private reading, and to content himself with the sermons in the temple: is commanded to read the book of the law diligently: where other men that are neither so full of business, nor have so many whose welfare dependeth of them, can not be exempted from this exercise of piety. And if it be necessary for the King to read in the word, that he may rule well; it is necessary that the subjects should do the same, that they may obey well. And if it be needful for him to read, that he command not through the pride of his heart things that are unlawful: there is the same necessity for them, lest in too great baseness of mind, they shall obey man rather then God. Last of all, reading of the scriptures 
josu. 8. 34 Nehe. 8. 2. Reg. 23 2. Act. 13. 15 & 15. 21. Col. 4. 16  publicly in the Church, being not only a laudable and approved custom of the Church under the law, but commanded also in the gospel: doth declare that that which was continually profitable unto the whole Church together, can not but edify every one a part in his house. As for their reason to prove it not necessary, for that through man's malice or infirmity, the scriptures are pernicious & 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 either infirmity or malice, many & the most part oftentimes of those that hear, get a greater condemnation unto themselves. So also the Sacraments shall be banished, which by many are received to judgement. Finally, so it 
1. Cor. 11  should be dangerous for the people to meddle with Christ himself: as 
Luke. 1.  one that is set for the rising and fall of many.  
And to this manifest & sounding voice in the Scriptures, doth th' echo of th' elder Churches answer: which teach that the people should learn 
Orig in Levit. hom. 4. Chrysost i● Gen. homil. 29.  the Scriptures without book: that they should not only hearken unto 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 soul, that meat doth to the strength of the body: that all men ought, by daily reading the Scripture 
Hieron i● c●p 10. Ecclesiast. August. in Psal. 33. c●n●. 2.  get wisdom: that they should read the Scriptures, for that they were written to th' end we should be comforted. Wherefore it is not the Churches divine wisdom, but the Popish Synagogues devilish craft, to forbid that at any time, which both the Scriptures, and purer Churches have not only permitted th' use of to the people, but straightly charged them therewith. And it is not unlike the subtle practice of the Philistimes, the most deadly enemies unto the Lord's people: who to keep them always in slavery, permitted no use of weapon unto them, a few excepted, whom they (forsooth) would show grace unto. So 
1. Sam. 13  the divine wisdom of your Church, is to hinder the servants, that they should not know their masters will: to hold from the betrothed maid, that she should not know her faith & duty to her spouse. Where also it is to be noted, that as th' authority of God's word is in no account with them: So neither the Council of Trent (otherwhere matched with th' authority 
Upon Act 15.  of th' evangelists) nor the supreme authority of the Pope is so sacred amongst them, but that for lucre they are bold with both of them. For in steed that they precisely command, that none may read any translation whatsoever, without the Curates testimony of his ability thereunto: they have without repeal of Council, or Pope's decree, put their translation in men's hands with no note of discretion which we understand; but who will give most. You may not think much therefore if we for Truth's sake make light of your Trent council, when you for gain infringe it.   

To the three next sections, pag. 3. and 4.  
If (as hath been showed) all aught to read the Scriptures, than all ages, all sexes, all degrees and callings, all high and low, rich & poor, wise and foolish have a necessary duty herein: of which particularities, neither do the Scriptures nor ancient writers keep silence. For the Scripture declareth that women and children, & that from their infancy, that 
josua ● 2. Tim. ●. Psal. 49 Prov.  noble and ignoble, rich and poor, wise and foolish exercised themselves in the holy Scriptures. And Theodoret 
Theodoret. de corrig. Grae. affect lib. 5  liketh well that the points of religion which the Church taught▪ were not only known of Doctors and masters, but of Tailors, Smiths, Weavers and other artificers: not of men only but of women, and the same not only learned, but labouring women, sewsters, servants and handmaids; not of Citizens alone, but of Countrie-folke, Ditchers, delvers, neat-heards and gardiner's, disputing even of the holy Trinity, etc.  
And being commanded to be talked of both within the house & without, 
Deut. 6  both lying sitting and walking: a man would think that therein is commanded th' exercise of it in all places, both table and bench, both boat & barge. And it is too great ignorance to make that difference of place in this matter, which was not made under the Law: when in all manner of places it is not only lawful, but commanded to talk of the Law. And seeing to the clean, all things are clean, the boat and boatman, the rudder 
Tit●● 1  and the rower: it is too palpable a darkness, to think that the word 
1. Tim. ●  should be profaned by those things, which by faith & prayer it sanctifieth. Wherefore it is most false, that the Bibles were then only in Monasteries, Colleges, Churches, Bishops, Priests, and some devout principal laymen's hands. For chrysostom exhorteth all the people & 
Epist. ad Coloss. hom 9 Hieron. in Psal. 133 In Matth. homil. ●. & concione 3 d● L●zar●  secular men to get them Bibles, at the least▪ the new Testament. jerom also saith 〈◊〉 married men, Monks, silly women were wont to contend, who should learn more scriptures without book. But chrysostom is bold, and affirmeth it more fit and profitable for the lay people to read God's word, then for Monks, Priests, or any other. And if private reading of the Bible were urged so sore, when (through the travail of writing,) it must needs cost much: how much more than is it now to be pressed, when (through the benefit of printing) it is so easily and lightly obtained. It is false also, that either they sung in an unknown language, or without knowledge of the sense in some profitable measure: which had been liker unto the prating, prattling and parating of birds tickling th' ears of fond men; then to any Christian melody, pleasant in the ears of the wise God.  
After, like men fight in the dark, they strike themselves instead of the enemy. For they are forced to bring forth Jerome, exhorting men and women to the reading and meditation of the Scripture, thereby to walk comely in their several callings. Themselves therefore which drive men from reading of the Scriptures, are causes why neither virgins can meditate of chastity, nor wives of faithfulness, Prince how to rule, nor subject how to obey: seeing these duties are evidently to th' understanding of the simplest, laid forth in holy Scripture: And if than th' inferiors taught not their superiors: it was because that as they excelled their underlings in age & dignity; so they went before them in knowledge and understanding of the word. But because Popery is such a time, wherein (as Solomon saith) the 
Eccl. 10. 4.  servants ride and the masters go on foot: that is to say, wherein commonly the Bishop can bite, but not bark: the Pastor can milk but not feed: the Priest can mum, but cannot speak it is needful that in such a case, the waters should go against the stream & the scholar should teach his master, the sheep control his Pastor, etc. Yea in the learnedst and lightsomest times that ever were, and in personages of notable mark, it hath sometimes come to pass, that not only women 
Luke 2. 38 Luk. 24. 10 act. 18. 26. 2. Reg 5 13 Chrysost. in Coloss. hom. 9 August. d● tempor. serm. 56.  have instructed men: but even the sheep the shepherds, the scholars their master, the servant their Lord. And chrysostom and Augustine will have every one to learn, as they may teach one another. Against which as also against the people's reading of Scriptures, neither Jerome nor August. have a word. For Jerome in the same epistle exhorteth to the reading of the scripture, only he reproveth them which trusting unto the strength of their wits, and to their own study, seek not the necessary help of a teacher, the principal means which God hath ordained to bring men to sound knowledge of the truth. And how far Jerome was from the jesuits judgement, it appeareth otherwhere: when he saith, that the Scripture is termed the Scripture of the people, because it is red unto 
Hieron. in psal. 86  all people that all may understand. Likewise he sharply reproveth such as contemned those that red the Scripture and mused of them day and night, as chatters & unprofitable: which is the very popish spirit that reigneth in these days. The same answer serveth for Augustine, who reproveth not men for reading of the Scripture, but only for that in reading them, and finding difficulties which they cannot avoid: they forthwith condemn the word, in stead that they should repair to such as are able to undo their knots. Which thing is not only clear upon the place, but confirmed by other sayings Where declaring it not to be enough to hear the word in the Church only, he exhorteth all in their private houses either 
August. de tempor. serm. 55  to read, or to get some to read for them. And again, that nothing abideth, but that which a man hath lay the up in the treasure of his conscience, for health of his soul by reading, praying or doing good works, and that we must always pray and read. And if they wrote this, when the malady of arrogancy in divine matters was not so great as now it is: how much more would 
2. Reg. 22. 11. 18. 19 Rom. 7. 7 9 10  they have wrote it in these days; considering that the use of the Scripture, is to beat down the pride and arrogancy of the mind: whereas the jesuits conclude clean contrary, that because men are more proud now then heretofore, the Scriptures should be withdrawn more now then then; esteeming that pride gaineth by reading of the Scripture: therein like to those whom Augustine sharply reproveth, 
August. in Psal. 130  which hearing that they must be humble, will learn nothing: thinking that if they learn any thing, they shallbe proud.   

To the 4. next sections, pag. 4. 5. and 6.  
The moderation of Nazianzene is necessary, but helpeth you nothing at all. For it maketh a distinction, first generally between Doctor & Scholar, and then of the Doctor's office, varying his teaching according to the difference of one Scholar from another: which we confess; and not between Scholar and Scholar, 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: yourselves are guilty of the conspiracy of Korah, which permit to some of the people the reading of the Scriptures, which (out of Nazianzene) you pretend to be the several 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 questions rather than edifying to God which is through faith in Christ. Howbeit commending his sister for her cunning in 
I●funeb. orat. de Gergoniae  the Scriptures both old and new: it is manifest, that by curiosity, he meaneth not to draw them to carelessness of reading & meditating of the Scriptures. Augustine's words, as they make not for you, considering that the simplicity of faith, reacheth itself to the believing, (and consequently understanding) of the whole Scripture, and every part thereof: so to fit them for your purpose, have you shamefully gelded them. For you have left out the pronoun this, which marreth all your market. Augustine having 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 simplicity of faith, which he had proved out of th' Apostles & Christ's words: with which simplicity, both himself and all other was, and aught to be contented. After he showeth the cause of their error, for that being little ones in knowledge, they had neglected the first principles and grounds of their religion, as it were the milk whereby they should have grown to the strength of partaking of sounder & harder meat●. All which doth nothing bar them from the reading of the Scriptures; in every book chapter and almost verse, whereof, there is aswell milk for babes, as strong meats for those which are grown. And as in the most champion and plain grounds of the books of Scripture, there are some mysteries (as hillocks) higher than the rest of their fellows: so in the greatest and steepest hill thereof, there is sooting whereby with labour and travail, with much reading and often prayer, we may come to that height of it, wherein we may see and discover so far of the land of Canaan, & the kingdom of heaven, as our places & callings, sexes and ages do require. And as there is no book in the Scripture so mystical and deep, whereout a good teacher will not deliver doctrine fit aswell for the unlearned, as for the learned: so is there no good scholar in the school of Christ, which out of the hardest books, cannot draw some thing, aswell for his confirmation of that which he hath learned, as for his entrance into the knowledge of that, which he is yet to learn. And as when a man hath learned Arithmetic, the way is open and easy to Geometry, both which make easy stairs to climb up to Astronomy: even so the people having laid the grounds of Religion well, and red diligently the easier and plainer books of the Scripture; shall have also a plain and a paved way, even in the deepest mysteries, and profoundest books of the Scripture. Hereof Solomon saith, that all the words 
Prov. 8. ●  of wisdom are open and easy to every one of understanding. Where because by a man of understanding, he meaneth every one that is godly; as by the fool, the wicked: it is manifest, that he declareth that all the words of God are easy, & open to all God's people. Whereof 
Genes. 18  also cometh that it is said, that 
Psal. 25  God revealeth his secrets & hid counsels, to all that fear him. Seeing therefore the people may aswell come to the reading of the Scriptures with the fear of God, as the Ministers themselves: it followeth that there can be no hardness or difficulty of any place of Scripture, which shall more withhold the sight of that which is needful for them in their place and calling, than which is necessary for the Ministers in theirs. Christ saith that whosoever 
john. 7, 17  will do the will of God, the same shall know his doctrine. Seeing therefore the people and unlearned, may have as settled a purpose to do the will of God, aswell as the Pastor or learned: it is evident, that their labour and travail in reading of the Scripture, shall be more frustrate for their estate, than the Ministers for theirs. Likewise there being a certain promise, that those which abide in the word which they have believed, shall know 
joh. 8. 31 32  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 plain and most usual words, the phrase and manner of speech most frequented, the comparisons and similitudes most familiar, taken out of the shops, and out of the fields, from husbandry and houswiferie, from the flock, and from the heard, from the plough, and the mow. For notwithstanding that it had been easy for the Lord by his learned Prophets and Apostles, and our Saviour Christ especially, to have flien up into the heavens, and to have gone down to hell, for comparisons to set forth his doctrine with: yet we see how he as it were upon the ground, in taking that which is before men's feet to clear his doctrine with. Wherefore? but that thereby he would notify unto the sons of men, that he wrote the Scriptures for the capacity & understanding of th'unlearned. Last of all when the whole body of the Scripture, from the head to the foot thereof, is termed a light & lantern, they 
Psal. 119 Proverb. 6 2 Pet. 1 2. Cor. ●  must needs be the children of darkness, which breath and bluster darkness & obscurity continually against them. And therefore if it be hidden to any, it is hidden to those whose understandings the God of this world hath blinded, that the light of the glorious Gospel of Christ should not shine unto them. This judgement of th'easiness and facility of the Scripture, have the ancient fathers. Origen saith that they 
In Exo●um hom. 9  are shut against the negligent, and open to those which knock & seek. Another, that 
Chrysost. in 2. Thessal. 2 hom, 5  all is clear and plain in holy Scriptures: whatsoever is necessary for us is manifest. Another, that the Lord hath spoken by his 
Hieron. in Psal. 86  Gospel, not that a few, but that all should understand it: that Plato wrote his writings, but not to the people, but to a few, scarce three understanding him. Last of all, Cyrill saith, that the Scriptures are profitably 
Contra julian. lib. 7 medium circiter lib  recommended unto us in an easy speech that they should not go beyond the capacity of any. Wherefore it is no Catholic, but the Pelagian judgement, that the 
August. contra jul. lib. 5. cap. 1  Scripture is hard and fit for a few learned men. Your own Pope saith, that they are like a flood wherein the lame may wade 
Gr●gor. mag. Epist ad Leand. in expositione jobi  and th'elephant may swim. And if all the Scripture carry this light with it, it is clear that every book doth the same. Wherefore also the book of the Canticles of Solomon, entreating of our spiritual conjunction with our Saviour Christ, and that in most chaste, and yet familiar speeches: it is meet for all ages. We agree that there may be a profitable discretion, of reading one book before another, and of reading one twice before another once. But forsomuch as the whole scripture is a letter sent from the almighty to his creature: there is no just cause why the 
Greg. epist 84  book of the Canticles, etc. should be plastered up, that young men & children should not read that part of the letter, as well as the rest. And howsoever jerom in that place seem to allow the jews devise which they saw, what time the vail was before their eyes: yet the same Jerome in another place, where he speaketh of th'education of a young maid of seven years old, sayeth, let her learn without book, the 
Epist. ad Gaudent.  Psalter: and until she come to be marriageable, let her make the treasure of her heart, the books of Solomon, the Gospels, Apostles, and Prophets. Unless therefore you will deny, that the Cantîcles are amongst the books of Solomon; you shall be constrained to confess, that Jerome would not have the tender ages shut out from the reading of them. 
Ioseph. 2. lib. contra Apion  Hear the testimony of josephus is notable, who affirmeth that if any asked any of the jews concerning the law: they were aswell able to tell him, as their own names. And as for your argument, that the people should be no more loath to be ordered by their Pastors, in the reading of the Scriptures, then in th' use of the holy Sacraments: it is absurd. For the Lord commanded the father of the household, to teach his children at 
Deut. 6  home, and by some opening to sharpen and set an edge of the doctrine of the law, that it might cut the deeper into their hearts: yet did not he suffer, that the householder should minister the Sacrament in his house. And yourselves, which grant unto certain lay persons, leave to have th' use of the Bible: do you think it lawful also, that you may credit them with the administration of the Sacrament? Howbeit (indeed) you deal with the people much alike, both in holding them from the reading of the Scriptures, and in excluding them from the Sacrament of the Supper: not only in that they receive but once a year, but that even than they receive no Sacrament of Christ, but an Idol of your own brain. When therefore you have answered the trust you profess in the Sacraments; men may commit somewhat the more unto you, in the stewardship & dealing out of the scriptures. There is no such place of Ambrose in that book: If there were, yet th' answer is easy: that the Bible is called the Priest's book, as they are called the pillars of the 
1. Tim. 3  truth: for that they were more continually to occupy themselves in the reading of them. But that he meant not thereby to shut out the people from reading thereof: it appeareth in that he saith, That he careth not much for his 
Ambrose serm. 35 Look Ambrose upon the psal. 118. serm. 7. in vers. ●  belly, which is earnest in the food of reading: That that is the refection that maketh a fat soul. Also that the reading of the Scripture, is life. We do not think, that you do so much envy the people the reading of the Scriptures, as that thereby you seek your vantage: that your vile filthy merchandise of Masses, and Diriges, Pardons and Indulgences, having no light to show them by, might be vented abroad: which would lie rotting at home upon your hand, if men might be suffered to bring any light with them into your pack-houses. But seeing you object envy against yourselves, let us hear how you answer it. You compare your accusers herein to the Devil, surmising an evil and an envious eye in God, that forbade our parents the fruit of one tree. You do well, if you be able to show that God hath forbidden the people to read the Scriptures. Which because you cannot, th' accusation returneth upon yourselves: it being as Satanical 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 contrary a judgement Irenaeus is unto you in this point: who alluding to this place of Genesis, exhorteth all men to eat of every divine Scripture. You take a sure 
Irenaeus lib 5. add medium circiter libri●  way, to keep the Church from knowledge falsely so named, whilst you will let them know, neither good nor bad: not unlike to those parents, which to be sure that their children shall not surfeit, keep them altogether from meat. You would have them wise to sobriety. Therefore (belike) you banish them from th' acquaintance of the scripture the mistress of all wisdom and sobriety. Where read you that the Scriptures, are compared to knives in the hands of little children? They are indeed compared with a sword, in the 
Ephes. 6  hand of a soldier: whereby it is easy for them to know, that your meaning is to betray them, into their spiritual enemies hands, which have taken their weapons from them. And if some mad men or quarrelers in the camp abuse them to their own and others destruction: yet the law of not bearing sword in field, will never be just. In stead therefore that you should have generally commanded that all soldiers should wear sword, but such as (in respect of franzie or quarreling with their fellows) are specially restrained: you make your proclamation, that no soldier shall we are weapon, but with special licence thereunto. Is this your skill and discretion in warfare? But thus at least you provide, that dogs & hogs should not come unto them: so do you also, that neither sheep nor lamb should touch them. Thus th' usurpers are kept from them, but the true owners also enjoy them not. Herein you bewray a contrary spirit, to that wherewith our Saviour Christ was conducted. For he oftentimes preached in the hearing of known dogs and hogs, that is the Scribes and pharisees, obstinately set against him: lest for their sakes the children should be defrauded of their bread. And you of the contrary side, defraud the children of their appointed portion, lest the dogs should happily snatch at it. Besides this, do you think, that the discretion of dogs and hogs from sheep & lamb is so easy unto you, as it was unto our Saviour Christ, and his Apostles? Can you tell who divide the hoof and chaw the cud, who are clean, & who are unclean, who read in the simplicity of heart, and who with pretence? Hear therefore you mutter that, which Harding your companion speaketh plainly: that the common people are dogs and hogs: and indeed your argument is none at all in this place, unless by hogs and dogs, you mean all those, from whom you steal away the reading of the Scriptures. As for your description of dogs & hogs out of chrysostom, to be heretics and carnal men: it maketh not so much to take the Scriptures away from the common people, as from the learneder and richer sort. For heresy maketh her nest oftener in the breast of the learned, and of those that read the Scriptures in the learned tongues, then in the common people's heads. And the rich are more often loaden with carnal lusts, than the poorer sort: so that if chrysostom or Tertullian prove any restraint of reading of Scriptures, they prove it directly against your practice, which lay the scriptures wide open to all the learned, and as it was in Queen Mary's days (if we will remember) to those that might dispend by year a certain land: that is, to those from whom either you durst not hold it▪ or of whom you hoped to have gain through special licence accorded unto them. You say truly, that no man can understand the Scriptures but by the Spirit of Christ. Whereof if you would have concluded any thing for your purpose: you ought to have showed, that the Spirit of Christ is appropriated to the learned, or at the least oftener accompanieth them, than it doth th' unlearned. The contrary whereof being true, that God revealeth his secrets (for the most) unto the simple and unlearned ones, and that 
Matth. 11 1. Cor. 1.  not many wise men, nor many noble men are taught by this Spirit: it is evident, that if any should be shut from the reading, and other exercises of the Scriptures, the same are especially the learned, and not the ruder, the nobler and not the base, the richer and not the poorer sort.   

To the three next sections, pag. 6. and 7.  
Mark (good reader) the blasphemy of these wretched caitiffs', that esteem so vilely of the holy Scriptures, as if there were no better nor more honourable use of them amongst the people, then to make choice of the reading of them, rather than to be much occupied about stage-plays, cards, and dice. These men (no doubt) could be well content, that the people should rather sit down and pill straws, than they should take any book of holy Scripture into their hand. Pharaos' profaneness from hence forth shall not be spoken of, in respect of th' uncircumcised lips of these beastly jesuits. For he which held the people from exercises of godliness, in respect of doing some profitable work, tending to the fortification of the land: but these are content, that sports and plays, and that of the basest sort, and of worst report, as cards, dice, & stage-plays, shall keep the people from reading of the Scriptures; so that they be not much given unto them. And yet notwithstanding if (as you praetend) they engender heresies, amongst the people: it should appear that they should be aswell occupied in th'one as in th'other: both of them being ready and beaten ways to everlasting damnation. But a liar (they say) hath need of memory. For, if (as you have alleged) chrysostom calls carnal men dogs and hogs: these delicate ones, given so much t● cards, dice, and stage-plays being carnal: it followeth by your discourse, that chrysostom was of this judgement, that the most seasonable time for the people to read the Scriptures in, was when they were dogs & hogs: than which what can be more unworthily spoken of the good Bishop. But mark also (good reader) the brazen impudency of the jesuits, whereby it will not be hard for thee to see, how all conscience in them is even seared away, as it were with a hot-iron. For chrysostom disputeth of a necessary & continual use of reading the Scripture, by the people: & therefore doth not so much speak against the lets of certain times, as when they were given to stage-plays, etc. but meeteth with the ordinary and continual impediment, as the care for house, wife, and children. For which purpose he allegeth th'Apostle, that the Scripture was written for our correction. Which if the jesuits will restrain to the correction of excess in dicing and carding, etc. their cogging and juggling cannot be hid from any. In the third homily of Lazarus, he doth not object th'excuse of pastime: but declareth that for to deliver themselves from the duty of reading the Scripture, one would say, that he hath matters to plead, another that he hath public affairs, a third that he hath his handie-craft to await upon, another that he hath his wife, his children and family to maintain and take care for, and generally every one could say, I am a man of the world, it belongeth not to me to read the Scripture, but to those which having taken their farewell of the world, dwell in the mountains and live a continent life. To whom when he had answered, that they had therefore more need to read the Scriptures: he concludeth, that both they and he that lived amongst men, as it were in the midst of the seas, have always need of the perpetual and continual solace of the Scriptures. And yet reckoning up the manifold uses of reading of the scriptures by the people, he concludeth thus. Wherefore it is necessary, that we should incessantly, fetch our armour at the Scripture. Again, he compareth in the same places which are here quoted, the books of Scriptures, to th'artificers instrument, wherewith he getteth his living, which he will not gauge: and as he maketh his works with his tools, so we by the Scriptures must correct our depraved minds. And a little after, The reading of the Scripture is a great munition against sin, but th'ignorance thereof is a downfall, & a deep hell: this begetteth heresies. Again, It cannot now be (I say) it cannot be, that any can obtain salvation, unless he be continually occupied in reading of the Scripture. There would be no end of writing, if we should lay open all that chrysostom hath in this behalf, to prove that he herein prescribed physic for the general disease of all Christian people, and not for a special malady (as it might be the sweeting sickness) that haunted that people, whereof he had the government. Also for all times both in prosperity and adversity, even uncessantly; And not 
Homil. 3 de Laz.  only in those wherein (through abundance) they waxing wanton, gave themselves to dicing and carding, etc. Wherefore your distinction of a teacher in the School, and Pulpit-man, hath no place here: as indeed it is foolish, and hath no place otherwhere. For the doctrine in school, is and aught to be the same, that is in pulpit, and that in pulpit as exact, absolute, and necessary, as that in the school. The difference is, that in the school hath not annexed the goad and prick of exhortation, as th'other hath. For you may not imagine Chrysostom's pulpit, so lose and so profane as yours is, to speak at all random, without any girdle of truth about your loins. Our women (God be praised) although they are well able, to set such Doctors as you are to school: know their places, and keep silence, content to teach their children at home: which if you cannot brook in them: or ever it can light of them, your condemnation must first pass upon the head of S. Paul, who commandeth to be teachers 
Titus. ●. 3.  of good things unto their daughters, and of Bathsheba who taught 
Prov. 31  the wisest child that ever was among the sons of Adam, Christ excepted. The example also of Eunice who taught Timothe from his very infancy 
2. Tim. 1. 5 & 3. 15  in the Scriptures, is notable to teach that neither women must forbear teaching, nor very babes to learn. And if always learning, they are always ignorant: in what degree of ignorance, shall yours be found, that never learn any thing at all. They read the whole Bible, seeing all is inspired of God, and all profitable, and 
2. Tim. 3  therefore the moral parts. But yet praefer those that be doctrinal, or as you speak dogmatical; as both the foundation of all good manners, and the rule whereby they may judge of the example of life, whether it be good or bad, worthy of praise or dispraise. And it pitieth them, to see the blindness that is yet in your eye: which deemeth that to be so crooked, which to all sound judgement is strait: that is to say, that the causes should go before th' effects, and the rule before that which is ruled by it. And as Saint Paul in the duty of teaching, 
Act. 26.  could not acquit the faith and trust put in him, but by teaching the people the whole counsel of God: so they think not themselves discharged in the duty of learning, unless to the uttermost of that they may, they endeavour to learn what is the good pleasure and perfit will of God towards them. Neither doubt they, but 
Rom. 12.  that they use more reverence & true humility in coming to the high mysteries you speak of, than you do in turning your backs unto them. And they are well assured, that they are fit to wonder at, and to advance th' incomprehensible breadth, length, height, and depth of them, which have waded so far in them as the Bowies and marks of holy Scriptures do teach them: than you, which never wet your neb in them. And if they read the harder books of Scripture, oftener & more diligently, than they do th' easier: a wise Schoolmaster which taketh pleasure in his Scholar, would commend them. Neither hath it been heard of, that the Scholar was ever reproached, for his greater diligence in his harder lesson, but of such three halfpennie ushers, as you be: which are loath your scholars should learn too fast; but here one word, and there another: here a line, and there a line; least in their dexterity & forwardness of learning, your inability and untowardness of teaching should appear. The clasped and sealed book, to us which come not in the strength of our own wits or merits, 
Apoc. 5  but in the victory of our Saviour christ, who hath unsealed them for us, lie so far forth open, as therein we are well assured to read so much, as will serve for our certain direction unto the kingdom of heaven. But in you, which bring of your natural powers, and vaunt yourselves of your merits; It is true that the Prophet saith, 
Esai. ●●  that neither can your learned read, because all is unto them as a sealed letter; & your unlearned being offered the reading, they refuse to read it, & think themselves discharged because they have no learning. And wherefore (I pray you) should th' Epistle to the Romans not be read of artificers & women: to both which sorts (amongst others) it was first written, and why should that be baulked more, than others, by the simpler sort: which hath a special testimony, that both it, and all other the preachings and writings of th' Apostle, are tempered aswell to 
Rom. 1. 14  the capacity of the foolish & unlearned, as of the wise and understanding men. If there be nothing in that Epistle, for th' ign oranter sort to learn: then hath Saint Paul made a desperate debt, which now being dead, he is never able to pay. As for Saint Peter's words, they make no more against the people's reading of his Epistles, then against any other part of the Scripture: the whole whereof, he affirmeth to be perverted of unlearned and unstable men. In which kind if you judge all th' unlearneder sort of your people to be: you foam out your own shame, and manifestly verify the proverb, such Doctor, such Scholar. For our people we cannot hold them for unlearned, which have learned Christ; nor unstable which by faith are founded and rooted so steadfastly, that all the wind and weather, waves and floods that can beat against them, are not able to remove them from the truth, which they have learned in the Scripture. We acknowledge with Augustine, their wonderful depth: which would afray no man from reading of them, if you had faithfully reported Augustine's words. Who affirmeth 
Confess. li. 12. c. 14.  that the overmost of them, smileth upon the little ones, and a little after addeth, let us come therefore together, to the words of thy book, meaning Gods. In th' other place quoted by you, he showeth that if a man of the sharpest wit and greatest diligence, from his childhood should give himself to the study of them, continuing in them until crooked age, as if he should live the years of Methusalah: yet he might always profit further in them. Which is manifestly against you, for being bottomless, he showeth 
August. epist. 3.  that notwithstanding no man can sound them, yet that his endeavour to search, is not in vain, but is joined with daily profit, especially in things necessary to salvation: which he affirmeth not to be so hardly come unto. Yea himself confesseth, that even in his very first entrance to the christian faith, hered 
August. Confess. lib. 8. cap. 12. et 7. cap. 9 Chrysost. in proaem. in epist. ad Rom.  th' Epistle to the Romans (which you would wrest out of the people's hands) with great fruit. And chrysostom upon this Epistle, teacheth that the people did not understand Saint Paul's writings, not because they were unlearned, but because they would not have his writings continually. jerom Epist. 13. 4. speaketh of the hard shell of the Scripture, as Augustine did of the depth: to whet the diligence and industry of men, to greater and more continual travel to be taken in the study of them: even also as doth the Scripture itself, which doth not will 
Matth. 24. 15.  the disciples upon the hardness of a place to give over the reading thereof, but to add further diligence & care to understand it. Where the jesuits do it clean contrarily, to terrify men from them. And therefore Jerome saith they shine and are very bright even in the 
Ibid.  very shell of them, although the marrow be sweeter. Likewise he exhorteth all to crack the shell, to th' end to eat the kernel. And in the very next Epistle writing to a Matron, he saith, Therefore let the divine Scriptures be always in 
Hieron. ad Celantiam  thy hands, and let them uncessantly be turned or rolled in thy mind. Beside that if all the Scripture were so shelly as you (out of Jerome) praetend: where is the milk and honey for children, that are 
Heb. 5. Psal. 19  called (as hath been showed) to the reading of them. They have no teeth to crack the shell, yet they depart not empty, nor return not hungry from them. Wherefore Augustine saith, that God hath so tempered the Scriptures, that by 
August. d● doct●ri. Christ. lib. 2. cap. 6.  manifest places he might provide against famine, and by those which are obscurer, he might cleanse the loathsomeness of our stomach in exercising ourselves about them: noting thereby, that men would grow to disdainfulness of the Scripture, if with th' easier Scriptures, they should not join the study of the harder. Finally, if before the lawful exposition of the Scriptures, whole thirteen years are required, only to run the course of reading the Scripture: we suppose verily, that such an expositor will never be found in Popery; although he be sought with a candle: where the chief garland and crown of divinity, is not given to him that hath been most conversant in th' old and new Testament, but to him, that can quite himself best in Duns and Dorbel, in Lombard and Gratian, and such other unwholesome Nurses as these be, at whose breasts, the popish divines do suck their first milk in theology. And to what end should they bestow thirteen years, before their entrance to the Ministry, and the most of their time after they are entered in the study of the Scripture: if they may bring no other interpretation of any place, then that which they have received of their forefathers. As for th' interpretation of every part of the Scripture, by th' Apostolic tradition; further than by tradition (as appeareth afterward) is understood the written word of th' Apostles: there is no manner of mention in any writing, that carrieth credit with it. But of interpretation, the discourse will follow 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 condemn the reading of the Scriptures: and as if they had to do with a hand or foot ball, delight in the taunting terms of tossing and tumbling of them. And we wait patiently 
judas epist.  until the Lord come to give judgement of all these blasphemous speeches, which wicked sinners speak against him, in his word. The trial of the cause by th' outward fruits, receiveth many exceptions. First, of four sorts of grounds sown by the seed of the Gospel, there is but one fruitful; the rest being not bettered by the preaching thereof, are worse than when they remained in their Popish ignorance, or other fall from the truth Wherefore to prejudice the fruit that the good ground yieldeth, by the barrenness & unprofitableness of th' other three sorts which have received the seed aswell as it: is not equal, nor upright judgement. Secondly, this offensive and apparent wickedness, even in the hypocritical profession of the Gospel, proceedeth of the negligence of the governors of the Church and commonwealth, which losing the cord of both Church and commonwealth discipline, suffer wicked men to spit out the poison of their hearts, which the wholesome severity of commanded correction, would keep sealed up in them. And therefore our Saviour Christ, is not afraid 
Matth. 24. 12.  to confess frankly that for th' abundance of iniquity appearing in them that made profession of the Gospel: the love or zeal of many, even of those which sometimes were forward in the same, should wax cold. Now, to lay that fault upon the Religion, which cleaveth unto the governors: is likewise an unaequall and un-even judgement. When in the commonwealth and Church of Israel, every man did what he lusted: who knoweth 
judg. 17. ●.  not, that there were heathen commonwealths, wherein many unlawful things, by law and lawful punishments were restrained. Yet we suppose the jesuits are not so forsaken, that they will thereof conclude, that the heathenish people were better than the people of Israel: and that the religion of those Gentiles, was better than the religion amongst the jews. thirdly, it ought to be remembered that although sin reigned in Popery: yet it appeared not; there being no light of the law of God to show it by: for that the candlelight of knowledge, was clean put out. Where in the preaching of the Gospel, by the beams of truth shining so bright, that which in Popery was holden for no sin, is now known to be sin: and that which seemed under it, a little sin, the Gospel showeth it to be very great. To judge therefore our mote, and gnat (which the light of our doctrine showeth) bigger then their beam and Camel, which the night of their ignorance would not suffer to be seen: is not to hold an even hand, and to go with a straight foot to the judgement which is required. Further, it hath been an old practice of the Devil, against the professors of the Gospel, to charge them with disordered manners: and therefore it ought to offend no man, if it be now renewed, by th' adversaries of the truth. And although our witness in heaven, and witness in heart might well content us; whilst by your slanderous speeches, you do (as it were blowing in the dust) raise it into your own eyes, to make you blinder: yet we dare be bold with all the faults of the professors of the Gospel, (more manifoldly than aught or would have been, if we had walked according to the light that we have seen) to compare with such black Mores as you be which beside teeth and tongue, that is to say, vaunts and brags, have no white about you. For what either virtue in men, chastity in women, or obedience in children, etc. can there be amongst you: which having learned no such thing in the school of the word, where they are only taught, know them not. Your men may have the virtues that Turks and jews have, your women and children the chastity and obedience that is found amongst them: they may fight manfully for their country, they may keep their bodies from outward pollution, they may do the things that their parents command them, &c: yet is there here neither true virtue; nor undefiled chastity, nor humble obedience: as those which are not done for God's cause, but either in servile fear, vainglory, filthy lucre, or some such by-respect. Whereupon we read that Seres a heathen and idolatrous 
Euseb. d● praeparat. evang. ex Bardisan● Chalde●.  people, had through severity of discipline neither fornicator nor adulterer amongst them. In which point with some others, how Angellike we are in respect of you; there is occasion to speak afterward. It is a disorder, if women do teach their husbands, children their parents, etc., which you saying, and saying again to be amongst us, neither do nor can prove it. But it is a greater confusion, when neither husband can teach his wife, nor parent his children, nor old the young, nor Priest the people. When the seer is blind, and th' Ambassador dumb, & finally when the guide of the way knoweth not the way himself: which how true it is in your kingdom; we leave it to be esteemed of all indifferently. Singing of Psalms, hymns, & 
1. Cor. 14. 26. Eph. 5. 19 Col. 3. 16. Beda Histor▪ Ang●. lib. 5 cap. 12.  spiritual songs, the Scripture recommendeth unto us. Bede witnesseth also, that diverse books of Scripture were translated into English metre. If any man abuse this sacred and holy exercise to wantonness; the same shall bear his condemnation. But to meet with such an evil, by taking away the good altogether: is like unto those unskilful physicians, that rid their patients of no disease, unless they take their lives from them.  
In the last of these 3. sections, are Scriptures and Doctors, idly & foolishly alleged, to prove that which no man denieth; that heretics abuse the Scriptures, now thrice in this preface repeated: by the conclusion, that therefore either the Scriptures should not be translated, or being translated should not be imparted to the common people; is naked and desolate of all proof: unless it be proof, that because heretics shroud themselves in the will of the Scriptures, therefore Catholics may not warm themselves with their fleece: or that because they draw poison from them, therefore we may not suck honey at them: or finally for that they climb into the lords armory, to arm themselves against us; therefore we should not enter by the door to prepare & appoint ourselves against them. And if heretics impugning the truth out of the Scriptures, have such force to banish them from the common people: why should not the confutation of heretics by the Scriptures, bring them home again to the people's hands. If ever therefore there were doting disputers these are their brethren.   

To the two next sections, pag. 8. and 9  
It is an old practice of Satan, to bestir himself, and to open the mouth of all his hellhounds against the godly and learned travels of those, which have laboured in this work of translating the holy Bible, or any part thereof. Hereof Jerome complaineth, 
Hieron. ad Dom. & R●g. in Esd. & Nehem. & in paralip. Erasm. Epist. ad Mossella●um.  in many places of his prefaces and Epistles: that he was tong-rent & railed upon miserably. The same complaint is renewed of Erasmus, who was baited by Ley in England, Natalis Bede in France, Stunica in Spain, and infinite other unlearned Monks and Friars. And therefore it ought not to seem strange, if the worthy labours of Master Beza & other learned men of ours, and other Countries have also their curs, to bark at them. As for us, albeit we are not of that sort of men which love our own, & (as the Dolphins do their young ones) have in admiration our works and writings: And further also confess, that our translations are not so exact in all points of perfection, but that time & study may better them: yet how falsely they are charged, by the slanderous pens of these wrangling jesuits, appeareth at large by the learned and substantial defence made for our English translation, unto th' unlearned and trifling quarrels against the same. And if it appear to th' indifferent reader, that our translation which (no doubt) for pure love they bear to their country & countrymen, they judge the worst of all others: is free from those corruptions wherewith the jesuits have slandered it: the good reader may easily know, what to judge of our translations in other Languages, Latin, French, Italian, etc. And herein let all men mark their equity, and by their fidelity in their judgement of Master Caluins and Bezas' translations, affirmed by them to be as new and delicate, as Castalions, or worse than it: esteem what trust they deserve in other their accusations, for either they have never read them, or else partly their ignorance, & partly their furious malice against them, hath so bewitched them, that they can put no difference between a swelling and suaged speech, between an honest homely style, & that which is pricked and pranked up by choice & exquisite words, sought rather to tickle th' ears of dainty fools, then for the fit delivery of the sense the holy Ghost intendeth. Finally between that which goeth upon a plain sandal, fit to go far for the publishing of the gospel: then that which is mounted upon moils and pantofles, meet to keep it at home, amongst a-fewe, whom that courtlynes and curiosity of speech doth delight. And if they will purge themselves from a manifest and impudent slander herein? let them note the places, wherein Caluin & Beza departing from Castalion, have either rioted as he doth, or in licentiousness of speech have gone beyond him. Now where they charge us to disauthorize, or to make doubtful divers whole books of Canonical Scriptures, allowed by th' universal Church of God, a thousand years & upwards: their limitation 
Cyprian de Symb. Apost. Euseb. hist. eccles. lib. 6 cap. 25. Hieron. in prolog. Galeat. cap. 7. & in praefat. in lib.  leving unto us, the most ancient fathers and Counsels which lived the best and first five hundred years after Christ, rejecting the same books which we do; argueth a guilty conscience, constrained to confess the truth which they condemn. A strange impudency therefore, which neither 
Solomon: & prafat. in jarem. & praefat. in Dan. & ad Domni. & Rogat. in Esram, & Nehemiam. & ad Laetam. Epiphan. lib. d●mens. & ponder. Concil. Laodic. can. 59  able to answer our manifest reasons, nor to bring any of theirs, nor yet to match in any sort our authorities: not withstanding blare out their tongues, crying and barking still, that we disauthorize the Canonical Scripture. Their quarrel against Master Beza is answered in the proper place: That against the tenth article of the Creed in meeter, is utterly unworthy of any answer. for the meeter always requiring a paraphrasis, or some compass of words: the poet could not more fitly have expounded the forgiveness of sins then by noting our salvation by faith alone: according as th' Apostle, of the remission of sins out of the Psalm, concludeth the justification by faith without works. Th' other corruption of Christ's soul descending into hell, after his death argueth no contradiction amongst ourselves, but a small remnant of th' infection of Popery in that author: which is so malicious and stubborn a leprosy, as for the approved trial of their cleansing from it, they have commonly need to be shut up from pulpit and pen, some reasonable time: and as they say in the French proverb: The monks cowl is not easily put of in many years, what consent of judgement there is amongst us in that behalf, the later editions which have left that Creed clean out, may somewhat declare.   

To the four next sections, pag. 9 10. 11.  
What compassion have you had of your country men, which have kept back the wheat of God's word from them so many years and ages, wherewith they should have been fed to aeternal life. And your compassions now, what are they but (as Solomon saith of the 
Prov. 12. 10.  compassions of the wicked) most cruel. Wherefore it is certain, that as the curses of God's people have hitherto pierced your souls, and run them thorough for engrossing into your hands the grain of life: so now they will be as sore and sharp against you, for selling them such musty, mildred, blasted, and by all means corrupted grain. Neither is your impiety less now in poisoning them, than it was before in starving them. Wherefore you partly persuade us, that you have done this work in fear and trembling: seeing in so open corruptions, and so manifold and manifest wrest, it was hard for you not to see eftsoons hell opened before your eyes. As for your childish translation of numbering word for word, and as it were syllable for syllable, rather than to give sense for sense, and to translate rather by weight of sense, then by tale of words; although also, it shall appear that you have kept yourself to neither; yet have you no defence in Jerome for it. For although by the words you allege, may well be gathered out of him a straighter jaw in turning the Scriptures, then in turning other writers: yet having showed in the same Epistle, that his use in translating 
Hieron. ad Pammach de optima gener. inter pr●t●ndi.  was not to number but to weigh words, that he followed the words so far as they were not strange from the custom of speech, that he translated not words, but sentences; he addeth, that it is no marvel, if this were done in translating profane and ecclesiastical writers, seeing that the seventy interpreters, th'Evangelists and Apostles had done the same, not yielding word for word. And after in the same Epistle he saith, that the care of th'Evangelists, was not to hunt after words and syllables, but to set down the mind or sense of the doctrines. And therefore showeth by divers examples, where they in words neither agree with the 70. interpreters, nor yet with the Hebrew. Amongst other, th'example that he citeth out of Saint Mark is notable: where our Saviour Christ's words being only Tabytha Cumi. i. Rise maid: th'evangelist translating it, to make the sense more full, interlaceth I say to thee. And if the jesuits tarry to hear, where Jerome himself useth this liberty in translating the Scriptures: we send 
Ad Pammach. & Marcellinum.  them to another Epistle of his, where they shall find him defending himself in his liberty of translating Naschqu Bar which being word for word, kiss the son, he translated adore the son: lest 
Nolens transferre putidè, sensum magis, secutus sum.  (as he saith) if he had turned otherwise, he should have turned it evil favoredly. Which we writ, rather to show how far Ieromes judgement in translating, differed from these apish jesuits, then that we esteem that th'other translation which he shunned, was so hard orrough, as he judged it. And therefore it was elegantly said of the Emperor, I hate alike as departing equally from the mean, both Antiquitaries 
Suetonius in Octavio Augusto.  and affectors of novelties. The first place recited out of Augustine, maketh nothing to the purpose. For as the style of the Scripture, as it were the garments and habit thereof, is neither new fangled, nor exquisitely laboured by persuasive words of man's wisdom: so is it not foul & sluttish; but it is arrayed from top to toe as an honest and chaste matron, avoiding aswell barbarousness and rusticalnes of th'one side, as curiosity and affectation of th'other. In th'other place there is no such thing found as they talk of, albeit that also should make as little to the purpose as th' other. And if the old writers speaking and writing unto their people, did speak and write barbarously, that they might be the better understood of them: what is that, to make it a rule in translating. If Jerome in correcting th' old translation, so tempered his pen that amending it, where it changed the sense of the text, he left the rest to remain as they were: It followeth not because he suffered them to stand, that therefore he allowed of them throughout: considering that a man will not use that boldness in correcting another man's work, which he would do in his own, nor put out every phrase, and every manner of speech, which he himself could better. Besides that it is a harder matter than you are ever able to perform, to show that this old translation wherein these venerable barbarisms & solecisms are found, is the same that Jerome corrected. In none of th' other places alleged out of Augustine, is there any thing to maintain this babishnes of translation: but rather contrariwise, when he affirmeth that some bind themselves too much unto the words, which translations he holdeth for insufficient. Also that when the phrases are not translated, according to the custom of the ancient Latinists: although nothing be taken away from the understanding; yet they offend those which are delighted with the things, when a certain pureness is kept in the signs of the things, meaning the words. And what his judgement is in 
August. lib de vera relig. cap. 5●.  this cause, he doth other where plainly and clearly set down: when he saith that the Scripture is to be declared according to the propriety of every tongue. Indeed he saith that sometime the vulgar speech is more profitable: but his reason is far different from yours. For it appeareth when he praeferreth 
August. de doctr. Chr. lib. 2. c. 11.  those barbarisms it is for the better commodity & capacity of the people to whom he spoke or wrote praferring rudeness of speech; only to that pureness, which either bringeth new words to offend th' ears of the reader: or else maketh the sense doubtful or obscure. In which respect he affirmeth, that to 
August. in Psal. 138.  let his speech fall th' easilier to th' understanding of his people, he had rather say, ossum, which is no true speech then os, which is the proper and true language. Beside that it is more evident by their barbarisms in other speeches then in the texts of Scripture: that they so speak sometime, because they met with no better, nor more choice words. Seeing therefore a good pure Latin speech, is now better understood, than th' old rotten and rusty words: there is no cause, why they should not now be abolished, if ever they had any use heretofore. And if it please the jesuits, to confer the style of these days, sithence the Gospel (after a long winter of ignorance) began to flower again, with the style of those which wrote 200. years hence: we suppose that they will accord us, that there is as great difference, as was sometime between the Dorickes and th' Attickes in Greece, or is now between the court and country with us, yet we think that the jesuits will not therefore, rather choose to stammer & stut with their fore-goers, then to speak clearly & purely with the present age: sure we are, that they have done their best to the contrary. Wherefore it is evident, that you can bring nothing to defend your sottish speech of hell of fire, for hell fire: for against the spirituals of wickedness in the celestials, for docible of God, etc. nor yet for your doubtful and dangerous speech, of the sin of the spirit, for the sin against the spirit, with a number more of the same late. And yet have you not kept the law yourselves have made, for you have translated eighteen years, 
Luke 13. 4  where both the Greek and old Interpreter, which you propound to follow so superstitiously, have ten and eight years. If here seeing your folly, you amended it, why have you not corrected it in places of greater importance, and having corrected th' old traslatour in another place of some moment, Rom. 13. 9 where for restored you have turned comprised, why have you not performed the same in other of greater weight. Not to speak of Lindanus your brother in this impiety, who speaking of the truth of the matter retained by th' old interpreter, more than the truth: yet notwithstanding, confesseth the often slips of impropriety in speech, and other babishnes of him in translating. Now as by your unlearned translation, you have greatly embased the pure mettle of the holy word; so by your corrupt annotations wresting and writhing, haling & pulling the translation, either to a divers or contrary sense of that which the words give, you have made it no better than filthy dross: So that it may be verified of your work which jerom saith: you make of the Gospel of Christ, the gospel of 
Hieron. in Epist. ad. Gal. cap. 1.  man, or that which is worse the gospel of the Devil. If you had given your people your translation alone: we doubt not, but they should notwithstanding all your declinings from the native pureness of the word, have found relief in it against extreme famine, which your unfaithfulness hath thrust them into. Which thing you well perceiving durst not upon the peril of quenching your kitchin-fire: put forth your single few of translation, without the Cooloquintida of your annotations; thereby to bring certain death to all those that should taste of them. Wherein let th' indifferent reader compare our confidence, we have in the goodness of our cause, in either nakedly delivering the Scriptures without any annotations at all, or else with few & short directions. Rather to open the file and course of the Scriptures, then to prejudice the reader, either with recommending ours, or condemning th' adversaries judgement. Let him (I say) compare it with the fearful doubt, that the jesuits have of theirs: which durst not commend their single translation, unto the conscience of the reader, unless (beside the load and charge of their margin notes) they had added almost at the end of every chapter a iag of annotations, wherein they recommend their own, and condemn our doctrine: thereby (at unawares) testifiing against themselves, that the words of the holy Ghost speak nothing for them, unless they be twitched aside, with the wrinch & wrest of their annotations. We having found Christ in the Scriptures, cannot be to seek in the true Church: you that hold not the head, it is no marvel, if you have not laid hold of a filthy & dead carrion, in stead of the lively body of Christ, which is his Church. We which follow the light of the scripture in all questions that can be moved of religion, and not in those only which you idly & rovingly allege out of August. have promise of resolution 
2. Tim. 3 ●. Petr. 1  in all our doubts. But you which blasphemously make the Scriptures to give no more light, to the decision of divers points in religion, them a haircloth: do miserably run yourselves & others, to the condemnation whereunto you are ordained. In which way, although you would drag Augustine with all your might and main; yet will not he keep you company, not only for that he hath nothing for you in the place which you allege, but that he hath the clean contrary unto you: who affirmeth that in the Scriptures we are to seek the Church, by them to 
August d● unit. eccles. cap. 3.  discuss our controversies; & after he saith, that all should be removed whatsoever is alleged of either side against other, saving that which cometh out of the canonical 
Ibi. cap. 16.  Scriptures. And again, we desire not to be believed, because we are in the Church of Christ, or that Optatus or Ambrose or innumerable Bishops of our profession have commended it unto us. Howbeit as through the whole book it shall appear, how small consent of the ancient Church, you have in the principal demands hanging between you and us: so it shall appear a little after, that there is a more certain rule of th' understanding of the Scriptures than you assign: and that although the former judgement of the Church of Christ▪ since th' Apostles time, is able to keep us from falling dangerously in the principal and fundamental points of our religion; yet that they cannot free us from error in every question, that may be moved of it: not to speak of the faint proofs that sometime they used even in great mysteries of our religion, wherein notwithstanding (touching the matter itself) their judgement is sound and Catholic.   

To the next section page 11.  
After that by hiding & burning the Scriptures, by threatening and murdering of men for reading of them, they cannot attain to the causing of such a night of ignorance, wherein they might do all things without controlment: there remained one only engine, which Satan (with all his Angels) having framed and hammered upon 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 first written. Which abominable practice being attempted in th'old testament by Lindanus, (whom some term Blindasinus) is now assayed in the new by the jesuits, who of others (for their deadly hatred of the truth) are not called unfitly jebusites. First therefore, or ever we come to their particular arguments, whereby they would (as it were) cover the head and majesty of th'authentical copies in the Greek to bring them to subjection unto th'old translation: we think it not amiss, to set down the general doctrine, that no one oracle or sentence of God can fall away. Whereby it will be evident that the holy Scriptures, both in the old & new testament written in their original tongues, cannot either by addition, detraction or exchange be corrupted. Whereunto the consideration of th'author of them, ministereth a substantial proof. For seeing they are of 
Psal. 111. ●  God, all whose works remain for ever: it followeth that all the holy scriptures, being not only his handiework, but as it were the chief and master work of all other, must have a continual endurance. And if there be not the least and vilest creature in the world, which either hath not heretofore, or shall not hereafter (by the mighty hand of God upholding all things) be continued: how much less is it to be esteemed, that any sentence of God, wherein a greater glory cometh to him, and greater fruit to his people then of many of those creatures, which (for these two ends) he doth so carefully continue, should perish and fall away. Secondly they all are written generally for our instruction, & more particularly for admonition and warning, for comfort and consolation, &c: unless we will say that God may be deceived, in his purpose and end wherefore he ordained them: it must needs be, that it must continue whatsoever hath been written in that respect. For if it or any part thereof fall away, the same cannot according to th'ordinance of god either inform us against ignorance, or warn us against danger, or comfort us against afflictions, or finally do any other duty unto us, which we have need of, & they were prepared for. Thirdly, if th'authority of th'authentical copies in Hebrew, Chalde, & Greek fall: there is no high court of appeal, where controversy (rising upon the diversity of translations or otherwise) may be ended: so that the exhortation of having recourse unto the law & to the prophets, 
Esai. ●  and of our Saviour Christ ask 
Luke 10 Hieron. epist ad Ma●cel. & epist ad Suniam & Fretel. & ad Damasum, & praef●in 4. Evang & praef. in penitent. 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: whilst these disgracers and disgraders of the Scripture have taught men to say, that the copies are corrupted, and the sense changed. Nay, not only our estate is worse than theirs under the law, and in our saviour Christ's time: but worse than theirs which lived some hundred years after Christ, when th'ancient father's exhorted in such cases, that men should make suit unto th'original Scriptures, to have an end of their controversies. Yea their own Gratian out of Augustine (falsely alleged for Jerome) sendeth us in deciding of differences, not to th'old translator, but to th'originals of the Hebrew in th'old and of the Greek in the new testament. They use quarrelously to surmise against us, that we abridge the privileges of the Churches of our days; because we accord them not to be so ample in every point, as they were when the Apostles lived. But woe unto the Churches of our days, if the Scriptures be (as the Papists would bear us in hand) corrupted, if the Charters and records, whereby we hold the inheritance of the kingdom of heaven, are razed or otherwise falsified, if we have not wherewith to convey ourselves to be children unto the heavenly father, and Priests unto God in jesus Christ; further than from the hand of such a Scribe and Notary as both might err and hath erred diversly. 
Hieron. in 6. c. Es. August. de civit dei. lib. 15. c. 13  These evidences were safely & surely kept, when one only nation of the jews, and the same sometimes (a few excepted) unfaithful, bare the keys of the Lords library: now when there be many nations, that have keys unto th'ark or counter wherein they are kept; it is altogether uncredible, that there should be such packing, or such defect, as th'adversary doth wickedly suppose. Again, if the Lord have kept unto us the book of Leviticus, & (in it) the ceremonies (which are abolished, & whereof there is now no practice) for that they have a necessary and profitable use in the Church of God: how much more is it to be esteemed, that his providence hath watched over other books of the Scripture, which more properly belong unto our times. last of all, (passing by other reasons which might further be alleged) let us hear the Scripture itself, witnessing of it own authority & durableness to all ages. Thus therefore Moses writeth of it; the secret & hidden things remain 
Deu. 29. 29  to the Lord our God: but the things that are revealed are to us and our children for ever: 
Psa. 119. 152  David also professeth, that he knew long before, that the Lord had founded his testimonies for evermore. But our Saviour 
Mat 24. 35 Mar. 13. 32 Math. 5. 18  Christ's testimony is of all other most evident; that heaven and earth shall pass, but that his word can not pass; and yet more vehemently, that not one jot or small letter prick or stop of his law can pass until all be fulfilled. Now as for the common objection of diverse books mentioned in th'old Testament, where of we find none so entitled in the canon thereof: it is easily answered. That either they were civil and commonwealth 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 else they are contained in the books of the kings; which are manifestly proved, to have been written by divers Prophets in their several ages wherein they prophesied. In the former kind whereof, if we reap not that fruit, which they did which lived in the days, wherein the reader was set over unto them: yet we reap a more excellent fruit, which is a certain knowledge of a more special providence & care of the Lord, for the preserving of the Scriptures appearing evidently, in that all those falling away, the books of the canonical Scripture do still remain. Hereof we have a notable example in the books of Solomon; whereof those falling away, that he wrote of natural philosophy, and other by knowledge, the profitablest books that ever were (the Canon only excepted) those alone which pertained to godliness, have been safely kept for the posterity. Which is so much more to be observed, as there being infinitely more in the world, that effect the knowledge of natural things, then do godliness: have not yet with all the care of keeping them, been able to deliver them from this whole and perpetual forgetfulness, whereunto they are fallen, as if they had never been written. Where of th'other side his holy writings hated, of the most part, & carelessly regarded of a number: have notwithstanding as whole and full a remembrance as they had the first day the Lord gave them unto the church. And seeing there are now more than 1500. years, wherein there is not only no book, but no sentence of any book of Canonical Scripture fallen away: what cause is there why we should think that in the time which was under the law, whole books fell away so thick and threefold. For as for books of the new Testament imagined of some to have been lost, their reasons whereupon their imagination leaneth, are so faint that they are not worthy the naming▪ Of all which matter, it is evident, that not only the matter of the Scripture, but also the words, not only the sense and meaning of them, but the manner and frame of speech in them, do remain. 
2. Tim. 3  For seeing the Scripture remaineth, which wholly both for matter and words is inspired of god: it must follow that the same words wherein th' old & new testament were written and indicted by the hand of God, do remain. For how great difference, there is between the things both words and matter, that have passed through the 
Act. 9 Act. 17 1. Cor. 15 Tit. 1. 12  mouth or pen of God, and those which come from a mortal man: may appear by the sayings of the Poets, taken up of the holy Ghost. For notwithstanding the Poets use the same words and sense, which the Scripture useth: yet were they neither the words nor the sense of God, but of the Poets, until they had passed by the golden pipe of the Lords mouth. Whereby it came to pass, that those sayings which were before profane, are now most holy: even as the stones and timber which in the quarry and forest were common, were after holy when they were laid in the building of the Temple. If therefore words, the same in letters & syllables with those the holy Ghost useth, are not words inspired of God, because they were neither written nor spoken of him; his Ambassadors and public notaries: how much less are the words of the old translator, divers from them of the holy Ghost, inspired of him, seeing they never passed either by pen or mouth of his. And albeit th' old translator (which he is far from) should always give sense for sense, & weight for weight: yet should not his translation (which so should be the truth of god) be therefore the word of God: considering that the title aggregeth only to that truth of God, which hath also the frame of his words. And therefore the Apostle maketh a manifest difference between the wholesome words of our Saviour 
1. Tim. 6. 3  Christ, and the doctrine that is according to godliness. And our Saviour Christ in saying that thy word is the truth, 
joh. 17. 17  doth manifestly establish a difference between god's word and his truth; otherwise he should say, thy truth is the truth, or thy word is the word: which were no declaration of his meaning, but only an unnecessary repetition. Wherefore it is truly verified of these men, which the Prophet saith: that they have forsaken the fountains, 
jerem. 2.  and digged cisterns. But let us examine the pith of their reasons, which have moved them rather to draw from the riven and leaking cask of th' old translator, by the which many things have entered, to th' emparing the sweet wine of the Scripture: then from the staunch & whole vessels of the Greek copies, which preserve it from all corruption.   

To the first reason.  
These men are worthy to go always in their old clothes, that make th' age of the translation, the first and principal commendation thereof. Whereby it should appear, if they could have come by the translation that jerom amended, they would have 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 be preferred, which are ancienter than he. Yea why should not the 70. before them all, be much more preferred; as those that were used oftentimes of th' Apostles, and commended highly of th' ancient fathers. But as grey hears are then only honourable, when they are found in the way of righteousness: so th' age of th' old translator, is there only to be respected and reverenced, where both for properness of words, and truth of sense, he hath wisely and faithfully translated. And so far we hold him worthy to be preferred, before other interpreters. But if antiquity commended th' old translation unto you for that it was above 1300. years old: the Greek copies being more ancient than it: & having been used above 1500 years, should (ye wisse) have had the right hand of th' old translator.   

To the second reason.  
It is false. For it is not the received opinion, 
Look Jerome upon these places and compare them with th' old translator. Genes. 1. 2 Esai. 1 12 30. & 5. 2 Gal. 1. 16 & 2. 5. & 5 8. Eph. 1 14 & 4. 19 etc.  neither is there any probability of it, considering that Jerome in the old and new Testament, both translateth otherwise then th' old interpreter, and often controlleth him. Hereof the testimony of Erasmus, (a man that had as quick a nose in Ieromes doings, as whosoever:) is notable, who flatly affirmeth that this translation is neither Cyprians, nor Hilaries, nor Ambrose, nor Augustins, nor Ieromes; seeing his reading is divers from it, and that it is 
Look also afterward, for other examples. Eras. epist. N. amico ex ani●o dilecto Erasm●i● Scholijs ●● epist. Hieron. ad P●mmach. libro 1. adversus lovinian.  much less, that which he corrected; seeing there be found in this which he condemneth, not only as touching the words, but also as touching the meaning. And in another place he saith, that Jerome manifestly condemneth the former translation, which we yet (for the most part) do use. Jerome (although without cause) scurgeth the old interpreter, for translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sobriety: which (saith he) should have been translated chastity. And this he doth in two or three places. Now a man would not think, that Jerome was so unaduised, as to have given his adversary this advantage: that he might reply against him, that it was his own translation, or that which he corrected, and therefore that he was driven to a hard shift, which could not defend his cause but by denial of himself. But that this translation is not Ieromes, 
Pr●fat ad co●●er. ●●ter. testament.  let the reader look the discourse that Munster hath made hereof. Howbeit if this were granted them which they were never able to prove: what have they gained thereby? for it followeth not, that if either it were truly translated, or faithfully corrected by Jerome: that therefore it is now true, and void of corruption. The fountain of the Scriptures is so walled by the providence of God, so close sealed and covered; that by no, either negligence or malice of men, there can any such thing fall into it, to trouble the clear & sweet water thereof: but as for the writings of men, they have no such privilege, neither are they laid up in any ark of the durable wood of Cittim, but that they may be, and are corrupted, as the daily experience doth declare. Whereof it is good to hear Ieromes own testimony. I do not think, that the lords words are to be corrected; but I go about 
Hieron. ad Marcellan tom. 2. epist vlt.  to correct the falseness of the Latin books: which is plainly proved by the diversity of them, and to bring them to th' original of the Greek (from the which they do not deny but that they were translated) who if they mislike the water of the most pure fountain, they may drink of the miry puddles. And in the same place where they have alleged, if we must believe the Latin copies, let them 
Hieron. ad Damasum in ●raf. in quatuor Evangel. tom. 3  tell us, which. For there be (in a manner) as many divers copies as books. But if they think, that the truth is to be sought out of the greater part; why do we not return to the original in Greek, and correct those things which either have been unskilfully translated, or of ignorant presumptuous persons foolishly amended, or of negligent writers added or changed. Now if the Latin translations before Ieromes time, were in 300. years so manifoldly corrupted; how much more, may we think that Ieromes translation, hath in 1300. years been impaired and embased; especially when as in divers of these hundredth years, there hath reigned such blindness and barbarousness as never the like: and when as it was copied out (for the 
Monach● indocti●r▪ more unlearned than a Monk. Hieron▪ in prafat. in 4. evang. Ludovicus Vives lib. ● de cause. corrupt. ●rtium.  most part) by unclarkly Monks, whose unlearnedness is come into proverb. Of this corruption of books, the reader may further see both in jerom, & others of later times. Wherefore it is evident, that either this translation is not Ieromes, or else it is corrupted and changed, and that more materially, than themselves are able to allege of the Greek copies. Wherefore if you fly from the Greek, for that there is some alteration from th' original: there is no cause why you should run to this translation, so divers and repugnant to Ieromes: unless it be for that which Jerome sayeth, that you had rather drink of the miry puddles of the Latin translations, then of the pure fountain of the Greek copies.   

To the third reason.  
Th' antecedent being un-true, the consequence of Augustine's commendation of it, can have no truth. And if it were the same translation, that Augustine commendeth: yet Augustine's praise is such of it, as doth not free it from faults, nor lifteth it up (as you do) into the place of Canonical Scripture. For speaking of his translation of the Gospel's only, he affirmeth that it was 
August. epist. 10 August. Epist. 8. & 10  almost faultless. And in another place, speaking of Ieromes translation of the old Testament: he saith, that if there were any dark places Jerome was like to be deceived in them, as other before him. Beside that it is known, that Augustine doth not always follow this translation: yea that having seen Ieromes, he 
August. lib 18. cap. 43 de civitaete Dei.  still preferred th' elder translation to Ieromes that was newer: and affirmeth that the same was not his alone, but the Church's judgement of those times wherein Ieromes translation came abroad.   

To the fourth reason.  
Although your speech being used of the most part, being faint and short to prove that it alone should now be used: yet even this is very false: first you are constrained to confess, that the Greek fathers used it not: which argueth plainly that they had it not in that estimation, which you have it. For than they would have caused it to be translated for th' use of their own churches; if they had esteemed it truer than the Greek copies. Secondly the most ancient Latin fathers do not follow it, as Tertullian, Cyprian, Hilary, who have scarce a footstep of it: albeit it was (likely) in the church in their times, before Jerome corrected certain places in it, jerom often dissenteth from it, often also confuteth it. There remain Ambrose & Augustine, who although they use it more than the rest: yet do they often forsake it, and used it not (as you do) servilely. This is yet 
Hierome. Ambrose Augustine Look the places before noted. Gregor. magn▪ epist ad leandrun in exposit. job: cap. 5 Exposit. jobi 20. c. 24  more evident, in that th' ancient fathers, and even those that used them most, send men (when there is controversy of Latin books) to th' originals of Hebrew & Greek. Yea in the very diocese of Rome, long after the time of these fathers: the Pope himself doth witness, that not only he, but the Apostolic seat used both the new and old translation in Latin. Now if th' Apostolic seat in Gregory's time (who made too great account of this translation) used both, and (in the book of the Psal.) refusing Jerome followed the old translation: there is no likelihood that th' authority which this had before his time, buried th' authority of th' other translation. And as the elder expositors have not used nor expounded it, without controlment: So the later writers whereof some have been pillars in your synagogue, have been bold manifoldly to cross this translation of yours. For besides Bede, Burgensis, and Armacan: of late days Lyra, jansenius and others, have left the ferular in the old translators hand. As for the Church service, it was so (in the primitive Church) in the Latin tongue, as the people by reason of the Roman Empire understood it. As touching your Popish service, full of idolatry and superstition, as we care not what translation it followeth; so we judge most corrupt the most commodious.   

To the fift reason.  
It might aswell have commanded, to eat accornes, after corn was found out. And as for this Trent conventicle being assembled by the Pope th' arch-enemy unto our Saviour Christ, and holden of a sort of blind Bishops, sworn to speak no truth but that he (th'enemy of truth) should allow of: we esteem it no more, than the godly fathers did the council of Ariminum & Ephesinum the second: especially seeing that many councils before it, better, wiser, learneder, and more troubled with heretics difficulties of translations, never so concluded. Secondly being here ashamed of the Trent conclusion, they mollify it, as though they 
In Martin's preface before his discovery, number 35.  held it for a good translation: where both the council concludeth, and the jesuits hold it for th'authentical Scripture, which they do neither of the Greek, nor of the Hebrew. Thirdly, let them tell us how they will reconcile the Trent conclusion with Pope Leo the 10. his authority. Who approved 
Apolog. Erasmi adversus Stunicam Platina in Damas●.  Erasmus translation, as Damasus had jeroms. Last of all, admitting it were the best translation: yet that is no cause why th'original should not be rather translated.   

To the sixth reason:  
Further than it hath been corrupt by popish Monks, which were (for some years) th'ordinary jailers to keep it within the prison of their cloisters: we accuse it not of partiality to popery, whereunto it could hardly be partial, when popery was not, But sure we are, that the Greek is less partial. 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 falsely translated. As touching the sincerity, gravity, and majesty of it, compared with other translations of later years: the matter is before the judge, where our no, is as good as your yea. but if it were, as you say: yet your translating it, in passing by th'original of the Greek, can by no means be excused: but only by this, that not able to climb up into the Scriptures in the Greek and Hebrew tongues; you were compelled to seize upon the Latin, which is the honestest excuse that you can make.   

To the seventh reason page. 12.  
Praecisenes in translation is worthy to be commended, but superstition is worthy no praise. And if the Latin phrase serve the Greek, & answer unto it better sometime then th'English doth: that argueth no more the goodness of the translation, than it proveth th'English to be better than the Latin translation, because the English phrase frameth often better with the Greek, then doth the Latin. Of this praecisenes they bring two examples, wherein commending the old translation they condemn ours. The first is for that we translate Tit. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  14. to maintain to good works. Your Greek stomachs be very quasie, that cannot brook this translation. Tell us (I pray you) how will you translate that 
Demosthenes contra Timoc. Bu●●us in commenta.  in Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to maintain your right. Housoever you translate it we care not, seeing Budaeus a man of singular skill in 
rijs, tueri & defensitare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that tongue, doth so translate it, as we have done. In th'other places Heb. 10. 20. we are charged for turning he prepared. Wherein, whether th'old translator have swerved further from the Greek, it will not be so easy to discern. For the Greek word doth properly signify, to make new; which the Latin word, that th'old translator useth, doth not express. for initio doth not signify, to make new, (for that doth innovo) but to enter into. And this defect of th'old translator in this word, the jesuits themselves do bewray, which forsaking a proper English word, more expressing the old translators initiabit, have followed M. Bezas' translation, who translateth dedicabit, which they turn dedicated, without acknowledgement of him by whom they have (in that place) bettered their translator. The other cavil of Traditions, justifications & Idol, is plentifully answered, and further shall be, as they fall out in the discourse of this book. But from this precise and exact following of the Greek, how far th'old 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 soon after appear. Although if it were so precise, yet that is nothing to yours; which goeth so far from it, both in words and sense.   

To the eight reason.  
If Master Beza commend it, who knew so many faults by it: he hath thereby testified the softness and mildness of his spirit, and his loving and charitable affection, covering (so far as th'edifying of the Church might bear) th' old translators wants and defects: and thereby layeth naked the proud, disdainful and quarreling spirit of the trifling and caviling jesuits, childishly snatching & carping where there is no cause, & discovering their own shame, in stead of disgracing others. Howbeit it is untrue, which they here allege out of M. Beza. For he doth not prefer th' old translator unto Erasmus, but defendeth him in certain places, where Erasmus (without cause) doth challenge him. And in th' other place upon Saint Luke, his praise of him, is not so full, as they pretend. For he sayeth, that although he may seem, very religiously to have turned these holy 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  books: yet it appeareth, that he knew not the signification of these words, much less the force and power of them. But if Master Bezas' judgement be one of the pillars, that must uphold this old translator, this it is in plain words. It goeth ●ften from the Greek, oft it is absurd, oft 
Beza in Epist. ad novi Testam. annot. quae inscribitur Serenissimae Dominae Elizabethae Reginae.  ●tdoth add, the learned it never satisfied, the ignorant is brought into many errors. Which notwithstanding he speaketh not altogether, in respect of th' old translator; as in regard of either the negligence, rashness or malice of those whose hands it hath passed through. But if it were the best translation, by M. Bezas' judgement: yet it followeth not thereof, that it hath no fault, or aught to be translated, before the Greek. It would undoubtedly be more credit for your cause, to give better weight of reason, although the number were less.   

To the ninth reason.  
It were to be laboured for, that there were in every several country, for th' use of the Church in it, one Bible translated into the language thereof, and one Latin Bible generally for all the Churches, in whose Schools the Latin tongue is the common interpreter: which (for their evidence and manifest pre-eminence above all other translations) might have at the least the most voices of them which are skilful in that matter, to recommend them to the public use of every country, severally in their proper language, or jointly of all the Schools in the Latin tongue, as is before mentioned. But that any such translations should be seated, with th' original of the Greek or Hebrew, (whereby they should not have the principal or royal Chariot, whereinto the translations (how honourable so ever) should as subjects not once dare to climb:) is in no sort to be suffered. And although these translations, were (for the public use) to be only holden, and without weighty cause & great consent not to be changed, or without great modesty not to be checked: yet other inferior translations, might (for conference sake) have in private houses and studies, their fruit not to be repent of. Which if it cannot yet be obtained, men are therefore (for the measure of grace they have received) no more to be discouraged, from their worthy labours of daily cleansing the corruption of translations: then Saint Luke was beaten back from writing the most holy story, wherein he was prevented 
Luke 1.  of many, which undertook that which he only achieved. Neither is there any more danger of dissensions, and endless reprehending by the diversity of translations now, then was in the primitive Church. Wherein Augustine affirmeth that the number of Latin interpreters, could not be numbered: yet 
August. lib. de doctrina Christ. c. 11  was he so far from deeming that they bred diversity of doctrine, that he deemed them profitable, especially for those which wanted th' original tongues: for as much as that which was obscure in one, might be manifest in another. Whereunto may be added, that diversity of translations was also profitable for the learned, whose diligence of seeking for the Greek copies was thus whetted on. It were a pitiful thing, if th' unity of Christians 
Ephes. 4  (which the Lord hath bound with so many bonds) should be broken by a diversity of translation. And if there may be a diversity of expositions upon one place of Scripture, without unloosing the knot of unity of faith and doctrine: it is not to be feared, that the diversity of translations, shall be able to cut in sunder the strings wherewith Christian unity and concord are tied. And if any will abuse, this diversity of translation to contention: yet are the translations no more in fault therefore, than many other good things, which being ordained for the nursery of unity, are (through corruption of men) abused to the contrary of that which they were ordained for. As for Cochlau● words of Luther, whose enemy he was: they will not be taken of any indifferent men. We gladly receive this testimony of our enemies the jesuits, that we are sworn to no man's judgement, how learned and loved so ever he be unto us. Howbeit we make it no rule, either to condemn Master Beza where we depart from him, or to justify th' old translator, where we cleave unto him: but show our judgement only, which we held at that time; which upon more light of knowledge in th' original, we are ready to reform. For with Augustine we profess ourselves of that number, which writ in profiting and 
Augustine Epist. 7  profit in writing. For the particular accusation of Cainan Luke 3. 36. look 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 
Upon Act▪ 2. verse 4  of the reasons alleged there. But that neither we translating with th' old translator, women, nor Master Beza translaitng wives, are far from the Greek: it would easily have been understood of all those which being not Greek borne, had gotten any manner of denization in Greece. For it is well known, that the Greek word which th' Evangelist useth, signifieth both a 
Hieron. lib 1. adversus iovinianum.  woman and a wife. And if they had not learned th' use of this word, to be indifferent to both in the Greek writers: yet they might have learned it in Jerome a Latin author, who telleth them expressly, that the Greek word signifieth both women and wives. Therefore whethersoever of these two translations departeth from the sense, yet is it evident, that neither departeth from the Greek.   

To the tenth reason, and first to the proof in the first section.  
Th' original copies of the new Testament, are (by this paradox of the jesuits) least beholden to God's watchful providence, of all other writings. For in all other learning the good liquor is best preserved in the first tongue, as it were the first cask wherein it was put; and the water is always sweeter and wholesomer in the fountain, then in the streams that stream from it. Whereupon it is holden by all learned consent, that it is better to read Plato, Aristotle, Xenophon, Euclid, and Galen, in Greek then in any language whereinto they have been turned, be th' interpreter never so wise and faithful. And therefore (in their works) the doubts which rise of their meaning are voided by their Greek Copies, as by their highest court which taketh knowledge thereof. Only in th' art of all arts, & learning of all learn, which concerneth men so deeply, as all other knowledge (in comparison) is scarce as one hair to the whole head: the providence of God hath so slept, that therein th' original as the gold is become silver, and the old translator which would hardly go for good silver, is become the finest and purest gold. The profane writers some hundredth years before the new Testament, have been maintained in that pureness, that their translations, have always remained in subjection and obedience of their first copies, from whence they were drawn: only in th'original of the new Testament, the watchman of Israel hath so not slumbered only, but slept also: that that which was sometime the Lady & Dame of all, is now become tributary to th'old translator. These are the golden consequences of the leaden jesuits, which how brutish they be, let the reader judge, of that which hath been spoken in th'entrance to this question. They might (with as much truth) have led the Lord himself into captivity, and thraldom of th'old translator, as to put down his sceptre which is the new Testament in the Greek tongue; by not suffering it to be born up, in the presence of th'old translator. But th'old translator himself, from whence hath he received, the great wealth & riches supposed to be in his translation? from th'original: for what can they else answer? And hath they of God's careful providence, been more upon th'old translation, then upon th'original: more upon a man's word, then upon his own. If therefore th'original, have been since that time corrupted: how much more the translation, that hath been more the translation, that hath been drawn from it. It would require a book by itself, to set forth the judgement of th' fathers, directly fight against the horrible blasphemy of the jesuits: which old fathers send men for resolution of all doubts, unto th'original of the Greek for the new, & the Hebrew for th'old Testament. Jerome speaking hereof concludeth that the water of the fountain, is to be believed to flow more 
Hieron. adversus Heluidium Hieron. ad Li●tum  pure, then that of the river or stream. And again as the truth of the books of the old testment, are to be examined by the Hebrew: so the books of the new Testament, require the trial of the Greek: which sentence Gratian citeth as it were out of Augustine. 
Distinct. 9 ad veter.  Ambrose speaketh in a certain place of the new testament, affirmeth 
Lib. 2. cap. 6 de spirit. sanct. Augustine de civitate Dei lib. 15 cap. 13 August. in Psal. 38  that th' authority of the Greek books, is to be preferred. Augustine saith, that we ought rather to believe that tongue, from which it is (by interpreters) derived into another. And again, the former tongue expoundeth the later, & it is made certain and plain in one, that was doubtful in another. And if it be said, that th' original was then a virgin, which is sithence defiled and deflowered: what reasons can the jesuits allege, why the Hebrew & the Greek, which kept their integrity 400. years together after Christ, amidst as bitter enemies, as ever they had, as troublesome and tempestuous times as ever were sithence: should after, in time of less danger, & greater quiet, lose not their beauty only but their chastity also. And we marvel that the jesuits are not afraid, to suffer this blot to fall upon their popish government, which braggeth itself to be the pillar of truth, & yet hath had no better care to preserve the truth. But th' abominable stinch of this blasphemous opinion, will better appear by the jesuits reasons: whereby they have raked, & stirred up this dung of theirs. The first reason whereby they bring up an evil report of th' undefiled virginity, of the Greek original: is that through multitude of heretics rising out of Grece it hath (as it were) lost her maidenhead. But they remember not, that as many clouds of heresy rose from thence, by occasion of worldly wisdom, & human 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 Catholic doctrine, whereby those misty clouds were scattered. Neither was the diligence of the heretics greater to deface them, than was the care of the Catholics, to keep them undefaced. And seeing they convinced their heresies out of the Scriptures, forsomuch as error is not confuted but by truth: it followeth that if the falsifying of Copies by heretics were proved; yet the same could be but in part, not so much as in the narrow compass of Grece, much less in the wide circuit of the world, where the Greek copies were spread, aswell as in Greece. And notwithstanding that there have been, for many 100 years, weighty controversies between the Greek Church and the true, divers also between you and it: yet neither do we accuse them, nor you are able to show one place of the new testament, which they have attempted to corrupt for their advantage, either in the proceeding of the holy Ghost, or in your sole primate and universal Bishop or otherwise. This security from incorruption of the Greek Copies, is greatly strenghtned by comparison of the Lords safe conduct, given to th' original Hebrew for the space of about a 1000 years, before the first coming of our Saviour Christ. For howsoever that is also charged to be impaired and embased either through malice or negligence of those that were put in trust with the keeping thereof: yet the contrary thereof is manifest. For men must consider, who put them in trust, not man which looketh only upon the present estate and face of men; but God himself, which looketh into the secretest 
Rom. 3  kidneys of the heart, to discern, not only such as they were at the time wherein he committed his oracles unto them, but also what they should be a thousand years after. Whereupon it will be easy to understand, that if the Lord had espied any such unfaithfulness in them of keeping those evidences, whereupon the happy & good estate, not of them only, but of the great posterity of the Church depended, and whereby they should have both certain & undoubted entrance and season of their inheritance; and finally, whereby they might confer the promises made unto the Fathers under the Law, with the full and exact accomplishment of them in the Gospel, he would have made other choice of the Wardens of his books, than they were. And seeing the Law went 
Esai 2 john 4  out of Zion into all the world: it went forth pure & undefiled, which otherwise had not been the Law of God, but either of man, or man & God together. But what trust the jews discharged herein, may appear manifestly in our Saviour Christ's time, of all other the most corrupt, yet was there no such corruption of the text brought 
Math. 5. 23  in, by either pharisees, Sadduces, or any other the sworn enemies of the truth. For seeing our Saviour taking them up hotelie and sharply for corrupt interpretations which was petilarimie in regard of their famous robberies that should change the text of the scripture: it is evident that if there had been any such church-robberie of raising the records, he would have made a scourge of Scorpions to have laid upon their skins, for such insufferable treachery. Yea when of the contrary part he exhorteth the people to search the Scriptures, such as they were then: he alloweth them for the 
john 5.  same, which the Prophets had by divine inspiration left unto the Church. And this latter reason Origen useth to 
Hicron. in cap. 6. Esa.  maintain the perpetual virginity of the Hebrew Text. As for their trifling 
In the preface number 44.  reasons brought against in their discovery of want and surplusage, they are scarce worth the naming. They allege Psalm 22. which they suppose to differ from the Evangelists words in Greek: whereas the Massorites do witness, that the most corrected copies have, They pierced my hands & feet, word for word with the Greek. And your own Genebrard 
Genebrard in Psal. 21.  will not have the jews charged with any falsification in this place They further allege, Psal. 68 where there is no manner of difference of sense, for the Hebrew having Christ received gifts for men: doth in those words declare manifestly that he gave them unto men. For otherwise they could not have been to the use of men unless Christ had given. Howbeit in the very next vers there is added that God doth load us with gifts. So that the Hebrew doth not only tell us, that Christ gave gifts, but that he gave them as Mediator, having received them. Beside that it is known that the Apostles in alleging testimonies, do not number the words but give the weight of the sentence, to which numbering of words, when not so much as translators are always (as it is said) bound to; much less were th'Apostles tied unto it, which were no translator but expounders of the Scriptures. And all reasonable men will judge it good payment if for four single pence, he receive a whole groat: or if th'opportunity so serve, eight single halfpences. They proceed with the 40 Psalm, where in stead of the Hebrew, Thou hast pierced my ear, th'Apostle hath, Thou hast prepared me a body. But they ought to have understood, that there is first a Trope of the part for the whole, which th'Apostle doth elegantly express, when for the ear he setteth down the body. Secondly, they should know that there is a manifest Metaphor in the word piercing used of the Prophet, which being drawn from the law, providing that the servant which would willingly give himself over to a perpetual and whole service of his master, should so be served: signifieth an enabling of the Prophet, for a willing obedience to be given unto the Lord. And therefore this Metaphor is elegantly expounded by th'Apostle when he saith, Thou hast prepared and fitted me a body, without the which our saviour Christ could not have been the servant of God, to any such purpose as he was ordained. So that if as David by Christ, so Christ for David, must bring not a legal sacrifice, but his ears bored through, that is, a body obedient unto the death: men may easily see, that th'Apostle did expound and make plain that, which was somewhat obscure in the Prophet, whose sense (and not whose words) he alleged. Further they allege, 2. Chron. 28. 19 Achas' King of Israel, for King of juda. 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 twelve tribes were buried, or ever it was the place of the kings of juda only. And if they had marked it, they should easily have known both the Prophet jeremy and 
Lamé. 2. 2 Rom. 9 4. 17. & 10. 21. & 11. 7. 16. & 29. 10. & 3. 1. & 29.  th'Apostle to contain juda under Israel, and contrariwise Israel under juda. And the vulgar according unto the Hebrew in the last verse, readeth, in the sepulchres of the Kings of Israel. And as ignorance of the story of the Scripture, deceived you here: so in the next the ignorance of the tongue abuseth you. For 1. Chron. 2. 18. that which you turn out of the Hebrew, he begat Azubah his wife and jerioth: is falsely and ignorantly translated. For ETH the particle, there is not a note of the accusative case: but is a preposition, and signifieth that he begat of Azubah his wife, etc. as is confirmed by other places, where it is so taken. As 
Gen. 44. 4 Ezech. 6. 9  for that out of 2. Reg. 24. 19 of putting brother for uncle, it argueth you utterly unacquainted with the Scriptures in any tongue, seeing the word brother is general for all kinsmen both in the old and new Testament. Whereupon 
Genes. 13 Matth. 12. 16. 47  Abraham is called Lot's brother, as your vulgar printed by Plantine 1576. himself readeth; and so our Saviour Christ is said to have brethren. Whereupon it is evident, how free the Hebrew is from corruption: when th'objections against it are so frivolous as nothing can be more. And as this is easy to conceive of all that know the Church (which unto that time was always sealed amongst them) to be the pillar of truth: so it shall much 
1. Tim. 3  more be settled firmly in their breast, if the jews careful mind and endeavour of keeping the Hebrew text sithence the time of their falling away, be considered. Which appeareth not only in that the greatest testimonies written by th'Apost. & Evangelists (for the proof of jesus to be the Christ do remain as they were alleged: but also by the testimony of th'ancient Fathers 400. years after Christ, 
Hieron. in 6. cap. Es. August. de civita. Dei lib. 15, c. 13 Hier. epist. 74. ad Marcel. Look in his epistle of divers readings.  which bear witness to their innocency herein. Your own men are now as much ashamed of you in this charge of th'hebrew Text, as Jerome was of some in his time, charging the Hebrew as you do. Look Arias Montanus which defendeth the jew innocency in this behalf. Look Lucas 
Francis. lu eae Burg. an not at in sa era Biblia. Look also his epist. ad Cardinal. Sirlet.  Burgensis, how he defendeth the Hebrew against the vulgar Latin, where he cannot reconcile them. Read john Isaak a Popish jew, against Lindan. Now let them answer whether the lords care be not as great to keep the new Testament, as to keep the old: whether it be not as great to keep those words which he spoke by his son, as it was to keep those 
Hebr. 1.  which he spoke by his servants. Finally, whether he keepeth not his writings, as safely by the Church, which is his friend, as he keepeth it by the synagogue which is his enemy. Last of all, let the good reader understand, that this Popish allegation, is a very heretical practice, and shameless shift of the deceivers of God's people. 
Hieron. adversus Hel. bidium Hieron.  For thus Jerome chargeth Helbidius, that he quarreled with the truth of the copies, & did most foolishly persuade himself, that the Greek books were falsified. The like practice used the monstrous heresy of the 
August. ad Hieron. epist. 19  Manichees, of whom Augustine writeth thus. The Manichees not able to wrest many places of the holy Scripture, whereby they are most evidently convinced; affirm the same to be false: yet so, that they attribute the same not to the Apostles which wrote them, but I know not to what other, which afterward corrupted them. Which because they cannot prove, neither by the most copies, nor by the most ancient, nor by th'authority of the former tongue (from which the Latin books were translated) they are confounded, etc. We may be bold therefore to range you under the banner of heretics, which bear their proper mark and recognizance.  
But let us come to the particular places, supposed to be corrupted. Wherein let the reader observe, first that to discredit numbers of the Greek Copies, reading as we do, they bring but th'authority of one only Doctor. For although in the third place they allege the corruption, from the Tripartite story and Socrates: yet it being known, that the tripartite story gathereth that which he writeth out of Socrates: under two authors there is but one authority. Which may also be said of the second places, where th' authors alleged are not eye witnesses, but hang all of the report of th' old translator. And if in God's law, the witness of one man is not sufficient to take away a man's life: much less may one man's witness take away the life and authority of God's word, which (without that witness) should undoubtedly be so taken. And if we should weigh th' old translator with such weights; we might with far more right, dash out a great part of your translator, in th' old Testament: Even so much as he differeth and dissenteth 
Ire. lib. 3 cap. 25 Tertul. apolog. c. 18. 19 H●l. psal. 2 August de civet. 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 observed that in proving the Greek copies in three places to be corrupted, by the Greek heretics: they allege for two of those places Latin writers and Latin translators, such as were used in the Latin Church: so that if the testimonies prove any thing of the corruption of th' original; it proveth it more against the Latin, then against the Greek Church. For notwithstanding that Martion were Greek born: yet was not his heresy begotten in Greece, but in Rome, after that his father (being a Bishop) had for his lewd behaviour cast him out of the Church, in his native country. And seeing Rome taketh upon her, to be the pillar of truth, and the Lords library: whatsoever can be proved of the corruption of th' original, shall by their own doctrine return to the further discredit of the Latin, then of the Greek Church. Now touching the first example of Marcion's corruption: you do bely Tertullian, and that in two sorts. For first Tertullian saith not, that the truth is as it is in the vulgar. For Tertullian himself readeth otherwise then the vulgar, after this sort. The first man 
Tertu● a● resurrection● carnes.  of th' earth earthy, that is slimy, which is Adam. The second man is from heaven, that is the word of God, which is Christ, leaving out heavenly, which the vulgar hath 
Cyprian de zelo & li●or & adversus ludaeos & a. libi.  and you strive for. And so his scholar Cyprian readeth. Secondly you falsify him, for that he doth not say (as you suppose of him) that the Greek text which is now, is Marcion's corruption. For so should he have accused himself, aswell as Martion: considering that himself also departeth from that which is in the vulgar. Indeed Martion had corrupted the place, by leaving out (man) in the second place; thereby to help his heresy of th' untruth of Christ's manhood. It may also be gathered, that Tertullian liked not the word Lord; but esteemed it, a corruption of Martion. This is therefore now the question, whether Lord in that place, be the true or heretical reading First therefore let them show us, how this reading doth maintain (in any sort) the heresy of Martion: considering that the Greek hath (with full consent) the second man, which Martion left out, whereby the humanity of Christ is plainly established. And it appeareth that the vulgar translation, hath more colour of that heresy, than the Greek reading. For he might have easier abused the vulgar, to prove that Christ brought his flesh from heaven; then he can do the Greek. And as the Greek reading is further from the heresy of Martion, than the vulgar: so it is (in divers respects) more proper; both for the general analogy 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 Saviour Christ, in th' unity of one person; which the vulgar doth not so manifestly express. Secondly th' opposition of Adam from th' earth, and of Christ the Lord from heaven: is much fuller and livelier: considering that he might have been both from heaven and heavenly, and yet have been but a naked creature as th' Angels. Thirdly the Greek copies did not shun the word heavenly, which Martion is supposed to have of purpose avoided: considering that they call Christ heavenly. For in the next two verses the Greek copies (with full consent) apply the word heavenly unto Christ. Therefore the Greek copies shunned not this word heavenly in speaking of Christ: but reserved it unto a fit place. For having in the former verse called Christ the Lord from heaven: in the verses following, he might (without danger) call him heavenly: whereas if he had not sent that title of the Lord from heaven before, he might have been thought to have been called heavenly, 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 seeing that Martion did corruptly allege verse 45, as plainly appeareth by Tertullian, which corruption is not in the Greek: there is no liklie-hood that one of the corruptions of Martion should continue in the Greek, more than th' other. Moreover the Syrian & Arabian paraphrasis, ancienter than was Marcions reading as the Greek copies do: it is evident that either Martion brought not in this reading (of the Lord) or else he brought it in long before he was borne. Last of all seeing the Greek Fathers so read, 
a Lib. de orthod. fide cap. 3  Damascene 
b In 〈◊〉 locu●  chrysostom, Theophilact, Oecumenius, all which detested the heresy of Martion: either this is no corruption, or else these learned men's noses were stuffed, which could never smell the savour of any Marcionisine. And although diverse ancient and other writers, accustoming themselves to the reading of the vulgar 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 be (as indeed it is) the truth, which is found in Greek copies, and not that which is in th' old translator.  
In the second place Jerome alone is brought to discredit so many Greek copies. Against whom (beside the great consent of the Greek copies) 
Basil. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we oppose the Syrian & Arabian Paraphrasis, Chrysostom, Theophilact, Oecumenius, & Basile, who thrice in one book doth so allege it, as the copies supposed to be falsified. And last of all, we oppose Jerome himself: who for once alleging it thus for his benefit against 
Hieron. adversus Helbidium▪ & add Eustoch de seruand. virginitate.  his adversary in that book, where the Papists themselves cannot deny, but he abused diverse testimonies of th' Apostle shamefully, allegeth it twice as it is in the Greek copies, which they condemn. Let all men therefore judge what a worthy proof this is, brought from Jerome to discredit these copies, which is contraried of so many, and of himself: who after he was departed from his heat of disputation, to set down what was more agreeable to the truth, than what served best against his adversary, so readeth as we read. Beside all this, some 
Beza annotat. in hunc locum.  Greek copies read as th' old translator doth. And therefore it is false which they say, that it is not in the Greek. The third pretended corruption, standeth only upon Socrates' testimony; who affirmeth that in the Greek copies to be an heretical corruption. How so? What one word is there in the Greek copies, that leaneth to the Nestorian heresy? What light footing thereof can you show? If you can show none, there is no likelie-hoode of heretical corruption: considering that Nestorius' voice, differing far more from Saint john's, than jacobs' did from Esau's, might even of a blind man have been discerned. secondly, the Greek reading, falleth in far better with the phrase and circumstance, then that which Socrates commendeth. For in the verse before Saint john hath thus, Every Spirit that confesseth jesus Christ to be come in the flesh, is of God. Whereupon he inferreth the words in question, that every spirit that confesseth not jesus Christ to be come in the flesh, is not of God. Where it is evident not only that this doth aptly answer in opposition▪ unto the verse before: but that it keepeth the frame and phrase of speech, which is to amplify, and deeplier to imprint one thing in the memory of the hearer, by denial of one proposition directly opposite unto another. As in the 6. verse of the same chap. He that knoweth God, heareth us, he that is not of God heareth not us. Again in the 7. verse, Whosoever loveth is of God & knoweth God; he that loveth not, knoweth not god. Likewise 1. Epist. chap. 5. verse 10, & verse 12, etc. Thirdly, it is plain that he which saith that Christ came in the flesh, condemneth him that dissolveth Christ: so that it was to no purpose to change it so. last of all, if we would examine your alone witness in this case, by the same law that your companion examineth the double 
Copus dialog. 1. pag. 154.  witness of Socrates and Sozomene, in the case of Paphnutius commendation of the ministers marriage: we might utterly dis-able him, and throw him from the bar. Who (to discredit the truth of this story) saith thus. The thing dependeth of Socrates and Sozomene, whereof th'one was a Novatian, th'other greatly extolled Theodorus whom the fifth Synod condemned. And a little before, affirmeth it to have been a tale of th'Arrians, or of some unchaste persons. Now if Socrates were not (as your man saith) to bear witness in the matter of Paphnutius: how cometh it that you lift up his credit so high, as not alone to countervail, but to praevaile against so full a consent of the Greek copies.   

To the next section.  
The jesuits in knocking their heads against the original copies, have lost even the common sense & understanding of a man. For to prove that we (in many places) have left the Greek to follow the vulgar translation: they have not brought so much as one place, wherein Master Beza hath not showed that he followed better ●ight, then that which he had of th'old translator. In some places many Greek copies, in every place some one or other Greek copy, and that of singular note: beside the Syrian paraphrast ancienter than th'old translator. And if Master Beza being but one man, was able (by the provision he had made of copies) to warrant his interpretation by one Greek book at the least: it is evident, that if it had been possible for him to have gotten all the Greek copies in his study; he should have been able to have performed it more plentifully. Touching the first place Heb. 9 1. It is false, that either M. Beza, or we have followed the vulgar, who translateth that place doubtfully. For his word former may aswell agree with the copies, which read the first Tabernacle, as with the first covenant. And Master Beza showeth that both Photius the Greek interpreter, and the Syrian Paraphrast, as also the Greek copy of Clerimont read as the copy 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 covenant. Therefore (for more plainness) we put covenant in small letter▪ Which was so much more needful to be done, as certain readings join this word with Tabernacle. And yet because we are entered into question of this place, we will not fear to set down what we think in this case. Which is that (saving riper judgement) the consent of the Greek copies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well and aught to be retained: not in proper signification, but in a Trope of the part for the whole outward and ceremonial worship of God: even as the writer of the Hebrews doth afterward use it, where he saith, that we 
Heb. 13. 10  have an altar, whereof they have no authority to eat, which serve the Tabernacle: that is to say, which retain the ceremonial worship. Rom. 12. 11. they say, that the Greek hath serving the ●●me, for serving the Lord. Wherein they do nothing but dally with the truth. For many Greek and ancient copies, have serving the Lord. So hath the Greek Scholiast, chrysostom, Theophilact, 
Basil defi. nit. 6 9  and Basile. And the cause of this diversity Master Beza noteth to have the short writing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken of some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 11. 2. they affirm that the greek hath, the Court within the Temple, the La●●●e having (and truly) the Court without the Temple. We answer, that that reading is found in Greek both scholiast and copy. Wherefore herein we had more certain guides, then is the old translator.  
2. Timoth. 2. 14. we read (but) as th' old interpreter. But th' old translator and we both, read so without any word of that signification in the Greek: only to lay open to the reader, that which the short speech of the holy Ghost, might have made harder to be understood in our language. And therefore this is mere dotage to bring this example, to prove that we have forsaken the Greek to follow th' old translator. And as for us; we have put our (but) in a small letter, to note it an addition above the words which are in Greek, yet needful to clear the sense unto the reader, and to make plain th' Eclipse that is in the Greek: whereas the vulgar hath not de●t so sincerely, who hath put it in the same letter with the text. And beside that some of your copies make no supply of the Eclipse which is in Greek in those copies of yours, where there is in any supply, it is fond made by nisi; which is not an adversitive answering to our but, which you allow of, but a note of exception. And therefore we have bettered your translator herein.  
They say that in james 5. 12. we have left the Greek and followed the Latin: which is most false. For there is showed forth, for warrant of that reading, a most excellent Greek copy, beside the Syrian paraphrast translating the Greek before the Latin did. Hereby the reader may easily understand, that where our translations agreed with th' old translator: it is ●ot in following him but through warrant of the Greek copies, which are extant at this day. And that the Thrasonical jesuits of th' infinite examples, wherein they would make the world believe, that we ●aue forsaken the Greek to follow the vulgar: are not able to show, so much as one poor example.   

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Lest there should want any thing, wherein these enemies of God and of his word, should not play their parts against th' original Greek: they have thought good to set upon it with a new accusation of superfluity: whereof notwithstanding they cannot bring a word of reason, beside the bare authority of Erasmus, whose naked testimony (without proof) against the Greek they are content to admit: which notwithstanding they utterly reject, when (with good and substantial reason) it cometh against th' old translator. But let us see into th' authority. First it is confessed of the jesuits, that the Greek copies read the supposed superfluities, with full consent. And do they think that such a consent of Greek copies shall not be able to weigh down th' authority of the vulgar translation, and ●rasmus allowance of it in this place: where neither untruth of doctrine nor any unsutablenes to that which either goeth before or cometh after, is able to be showed. If you yourselves should lay in balance together, Erasmus which here maketh for your vulgar, and Valla that maketh against him: we suppose that unless your extreme poverty in this case draw you to do otherwise, you would give the better weight to that scale, wherein you lay Valla: as one that dealt not so roughly with Monkery and other your pedlary as did Erasmus. And as for the pre-eminence and authority, that all the Greek copies have before th' old translator (those Papists excepted only which have made themselves drivels & drudges unto him:) we refuse no man's weights, nor no man's judgement. Beside that to disburden the Greek of this false surmise of superfluity: we have the Syrian paraphrast, which in this point is not superfluous in that being long before the vulgar, he beareth witness in all these pretended superfluities unto our Greek copies; as unto those that are most ancient. Now as for the place Math. 6. for thine is the kingdom etc. If Erasmus had understood that it is taken out of the book of Chronicles, written by the pen of the holy Ghost: he would (no doubt) have taken heed how he had called this conclusion of the Lords prayer, trifles. For it appeareth manifestly, that this sentence was borrowed from the Prophet David, 
●. Chro. 29 11.  with some abridgement of the Prophets' words: which being then fit to set forth the zeal and present touch of the love wherewith he loved the Lord, was not so fit (without an abstract) for that prayer wherein our saviour sought all shortness possible. secondly, that cannot be superfluous without the which we should not have had a perfect form of Prayer. For when prayer standeth, as well in praising of God and thanksgiving, as in petitions and requests to be made unto him: it is evident that if this conclusion had been wanting, there had wanted a form of that prayer, which standeth in praise and thanksgiving. Last of all, if to give a reason of that which goeth before be superfluous, than this conclusion may be so. But we suppose that it will be a strange voice in th'ears of all the learned; to affirm that a substantial reason given of any thing, should be judged reasonless, and the coupling up of the cause with the effect in their surmised superfluity of this place. Rom. 11. 6. is charged likewise. Where it is no marvel although they judge the latter proposition superfluous: seeing they are not able to bear th'enmity of the former, as that which hangeth their blasphemous opinion of merit; so that it can draw no breath when it appeareth. Which because the Apost. would be sure to hang thoroughly, he doubled his chord by a manifest opposition, frequented oftentimes of the holy scriptures. And therefore with the same knife they cut off this branch, that they may lop as superfluous boughs a number of sentences in the Scripture, especially in S. john And these men that account Logical reasoning superfluous in th'Apostle: how will they bear the holy ghosts rhetoric, in repeating one thing in one place, by variety of words alone without any variety of sentence: which is so custome-able a thing in the Proph. as the Rabbins (for avoiding of tediousness) note the whole rule 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thereof in five letters. And if they will not give th'Apost. leave to use his Logic, without reproach of superfluity: they may (with better reason) deny the Prophets that figure of Rhetoric, which of all other they most delighted in. Last of all, Erasmus testimony here (upon whom they only lean) is not so full. For he doth not condemn the place of superfluity but suspecteth it. There followeth Mar. 10. 29. where (with other things) wives being spoken of in one verse, is not with them repeated in the next. Whereupon is concluded, that in the former verse it is a superfluity. And if it were not, for reverence of Erasmus learning, we might well say it were a fond conclusion. For why may there not be aswell a defect in the latter verse, as a superfluity in the former: and rather a defect here, than superfluity there; considering that in Luke, 
Luk. 18. 29  there is a full agreement of all Greek copies, reading as Saint Mark doth in the former verse. But that this reason is neither proof of superfluity nor defect: it is manifestly showed by a like place. For th'Apostle having numbered and marked out diverse gifts & offices in the Church: in the two next 
1. Cor. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verses making rehearsal of them again, leaveth out two: of which notwithstanding he might as truly affirm that which he ascribeth to th'other as of any of them whatsoever. If therefore in a rehearsal the leaving out of some things sent before, be an argument of superfluity: let them thrust out these two ordinary offices out of the Church; and together with the whole honourable train of the greek copies, which they will be easily entreated unto: let them also condemn their vulgar translation. Nay more than that, let them condemn (with the greek) their own vulgar in this very place of Saint Mark: which having made mention of fathers in the former verse, maketh no more mention of them, in the verse following then of wives. And where they would prove, that by these two pricks" in Robert Stephanus edition of the new Testament in Greek, is noted a superfluity in the greek: we know not whether we should ascribe it unto their blockish ignorance, or to their hateful malice against the truth. For do they think that Robert Steven and Crispin, men of great judgement and learning, both so senseless, as to have put that for the text of the Scripture, which by their note, they would discredit with the reproach of superfluity: whose purpose was to show by those notes, some diversity of reading in those places, which they so marked: as it is manifest by th'examples here alleged. In all which Master Beza declareth, that there is difference amongst the greek copies. But yet the difference is not such, but both by the greater number of the greek copies, and by their antiquity, manifestly confirmed by the Syrian Paraphrast, and lastly by the good coherence & suit of one sentence with another: it may easily appear that there is defect in the vulgar, and no superfluity in our editions. As in Mar. 6. 29. how aptly is that threatening added against the refusers of the Gospel, that it shall be easier etc. So in Matth. 20. 22. the similitude of Baptism with the death and afflictions of our Saviour Christ, and his Apostles, is not only elegant to declare, how they should be overwhelmed with them, as the body is plunged in the waters: but also comfortable exceedingly, to show that as the person baptized, lifteth up his head, after that he hath been soused in the waters: so both he and his Apostles should have a certain and most assured good issue, out of all their troubles, and death itself. Of which comfort, lively set forth in this similitude, which was not in the similitude of drinking the cup: the Church had been deprived of, if there had not been either wiser heads or diligenter hands than your vulgar had. Which being repeated in the 23. verse should not have been judged a superfluity, seeing beside th'use of repetition, to imprint it deeplier in memory, there is a noble increase whereby it is declared, that they shall assuredly suffer with him: that so calling them home from their ambitious pressing after superiority over their fellows, they might think to prepare themselves to troubles.   

To the next section.  
The jesuits taking pleasure to prove the Lord an evil husband in suffering thorns and thistles to overgrow his most sacred and holy field, of th'original in the new Testament: allege Master Beza, which preferreth the reading of th'old translator in some places unto the Greek copies which he had. Wherein first mark, that one sentence of Master Beza is snatched at contrary to his continual practice, through every page in a manner: where he convinceth th'old translator, of slips and falls in translating. Secondly, observe how fondly they would conclude that Master Beza justifieth the vulgar translation, because he sayeth: that in some places his reading is sounder than the reading which he found in his Greek copies. Thirdly, it ought not to be passed by, how sottishly, they would conclude: that therefore th'old translator is in some places purer than the Greek copies, for that he is in some places purer than those copies which Master Beza had. For they might well have known, that as Master Beza had Greek copies which Erasmus had not, whereby he was able to relieve the old interpreter against Erasmus, that charged him to have forsaken the Greek: so divers others may have other copies, which neither Master Beza nor Erasmus have come unto. And therefore if th'old translator should have any thing better than the Greek copies, which Master Beza had: yet thereof should it not follow, that it should be purer than all the Greek copies. But this is the profane mind of the jesuits, which would rather put fault in the Greek copies, then either in the negligence, or inability of translators, to get such a number of copies, as might be able to furnish that work of translation thoroughly. Now of all the examples in the new Testament that they could choose to justify th'old translator against the Greek copies: it seemeth good unto them to send us to Act. 13. 20. where we nothing doubt but th'old translator used the same Greek copy that we have in full consent. But because there are not 450. years under the government of the judges: he changed the place of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and set it so, as th'account of the 450. years should be referred unto the time which was from the birth of Isaac, unto the time of the judges. Wherein as we take his judgement to be good and sound: so his means to show it, needed not to have been so violent, by carrying the preposition so far from his home: if (according to the manner of all tongues) he had understood a commodious participle. For (saving better and riper judgement) we would think that it may well be thus read. After these things done in 450. years or thereabout, he gave etc. The like eclipse of speech, we read in another place of the Acts, where it is said, that joseph sent for his father jacob and all his kindred, standing of 75. persons. And again to you the promise was made. And 
Act. 7. 14. Act. 2. 39  so th'account of the years is very certain. For adding to the 400. years expired at their departure from Egypt, 40. years, wherein they were under Moses in the desert, and 7. years, wherein they having made a great conquest of the land, received their inheritance by Lot: there riseth the number of 447. whereto make a round number, as the Scripture doth in divers other places: the Apostle added three years. For which cause, he saith not precisely 450. years, but about 450. thereby marking out either the defect of the same number of 50. if (seven only years of joshua being taken to his account) the rest of his years be gathered to the reign and government of the judges, or the surplus of the same number of 50, if the whole government of joshua (compassed in 17. years) be numbered. Such also is the forehead of these jesuits, that they dare cite Augustine in this case, as if there grew any thing in his garden that can give th'old translator such an incorruptible nature, as they pretend: whose judgement against these scourgers of the holy Scriptures, hath been before showed. Who affirmeth also in the very chapter by them alleged, that all Latin books whatsoever 
August. de doctr. chr. lib. ●, ca 15  ought to be reform by the Greek copies, if therefore th'old translation, was so highly commended of him, as they say; yet it is evident, that he would not have him privileged against the Greek in such sort as he should not (as a subject) appear before the Greek copies, as before his lawful and competent judge.   

To the six next sections page 14.  
In all these sections the jesuits points of their sword are set against themselves. For if to justify the vulgar translation they judge it expedient to show 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 than the Latin; as that whose credit dependeth of the good report, which the Greek will give of it. Whereof also it is brought to pass, that in translating the vulgar rather than the Greek; you are like to those silly poor men, that having not wherewith to buy new out of the merchants shop, go to the huck-stars that have things at the second hand. Master Bezas' reverence of the Greek copies, which you have utterly cast from you, doth herein appear: that even where his judgement leadeth him otherwise, he notwithstanding leaveth the Greek reading, according to the uniform consent of the Greek copies: as jam. 4. 2. where also we mislike not the vulgar for his translation, considering that th' Apostle (to make th' envious emulation which followeth more detestable) 
Matth 5.  doth as our Saviour Christ did, in the case of cruel and unadvised wrath, call it murder: wherein also th' Apost. doth very excellently expound the commandment of murdering. But in the other place of 1. Peter. 3. 21. you falsely report Master Beza, who correcteth th' old interpreter, by a Greek copy of great authority; and therefore correcteth not the Greek. How ridiculous they make themselves and their Gagneye in justifying th' old interpreter, which maketh it a wonder, that a great deal of fire, should consume a great deal of wood: all men (that have but their common sense) may easily understand. Howbeit what good choice your vulgar hath made of Greek copies, where it hath any that are now extant: it already appeareth manifestly by your deep silence; against their reasons which have convinced the frailty of his judgement that ways: and more shall in the censure of your translation which pretendeth to follow him.   

To the next section page 15.  
Look for the answer in the last section of pag. 13. beside that they deal unfaithfully here with M. Beza. For although he affirm that th' old interpreter might (in some places) have a better copy, than himself could come unto: yet here he praeferreth the consent of the Greek readings. And indeed 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 civil meetings: it agreeth better both with the shortness of speech which S. Mark (above all other) followeth, and with the doting superstition of the pharisees: to expound this by a diligent and exact washing, thereby declaring that they did not only wash often, but washed with great endeavour of rubbing one hand against another: lest (happily) any uncleanness should stick unto them: which sense also is confirmed of the Syriack paraphrast.   

Unto the next section.  
If your Latin interpreter be so near driven, as to borrow his justification of the Latin fathers, which seek themselves throughout to be justified by the Greek copies; it is evident, that th' accusations against him, must needs cleave still unto him; until such time as his proctors can get some Greek copies, to clear him by.   

To the next section.  
And if the multitude of Latin copies, hurt th' authority of your vulgar amongst the Latin fathers, because (after it was set forth) there were many other translations abroad in their hands. Why did they hurt it, unless it were because the fathers esteemed other translations (in divers points) better than it? for they were neither so proud, nor so negligent, as to have left th' old interpreter in those places, wherein they esteemed him to have approached nearer unto the truth: especially seeing your vulgar is said to have had Damasus the Pope's commendation, to whose voice you would bear the world in hand that the fathers gave no less reverence, then to an oracle from heaven. If therefore the Latin fathers, forsook th' old interpreter, when he was fresh and new, and therefore furthest from corruption. How much more would they if they were now alive, in many places let him go peaking alone after he hath been so corrupted, as hath been before declared, and is further evident, by the multitude of Latin copies differing one from another, by 
Look the King of Spain's great Bible.  far greater diversities, than the Greek copies do: so that if it were an impossible thing to make choice of the truth of Greek copies, because of their diversity: it is much more impossible, to pick out the truth of the old translation, encumbered with so many and great varieties.   

Unto the next section page 16.  
Thus than we may see, that all the soap, niter and scouridge, that the jesuits are able either to beg, to borrow, to steal, or otherwise to come by: are not able to cleanse the vulgar translation, from the filth of blood, either wherein it was first conceived, or which it hath gathered, from some hundred years by passing through so many filthy hands of unlearned Monks; from the which the Greek copies, have had great freedom and rest: because until a few years ago, wherein the Popish shavelings have been somewhat wakened, by the professors of the Gospel: their unskilfulness in the Greek tongue, was so notorious, that they caused it to come into proverb: It is Greek, it cannot be red. yea we doubt not, but it is apparent unto all indifferency: that it is not only cleansed from the filth thereof, but that the more they have laboured to rub and scour it, the fouler it appeareth, to all that have not willingly closed their eyes against the truth, which, that it may more evidently and without contradiction be understood; go to you jesuits, and after a vomit of your dogged stomach discharged against the Greek copies, almost in a continual untruth. Hear the most true and modest charge, that shall be objected against the insufficiencies of your vulgar translation, in one kind alone. Where, far be it from us, that we should take a vantage of that which may (probably) be deemed, to have crept in, by the slip either of pen or print. For it were not only a point of unfaithfulness, but of more folly, in such an infinite number of foul corruptions, whereof the mower may (in a manner) fill his arm, labouring in this field: once so much as to stoop after these slips, before th'other were cut down. Although (even in them also) the love that popery is in with error, may evidently appear: which counting them slips of pen, have not yet in so many years, & after so many impressions, caused them to be amended: Whereby they bewray how they dote after lies, which will not farm out that, which (in their vulgar translation) they are constrained to confess, to be sowtage or kitchin-stuf: so much more intolerable, as some of these corruptions are blasphemous: as in stead that the greek hath, that Christ committed himself unto him (meaning God) that judgeth justly: it hath, that he committed himself to him, that judgeth unjustly. For we had rather lay this fault being so gross, upon the writer then upon the translator. And albeit the jesuits retain it dreaming of a sense to make this interpretation stand: yet it is manifoldly confuted and cannot be admitted without foul and gross error. Yet Rom. 12, they have left th'old translator: which saith not defending yourselves, and followed the Greek with us, which is not revenging yourselves. In these corruptions of the vulgar, which shall be laid forth: let the reader understand that they are all convinced by the general consent of all the Greek copies which are known at this day, by the Syrian Paraphrast, by their own interlineal, and by circumstance of the place in divers places most evident, in other some pregnant and apparent enough, to such as have any singleness of eye to look upon them. Amongst the corruptions that stand in addition, let that be for example, which is Luk. 2. 18. And concerning those things spoken by the shepherds. Where beside the superfluity, there is no good sense. Secondly, john 2. 15. he made as it were a whip: where is added as it were: which beside the falsifying the story, can hardly have any tolerable understanding. Again john 8. 19 if you know me perhaps you might know my father. Where perhaps is dangerously added, favouring the heresy of Arrius: considering that our Saviour Christ otherwhere also doth precisely affirm, that he that seethe 
john 14.  him, seethe the father. Hebrew. 3. 14. if ye keep the beginning of his substance firm unto th'end: where he hath added his, not only to th'obscuring of th'argument of th'Apostle, but to insinuate thereby an advantage to th' Arrians, that christ had a beginning of his substance. And these may suffice for a taste of addition. The detractions follow. Math. 6. the conclusion of the Lords prayer is wholly left out. Mark 9 38. because he followed not us, left clean out. Mark. 13. 14. where is left out which was spoken by the prophet Daniel. Also in the same chapter, neither do you meditate left out. 1. Cor. 4. 4. to myself left out. divers also of detractions, detract from the truth which is in controversy. Math. 17. where it is said Elias shall come, there is left out, first, for the maintenance of theirs & the jews idle fable of Elias, coming a few years before the worlds end. Rom. 11. But if it be of works now it is not of grace: otherwise, etc. Heb. 1. 3. by himself left out: which is very effectual to exclude all man's merits with other means whatsoever in the matter of our salvation, and therefore went to the heart of their sinful sacrifice: and is proved that it ought not to be left out, by th'other member of the verse. Th'alterations are infinite almost, & those often of weight. Math. 1. 20. born in her, for begotten in her. And in the same verse and otherwhere, in sleep, for in dream. Mark, 3. 29. guilty of aeternal sin, for aeternal judgement. Matth. 26. 30. when they had said an hymn, for when they had sung an hymn. john 6. 45. shallbe teach-able of God, for shallbe taught of God. Rom. 1. 13. hateful unto God, for haters of God. Rom. 14. 5. Let him abound in his own sense, for let him be persuaded fully in his own mind. 1. Cor. 15. 51. we shall all indeed rise again, but we shall not all be changed; for we shall not all sleep, but we shall all be changed. Of 
Hieron. Minerio. & Alexan.  which reading of the vulgar Jerome denieth, that there is any warrant in the greek copies. Gal, 3. 1. th'old hath that that Christ was proscribed, which is a law word, signifying a man whose substance (for debt or some crime) is set to public seal: where th'Apost. setteth forth, that Christ was (by Saint Paul's preaching and administering the Sacraments) so portrayed and painted before their eyes, as if he had been crucified amongst them. Gal. 4. 7. heir by God, for heir by Christ: as both the phrase of the Scripture, & the circumstance of the place convinceth. And often in advantage of their Popish doctrine, as john 14. for this the holy Ghost shall bring to your remembrance, whatsoever I have said unto you, to further the Churches un-written verities, it hath he shall suggest whatsoever I shall say to you. For the merit of works. In stead of Ephesians the 2. God hath created us unto good works, it hath in good works. And Hebr. 13. in stead of, with such sacrifices God is delighted. It hath is promerited. Luk. 10. For whatsoever thou spendest more: it hath, whatsoever thou shalt supererogate. Luk. 1. for looked on the low estate of his handmaid: it hath the humility of his handmaid. And in the same place, for had freely graced, it hath full of grace. Collos. 2. 23. In superstition for in will worship, thereby to make way to th'inventions of their own brain. 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 avoid th'evidence of the figurative speech. Heb. 5. 11. Which cannot be expounded, for which is hard to be expounded; thereby to defend the popish opinion of the sin against the holy Ghost. Heb. 7. 25. To save for ever, for to save wholly or throughout. Heb. 9 14. By the holy spirit, for by th'eternal spirit, in favour of their wicked opinion that our Saviour Christ is high Priest only in regard of his humanity, and not in regard of his divinity, with numbers of others the just treatise whereof would require a whole book.   

Unto the two next sections  
Notwithstanding these swinish jesuits, tread the pearls of the Greek copies under their filthy feet, and that either without any manner of reason at all, or else with so small reason, as will hardly justify them to be reasonable creatures: yet can they not bear that Master Beza should (with great probability and likelihood of truth) somuch as suspect the Greek copies. For they are not able to show one only place that he hath corrected, contrary to a whole consent of the Greek copies. They may condemn without reason, he may not suspect, with great probability thereof. They may set in the text what pleaseth them, contrary to th'authority of all the Greek copies: he may not utter his opinion in his scholies and annotations upon the text. They cannot bear to be charged, with their present error. But he must bear the blame of slips & errors, which have past and now are reform. Wherefore either their hatred is so great against the Greek copies, that they cannot abide Master Bezas' modest and shamefast reprehensions of them, unless he would flatly condemn them, as they do: or else their equity is so little, that they can see a mote in his eye: when they perceive not the beam that is in their own. And if the places were so many, wherein M. Beza pronounceth the Greek to be corrupted, that they would make the reader to wonder: you have done very foolishly, which (in the great store you pretend) have repeated the most places twice, and that of Cainan, thrice at the least in this book: bewraying thereby, how (in great want of ability of accusing him justly) the will and desire to accuse, was out of all measure. Yet speak we not this, as taking upon us Master Bezas' defence, without all exception. For we have showed Acts. 13. how the Greek copies do well agree with the truth: so we hope that the same might be performed in other appearances 
Look vers. 14. how Jerome reconcileth these places which the jesuits think irreconciliable in his quaesri●ns upon Genesis.  of contradiction, even in the two most difficultest places of all other, which are in the 7. of th'Acts. And touching that of the 75. souls beside jacob, it accordeth well with the number which Moses particularly reckoneth up Genes. 46. where (beside jacob) are mentioned 75. persons. Neither doth S. Steven affirm that 75. persons came into Egypt: but declareth 
Look Tremalius and junius in their anno. that. upon Genes. 46  in that number the whole family of jacob was, before he came to Egypt: that when men knew, that it came in so many years to no greater a sum then to 75. persons, reckoning also the 4. wives of jacob, and two sons of jehuda that were dead: they might the more clearly see the wondrous and miraculous blessing which followed before their departure from Egypt. Th'other place which seemeth likewise irreconcilable, concerning Abraham's 
vers. 16.  buying of a piece of ground at Sichem of the sons of Emor: is as clear as the sun at noon days: If this place of th'acts be compared with the places of Genesis 12. 3. 4. and 33. 19 20. for in the former of these places it is evident that Abram had built an altar unto the Lord in the very self same place, which jacob (in the latter of these chapters) is said to have bought, for 100 pieces of money. Now if Abraham would not bury his wife in that land, wherein he was a stranger, but in ground bought with his own money: much less would he build an altar to serve the Lord with, but upon a purchase thereof made. It appeareth therefore, that S. Steven might (with as good right) call it the place which Abram bought, as that which jacob bought; both of them having bought the place. Neither can it seem strange unto any, that jacob purchased the same again, that his grandfather had bought before: if they remember that the fathers were often injured and deprived of wells and 
Genes. 26  other things that they had gotten, especially amongst a people, who (in all kind of impiety and injustice) were now come almost to the top. And that it was Saint Steuens meaning, to note out Abraham's purchase, rather than jacobs'; it may partly appear in that he maketh no mention of a certain price paid for the ground; which notwithstanding is twice precisely made mention of in the purchase of jacob. And 
Gen. 33. 19 Ios. 24. 32.  if the places were of that difficulty, that we were not able to clear them: yet (for our parts) we had rather confess our own ignorance; than to charge a full consent of Greek copies, with an untruth. And although it should be true, which Master Beza suspecteth somewhere of the Greek copies: It followeth not, that the truth or any part of the truth, is fallen from the Greek copies: considering that the corruptions suspected of him, are not such; but by either circumstance of the place, or conference of other places of Scripture, the repair may be made.  
Last of all, where they assign such contrariety, between the testimonies cited according to the 70. interpreteres in the new Testament, and the Hebrew text in th'old; that either we must be driven in cleaving to the Hebrew of th'old, to forsake the Greek of the new; or in cleaving to the Greek in the new forsake the Hebrew in th'old: they declare themselves to be very trifelers, and to abuse their reader impudently. For they know, that we are able to justify every place cited out of the 70. by the Apostles and Evangelists, to be agreeable with the Hebrew, and (in some diversity of words) to have the same sense; at the least to have no sense repugnant, to that in the Hebrew: which is manifest by this, that where the 70. differed in sense, there they leaving the 70. whom they so desirously followed (for support of the Gentiles acquainted therewith) follow the Hebrew text. And as this is manifest by experience, so is it observed 
Hieron. pro log. 15. lib. in Esai.  expressly of Jerome.   

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Doubt not (good reader) but the jesuits are like to burst for anger, to understand that we are so well prepared, to prove both that the princely garments are not worn upon the Greek originals, for the space of above 1500. years, wherein they have passed from hand to hand in the horrible desert of this wicked world: and that both the bread and apparel of th'old translator, setting out some hundredth years after it, if ever it were clad and victualed, in any passable measure of a translation: yet that now it is so patched and so peeced, so hoary and so mouldy, that any man (that asketh counsel of the Lord) may easily see, that neither it cometh so far as the jesuits do praetend, neither hath food and raiment, able to feed or clothe the children & heirs of so great a King. And where having no more shamefastness in their forehead, than they have hair on their bald pates: they have taken this boldness to say, that the Greek is not so corrupt as we say, although th'old translator be less corrupted than the Greek: unto whom what may we answer better, then that which our Saviour Christ answered unto the Devil confessing him to be ynson of God: hold your peace. 
Mark. 1.  For beside that the truth cannot bear any praise of such foul mouthed enemies as these be: their praise (inferior to the devils in-trueth) is always to the same end that his, that is wholly tending to the destruction of the truth. The Greek is not so corrupt as we say. O impudence: as if there were any, that hath called down the royal value of th'original Greek, as you have done. Though (in comparison) we know it less sincere and corrupt, than the vulgar Latin. O noble commenders of the Greek copies. Can you have set them lower than in placing them under the vulgar? You might aswell have set the heavens under the earth: considering that the Greek original being borne in heaven, your vulgar sprung out of the dust. How doth also this agree, with your own saying: which affirm that you have forsaken the pointing of the Latin to follow 
The last page of their preface.  the pointing of the Greek. And if the Greek hath kept the true pointing, why should it not keep the truth of words. And if your Latin have lost the true pointing (without the which he that readeth the Scripture is like him that rideth without a bridle) why should it not rather be said, to have lost the truth of the words and sense, than the Greek which keepeth the truth in pointing.   

To the next section.  
The principal cause that hath made you, take arms against the 
john. 8. 47  Greek copies: is that you are not of God, and therefore cannot abide the words of God. Thereupon it cometh, that th'old translation as it is further from the word of God, smacketh you better than the Greek copies do. And although you may sooner get water out of a flint, than any relief of your cause from the Greek copies: yet if it were possible, for truth to help to maintain a lie, it were yet unpossible for you to like of it: & therefore although we are assured that you had great advantage out of the vulgar, which is a great cause, that maketh you stand so close unto it, and no advantage at all out of the Greek (as partly hath and further shall appear) yet we know that you have a further fetch in preferring the handmaid unto her mistress: which is thereby to undermine all authority of the holy Scripture, that (it being overthrown) the Pope's decrees might ride on horseback; which cannot take breath, as long as th'authority of the holy Scripture remaineth. And if it be as you say, that the Greek serveth your turn better than the vulgar: you bear us witness (at unawares) that the small estimation which we have your vulgar in, proceedeth not of any fear, that we stand in, lest he should hurt our cause.   

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It were (doubtless) unworthy the name of a translation, that should be inferior 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'enemy, which sow tars in his field: albeit as (hath been said) he might somewhere prejudice the truth, not thinking of it. As for the testimonies both here and in the former section, they are discussed in their proper places.   

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We grant they are word for word at in the Greek. And therefore unless we show that Popery leaning upon them, falleth to the ground, and that it is not only stayed by them, but destroyed of them. We will willingly confess, ourselves most unworthy either of the defence of so good a cause, or of the places which we ocupy in the Church of God. In the mean season your beggary is too impudent which take that for granted, wherein you have been always (in the face) resisted. And if we would trifle out the time, as you do; we could for five or six sentences which you bring, as seeming to smile upon you, allege five or six hundredth, which do so apparently frown upon your Popery, as at the very sight of them it falleth down dead. If you had any general councils or any other ancient fathers of the west part, beside Cyprian and Primasius to warrant your phrases by: we doubt not, but you would have made them speak: which handle the matter so cunningly, that the dumb in your cause, and sometime those which are eloquent against it, are notwithstanding (for want of others) compelled to speak for it. As for the two fathers alleged: let the reader look the answer in the proper place.   

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As the Philosopher said of his work, that being set forth, it should 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the hardness and darkness thereof (as it were) be un-set forth: so may it be verified in a good part of the jesuits translation; that being translated, it remaineth, partly for the sottish superstition of keeping of words rather than sense, and partly for th'unnecessary new-fangledness of foreign speech, as it were un-translated. So is your translation as little Catholic, as may be: as that which is so proud, so scornful & disdainful, that none of the ruder sort, can have any acquaintance with it: whereas a good translator will endeavour to deliver to his reader, the meaning of his author which he translateth, with all light & plainness of speech possible. What are the sacred words & speeches, for retaining whereof you are fallen into this servitude? If you had translated the Greek you might better have pretended this. For we acknowledge the pens of th'Apostles and Evangelists to have been sacred: which we cannot acknowledge, not you cannot show in th'old translator. Unless your Council of Trent coming so many years after th'old translator, was able then to make that sacred, which had not been so before.   

To the next section.  
But let us hear their examples. The first kind whereof is, of Hebrew words retained in the Greek text, and by the same reason to be contained in all translations. But this argument turneth not all together so round as you think. For it may well be, that these words of Amen, and Alleluia etc. were well known by th'Apostles preaching to the Churches in that time. Wherefore th'use of them then, when they were well and generally known, was more justifiable than now, when they are not so. 
2. Cor. 1. 20  And for the word Amen, first we have th'Apostle, which giveth the just weight thereof in a Greek word, 
Matt. 5. 18  whereunto our yea answereth. Secondly th'old translator useth it as an indifferent thing, either to translate it into Latin, or to let it remain, as he found it in the Greek text. Hear therefore the drudgery of the jesuits is manifest. For notwithstanding they esteem it not meet, that Amen should be translated: yet because the vulgar hath translated it, they have also thought good to follow him therein Thereby tying themselves faster unto the vulgar, than the vulgar did tie himself unto th'original. Howbeit in retaining of the Hebrew words, which the original doth use, they should (for us) have passed without blame if by contrary practice of that which they profess, they had not differed as much from themselves, as from us: yet deceive themselves in that they think they may keep Corbana aswell as we keep Hosanna, Raca, belial. For Saint Luke hath translated Corbana, Gazophylacium: which is in our tongue a treasury, and termeth 
Luk. 21. 4  it also the place of the gifts of God. Which interpretation when none of th'Apostles or Evangelists give, in the words which we have retained: it is evident, that they have not that warrant of retaining this which we have of those: much less to keep Parasceve, which they ought aswell to have translated into English the tongue which they writ in, as Saint Luke (forsaking the Hebrew and Syriack words) used the word that was proper unto the tongue he written in. And therefore you impudently face down the truth, when you say that Parasceve is as solemn a word for the Sabbath even, as Sabaoth is for the jews seventh day. Neither is there more cause, to leave it un-translated, when we are not able, with like shortness of our speech, to attain the full signification: then to leave it unturned, when the shortness of our speech, affordeth a sentence in a smaller compass of words than doth th'original. And if this be a sufficient reason, to hold the translators hand, because there are three words in 
Mat. 1. 19  the translation of Parasceve, above that which is in the Greek: why have you translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to open shame. Nay, how cometh it to pass, that without all warrant of the Greek, or circumstance of the place, beyond the mark of the vulgar translation, which you propound unto yourselves, and that in text 
Act. 8.  letters, you translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they took order for burial. We know therefore that your Dirigie groats, and Trental money, will make you lavish and ravel in your translation, as much as your servile mind maketh you dumb & mute in other places, where you might better speak. In the rest also, your comparisons are foolish. For if we have retained certain words in their original, because our speech fitteth them not so well: it followeth not therefore that you might do that, where it is at hand and ready to serve the Greek, or Hebrew word. Or if we have sometimes not used the benefit and wealth of our tongue: doth it follow therefore, that you may so do? And if we seeking to translate all the Greek words, have left some untranslated, because the English phrase either did not afford it unto us, or else stood at that time far from us: doth it follow, that you should retain those words in a strange tongue, which our tongue doth afford you, the translation of which, we have found out unto your hand, and which hath confirmation, by the common use and practise of our nation for many years together. Briefly, whereas our people by the grace of God, in knowledge of the word, through the means of a lightsome & plain translation, have been delivered out of Egypt: in steed that you should have added light where it is wanting, and plained that which is rough: you have endeavoured, by your clouddy and hacked speeches to bring in again all confusion and ignorance of God, and of his truth. And if your dainty stomach could not brook the feast of the sweet bread; yet was there no cause for you, to accuse it of falsehood seeing sweet bread, & unleavened bread (with us) are all one. The translation also printed at Geneva, hath unleavened 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 depart hungry from your table. Your interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is false, without all manner of proofs, framed out of your cruel and unmerciful judgement, of throwing all into hell which die without baptism: as if they were not planted in the house of God, before they be baptised: where the true use of baptism is towards those, which we understand either by their own confession, or by the covenant, to be already planted in the house of God. As for the meaning of th' Apostle, it is evident: that he would have none drawn to the ministry of the word which is lately come to the profession of the Gospel: & therefore your fantasy of a neophyte that hath been an old scholar in the school of Christ (for so you must mean) implieth a manifest contradiction, and is all one, as if you should say, he is a new old plant, or a new old scholar. For in those that were not gathered from heathenish religion to the fellowship of the Gospel, before the years of discretion: the same day that they became true scholars, they became true plants, and contrariwise. Wherefore to be a young scholar, is the same thing in effect, as to be a young plant: where Neophyte, to a bare Englishman is nothing at all, no more than depositum, exinanited, exhaust: the foolery and beastliness whereof, is evident to all men, seeing our speech is able to yield the just valuation of them. And if our showing the glad tidings, be not significative to our nation, much less is your evangelizing: which scarce one amongst a hundredth doth understand. And if you had learned that the doctrine of Christ under the Gospel, is not set forth sufficiently by the Greek word, without a Trope of synecdoche, or as they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you might easily have known, that the same Trope being understood in our glad tidings, would have reached the Greek word, and whatsoever is signified by it, sufficiently. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Greek word before the Gospel came into the world: and is used of Greek authors, to signify all manner of good news, and nothing else. And therefore the word can properly signify no more now, than it did then. But th' Evangelist chose that word especially to note, that where men are desirous to know good tidings they should bestow both their ears to understand this doctrine, which is only worthy of that name. And if our translation liked you not, as you have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel: so you might have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Gospel, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospelling, with more understanding of our people, and with as full attainment of the signification of the words unless you will confess, that you have failed in turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel. Lastly, if so much of the signification is lost, unless it be turned evangelize: how cometh it, that you, Math. 11. 5. have translated it, the Gospel is preached. Hear therefore your drudgery to th'old interpreter, is again manifest, for notwithstanding you hold it ill turned unless the Greek word be retained: yet because th'old translator turneth it otherwise; you stick not, contrary to your judgement, to turn it as he doth: so have you no judgement of your own, and th'old translators judgement (who by turning it now one way, and now another, signifieth an indifferency of translation) you utterly overthrow. But that which followeth, is more absurd: that the people must be deprived of the natural translation of the words, through your sottish desire of keeping of Latin words, which the vulgar used: which these lying spirits calling first the Latin text of the Scripture, after by and by call it, the very 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 Latin. For your penance, you must do penance: considering that Luk. 17. 4. you turn the same word which you translate do penance, be penitent. The same whip cometh to you, for your advent: which in one and 
Mat. 24. 27  the same chapter and sense, turn it coming & advent both. We are content you keep your Priest, and your Chalice to yourselves. Albeit you greatly forget yourselves, which makes your Priest here, to come of the Latin word; whom otherwhere, 
Upon Act. 14. 22.  you would feign drive from the Greek.   

To the next section, page 20.  
We need not travail much to lay forth the shame of these men, who themselves show their own nakedness. Let their first example here be considered: and so let all men judge, whether a most plain sentence of the holy Ghost, be shamefully obscured: and not obscured only, but made senseless. For the Hebrew phrase being rendered, it is plain, that that which they turn spirituals of wickedness, aught to be turned spiritual wickedness. And if they had any care, that the people should have been made wary, against this spiritual craftiness: they would have said, in the heavenly places or things, as the text considered in the circumstance would best bear, rather than to say, celestials. But it should appear that beside their peevish affecting of obscurity, th'ignorance of the Hebrew phrase in the former part of this sentence, and th'ignorance of the sense in the latter part: drove them upon this witless translation. The same ignorance of the Hebrew tongue, caused them to use some like dotage in the next example. For if they had known, that it is ordinary and usual for the Hebrews to understand the verb substantive: & had further learned, that the verb simple, hath (as the place and circumstance requireth) the signification of the compound: they should easily have understood, that this translation, what is between me and thee, had not passed the measure of a simple and plain translation. The next example doth likewise bewray, their ignorance in all good la of translation. For it is well known to children, that every tongue hath a proper composition: in such sort, that he that will make the composition of one tongue, agree with the composition of another, utterly corrupteth the tongue, which he will conform. And is all one as in a body, which is disfigured and deformed by displacing of the several members thereof. In Hebrew he that saith, MARA MALE, and not MALE MARA, is easily known, not to speak the tongue of Canaan. Bread white in our speech would offend patiented cares, white bread in the French language would be as offensive. And if so small a change, & as it were the removing of a word to the next house, be so foul: how much more, is it not to be abidden, that the word, whose natural place is in the beginning, should be set in th' end: as if it were removed from one end of the street to th' other. And if there could be any profit in this dotage: yet have not you observed it. For where the Greek hath 
Mat. 12. 20  in one verse, a reed bruised, & flax smoking: you have in the former followed th' order of the Greek, and say a reed bruised; but in the latter you have left th' order of the Greek, and kept the natural order of our speech, saying smoking flax, not flax smoking. And although it be no answer here, to say that they followed their old translator, seeing rather they ought to have followed the full consent of the Greek copies, if such an imitation had been needful: yet they are easily stripped of that answer. For sometimes they leave the order of th' old interpreter, and follow the Greek: as Math. 4. 4. they say as the Greek bread alone, and not as the vulgar alone bread. Which also they do not in phrase only, but in whole sentences: as Math. 4. they forsake the vulgar, which sayeth, walked in darkness, and take the Greek which sayeth, sat in darkness. And in Rom. 12. in stead of that the vulgar hath, not defending ourselves, they have cleaved to the Greek, which is not revenging yourselves. Neither can they say, that this was the slip of a pen of the writer, for beside that there is no resemblance of the words, they are shut from that, in that that Jerome so readeth. And other sometime they forsake the order of the Greek and 
Math. 4. 6.  vulgar both. For where both the Greek and vulgar have, to his Angels shall he give charge of thee: they have turned 
Ibid. ver▪ ●  it, he will give his Angels charge of thee. And again, where both Greek and Latin have into an hill high very: they (as it should seem) ashamed of this their apish and sottish imitation, have translated it, as we do, into a very high mountain. So it appeareth, that as they are utterly ignorant of all good order of translation: so they keep not themselves to their own crooked rule, but when and where it pleaseth them. And as they make themselves ridiculous in the profession of a superstitious observation of th' order of words: so are they not only often ridiculous, but sometime impious in the sense, which their servile observation of like number of words, draweth them unto. Take for example one of the most comfortable places in all the scripture, which by their sottish translation (in sparing a word) 
Rom. 8. 33 34.  they have turned into deadly poison, and bitter wormwood. For unto this question, who shall accuse against the elect of God? They have added for answer, God which justifieth: as if god should accuse his elect. And to another question, who is he that shall condemn? They add for answer, Christ jesus that died, etc. Clean contrary to the meaning and phrase of th' Apostle: also contrary to their meaning; but yet their words can bear no other sense, where th' Apostle keeping the Hebrew phrase, left out the verb substantive; which being always in that phrase understood of itself, is not so in our tongue; unless it be expressed. Now that we see their perverse imitation of words, is not religious, but superstitious, and sometime impious, sometime observed, and sometime not, at their pleasure: it willbe also easy, to see in divers examples, that they riot and play the wantoness in their translation. Albeit it hath already been performed, and that in three or four of those examples, which they have alleged, to testify their great frugality in translating: yet there are others whereby the same is convinced. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prohibebat.  As Math. 3. 14. where the Greek hath he utterly forbade him, and the vulgar forbade him they leaving both the Greek and the vulgar, translate stayed him, and in the same chapter verse they translate presented, and yet 8. chap. 16. offered: th' old translator having obtulerunt, in both places. Mark. 
Rom. 12.  9 49. they translate victimae. Hebr. 5. 1. they translate sacrifices, and Hebr. 13. 16. they turn hosts: the word with full consent of the Greek copies, being one, and the same in all. Ordinarily they translate prepuce and prepuced: yet Act. 7. 51. they say uncircumcised. Mark. 10. 42. they translate overrule 
Domin●ntur.  them, contrary to the meaning of our Saviour, contrary to Saint Luke which useth the verb simple, as of the same value as the compound, and contrary to their own vulgar, who useth an indifferent word, which hath not so great excess of rule adjoined with it: thereby to help the Lordship of their clergy. To stand upon the rest of their examples, whereby they glory in their own shame, would be so small profit of the reader: especially considering that the places of any importance, are otherwhere debated, some of them being ridiculous as a word done, hell of fire etc. yet can we not pass over, one open impudent, wilful and saucy corruption, which they have used throughout their whole translation: which always in stead of the Lord have set (and that text-wise) our Lord, contrary to the faith both of all the Greek examples and the vulgar translation: having therefore taken from, and put to: you have all the curses standing at your doors, which are threatened, against falsifyers of the public records of the church: whether they be considered as they are in deed, or as they are in your opinion. For notwithstanding you have laid up the vulgar translation, in the holy ark of the Lord, hurling out from thence th' original, as it were the two tables, written by the finger of God; when such dealing may serve your turn: yet bear you so little reverence unto it, as that in a matter of small importance, which can neither hinder us, nor help you, you have put out, and put in at your pleasure. And although the former fault, may happily be imputed to your oversight yet the latter of adding, wherein you fall so often and continually, can argue nothing else, but a challenge of mastership and Rabbinisme in the Church of Christ, and of a chair advanced so high, as that the chair of our Saviour, may scarce seem to be a footstool unto it. And if you could show but one such boldness of ours, throughout the translation of the whole body of the Bible: we would cover our faces, and our answer should be in silence. We see easily what a small gale of wound, hath driven you upon these sands. Only for that we according to the most accustomable phrase of the Scripture, do so speak: you have chosen to 
Heb. 7. 14.  speak otherwise then the Scripture, rather than you would speak as we do. Iwis you see it otherwise in us; which bank not your phrase of speaking, wheresoever the text of Scripture doth offer it us. You have made the brickwall of your separation from us, high otherwise: and you might have made it higher, with much less appearance of your contempt of the word. Saving that the Lord would thus discover you: to a hateful abomination of your malapertness, in handling his word. Beside that, as you have divided your tongues, from the tongue of the holy Ghost; so you have divided it, from your own hearts. For neither in deed, nor by your own doctrine, can you say our God, or our Lord: which stand in a continual mammering, whether he be lovingly affected towards you or no. You have presumed further herein, then durst your good masters and betters. For the whole university of Lovaene, translating the Bible into French, as you do the new Testament into English: kept themselves 
Le Seigneur.  herein precisely to the old translator, turning the Lord, and not our Lord. Where if the weight of authority be asked after: the university of Lovane, is of better mark than the university of Rheims: the Doctors and Divines of Louane, than the Novices and Questionists of Rheims: the whole university of Louane of greater credit, than one small College of the university of Rheims. And if to all these we had (for answer) only returned; in such and such places, we translate thus and thus, not as the jesuits do; as they say that they translate not as the Protestants do: we fear not, but all indifferent judgement will be constrained to give the pre-eminence of a true and plain translation unto us, especially in respect of theirs. As even in the next example, where the Greek word is different, either to the holy Ghost, or to the wind; forasmuch as it is most evident by undoubted arguments, that the wind is to be understood: we hold it for a grace of our translation, which hath appropriated the speech to the meaning of the Scripture. And therefore we may justly condemn their translation; which, where one thing is intended and marked out of the Scripture, useth that word, which is common to both significations. Albeit we know neither general speech of the whole land, nor particular language of any several shire: where the word spirit, doth signify wind. So that if it were a virtue for your translation, so to haut of both sides, that the certain meaning could not be known: yet have you not here, attained unto it.   

To the next section, page 21.  
That the Greek never favoureth you, it shall evidently appear, that there is no corruption used of Master Beza in either of these verses: let the reader look in their several places. To the rest we answer nothing: as we do not unto the next section, nor the next to it. For first, it is known to all the world, that in both th' Epistles to the Hebrews, & Saint james: we acknowledge the holiest and highest authority that can be. Secondly, it shall appear in the place, that we keep the bounds of modesty, in abstaining to name the writer of the Epistle to the Hebrews, whose name the holy Ghost hath concealed. Thirdly, not sticking to name Saint james Epistle in our best translations, General: it is well known, that both that title, is not given of the holy Ghost, but of the scholiast, which took it of Eusebius, and is not given, for a mark of further degree of holiness above 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 james, Peter, john, and Jude, were directed to the jews, scattered in divers countries & provinces, whither they had been carried captive: and therefore are called general. Beside that it were good for you, not to be bold with Eusebius in the title of Catholic: 
Euseb. lib. 4. histor. eccles. c. 22. 23.  unless you will match Saint james most holy Epistle, with the Epistles of Denys Bishop of Corinth, which Eusebius calleth Catholic, as he doth saint james. Eusebius therefore was not a fit 
Euseb. 2. lib. hist. eccles. ●. 23.  author for this: especially, if you had remembered, his rash judgement of Saint james Epistle. To the three next sections, we answer nothing.  
In the last, let (hardly) the reader judge how they help his understanding every way, which make plain places rough, darken that which is lightsome, by disorder of sentences, by unwonted phrase, by words fetched from far countries, which their own country doth afford them off. And finally, by doubtful speech, inclining as well to that, which is not the meaning of the Scripture, as to that which is. And the way which is so plain and lightsome, that they can never make rough nor dark by their translation: they do by their annotations utterly pervert. And therefore we comfort ourselves with this saying of th' Apostle, that you shall proceed no further, 
2. Tim. 5. 9  for as much as your madness shall be known to all men.   
FINIS.