AN ANSWER TO TEN frivolous and foolish reasons, set down by the Rhemish jesuits and Papists in their Preface before the new Testament by them lately translated into English, which have moved them to forsake the original fountain of the Greek, wherein the Spirit of God did indite the Gospel, and the holy Apostles did write it, to follow the stream of the Latin translation, translated we know not when nor by whom.  
With a discovery of many great Corruptions and faults in the said English Translation set out at Rheims. By E. B.  1. Thess. 5. 
Prove all things, hold that which is good, abstain from all appearance of evil.  Hieronimus lib. 1. adversus Pelagianos. 
Quaeso ut patienter audias, non enim de adversario victoriam, sed contra mendacium quaerimus veritatem. that is, I pray thee patiently to hear: for we seek not victory of an adversary, but truth against a lie.  
LONDINI, Impensis Georg. Bishop. 1588.   

TO THE RIGHT HONOURABLE Sir FRANCIS WALSINGAM Knight, Chief Secretary to her Majesty, and Chancellor of the Duchy of Lankaster, grace, mercy and peace from God our Father, and from jesus Christ our Saviour.  
THe word of God being the immortal seed whereby we be conceived and borne again to be the children of God's mercy, 
1. Pet. 1.23.  and heirs of his glory: 
1. Pet. 2.2.  the pure milk that doth nourish us being infants: 
Matth. 4.4.  the bread that doth feed us being grown greater in Christ jesus: 
Psal. 119.105.  the light and lantern that leadeth us to walk in God's ways: 
Ephes. 6.17. Heb. 4.12. Matth. 4.4. Hierem. 23.29. 2. Cor. 10.5.  the sword of God's spirit to defend us against the assaults of Satan: And finally, the hammer which beateth down every high thing that is exalted against the knowledge of God: it is no marvel (Right Honourable) if Satan the enemy of our salvation have in all times diligently endeavoured to suppress it, and to deprive us as much as he might of the great benefit, and sweet comfort which we are to receive by it. Hereupon it hath come to pass, that in all ages, as the true and sincere worship of God hath been corrupted and decayed, and idolatry and wicked worshippings have increased: so the Law of God, which teacheth and maintaineth the one, condemneth & overthroweth the other, hath been suppressed, and the clear light thereof smothered. When the israelites in the wilderness fell to Idolatry, and worshipped the golden calf, 
Exod. 32.19.  the tables of God's commandments (which they were unworthy to enjoy) were broken. When true religion was decayed under Rehoboam and Abija kings of judah: 
2. Cronicl. 15.3.  Israel was without the Priest to teach, and without the Law. 
2. King. 22.8.  When under the ungodly government of Manasse and Amon Idolatry reigned and raged, the book of God was neglected and lost: when jehoiakim an Idolater ruled, the word of God uttered by jeremy, and written by Baruch, was cut in pieces, 
jerem. 36.23.  and thrown into the fire. When cruel Antiochus had taken jerusalem, 
1. Mach. 1.59.  and sought to overthrow the true service of God, the books of the Law which were found were burnt in the fire, and cut in pieces. And whosoever had a book of the Testament found by him was put to death. When bloody Diocletian went about to root out Christian religion, he caused the holy Scriptures to be burnt, as Eusebius in these words declareth: 
Euseb. eccles. hist. lib. 8. cap. 2. & 3.  Divinásque & sacras Scripturas in medio foro igni tradi ipsis oculis vidimus. i. We have seen with our eyes the divine and holy Scriptures in the midst of the market place thrown into the fire. And even so in these later ages, as superstition and Idolatry (wherewith God in his just indignation hath punished the wickedness of the world, 
2. Thess. 2.10.  for not receiving the love of the truth unto salvation) have increased: so the word of God hath been greatly neglected of the Priests, suppressed from the people, & being translated & published by faithful men for the setting forth of God's truth, and salvation of his elect, have been in open market places (as Eusebius saith) burnt in the fire. 
Ezech. 7.26. Deut. 33.10.  How the law hath perished from the Priests, who should have taught jacob God's judgements, and Israel his Law, experience hath showed, and learned men's writings do witness. That famous man Erasmus (in whose days after the long winter night of ignorance, began both the clouds of darkness to be dispersed, 
Erasmus lib. 9 epist. ad Natalem▪ Beddam.  and the sun of God's word clearly to shine forth) writeth thus: Nec pauci sunt Theologi praesertim seniores, qui adeo versati non sunt in priscis doctoribus, ut nec Petrum Lombardum, nec scripturas canonicas unquam totas evoluerint. That is, There be not a few divines, especially of those that be elder, who have been so little occupied in the old doctors, that they have never read over Peter Lombard, nor the whole canonical Scriptures. That learned man Andrea's Hyperius witnesseth, that he had seen sundry old ecclesiastical men, 
Lib. de lectione Scripturae.  who after they had received some taste of God's truth, confessed and lamented, that they had never read the holy Scriptures. But if these testimonies will not serve to satisfy some, for the convincing of the great and gross ignorance, which as a vail covered the Priest's eyes from beholding the bright beams of God's word, 
Aeneas Silvius Comment. de dict. & fact. Alphons. Reg. lib. 2.17.  let them mark what Pope Pius secundus writeth hereof in these words: Pudeat Italiae sacerdotes, quos ne semel quidem novam legem constat legisse. Apud Thaboritas vix mulierculam invenias, quae de novo Testamento & veteri respondere nesciat. That is, The Priests of Italy may be ashamed, who are known not once to have read the new Testament: seeing with the 
* Which followed the doctrine preached by Hus.  Thaborits (in Bohemia) one can hardly find a seely woman which cannot answer out of the old and new Testament. And if those Italian Priests, which were under that holy father's nose, were so blind in God's book, what may be thought of them that were further off? unless peradventure, the nearer they were to him, the more they were infected, poisoned, and blinded by him. And if the sun went down upon those Prophets, 
Mich. 3.6.  and darkness was unto them for a divination, that should have been the light of the world, & the eyes of the body, 
Matth. 5.14.6.23.  how great was the darkness in the body itself? Especially seeing these hypocritical pharisees took away the key of knowledge, 
Luke 11.52.  and as they entered not in themselves, so they forbade them that would, in keeping the light of God's word under the bushel of a strange tongue, and not permitting it to be translated into vulgar and known languages, and so to be set upon a candlestick to shine to the instruction and consolation of them that be in God's house. Wherein they have showed themselves to be heretical Priests, 
Chrysost. exposit. 2. in Matth. hom. 44.  who (as Chrysostom saith) shut up the gates of the truth: for they know that if the truth once appear, they must needs leave their Church, & from the dignity of their priesthood come down to the state of other people. Even so our heretical popish prelates and priests to maintain their Idolatry, pomp, pride, and covetousness have shut up the gates of the truth, by suppressing Gods holy word, and keeping it from the knowledge of God's people: as Erasmus truly affirmeth in these words; Quis non intelligat istos sacras literas ideo velle paucis esse notas, 
Erasm. li. epist. 21. ad Nicol. Euerardum.  ne quid decedat ipsorum autoritati quaestuíque. That is, Who knoweth not that these men (meaning popish Priests & Monks) would therefore have the holy Scriptures known but to few, lest their authority and gain should decay. And even so it is certain, that if the holy scriptures had been publicly in the mother tongue, and in the hands and hearts of the people, they could never heretofore have been with the usurped power of that pelting and polling Priest of Rome so astonished and amazed, with images deceived, with pardons beguiled, with feigned & forged relics mocked, with masses, trentals and purgatory spoiled, with the hypocrisy of Monks and such other locusts bewitched, and many more ways miserably abused as they were But they being utterly bereft, and altogether deprived of this light of God's word, 
isaiah. 9.2. 1. john 2.22.  did sit in darkness and in the shadow of death: Walked in darkness and witted not whither they went, because the darkness had blinded their eyes. And whereas God of his great mercy, beholding our misery, hath delivered us from this aegyptiacal darkness, and caused the day star of his holy word to rise unto us, to lead us (as did that other the wise men) unto jesus Christ, 
Matth. 2.9.  in him only to seek our salvation: 
isaiah. 9.2. Lib. de resurrect. carnis.  so that we which have heretofore walked in darkness, have seen a great light, to our unspeakable comfort: these 
* Fliers of the light of the Scriptures.  Lucifugae Scripturarum (as Tertullian called some, and I may truly term these Popish owls) have howled and exclaimed against this light, which by the holy Scriptures translated into our mother tongue hath shined unto us. 
D. Standish in a foolish book set forth in Q. Mary's days.  They have written against it, affirming that it ought not to be in the vulgar language, 
* Idem ibid. probat. 3.  calling it damnable liberty of so having it, 
“ Alfons. de castro contr. Haeres. lib. 1. cap. 13. Deut. 6.4. & 11.19. & 17.18. Coloss. 3.16. Chrysost. hom. 3. de Lazar. & in Gen. homil. 21. & 25. August. lib. 3. de doctr. Christ. ca 1. Hieron. in ca 3. ad Coloss. Theodoretus de curaend. graec. affect. lib. 5. In the beginning of their Preface.  and saying that it is an occasion of Heresy, and have with all their might and main gone about to extinguish it. These their assertions how false and absurd they be, contrary to the word of God, and the writings of the ancient godly fathers, I will not (lest I be too tedious unto your Honour) at this present further declare.  
Notwithstanding all this their barking against having the holy Scriptures in the mother tongue: yet now our Rhemish and Romish Papists herein differing from their fellows, & playing the Apes in imitating us, as they have done also in setting forth Catechisms which before they could never abide, have at the last published the new Testament in our English tongue, and have promised the rest, which (notwithstanding they say was long ago done) hath been, and I doubt, will be long in performing. This they have done, not of a holy zeal, and godly desire to have the holy Scripture known and read of all people: but rather to keep them, especially their adherents & favourers from reading it translated & set forth by us. In this their work so long deferred, and now published, they have committed two foul faults: The one in falsely and foolishly translating it, by following the corrupt stream of the Latin translation, and forsaking the fountain of the Greek, wherein the holy spirit of God did indite the new Testament, and the blessed Apostles of Christ our Saviour did write it. The other in corrupting & perverting the sense, and meaning of the holy Ghost by guileful gloss, and absurd Annotations. Against the former of these faults I did, either almost, or altogether five years past, writ the first part of this little discourse upon this occasion: The right honourable and my very good Lord, the L. Saint john's of Blet so shortly after the coming forth of the said Testament, did let me have for the space of a month the use of it. The which I did very eagerly read, and diligently confer. And for that the book was hard to come by, I did write much out of it, concerning the diversity, superfluity, and want of the said translation in respect of the Greek: and also their 10. frivolous reasons in their preface, which moved them to leave the Greek, and translate the Latin, with divers other things. Unto the which 10. reasons I did then upon a particular occasion, & for a private use write this answer, never intending (as both some men do know, and the long suppressing of it may show) to publish the same in print. And the rather for that a full answer unto the whole hath been long looked for of many, and wished for of me. The which I would right gladly have seen, to the perpetual suppressing of this as I first intended. But when no such answer came forth, neither could I learn when any would: having of late a little recognized my answer that had lain long neglected by me, and added thereunto a discovery of sundry corruptions committed in the said translation, I have been moved by some that have seen it, to let it pass in print. The which although I was a long time unwilling to do: yet for that it is thought the said translation and Annotations have seduced some, and confirmed others in error, and many do not a little glory of them, I have yielded to the putting forth of this little treatise: that as some have already in part discovered the absurdity of the Annotations: 
D. Reynolds▪ D. Bilson. M. Prime.  so this I trust may sufficiently show the weakness of those reasons, and corruption of that translation. This small and simple discourse although I confess it to be unworthy your worthiness, yet upon your great courtesy, I have been bold to offer it unto your Honour, to testify thereby my dutiful mind, and thankful heart unto your H. for your favour showed me, which I have found and felt. Humbly beseeching your H. to accept this small mite in goodpart, not weighing the quantity or value of the gift, but the sincere and hearty affection toward your H. of the giver. God in great mercy bless your H. increase his graces and good gifts in you, and long preserve you to the service & safety of her Majesty, and the benefit of this Church and Commonwealth, Amen. At Woodhull the 9 of April 1588.  
Your honours most humble to command and use, EDWARD BVEKELEY.   

AN ANSWER TO THE FRIVOLOUS and reasonless reasons of the Rhemish jesuits, for following and preferring the old Latin translation of the New Testament before the Greek, wherein God's Spirit indicted it, and the holy Apostles did write it. Which reasons be set down in their Preface before the New Testament, by them lately translated into English: by E. B.  

The first reason of the jesuits.  
NOw to give thee also intelligence in particular, most gentle Reader, of such things as it behoveth thee specially to know concerning our translation: we translate the old vulgar Latin text, nor the common Greek text, for these causes. It is so ancient, that it was used in the Church of God above 1300. years ago, as appeareth by the fathers of those times.  

Answer.  
HEre is an uncertain assertion, and a foolish reason. For although I grant the said translation to be ancient, yet to be so old as they affirm, I suppose it will be hard for all the Rhemish rout of jesuits plainly to prove. Tertullian, who lived somewhat above 200. years after Christ, doth not follow it, neither hath any steps of it in the places which he allegeth. Cyprian, who lived about the year of Christ 284. doth not at all use it. Hilarius, Hierom, and Augustine in their allegations of the Scriptures descent from it. But to omit to speak any more of the antiquity of it: what a foolish reason is this; It is 1300. years old, therefore true and uncorrupt. The Greek translations of the Septuaginta interpreters, of Symmachus, Aquila, and Theodotion were ancient, yet even in S. Hieroms time wanted not many and great corruptions. The Latin translations (which in S. Hieroms and Augustine's days were many) were even then very corrupt, as hereafter I will (by God's grace) out of S. Hierom declare. Or what a fond reason is this: It is 1300. years old, therefore to be preferred before the Greek, which being the original is above 1500. years old. So that if this matter be to be measured by antiquity, the Greek were to be preferred, and this Latin translation not to be followed.    

2. Reason.  
IT is that (by common received opinion, and by all probability) which S. Hierom afterward corrected according to the Greek, by the appointment of Damasus then pope, as he maketh mention in his Preface before the iiij. Evangelists unto the said Damasus, and in Catalogo in fine.  

Answer.  
THis is but a popish and foolish opinion, void of all probability and truth: for proof whereof I will first allege the saying of that learned man Erasmus Roterodamus, which I doubt not, but with all wise and learned men will countervail our Rhemish jesuits, and all their adherents. 
Erasmus epist. N. amico ex aninco dilecto.  Who in an Epistle writeth thus: Ceu confessum assumit, hanc Novi Testamenti translationem qua vulgò utimur esse Hieronimi, cum eam constet nec esse Cypriani, nec Hilarij, nec Ambrosij, nec Augustini, nec Hieronimi cùm is diversa legate: multò minùs eam quam emendasse testatur, cùm in hac deprehendantur, quae ille damnat, non solùm quantum ad verba, verùm etiam quantum ad sententiam. That is: He taketh it as granted, that this translation of the new Testament, which we do commonly use is Hieroms, whereas it is certain, that it is neither Cyprians, nor Hilaries, nor Ambrose's, nor Augustine's, nor Hieroms, forasmuch as he dissenteth from it, and much less to be that which he testifieth that he corrected, seeing there be found in this which he condemneth, not only as touching the words, but also the sense and meaning. Here Erasmus flatly affirmeth, that this common Latin translation, was neither made by Hierom, nor is that which he at the request of Damasus corrected. And to prove both the truth of Erasmus assertion, and the falsehood of our jesuits received opinion, I will set down a few places, wherein Hierom not only dissenteth from it, but also findeth fault with it. In his first book against jovinian he writeth thus: 
Hierom. lib. 1. adversus iovinianum.  Ita tamen si ipsos filios erudiret in fide & dilectione & in sanctificatione & pudicitia. Non enim (ut malè habetur in Latinis codicibus) Sobrietas est legenda, sed castitas, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: Yet so if she instruct her children in faith and love, and in sanctification and chastity: for it is not to be read Sobrietas, sobriety (as it is evil translated in the Latin books) but Castitas, chastity: for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again in the same book: Sobrium (sive ut melius in Graeco dicitur) vigilantem, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pudicum, hoc enim significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is: Sober, or as it is better in the Greek watchful, for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify; chaste, for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify. And again in the same book: Non plus sapere quàm oportet sapere, sed sapere ad pudicitiam, non ad sobrietatem, ut male in Latinis legitur, sed sapere inquit ad pudicitiam. That is: Not to be wise above that ye ought to be wise, but to be wise unto chastity, not unto sobriety, as it is evil translated in the Latin books, but, saith he, to be wise to chastity. In all these places Hierom misliketh and condemneth that which is in our Latin common translation. And although I confess that he to help his cause, doth without sufficient cause find fault in these places with the said translation, for that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do more properly and aptly signify Sobriety and Sober, than chastity and chaste: as also Erasmus in his Scholies in these words doth show: 
Erasmus in Scholijs in lib. 1. adversus jevinianum.  Torquet nonnihil hunc locum Hieronimus ad commoditatem causae suae: nam hie certè magis quadrat vertere modestiam vel sobrietatem quàm pudicitiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, ad hoc ut sobrij sint & modesti, non insolentes & elati. That is, Hierom somewhat wresteth this place to the commodity of his cause: for surely it is more fit to translate it modesty or sobriety than chastity, that they should be sober and modest, not insolent and proud: yet it is sufficient for me, that he misliketh and findeth fault with that which is in our common Latin translation: which is a plain proof that this was not his, for than he would otherwise have translated it. Hierom also findeth fault with the vulgar translation of that place of S. Paul, Galat. 5.9. in these words: 
Hierom. in epist. ad Galat. cap. 5.  Malè in nostris codicibus habetur: Modicum fermentum totam massam corrumpit: & sensumpotiùs interpres suum, quàm verba Apostoli transtulit. That is, It is evil translated in our Latin books, Modicum fermentum totam massam corrumpit: and the interpreter hath translated rather his own meaning, than the words of the Apostle. And there he doth translate it otherwise: Modicum fermentum totam conspersionem fermentat. But what need I to busy myself in seeking more places where S. Hierom findeth fault with that which is in the vulgar Latin translation, seeing that Andradius the Spanish jesuit hath eased me of that labour, who hath picked out and produced a number of places, in the which Hierom misliketh that which is in the said translation. 
Andr. defence. Trident. fidei▪ fol. 411.  Andradius liking of them that require more diligence and plainness in the said old translator, writeth thus: Nàm dum vel Graecorum dicendi rationi nimium adhaerescit, etc. That is, For whilst he either doth too much cleave to the Greek phrase, or is not diligent enough in weighing the Latin and Greek words, he becometh sometime over obscure, and doth not sufficiently express the force and power of the sentences. The which although I could make manifest by many examples, yet I will produce some of those which S. Hierom noteth, that by reason of the authority of that most holy father, they may with all men be subject to less envy. In the Epistle to the Galathians (saith he) it is evil translated in Latin, Euacuati estis à Christo, where it should be said, In Christi opera cessastis, the which the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most express, which signifieth to abolish, to make vain and frustrate. In his commentary also upon the Epistle to the Ephesians, he findeth fault with the old translator for translating the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, armaturam, id est, armour, whereas it signifieth all furniture of armour, or whole armour. And expounding that saying of S. Paul, 
Tit. 2.  Vt mundaret sibi populum acceptabilem, he doth at large accuse the drowsy negligence of the Latin interpreters, for translating the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptabilem, which signifieth excellent, 
Alleged before.  special, and chief peculiar. And disputing against jovinian of chastity, in the first epistle to Timothy (saith he) it is not to be read, as it is evil in the Latin books, Si permanserint in fide cum sobrietate, 
He meaneth Erasmus, as is before alleged.  sed cum castitate, id enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. although there be learned men which prefer herein the vulgar translator before Hierom, who do think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the soundness or preservation of wisdom, as it is in Plato, whereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, madness. And in his first book against the Pelagians, he saith: The simplicity of the Latin translator doth count among the properties and duties of a Bishop, that he be docibilis, that is, docible, whereas Paul calleth a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, apt and meet to teach, the which word the same interpreter in the first Epistle to Timothy doth translate not very fitly, Doctorem, that is, a teacher, whereas many do so unworthily perform the duty of teaching, that they seem to be apt and fit to execute no duty. But Paul (saith he) doth not only think, that it is the part of a Bishop to perform unto the Church that great duty of teaching, but also that he ought to be furnished with excellent gifts and helps to teach. It were long to handle all the places, in which not only Hierom, but also other very godly men require diligence in the vulgar translator. Hitherto Andradius the Spanish jesuit. By the which it may plainly appear, both that this vulgar Latin translation was not Hieroms, for that he doth so much mislike it, and find fault with it: and also what jar in judgement there is in this matter between our English Rhemish jesuits, who here judge it to be S. Hieroms, and this Spanish jesuit that doth deny it. By this I doubt not, but it doth most evidently appear, how false this second assertion of the jesuits is, and that this common Latin translation, was neither by S. Hierom translated, nor that which he corrected. Whereunto I will add further a saying or two of Erasmus, who writeth thus: 
Erasmus in Scholijs in Hieronimum ad Algasiam.  Multò rectius haec vertit Hieronimus, quàm habet vulgata aeditio. That is, Hierom doth much better translate this, than our vulgar edition hath it, meaning that in 2. Thes. 2. where S. Paul speaketh of the man of sin, and son of perdition, etc. where no doubt if this had been Hieroms translation as the jesuits would have it, he would as well have translated it in the text, as he alleged it in his book. Again, Erasmus writeth thus of Hierom: 
Erasmus in Scholijs in epist. Hieron. ad Pammachium.  Apertè damnat superiorem translationem qua nos tamen maxima ex part utimur. That is, He plainly condemneth the former translation, which we yet for the most part use: meaning this old common translation, the which he saith Hierom doth condemn.  
But if I should grant our jesuits that this were either translated or corrected by Hierom, which they will never be able to prove, and by that which I have said, is apparently false, what have they then gained? Doth it therefore follow because it was either truly translated, or faithfully corrected by S. Hierom then, therefore it is true, sincere, and void of corruption now? S. Hierom himself complaineth of the great corruption of the Latin translations in his days, the which yet came not so much by the translators, as by the negligent writers out of the books, and presumptuous correctors, or rather corrupters, as most plainly appeareth by Hierom himself in many places, whereof I will set down some. 
Hieronimus praefatione in joshua.  In his preface before joshua he writeth thus: Maximè cùm apud Latinos tot sunt exemplaria, quot codices: & unusquisque pro arbitrio suo, vel adderit vel subtraxerit quod ei visum est. That is, seeing with the Latins there be as many examples or copies as books, and that every one according to his own will hath added and taken away as pleased him. And again he writeth thus: 
Hieronimus ad Marcellum som. 3.  Vt aliquid de Dominicis verbis aut corrigendum putaverimus, aut non divinitùs inspiratum: sed Latinorum codicum vitiositatem, quae ex diversitate librorum omnium comprobatur, ad Graecam originem (unde & ipsi translata esse non denegant) voluisse revocare. Quibus si displicet fontis unda purissimi, coenosoes riwlos bibant. That is, I do not think that the Lords words are to be corrected, or that they were not inspired of God: but I go about to correct the falseness of the Latin books, the which is plainly proved by the diversity of them, and to bring them to the original of the Greek (from the which they do not deny that they were translated) who if they mislike the water of the most pure fountain, they may drink their miry puddles, meaning of the Latin. Lastly, S. Hierom in the same place here alleged by the jesuits hath these words: 
Hieronimus ad Damasum praefatione in 4. evang.  Si enim Latinis exemplaribus fides est adhibenda, respondeant quibus? Tot enim sunt exemplaria penè quot codices. Sin autem veritas est quaerenda de pluribus, cur non ad Graecam originem revertentes, ea quae vel à vitiosis interpretibus malè reddita: vel à praesumptoribus imperitis emendata perversius, vel à librarijs dormitantibus aut addita sunt aut mutata corrigimus? That is, If we must believe the Latin examples, let them tell us which? for there be 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 Greek original, and correct these things which either unskilful translators have ill translated, or of ignorant presumptuous persons have been foolishly amended, or of negligent writers have been either added or altered? By these and many such other places it doth appear, how corrupt the Latin books of the new Testament were in those days, which faults yet were most specially to be attributed to negligent writers. And if in those learned times of the primitive Church, in which so many learned and godly fathers lived, such manifold gross and great corruptions crept into the Latin books of the Bible, what may we think of these latter times, in which all good learning was lost; and blindness, ignorance, and barbarousness have reigned? Is it to be marveled, though infinite great corruptions have come into the Latin copies of the Testament? specially seeing the same were much written and copied out by blind ignorant Monks, who all in a manner were so unlearned, that it became a proverb, Monacho indoctior, that is, More unlearned than a monk. By whose means such good authors as were most occupied and written out, were most corrupt, as Ludovicus vives doth justly complain in these words: 
Ludovicus vives de cause. corrupt. artium. fol. 13.  Videmus ut quisque veterum scriptorum hijs quingentis annis in studiosorum manibus versatus est, ita ad nos venisse corruptissimos, ut Plinium, Senecam, Hieronimum, Augustinum, Aristotelem. Puriores sunt atque integriores qui in vetustis Bibliothecis situ & pulvere latuerunt obsessi. That is, We see how that as every one of the old writers were these 500 years most occupied in students hands, so they have come most corrupt unto us, as Pliny, Seneca, Hierom, Augustine, & Aristotle. And that they have remained more pure and perfect, which have lain in old libraries in dust and filth. By which reason of vives it may be gathered, that the Greek text of the Testament hath continued the more sound and sincere, because by reason of the ignorance of that tongue, it hath been less occupied, and seldomer in the unwashen hands of those ignorant and filthy Monks. Hereby also it appeareth, that if this vulgar translation had been of S. Hieroms either translation or correction, it doth not follow, that it is now sound and sincere. But forasmuch as there be many faults and corruptions in it (as by God's grace hereafter shall be showed) we ought (according to the judgement of S. Hierom) return to the original of the Greek, and thereby correct them. The which our Rhemish and Romish jesuits refusing to do, in forsaking the water of the most pure fountain of the original Greek: we are content they drink (to use S. Hieroms words) the miry puddles of the Latin. 
Ad Marcellum.   
Finally, whereas our jesuits would make their simple readers believe, that Damasus had such supreme power as is now by the Bishop of Rome claimed, by calling him Pope, and by showing that S. Hierom by his appointment did correct the Latin copies: I think it not unfit nor impertinent to set down the opinion of Erasmus in this matter, who as he was excellently learned, so is he not to be counted as partial. 
Erasmus in epist. amico ex animo dilecto.  He in the Epistle before alleged, speaking of this matter hath these words: Quanquam hoc negotij non iniungit Damasus tanquam summus orbis Pontifex, quod an fuerit in medio relinquo: certè nomen hoc nondum illis temporibus erat auditum, quantum ex veterum omnium scriptis licet colligere, sed iniungit tanquam Romanus Pontifex Hieronimo hactenus Romano, quòd illic & baptizatus sit, & presbyteri consecutus honorem. That is, Although Damasus do not enjoin this business, as the chief Bishop of the world, the which whether he were or not, I will not define: surely this name in those days was not as yet heard of, as far as we may gather by the writings of all the ancient fathers: but he doth enjoin it as Bishop of Rome to Hierom hitherto a Roman, because both there he was baptised, and obtained the degree and dignity of priesthood. And as for the name Pope, in those days it was a title not peculiar to the Bishop of Rome (as now they have made it) but common to every Bishop. Saint Hierom calleth both S. Augustine Bishop of Hippo in Africa, and Epiphanius Bishop of Salamine in Cyprus Pope. The elders and deacons of Rome called Cyprian Bishop of Carthage Pope. Thus I trust I have sufficiently discovered the insufficiency of this second reason, and plainly proved that there is no probability in this opinion, and that this vulgar Latin translation, which our Rhemists have followed, is not that which S. Hierom either translated or corrected. Now let us examine the third reason.    

3. Reason.  
COnsequently it is that same which S. Augustine so commendeth and alloweth in an Epistle to S. Hierom. 
Epist. 10.   

Answer.  
THere is no consequence in this consequence. For the antecedent not being true (as I have before sufficiently proved) the consequence non consequitur. Indeed Augustine doth commend Hieroms translation of the Gospel out of the Greek: but that this which you follow is not that, I have before plainly proved. And if it were, yet it might since be corrupted, as I have before showed. And that it hath been foully corrupted, shall hereafter (Christ willing) evidently appear. But whereas Augustine commendeth Hieroms translation out of the Greek: this doth make against you, who refuse the Greek, and translate out of the Latin: which neither Hierom would do, nor Augustine commend.    

4. Reason.  
IT is that which for the most part ever since hath been used in the church's service, expounded in sermons, alleged and interpreted in the commentaries and writings of the ancient fathers of the Latin Church.  

Answer.  
THere is small reason in this reason, why this Latin translation should be preferred and followed before the Greek. First, for that the Greek fathers have followed the Greek original, and not this Latin, from the which generally they do dissent, as shall hereafter be showed. Secondly, the most ancient Latin fathers do not follow it, as Tertullian, Cyprian, Hilary, and Hierom commonly in citations and allegations of places dissenteth from, yea and findeth fault with it (as hath been showed:) Ambrose and Augustine although they seem more to incline unto it, yet very oft they leave it, and differ from it. Therefore the Greek fathers generally dissenting from it, and the most ancient Latin fathers having no footsteps of it, and the other fathers often going from it: there is (as I said) small reason why it should now be counted authentical, & be preferred and followed before the original of the Greek. As for the Church service, it was in the primitive Church in that language, which of the people was understood. And where it was in Latin, it was there where the people by reason of the Roman empire understood latin, as appeareth by S. Augustine's sermons, and other authors. As touching your popish service full of idolatry & superstition, and used in a strange tongue unknown to the people, 
1. Cor. 14.  contrary to the express word of God, as we care not what translation it hath followed, so we think the most corrupt most meet for it.    

5. Reason.  
THe holy Council of Trent, for these and many other important considerations, hath declared and defined this only of all other Latin translations to be authentical, and so only to be used and taken in public lessons, disputations, preachings, and expositions, and that no man presume upon any pretence to reject or refuse the same.  

Answer.  
THe decree of some more ancient Council in this matter, if any could be had, as none would be found, might have stood you in far greater stead. For howsoever this Tridentine conventicle (as even Henry 2. the French king termed it) move you, surely it is of small force to persuade us. We little care what it hath herein determined, being called together and governed by the Pope, whom we justly accuse to be the Archenimie of God, whereof you all shall never be able to excuse him, and consisting of about 40. blind Bishops his sworn servants. This cursed conventicle or Council we no more esteem, than the godly fathers esteemed the Counsels of Ariminum, tire, Ephesinum 2. and such others. And when you and all your adherents shall be able to prove the canons of that Tridentine Council to be grounded upon the foundations of the Prophets and Apostles, and agreeable with God's blessed word, then will we acknowledge the truth of this constitution: In the mean time we will not marvel if a corrupt Council maintain a corrupt translation.    

6. Reason.  
IT is the gravest, sincerest, of greatest majesty, lest partiality, as being without all respect of controversies and contentions, specially of this our time, as appeareth by those which Erasmus and others at this day translate, much more to the advantage of the catholic cause.  

Answer.  
HEre be bare and naked assertions without any proof: which may as well be denied of us as affirmed by them. And therefore this I say, that the translations of Erasmus and Beza be as grave, of as great majesty, as sincere, and as little partial, as is the common Latin. And in some part to prove this my affirmation, this I say, that that translation which hath many both barbarous phrases, and gross solecisms, is not to be counted so grave, majestical, and sincere: but this vulgar translation, which they magnify, hath many such: ergo it is not so grave, etc. Some few for example I will show, to allege all were infinite. What gravity and sincerity is in these words: 
Matth. 20. 2●  Principes gentium dominantur eorum: where the masculine gender is put for the feminine, eorum for earum, and the genitive case for the dative, contrary to the rules of Grammar, and so false Latin committed. Or in these words: 
Matth. 6.26.  Nònne vos magis plures estis illis. Or these: 
Hebr▪ 2.9.  Eum qui modico quàm Angeli minoratus est. Or these: Memorari testamenti sui sancti. Or these: 
Luc. 1.72.  Vir timoratus secundum legem. 
Act. 22.12. Matt. 24.6. Luc. 21.38.  Or these: Opiniones praeliorum. Or, Populus manicabat ad eum in templo. Many such other and worse might be alleged, wherein I suppose no wise and learned man will think any gravity, majesty, or sincerity to be. As touching partiality whatsoever you pretend, yet if you in your consciences did not judge it to be more partial and favourable for your doctrine, you would never prefer it before the original of the Greek contrary to the judgement of the ancient fathers, and of the best learned of your own side lately and as yet living. 
Lud. vives. Arius Mo●t.  And that you do know it to be more partial for you than the Grooke, I will prove by a few examples which may serve for many. john. 14. v. 26. The common Latin translation hath it thus: Suggeret vobis omnia quaecunque dixero vobis, which you thus finely translate: Shall suggest unto you all things whatsoever I shall say unto you. Where you know the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all things which I have said or spoken unto you. Is not this translation of yours more partial to maintain the traditions of your church, and decrees of Popes and Counsels, than the original of the Greek? In the 10. of Luke, vers. 35. the vulgar Latin translation hath it thus: Et quodcunque supererogaveris, ego cùm rediero, reddam tibi: which you have translated; Whatsoever thou shalt supererogate, etc. doth not this make more for your works of supererogation (which I may well call supererrogant works) than the Greek, which is: Whatsoever thou spendest more, etc. In the 13. to the Hebrews, vers. 16. the Latin translation is thus: Talibus enim hostijs promeretur Deus, which fond translation, you more fond and foolishly translate thus: For with such hosts God is promerited. Doth not this make more for your doctrine of Merits than the fountain of the Greek? which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, With such sacrifices God is delighted or well pleased. And for defence of the same doctrine of Merit, doth not the omitting of those words, Rom. 11.6. serve to your purpose? But if it be of works, it is no more grace: or else were work no work. Doth not, I say, the dashing out of these words in the text well serve your turn? The which notwithstanding be found in all Greek copies, in the ancient Syrian translation, in Chrysostom, and other fathers. And to the maintenance of the same doctrine, may not that which is in your vulgar translation, Philip. 1.28. be more fitly applied than the Greek? Will you not thereof better gather, that the suffering of afflictions is a cause of salvation, 
Causa.  than of the Greek which saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is a declaration or token of salvation, whereunto the children of God do pass through manifold tribulations? Doth not the Latin vulgar translation in the 5. to the Ephesians: Sacramentum hoc magnum est: This is a great sacrament, stand you in better stead to prove Marriage one of your seven sacraments, than the Greek? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, This is a great mystery or secret, which S. Paul speaketh and meaneth of Christ and his Church. Sundry such other examples might be alleged, but these at this time shall suffice to show, that whatsoever you say in word, or pretend in show, it is the partiality it seemeth to bear to your doctrine, that moveth you to follow it, and to prefer it before the fountain of the Greek: the which how absurd it is shall hereafter be showed.    

7. Reason.  
IT is so exact and precise according to the Greek both the phrase and the word, that delicate heretics therefore reprehend it of rudeness. And that it followeth the Greek more exactly than the Protestants translations, besides infinite other places we appeal to these, Tit. 3.14. Curent bonis operibus praeesse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Engl. bib. 1577. to maintain good works, Hebr. 10.20. Viam nobis initiavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Engl. bib. he prepared. So in these words: justifications, Traditions, Idola, etc. In all which they come not near the Greek, but avoid it of purpose.  

Answer.  
WE do not mislike it for the simplicity of phrase: for such is the Greek wherein the Apostles wrote, being far from the swelling eloquence of profane orators. Where under the low simplicity of phrase, we behold the mighty majesty of God's spirit: but because in some places it is barbarous, and in very many places is not (as you say) exact and precise according to the Greek, but dissenteth from it, and is even contrary to it. As for example, 1. Pet. 2.23. Tradidit iudicanti se iniustè, which you translate: He delivered himself to him that judged him unjustly; whereas you know it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, He committed himself (or his cause) to him that judgeth justly. Now between judging justly, as it is in the Greek, in the ancient Syrian translation, and in Oecumenius the Greek scholiast, and judging unjustly, as it is in the Latin and your English, there is no exact nor precise agreement, but a plain contradiction. So in the 1. Cor. 15.51. in the vulgar Latin translation it is thus: Omnes quidem resurgemus, sed non omnes immutabimur, which you translate thus: We shall all indeed rise again, but we shall not all be changed. Whereas it is in the Greek, as we have translated: We shall not all sleep, but we shall all be changed. And that other is so far from being exact and precise according to the Greek, that S. Hierom writeth, it was not at all in the Greek copies: 
Hieron. Minerio & Alexand. in fine.  In Graecis codicibus non haberi. The which also proveth this not to be S. Hieroms translation, nor that which he corrected. In the 5. of Mark, vers. 35. and Luke 8. vers. 49. in the Latin translation thus: Veniunt ad Archisynagogam. That is, They came to the Archsynagog: whereas it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, From the Archsynagog or ruler of the synagogue: meaning from his house. A like error there is in most of your Latin copies. john 18.28. Adducunt ergo jesum ad Caiapham in praetorium. That is, They brought jesus to Caiphas into the judgement hall: where it is in the Greek, From Caiaphas. Luke 11.52. The old Latin translation is thus: Coeperunt Pharisaei & legis periti graviter insistere, & os eius opprimere de multis: which last words you translate thus: To stop his mouth about many things. Whereas the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, To provoke him to speak of many things, as Erasmus out of Theophylactus and Beza do prove, and I will hereafter more largely show, as also the words following do plainly declare. Act. 4. vers. 21. The said Latin translation is thus: Quia omnes clarificabant id quod factum fuerat, in eo quod acciderat: the which barbarous and false translation, you fond translate thus: Because all glorified that which had been done, in that which was chanced. Where the Greek is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, For all glorified God for that which was done. 1. Cor. 6.20. The common Latin translation is thus: Empti enim estis praetio magno: glorificate & portate Deum in corpore vestro, which you translate in this sort: For you are bought with a great price: glorify and bear God in your body. Where you descent from the Greek, in adding this word, Bear, and in omitting all these words: And in your spirit, which are Gods. By these places which I have set down, to omit infinite others, it sufficiently appeareth how true it is, that you say, it is so exact and precise according to the Greek. The falseness of which shameless assertion may also sufficiently be convinced, by at least an hundred places, where that is in the said translation omitted, which is extant in the Greek. For example sake I will set down one notorious place, where the perfect prayer which our Lord jesus hath taught us, is most miserably mangled, and curtailed, and made imperfect. In the 11. of Luke, all these things be left out of that holy and heavenly prayer. First this word Our. Secondly, these words: Which art in heaven. Thirdly, these: Thy will be done in earth, as it is in heaven. Fourthly, these: But deliver us from evil. Thus we see how far this old translation in this short prayer is from exact and precise following the Greek: and thereby plainly perceive what brazen brows our Rhemish jesuits have, who affirm it so to be, and to follow it more exactly than the Protestants translations: wherein as they say most untruly (as may appear by the places before alleged, and many others which shall be hereafter produced) so I verily think they writ it contrary to the testimony of their own conscience. Yet to prove this shameless assertion they allege two examples: the one, Tit. 3.14. Curent bonis operibus praeesse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they say, we translate, to maintain good works. And I beseech you, gentle jesuits, show us why it may not so be translated? Doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and namely with a genitive case, as here S. Paul useth it, signify to maintain? 
Demost. in Timocra. Badaeus translateth it: jura vestra tueri & defensitare. Comment. pag. 256.  When Demosthenes saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is it not, and ought it not to be translated, to maintain your right? And even so why may not these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in like manner translated, to maintain good works? What absurd sense or false doctrine is in these words? And whereas the Latin translateth it, Praeesse bonis operibus, and you translate it to excel in good works, although I mislike not of it, for that the sense is good: yet you may know, that it is not the property of the Greek phrase, for than it should be in the dative case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not in the genitive, as S. Paul twice here hath it, vers. 8. & 14. But whether it be translated, to excel in good works, as you do, or to maintain good works, as you say our Bible's have it: or to show forth good works, as it is in those English Testaments which I have seen, it maketh no great matter, neither any but vain cavillers (such as our jesuits show themselves to be) will find so great fault with it. If I were disposed so narrowly to examine the old translation, I dare undertake to find a 1000 places in the Bible more unproperly translated in Latin, than either of these which you allege, is in English. But let us come to your second cavillation, where you find fault for translating the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in your Latin is Initiavit, 
Hebr. 10.20.  by this word Prepared. Our translation of that place is thus: Seeing therefore brethren, that by the blood of jesus we may be bold to enter into the holy place by the new and living way, which he hath prepared for us through the vail, that is, his flesh, etc. What matter is here amiss, that troubleth so much your quiet minds? Forsooth you say the word, Prepared, doth not so exactly agree with the Greek, as doth Initiavit. What then? doth the old Latin more exactly follow the Greek generally, if here in this place the Latin word do more aptly express the Greek, than the English? that doth not follow. But if we examine the etymology, property, and signification of the words, I cannot see, but our English doth as well answer to the Greek as that Latin. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to renew, to make new or fresh. And although Initium do signify a beginning, yet Initio doth not properly signify to begin, to make new, or fresh; for that doth Innovo: but to instruct, to dedicate, to enter into. And therefore I see no cause why the word, Prepared, may not as well answer the Greek, as the Latin Initiavit. Sure I am it neither goeth far from the signification of the word, nor meaning of the matter. But this being only a frivolous cavil, I will omit it, being glad, that you can find no greater disagreeing in our translations from the Greek, than these.  
And whereas you would commend the Latin for exactly following and keeping these words, justifications, Traditions, Idola, etc. I answer, that as yet you neither have, nor ever will be able to prove, that our translations have not truly expressed the sense of the Greek in all these words: so do some of them as much retain the last, translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idols, as doth the Latin. For whereas you mislike that we translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Image, and not Idol, doth not your Latin often translate it Simulacrum, which (I pray you) what doth it else signify but an image? As that place whereof Master How lets friend so much complaineth. 1. john 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which in the vulgar Latin is thus: Filioli, custodite vos à simulacris, which how is it to be translated in English, but thus; Little children, keep yourselves from images. For what is the English of Simulacrum, but an Image? If you say, Idol, I say that that is rather the Greek of it than the English. And therefore you do nothing but wrangle and cavil, when you find fault with translating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Image, as I doubt not, but by others hath and will be more largely proved. In like manner, Act. 7.41. and Apocal. 9.20. the vulgar interpreter translateth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Simulacrum, which doth signify nothing else but an Image. And to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek may be translated an Image in English, it may appear by the etymology which Tertullian maketh of it, in these words: Ad hoc necessaria est vocabuli interpretatio, 
Tertullianus lib. de Idolalatria.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè formam sonat, ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diductam aequè apud nos formulam fecit. Igitur omnis forma vel formula idolum se dici exposcit. Ind Idololatria omnis circaidolum famulatus & servitus. That is, hereunto is necessary the interpretation of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth a form or image: and thereof by diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived, which in like manner signifieth a little form or image. Therefore every form requireth to be called Idolum. And thereupon Idolatry is all that service and worship which is done about every Idol. Doth it not hereby plainly appear, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the form, shape, or image of any thing, and therefore may well so be translated: 
Answer to Greg. Martin fol. 7.  as also my learned brother D. Fulke hath learnedly showed.    

8. Reason.  
THe adversaries themselves, namely Beza prefer it before all the rest in Praefatione novi Testamenti, Ann. 1556. And again he saith, that the old interpreter translated very religiously. Annot in 1. Luc. v. 1.  

Answer.  
IF Master Beza and others think reverently of the old translator, they do as becometh good and godly men to do, in accepting thankfully and in good part the labours of good men in so good a work, as is the translating of the blessed word of God, for the instruction and comfort of God's people: and passing by, and by charity covering some faults that have escaped. But it is the property of wicked men, and enemies to God's truth, rather to cavil and carp, to rail at and revile good men labouring in this sort in God's vineyards than either charitably to cover faults, or lovingly to amend them themselves. So S. Hierom when he was raised up of God, and provoked by Damasus Bishop of Rome, to translate the holy Scriptures faithfully out of Hebrew & Greek into Latin, how was he handled of many? Forsooth railed upon very miserably, as in infinite places of his Prefaces and Epistles doth appear. 
Hier. ad Domnion. et Rog. in Esdr. & Neh.  For example I will set down one or two: Legite de hijs exemplaribus, quae nuper à nobis edita, maledicorum quotidie linguis confodiuntur. That is, Read those copies which I have lately set forth, and are daily thrust throw with the tongues of railers and evil speakers. Again: Sicubi ergò aeditio men à veteribus discreparit, 
Hieronimus Sophro.  interroga quemlibet Hebraeorum & liquidò pervidebis me ab aemulis frustra lacerari, qui malunt contemnere videri praeclara, quàm discere. That is, If my edition differ from the old, ask any Hebrew and jew, and thou shalt plainly perceive, that I am without cause torn in pieces of my adversaries, who would rather seem to despise good things, than to learn any thing. Thus was S. Hierom for translating the holy Scriptures used. And was not that learned man Erasmus Roterodamus for his godly pains, in translating the new Testament, in like manner entreated? Being railed upon by Lea in England, by Natalis Bedda in France, by Stunica in Spain, and infinite other unlearned Monks and Friars, as Erasmus himself doth declare in an Epistle to Mosellanus, 
Epist. lib. 6.  where he showeth, that a Carmelite Friar being a Doctor, in a public sermon charged him there present, with sin against the holy Ghost, for altering some things in the new Testament, otherwise than was in the old translation. And another cried out for the same cause, that the coming of Antichrist was at hand. And when Erasmus urged him to show one place in the Testament that did offend him: he said plainly, that he had neither read nor seen it. And even so Master Beza and our godly countrymen, succeeding those godly learned fathers, in their godly labours, be in like sort handled by our Rhemish jesuits in this Testament, and by Gregory Martin in his book entitled A Discovery, wherein he too much discovereth his own folly, and the melancholy of his stomach, in railing upon them so rudely, or rather despitefully, who have worthily laboured in bringing to light the light of God's blessed word. Thus we see how Satan by his imps and ministers, rageth against those that take pains to translate the holy Scripture: which is the sword that doth foil him, the hammer that beateth down his house, the light that driveth away his darkness: which also converteth the soul, lighteneth the eyes, rejoiceth the heart, 
Psal. 19  and maketh us circumspect in all our ways. But if they do not unfeignedly repent this their rude railing, and reviling of God's faithful servants, let them be assured, that they shall fall into the claws of him that is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a railer, a slanderer, and a false accuser of God's Saints.  
As touching my judgement of the old translation of the new Testament, I say as S. Hierom sometime said to such superstitious admirers of the old translation that then was, as our Romish Papists be now. 
Hieronimus praefa. in lib. joshua.  Quòd si vetus eye tantum interpretatio placet, quae & mihi non displicet, & nihil extra recipiendum putant, etc. That is, But if the old translation only please them, which displeaseth not me, and they think nothing else to be received, etc. Even so say I to them now, that stand so much upon the old translation: I do not generally disallow it, nor condemn it, although some faults have been both by the translator committed, and afterwards by negligence crept into it, which are not maliciously to be railed at, but charitably in the fear of God to be reform. But whereas you say Master Beza preferreth it before all the rest in his Preface before the Testament, 1556. you do misreport him: for he doth not in that Preface prefer it before all the rest, whereof he maketh no comparison, but only defendeth it against Erasmus in some places, which he thought that he found fault with it, without sufficient cause. You cannot be ignorant, that Master Beza in that Preface affirmeth, besides manifold faults crept in by the writers, 
Beza his words.  it doth often dissent from the Greek, interpret many things obscurely, add some things, and omit others. And whereas you further allege, that in his Annotations upon Luke he saith, the old translator translated very religiously, he did (as I have before declared) reverently think of him, who (no doubt) was a godly man, and took godly pains in setting forth God's holy word, to the benefit of his Church. Yet you know, that even in that very place, Master Beza showeth some imperfection in him. For these be his words, out of which you have culled your testimony: 
Beza in Annotat. in Luc. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vetus autem interpres quamuis alioqui videatur summa religione sacros libros interpretatus, tamen quae significatio sit horum vocabulorum non videtur cognovisse, ne dum ut vim illorum intellexerit. That is, But the old interpreter although otherwise he may seem very religiously to have translated these holy books, yet it appeareth, that he did not know what is the signification of these words, much less that he understood the force and power of them. And how justly here he findeth fault, any that is endued with any knowledge in the tongues, and not blinded with malice may plainly perceive. Therefore, although Master Beza reverently judged of him, yet he did not think him to be without his faults, which are charitably to be corrected and reform, as he doth, and not maliciously to be carped and reproved, as is our jesuits and Greg. Martin's manner. It is not also to be thought, but that most of those faults and corruptions, which be now in the text, were not committed at the first by the translator, but have crept in since, either (as S. Hierom saith) by negligent writers, and copiers out of the books: or by presumptuous and ignorant correctors, etc. which are not to be imputed unto him. Lastly, I say the question is not so much, which is the best translation, or whether it be better than the rest: but whether it is to be preferred before the original Greek: which hereafter is to be discussed.    

9 Reason.  
IN the rest there is such diversity and dissension, and no end of reprehending one another, and translating every man according to his fantasy, that Luther said, 
Cocle. cap. 11. de cano. Script. autoritate.  if the world should stand long time, we must receive again (which he thought absurd) the decrees of Counsels, for preserving the unity of faith, because of so divers interpretations of the Scripture. And Beza (in the place above mentioned) noteth the itching ambition of his fellow translators, that had much rather disagree and dissent from the best, than seem themselves to have said or written nothing. And Bezas' translation itself being so esteemed in our country, that the Geneva English Testaments be translated according to the same, yet sometime goeth so wide from the Greek, and from the meaning of the holy Ghost, that themselves, which protest to translate it, dare not follow it. For example▪ Luc. 3. v. 36. they have put these words: The son of Cainan, which he wittingly and wilfully left out. And Act. 1.14. they say: With the women, agreeably to the vulgar Latin, where he saith: Cum uxoribus, With their wives.  

Answer.  
HEre in this 9 reason, you complain of the diversity and dissension of other translations, by reason whereof, we should for the preserving of unity of faith, if the world should long continue, receive the decrees of Counsels, as you imagine, and make Luther to affirm. Why? may not unity of faith stand with diversity of translations? There were in the primitive Church four several Greek translations of the old Testament. The first of the seventy interpreters, second of Simmachus, third of Aquila, fourth of Theodotion: and yet there was unity of faith in the true Church: or whatsoever diversity of doctrine there was, I think you cannot prove, that it came of the diversity of translations. There were in the Latin Church very many divers translations, as S. Augustine in these words showeth: 
August. lib. 2. de doctr. Christ. cap. 11.  Qui enim Scripturas ex Hebraea lingua in Graecam verterint numerari possunt: Latini autem interpretes nullo modo. That is, For they that have translated the Scriptures out of the Hebrew tongue into the Greek may be numbered: but the Latin translators cannot. Here you see that S. Augustine affirmeth, the Latin translators of the Scriptures to have been so many, that they could not be numbered: yet he was so far from our Rhemists opinion, that they bred diversity of doctrine, 
August. de doctr. Christ. lib. 2. cap. 12  that he thought the same profitable, especially for them which wanted the knowledge of the original tongues: forasmuch as that which is obscure in one, may be made manifest by another. And if there may be diversity of expositions of one place of Scripture without breach of unity of doctrine, why may not some diversity of translations stand with unity of faith and doctrine? hereof S. Augustine writeth thus: Quos necesse est etiamsi rectae atque unius fidei fuerint, 
August. epist. ad Hieron.  varias parere in multorum locorum obscuritate sententias: quamuis nequdquam ipsa varietas ab eiusdem fidei unitate discordet, sicut etiam unus tractator secundum eandem fidem aliter atque aliter eundem locum potest exponere, quia hoc eius obscuritas patitur. That is, Who must needs, although they be of one true faith, bring forth by reason of the obscurity of many places divers opinions and judgements: albeit the same diversity doth nothing at all differ from the unity of one faith: as also one expounder agreeably to one faith, may diversly expound one place, 
Chrysostom. in Gen. hom. 37.  because that the hardness thereof requireth the same. So saith Chrysostom: Talis enim Scripturae mos est, ut in paucis verbis plurima saepè multitudo sensuum inveniatur. That is, Such is the manner of the Scripture, that in few words a very great multitude of senses or expositions may be found. And therefore as there may be divers expositions of places of the Scriptures, which may all agree with the analogy and proportion of faith: even so may there be in translations diversity in words and phrases, without dissension in doctrine, or breach of faith. I writ not this, that I allow the itching ambition of some (of whom Master Beza doth justly complain) who without sufficient knowledge in the tongues, and sound judgement, take over rashly upon them to translate that blessed book of the holy Scriptures, which ought not to be handled with unwashen hands, but with all reverence and fidelity in the fear of God ought to be dealt in. Neither do I think but that it were very expedient and profitable for the Church of Christ, that in every tongue there were one as exact and absolute translation, as might be agreed upon, which should either only or principally be followed. The which if it cannot be procured, I say that unity of faith may as well agree with diversity of translations: as there might and would be diversity of doctrine through the malice of Satan, and weakness of man's judgement, though there were but one only translation. And therefore I think you rather suck that out of your own fingers, than find it in Luther's works, in such sense and sort as you express it. And thereupon have noted no place in his writings where it is to be found, but only refer us to a place of Coclaeus, who being a professed and malicious enemy to Master Luther, of what weight and force his report is to be accounted, let the indifferent Reader judge. But whereas you charge Master Bezas' translation so much esteemed of us, to go so wide from the Greek, and meaning of the holy Ghost, that we dare not (as you say) follow it: I answer, that as we reverence the man for his great gifts of learning, and worthily esteem his godly and learned labours, in translating faithfully the Testament of jesus Christ: so neither he doth require, nor we judge ourselves to be bound in all things absolutely without exception to follow him. He is a man and may err, and as we thankfully to God's glory acknowledge that he hath even hit the mark in many: so we doubt not, but he might miss it in some, and peradventure so hath done, not in substance of doctrine, but in some propriety of words and phrases. Howbeit whereas you so maliciously and falsely accuse him to have gone so far from the Greek, and meaning of the holy Ghost, let us see your proofs. You allege here but two places: the one Luc. 3. v. 36. the leaving out of the name Cainan, which we have put in. This is a great matter whereat you make such a tragical exclamation in your marginal note upon that place, which is but the leaving out of one name, whereas both in the old Latin, and your own new English, there are left out not only words, but also sentences in at least an hundred places. Thus you can strain a gnat, and swallow a camel: see a mote in your brother's eye, and not behold a great beam in your own. Touching the matter itself, which concerneth neither faith nor doctrine: Master▪ Beza hath not without great and good cause omitted the said name of Cainan: partly because it is not in the Hebrew, Genes. 11. nor in the book of Chronicles, 
Genes. 11.12. 1. Chron. 1.18.  where the same Genealogy is set out: and partly for that it is not expressed, but omitted in one most ancient Greek and Latin copy, that of late years came to his hands, which he hath sent to the University of Cambridge there to be kept, and is there reserved. Whereupon Master Beza upon good warrant hath omitted that name. And if we had had intelligence of that ancient Greek and Latin copy, we would not have doubted to have followed him. But whether it be expressed or omitted, it is a matter of no great moment, and concerneth no point of doctrine. Beda having showed, that in the verity of the Hebrew, the name of Cainan is in both those places of the old Testament left out, and that S. Luke alleged it (as he thought) out of the Septuaginta interpreters, 
Beda in Luc. 3.  standeth in a mammering at the matter, and writeth thus: Sed quid horum sit verius, aut si utrumque verum esse possit Deus noverit. That is, But whether of these readings be the truer, or whether both be true, God knoweth  
The second place wherein you charge Master Beza with disagreeing from the Greek, and us with dissenting from him, is Act. 1. v. 14. He translating: Cum uxoribus; With the wives, and we according to the old Latin, With the women. Wherein you do but cavil, according to your accustomed manner, and find a knot in a rush. Doth not the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify indifferently both a woman in respect of her sex, & a wife in respect of her calling? S. Hierom can teach you this in these words: 
Hieron. lib. 1. adversus iovinianum.  Numquid non habemus potestatem mulieres vel uxores circumducendi (quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos utrumque significat) sicut caeteri Apostoli & Cephas? etc. That is, Have we not power to lead about, women or wives (for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify both) as the other Apostles and Cephas? etc. Here S. Hierom doth not only flatly affirm, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which S. Luke in this place, which you allege, Act. 1.14. doth use) signifieth both a woman and wife: but also showeth, that that place of S. Paul 1. Cor. 9.5. may be translated either women or wives. And in his book against helvidius, he doth translate it wives. 
August. de opere Monacho. cap. 4.  The which also S. Augustine doth affirm, that some translated in that place Wives. Therefore I beseech you, why may not this place in the Acts in like manner be translated either women or wives, without going so wide from the Greek, and meaning of the holy Ghost, as you complain on? Doth your old translator, translating Act. 21.5. the very same two Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which be here in this place used) Cum uxoribus, and you, with their wives, go so wide from the Greek? Or doth Master Beza go wide from the Greek translating the same Greek words, with the very same Latin words, as the old interpreter doth, and he near unto the same? But you will say, 
Act. 1.14.  the sense of this place requireth to be translated Women, and not wives: and the sense of the other, Act. 21.5. Wives, and not women. Then it followeth by your own confession, that Master Beza hath not gone wide from the signification of the word, howsoever he have gone from the sense of the place, and meaning of the matter. But if you examine that with an indifferent eye, there may as good reason be yielded for the translating of it Wives, as Women: as appeareth by the reasons which Erasmus and Beza do bring. Erasmus in his Annotations saith, it may be either way translated, his words be these: Accipi potest & cum uxoribus, propterea quòd separavit Mariam à mulieribus. That is, It may be taken, 
Erasmus in Annotat.  and with their wives, because he did separate Marie from the women. And even so Master Beza saith in his Annotations, that it may be translated either Wives or Women: but he preferred the former: because the Apostles wives were to be confirmed, who partly should be companions of their travels, and partly should patiently abide their absence at home. But whether it be translated Women or Wives, it maketh no matter, the Greek word will indifferently bear both. God be thanked that our Rhemish and Romish jesuits can allege no greater disagreement in Bezas and our translations from the Greek: The which may be a good and sufficient testimony, even to the simple and unlearned, of the soundness and sincerity of them. But I am ashamed to persist any longer in confuting these frivolous follies and cavillations.    

10. Reason.  
IT is not only better than all other translations, but than the Greek text itself, in those places where they do disagree.  

Answer.  
THe tenth and last reason that hath moved our Rhemish Runagates to translate rather out of the old Latin than the Greek, is a very strange paradox, that the vulgar Latin translation, is not only better than all other translations, but than the Greek itself when they differ. This I count and call a strange paradox, because it is contrary not only to the general judgement of the ancient fathers and learned writers (as hereafter shall appear:) but also to the common course of all learning. For whereas in all other authors and writings, the original languages, wherein the authors did first write themselves, are preferred before all translations, as in Plato, Aristotle, Xenophon, Demosthenes, Homer, Galen, Euclyde, etc. and all translations are examined and reform by the said originals: now by our jesuits new Divinity, only the Testament of jesus Christ, written in Greek by his blessed Apostles, through the inspiration of God's holy spirit, must come behind the Latin translation, translated we know not when, nor by whom. The Latin must not now be examined by the Greek (as S. Hierom, Erasmus, and other learned men have laboured to do) but the Greek by the Latin: for it is, they say, the better; and it is meet that the worse be reform by the better. Now because here is the principal controversy in this matter, and hereupon depend all the diversities that be in the English translation of the jesuits fetched from the Latin, and ours derived from the Greek: (for if the Greek, wherein they cannot deny but the Apostles did write, be generally to be preferred before that old Latin, then ours is true, and theirs false: if otherwise the Latin be more sound and sincere than the Greek, then is theirs true, and ours false) let us therefore somewhat more exactly examine this matter, and weigh our Rhemists reasons which move them to broach abroad this new doctrine and strange opinion. And although that which I have said, may to any reasonable man seem sufficient, that it is contrary to all reason and all learning: yet because our jesuits would seem greatly to depend upon the Doctors, and to carry all their annotations, and guileful gloss in this Testament, under the visor of some father, let us see what the Latin godly and ancient fathers say in this matter. For to them in this point I must specially appeal, and not to the Greek fathers, who followed the fountain of the Greek, and meddled not with translations, as streams flowing from it. And after I will come to other learned men, and even such as misliked not the Romish religion. S. Hierom who was not only excellently learned in the three learned languages, but also greatly occupied in translating the whole Bible out of the Hebrew and Greek (as before appeareth) writeth thus: 
Hieronimus adversus Heluidium.  Non necesse est nunc de exemplarium varietate tractare, cùm omne & veteris & novae Scripturae instrumentum in Latinum sermonem exinde translatum sit, & multò purior manare credenda sit fontis unda quàm rivi. That is, I need not now to entreat of the variety of the copies or examples (meaning the Latin) seeing that the whole instrument of the old and new Scripture was from thence translated into the Latin tongue, and the water of the fountain is thought to flow more pure than that of the river or stream. In these words S. Hierom doth not only affirm the Latin to be translated dut of the Greek, but also the Greek to be more pure than the Latin, as the water of the fountain is more clean and sweet than that in the stream or river, 
Hieronimus ad Lucinium.  according to the old true saying: Dulcius ex ipso font bibuntur aquae. Again, the same Hierom saith: Vt enim veterum librorum fides de Hebraeis examinanda est, ita nouorum Graeci sermonis normam desiderat. That is, As the truth of the books of the old Testament is to be examined by the Hebrew: so the books of the new Testament require the trial of the Greek. 
Hieronimus Suniae & Fretellae.  Again he writeth thus: Sicut autem in novo Testamento si quando apud Latinos quaestio exoritur, & est inter exemplaria varietas, recurrimus ad fontem Graeci sermonis quo nowm scriptum est instrumentum: ita in veteri Testamento, si quando inter Graecos Latinósque diversitas est ad Hebraicam recurrimus veritatem: ut quicquid de font proficiscitur, hoc quaeramus in riwlis. That is, As in the new Testament if there arise any questions among the Latins, and there be variety among the copies, we return unto the fountain of the Greek tongue in the which the new Testament was written: so in the old Testament if at any time there be diversity among the Greeks and Latins, we return unto the Hebrew verity, that whatsoever floweth from the fountain, we may seek the same in the streams. Infinite such other places there be in S. Hierom both in his Prefaces, Epistles, and other works: and those also which before I have in the beginning set down, do plainly declare S. Hieroms judgement herein, and that he thought it most absurd to prefer the Latin before the Greek, as our Rhemish jesuits are not ashamed for to do. Now let us hear what S. Augustine's opinion was, who although he were utterly ignorant in the Hebrew▪ and as it is thought had no great knowledge in the Greek, writeth thus: 
Augustinus de civitate Dei, lib. 15. cap. 13.  Ei linguae potius credatur, unde est in alia per interpretes facta translatio. That is, We ought rather to believe that tongue, from the which it is by interpretation derived into another. Again: 
August. in Psal. 38.  Sed quia non sunt loquelae neque sermones quorum non audiantur voces eorum, exponit sequentem lingua praecedens, & fit certum in alia, quod erat ambiguum in alia. That is, But because there are no languages nor tongues, where their words be not heard, the former tongue expoundeth the later, and it is made plain in one, which was doubtful in another. Again: 
August. de doctr. Christ. lib. 2. cap. 12.  Quis interpretum vera secutus sit, nisi exemplaria linguae praecedentis legantur, incertum est? That is, Which of the interpreters hath followed the truth, unless the examples of the former tongue be read, it is uncertain? Again: Libros novi Testamenti, 
Ibid. cap. 15.  si quid in Latinis varietatibus titubat, Graecis cedere oportere non est dubium. That is, It is not to be doubted, but that the books of the new Testament, if that there be any doubt in the varieties of the Latin, aught to give place unto the Greek. The like he affirmeth, Sermone Domini in monte, lib. 1. 
August. epist. 59  And in his Epistles he writeth thus: Secundum Graecum eloquium discernenda sunt: nam nostri interpretes vix reperiuntur qui ea diligenter & scienter transferre curaverint. That is, These words are to be discerned by the Greek tongue: for we can hardly find of our translators that have been careful to translate this exactly and cunningly. He meaneth of the distinguishing those words, Prayers, Supplications, and intercessions, 1. Tim. 2.1. And how we ought to deal when there be any varieties in the books and copies of the Scriptures, S. Augustine giveth us this counsel: 
August. lib. 11. contra Faustum Manich. cap. 2  Ita si de fide exemplarium quaestio verteretur, sicut in nonnullis quae & paucae sunt & sacrarum literarum studiosis notissimae sententiarum varietates, vel ex aliarum regionum codicibus unde ipsa doctrina commeavit, nostra dubitatio dijudicaretur: vel si ibi quoque codices variarent, plures paucioribus, vel vetustiores recentioribus praeferrentur. Et si adhuc esset incerta varietas, praecedens lingua, unde hoc interpretatum est, consuleretur. Hoc modo quaerunt, qui quod eos movet in Scriptures tanta autoritate firmatis invenire volunt, ut habeant undè instruantur, non unde rixentur. That is, So if there be any question touching the truth of the copies or examples of the Scripture, as in some there be varieties of sentences, which both be few, and also well known to those that be studious in the holy Scripture, than our doubt is to be judged either by the books of other countries, from whence the doctrine came unto us: or if there also the books differ, than the more be to be preferred before the fewer, and the more ancient before the later. And if as yet there remain a doubtful variety, the former tongue, from whence it was translated, should be conferred with. In this sort do they seek, which would find in the holy Scriptures, confirmed by so great authority, that which troubleth them, that they may have wherewith they may be edified and instructed, and not wherewith to wrangle and rail. This is the good counsel of that good father, the which our Rhemish jesuits not following, it seemeth, and by their writings it plainly appeareth, that in this edition of the Testament, they seek rather to wrangle and rail, than either to be instructed themselves, 
Ambros. de incarnate. verbi, cap. 8.  or to profit God's people. Saint Ambrose also preferreth the Greek text in these words: Ita enim invenimus in Graecis codicibus quorum potior autoritas est. That is, For so we find it in the Greek books, whose authority is better. Tertullian also preferreth the Greek in these words: 
Tertullianus lib. 2. adversus Marcionem.  In primis tenendum quod Graeca Scriptura signavit, afflatum nominans non spiritum. Quidam enim de Graeco interpretantes, non recogitata differentia, nec curata proprietate verborum pro afflatu spiritum ponunt, & daunt haereticis occasionem Spiritum Dei infussandi, id est, ipsum Deum. That is, Especially we must hold that which the Scripture in Greek hath set down, naming afflatum, that is, breath or wind, and not spirit. For some translating from the Greek, and not considering the difference, nor regarding the property of the words, have for breath put spirit, and give occasion to heretics to attribute sin to the spirit of God, that is, to God himself.  
By these sayings of these ancient fathers it may sufficiently appear, what was their judgement concerning the original text of the holy Scripture, and how far they were from this absurd assertion of our Rhemish jesuits in preferring the troubled stream of their Latin translation before the pure fountain of the Greek. Now I will set down the judgement of some later writers, and such as were no adversaries, but favourers of the Romish religion. Ludovicus vives in his Commentaries upon S. Augustine De civitate Dei, 
Ludovicus vives in Aug. de civitate Dei, lib. 15. cap. 13.  upon those words of Augustine before alleged: Ei linguae potius credatur, etc. writeth thus: Hoc ipsum Hieronimus clamat, hoc ipsa docet ratio. Et nullus est saniore judicio qui repugnet. Sed frustra consensus bonorum ingeniorum hoc censet. Nam rigidus stupor velut moles opponitur. Non quia isti inscij sunt earum linguarum, nam nec Hebraicè sciebat Augustinus, & Graecè minus quàm mediocriter. Sed non est in hijs ea modestia animi quae in Augustino. Hic undiquaque paratus erat doceri, isti nusquam volunt doceri, ubique docere quod ignorant. That is, This Hierom earnestly (uz. that more credit and authority be given to the Hebrew in the old, and Greek in the new Testament, than to any translations) this reason itself teacheth. And there is none of any sound judgement, that will deny the same. But in vain doth the consent of good wits thus think. For stiff sturdines as a bulwark is set against it. The which they do not, because they be ignorant of those tongues. For neither S. Augustine did understand the Hebrew any thing, and but meanly the Greek. But there is not in these men that modesty of mind which was in Augustine. He was ready and willing any ways to be taught: these men will never be taught, but will always teach that which they do not understand. Hitherto Lud▪ vives.  
Erasmus also who too much continued under the obedience of the Romish church, writeth thus: 
Erasmus in praefatione in Annotat. Novi Test.  Testamentum quod vocant Nowm, etc. That is, The new Testament as they call it, we have recognized with as great, both diligence as we might, and faithfulness as we ought, and that first according to the truth of the Greek, whereunto for to fly, if any doubt fall out, not only the examples of famous Divines do counsel us, but also Hierom and Augustine do often bid us, and the very decrees of the Bishops of Rome do command us.     

But now let us examine our jesuits proofs for the confirming of this strange Paradox.  

Rhemish jesuits.  
THe proof hereof is evident, because most of the ancient heretics were Grecians, and therefore the Scriptures in Greek were more corrupted by them, as the ancient fathers often complain.  

Answer.  
LEt the good Christian Reader here consider the desperate dealing of the Papists against the holy word of God. First they have with all carefulness and diligence kept it under the bushel of a strange tongue, that the light thereof might not shine in the eyes of the common people to the discovering of their errors, Idolatries, and mockeries. But when through the great mercy of God this light hath been taken from under this bushel, and set upon a candlestick, to give light to all that are in God's house, to the directing of their feet to walk in God's ways: then they have fallen to rail on it, and reproachfully to speak of it. john Ecchius calleth the Scripture, evangelium nigrum & Theologiam atramentariam. That is, the black Gospel, and Inken Divinity. 
Hierar. lib. 3. cap. 3 fol. 103.  Albertus' Pighius another patron of the Pope's cause, writeth thus: Sunt Scripturae, ut non minus verè, quàm festiuè dixit quidam, velut nasus cereus, qui se horsum illorsum, & in quamcunque volveris partem trahi, retrahi, fingíque facilè permittit. That is, The Scriptures be (as one no less truly than pleasantly said) like a nose of wax, which maybe drawn this way, and that way, & be applied to whatsoever part a man will. 
Ludovicus citatur ab Illyrico in Nor. Concilij.  One Ludovicus a canon of the Lateran church in Rome, thus spoke in an oration in the late goodly Council of Trident: Ecclesia est vivum pectus Christi, Scriptura autem est quasi mortuum atramentum. That is, the Church is the lively breast of Christ: but the Scripture is as it were dead ink. How contemptuously writeth Cardinal Hosius of those comfortable and sweet Psalms of David, which be a precious part of the holy canonical Scripture? For whereas it was objected for the proof of kings and princes power in Ecclesiastical causes, that king David did not only deal in such causes for the restoring and planting of God's true worship and service, greatly decayed in the days of king Saul a wicked hypocrite: but also did write Psalms, which pertain to the canon of the Scripture, for the instruction and direction of God's Church for ever: Hosius answereth in these words: Scripsit david Psalmos aliquot, 
Hosius contra Brentium▪ lib. 2  si quid Athanasio credimus quinque tantùm. Quid ni scriberet? Ne nunc quidem regi prohibetur, aut principi, quominus aut rythmos, aut Psalmos aut carmina scribat, quibus Dei laudes celebret. Scribimus indocti doctíque poemata passim. That is, David did write certain Psalms, if we believe Athanasius but five only. Why might he not write? Even now a king or prince is not prohibited to write either rhymes, or Psalms, or verses wherewith he may praise God. We writ learned and unlearned poems apace. Thus contemptuously writeth that popish prelate and precedent in that Tridentine Conventicle of the Psalms, comparing them with rhymes and verses that kings may or do now write: and thereunto disdainfully and blasphemously applying that verse of Horace the profane poet. Besides this contemptuous speaking of the holy Scriptures, our Papists be now proceeded a step further: in accusing the original texts of the Scriptures to be corrupted, the old Testament by the jews, and the New by Greek heretics. Is not this desperate dealing against the word of God? First to suppress it, and keep it in a strange tongue, then reproachfully to speak of it, and now lastly to accuse the original and authentical copies thereof to be corrupted? What can they do more utterly to deface and discredit the word of God contained in the Scriptures: the which may seem to be the mark they shoot at, that by pulling down the credit of the holy Scriptures, they may set up their own vain inventions, and wicked traditions, wherewith their religion doth much better agree than with the Scriptures.  
But now let us more particularly come to the examination of this assertion. The proof hereof is evident (say our Rhemish jesuits) because most of the ancient heretics were Grecians, etc. I answer, that the disproof hereof is easy. For this is not the complaint as you most falsely affirm of ancient fathers: but a false slander of ancient wicked heretics, as by the ancient godly fathers doth most plainly appear. 
Hieronimus adversus Heluidium.  So did helvidius as Saint Hierom showeth, whose words I may aptly apply unto you, which be these: Ac nè fortè de exemplariorum veritate causeris: quia tibi stultissimè persuasisti Graecos codices esse falsatos: ad joannis evangelium venio. That is, But least peradventure you complain of the truth of the copies, because thou hast most foolishly persuaded thyself, that the Greek books be falsified, I come to the Gospel of john. In which words you may see, how that you who will be worshippers of the virgin Marie, join herein hand in hand with helvidius, whom otherwise you would seem much to mislike, for denying the perpetual virginity of her. And as Hierom said, that helvidius was most foolishly persuaded then, that the Greek books of the Testament were corrupted: Even so may I say unto you, that this is an extreme folly thus to judge now, as did helvidius then: for what reason is it to think, that the Greek heretics could corrupt all the Greek copies in the world? Or why shall not we think, that the godly learned fathers were as careful to keep them pure from corruption, as the heretics were to corrupt them? 
With Rainolds.  And whereas there were (as the Papists also do now) that thought the jews had corrupted the Hebrew in the old Testament, 
August. lib. 15. de civitate Dei cap. 13.  S. Augustine answereth thus: Sed absit ut prudens quispiam vel judaeos cuiuslibet perversitatis atque malitiae tantum potuisse credat in codicibus tam multis & tam longè latéque dispersis, vel septuaginta illos memorabiles viros hoc de invidenda gentibus veritate unum communicasse consilium. That is, But God forbidden that any wise man should believe that the jews, how perverse or malicious soever they were, could do so much as to corrupt so many copies, and so far and wide dispersed abroad, or that those worthy men the seventy interpreters did take this counsel together to deprive the Gentiles of the truth. 
Lud. vives in illa August. verba.  Upon which words of S. Augustine, Ludovicus vives writeth thus: Hoc idem responderi potest hijs, qui falsatos corruptósque & ab Hebraeis codices veteris instrumenti, & à Graecis novi obijciunt, nè veritas sacrorum librorum ex illis fontibus petatur. That is, This same may be answered to them, who do object unto us (as our Rhemish jesuits do now) that the books of the old Testament were corrupted and falsified by the jews, and the books of the new Testament by the Grecians, to the end that the truth of those holy books might not be fetched from those fountains. Thus you see how S. Augustine and Ludovicus vives, one otherwise of your own side, descent from you in this your shameless assertion of the corruption of the Greek copies. But let us see what other holy fathers our holy jesuits have followed, in accusing the Greek copies of the Scriptures to be corrupted. Those monsters the Manichées were of the same opinion, as appeareth by S. Augustine in these words: 
August. Hieronimo. epist. 19  Manichaei plurima divinarum Scripturarum quibus eorum nefarius error clarissima sententiarum perspicuitate convincitur: quia in alium sensum detorquere non possunt, falsa esse contendunt: ita tamen ut eandem falsitatem, non scribentibus Apostolis tribuant, sed nescio quibus codicum corruptoribus. Quod tamen quia nec pluribus sive antiquioribus exemplaribus nec praecedentis linguae autoritate (unde Latini libri interpretati sunt) probare aliquando potuerunt: notissima omnibus veritate superati confusíque discedunt. That is, The Manichées because they cannot writhe into another sense very many places of the holy Scriptures, by the which their wicked error is by most plain and evident sentences 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 others, who afterward corrupted them. The which notwithstanding, because they cannot prove, neither by the most copies, nor by the most ancient, nor by the authority of the former tongue (from which the Latin books were translated) they are overcome and confounded by the truth, being made most manifest unto all men. These be the fathers, whom our Rhemish jesuits have followed, in accusing the Greek text of the Testament to be corrupted. As for the godly and learned fathers, you may see both by these places, and those which I have before alleged, how far they descent from them, who always appealed to the Greek in the new Testament, and have affirmed that the Latin translations are to be examined and reform by it. And whereas you say, most of the ancient heretics were Grecians, and therefore the Scriptures in Greek more corrupted by them, as you say the ancient fathers complain. I say that you have not received this frivolous cavillation, and false accusation from the godly ancient fathers, but (besides those heretics whom I have named) from the barbarous absurd Gloser upon Gratian'S decrees, Dist. 9 cap. Vt veterum: the sum of whose words you have alleged, which I will more largely lay down as they be there to be seen. 
Glossa dist. 9 cap. Vt veterum.  Hieronimus in 2. prologo Bibliae contra ait dicens quòd emendatiora sunt exemplaria Latina quàm Graeca: & Graeca quàm Hebraea. Sed Augustinus ad primitivam Ecclesiam respicit quando exemplaria Graeca & Hebraea non erant corrupta. Sed procedente tempore cùm populus Christianus mulium esset auctus, & haereses essent factae inter Graecos, in invidia Christianorum judaei & Graeci sua exemplaria corruperunt. Et sic factum est, quòd exemplaria eorum magis corrupta sint quàm Latinorum, ad quod tempus respicit Hieronimus. That is, Hierom in the second prolog of the Bible saith the contrary (uz. to Augustine) affirming the Latin copies to be more true than the Greek, and the Greek than the Hebrew. But Augustine speaketh in respect of the primitive Church, when the Greek and Hebrew copies were not corrupt. But in process of time, when the Christian people was much increased, and many heresies sprang among the Grecians: the jews and Grecians for envy of the Christians corrupted their copies. And so it is come to pass, that their copies be more corrupt than the Latins, the which time Hierom respecteth. Hitherto the Gloser: from whom it most plainly appeareth, that you have borrowed this reason, or rather accusation of the corruption of the Greek copies, which is an author fit for you to follow: who hath in these words delivered almost as many gross absurdities and lies, as there be lines. For first he maketh Augustine and Hierom dissenting in judgement: Augustine preferring the Greek and Hebrew copies, and Hierom the Latin: attributing to Augustine a sentence which is not his, but Hieroms Ad Lucinium, as I have before alleged, whose words again be these: Vt veterum librorum fides, etc. As the truth of the books of the old Testament is to be examined by the Hebrew books: so the truth of the new requireth the trial of the Greek tongue. And so this blind Gloser attributing to Augustine a saying which indeed is Hieroms, maketh Hierom contrary to himself. Secondly, in alleging S. Hieroms words out of the second prolog of the Bible, and making him there to affirm the Latin copies to be more true than the Greek, he doth clean pervert S. Hieroms meaning. For there in that very place he doth affirm the clean contrary in these words: 
Hieronimus in prologo in pentateuchum.  Sicubi in translatione tibi videor errare, interroga Hebraeos: diversarum urbium magistros consul. Quod illi habent de Christo, tui codices non habent. Aliud est, si contra se post à ab Apostolis usurpata testimonia probaverunt, & emendatiora sunt exemplaria Latina quàm Graeca, & Graeca quàm Hebraica. That is, If so be that I seem to thee to err in my translation, ask the Hebrews, consult with the Masters of divers cities. That which they have of Christ, thy books have not. It is another matter, if they have allowed the testimonies afterward used by the Apostles against them, & that the Latin examples be more true than the Greek, and the Greek than the Hebrew. Here S. Hierom doth infer this as absurd, that the Latin copies should be more true than the Greek, and the Greek than the Hebrew, which the blind Gloser our jesuits Master thought he simply meant. And that the reader may perceive this more plainly, I will set down some of Erasmus words in his scholies upon this place of Hierom: 
Erasmus in illum locum Hieron.  Hunc locum insulsissime citat glossometarius quisquis is fuit in decretis pontificum, dist. 9 cap. Vt veterum librorum, putans Hieronimum verè sensisse Graecorum exemplaria emendatiora esse quàm Hebraea, & Latina emendatiora quàm Graeca. Et hunc nodum multis modis dissoluit, nugacissimè nugans in re non intellecta, vel dic, vel dic, vel dic. Tantúmne est istis autoritatis ut cum remprorsus non intelligant, tamen illis ius sit quic quid lubitum fuerit dicere? Nam Hieronimus inducit hoc velut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & dictu absurdum quo magis refellat quod isti volebant. That is, This place the writer of the Gloss upon the Pope's decrees, Dist. 9 cap. Vt veterum librorum, whosoever he was, doth most absurdly cite, supposing that Hierom did indeed think, that the Greek examples and copies were more true than the Hebrew, and the Latin more true than the Greek. And this knot he goeth about to lose by many means, most triflingly trifling in a matter that he did not understand, with his vel dic, say so, and say so, etc. Have these men so great authority, that when they do not at all understand a matter, yet it shall be lawfall for them to utter and write what they list? For Hierom doth bring in this as a thing impossible, and absurd to be spoken, that he might the more confute that which they would infer, etc. Hitherto Erasmus.  
Thirdly, whereas this barbarous blind Gloser maketh Augustine preferring the Greek and Hebrew copies, and Hierom the Latin, he doth very foolishly and preposterously. For Hierom in all his writings, and also as appeared by his translations, did most earnestly maintain the contrary: whereas Augustine by reason of his ignorance in the Hebrew, did overmuch attribute to the Septuaginta interpreters in Greek, and wished that Hierom had translated the old Testament rather out of them, than out of the Hebrew, as appeareth by his own words in his Epistle to Hierom himself, 
August. Hieronimo. epist. 10.  which be these: Ego sanè te mallem Graecas potius canonicas nobis interpretari Scripturas, quae Septuaginta interpretum autoritate perhibentur. That is, I had rather that you did translate unto us the Greek canonical Scriptures, which be confirmed by the authority of the seventy interpreters. This is that worthy writer upon the Pope's holy Decrees, who hath taught our Rhemish jesuits this lesson, and lent them this reason or rather accusation of the holy Scriptures. A meet author for them to follow.  
But how false this accusation of the corruption of the Greek text is, may evidently appear partly by the writings of Chrysostom, basil, Theophylactus, and other ancient Greek and godly fathers, who generally agree with the Greek text, and dissent from the Latin when they differ, as hereafter shall be showed: and partly by those places of the Latin fathers before alleged. For whereas most of the Greek heretics were before the time of Ambrose, Hierom and Augustine, as by Epiphanius it doth appear: yet in their days the Greek books were sound, pure, and undefiled. Let them therefore show us in what age, and by what heretics all the Greek books in the world were corrupted.  
And if our Rhemish jesuits may think that the Greek text hath been corrupted by old Greek heretics: why may it not also be thought, that the Latin text hath in like manner been corrupted by Latin heretics? But they will say: There were not so many of them as of the other: Besides that it is not greatly material for the multitude, yet what if it may be proved, that all Papists be heretics, may not they in number be compared with the Greek heretics? I will not enter into this discourse at this present, and the rather for that it hath been effectually showed, 
In his book against D. Saunders.  and pithily proved by my good and learned brother Master Whitakers of late: and also was so largely and learnedly handled in Queen Mary's days, by that reverend and learned father D. Poynet Bishop of Winchester, that it hath hitherto never been answered as far as I know: and therefore it shall be less needful for me to prove it against M. Gregory Martin, the supposed and reported author of these reasons and this translation. I will only refer him and his fellows unto it: beseeching God that it may likewise effectually work in them, that they may see their own errors and ignorance, and in time repent their railing against God's truth and servants.  
Moreover, I say that all the jesuits in Rheims and Rome are not able to show one such a fowl corruption in all the Greek Testament, to the overthrowing of any article of faith, as I can show a most notable place, concerning even the very Deity of jesus Christ corrupted foully in the Latin, which our Corrupt Rhemists in their English have followed. The place is 1. Timoth. 3.16. And in Greek thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. That is, And without controversy great is the mystery of godliness. God was made manifest in the flesh, justified in the spirit, etc. The vulgar Latin is thus: Et manifestè magnum est pietatis sacramentum, Quod manifestatum est in carne, etc. And is by you englished thus: And manifestly it is a great sacrament of piety, Which was manifested in the flesh, etc. Here in stead of these words: God was revealed in the flesh, which plainly prove both the Deity and Humanity of jesus Christ, agreeably to that other place of S. Paul to the Colossians: 
Coloss. 2.9.  In him dwelleth all the fullness of the Godhead bodily, they have put these words: Which was manifested in the flesh: and so seek to deprive us of this most excellent testimony, which maketh strongly against the Arrians and other heretics, and corrupted the place which briefly, yet very pithily comprehendeth the doctrine of our redemption. The which corruption is not only contrary to all Greek copies, and the ancient Syrian translation: but also to Chrysostom, to Theophylactus, to Theodoretus dialog. 1. and to the Greek scholies which so allege it, and expound it. Such a place so like to be corrupted by heretics, I dare say that all our Rhemish rout is not able to show in all the Greek text.  
Lastly, I omit to show what a wide window these popish Rhemists do open to all heretics, by this their absurd assertion and accusation of the Greek original text of the Testament, who if they be pressed with any plain place to the confounding of their heresy, why may they not, as helvidius and the Manichées of old time did, and our jebusites do now, say the same were corrupted by ancient heretics. But woe be to them that cannot maintain their doctrine but by such shameless shifts. But for the further manifestation of this matter, and that the Christian reader may see what consent there is between these Catholic fathers, I will set down a place or two out of john Driedon a Lovanian, 
Lib. 2. cap. 1.  who writeth thus: Eisdem argumentis utentes, possumus demonstrare Graecos novi Testamenti codices non esse de industria universaliter falsatos, etc. That is, Using the same arguments we may prove, that the Greek books of the new Testament have not been of purpose universally falsified, as though any truth had been razed together out of all the holy Greek books, being dispersed so far abroad, and kept in the Libraries not only of the Grecians, but also of the Latins. Again the same Driedon of Louvain writeth thus: Quantum verò ad Nowm attinet Testamentum, verisimile est, si Graeci suos codices novi Testamenti voluissent depravare, etc. That is, But as touching the new Testament, it is likely that if the Grecians would have corrupted their books of the new Testament, they would chiefly have done it in those places, in which matters be handled, wherein they have long agone begun to dissent from the Latin Church: but we see and perceive such places to agree with the most ancient Latin copies: Therefore neither any other place ought to be suspected as corrupted by the common school of the Grecians. Lastly, the same Driedon writeth hereof thus: Nam Scriptura sacra si sit iam olim in suo font suáque origine corrupta & depravata, iam non erit ulla in illis canonica autoritas, etc. That is, Now if the holy Scripture have been long ago corrupted and depraved in her fountain and original language, than there will be no canonical authority in it, neither shall it be needful for Latin men to return to the fountain of the Greek tongue, wherein the new Testament was written: or of the Hebrew, wherein the old Testament was set forth. Hitherto Driedon. Whereby we may see, to what impudency our Rhemists be grown, who by this impudent assertion, take all canonical authority from the holy Scriptures. I might show what unfaithful keepers of Gods holy records they have been: who have heretofore bragged, that they have kept the holy Scriptures, and whence have we had them, but from them? And yet now of their own accord, they confess that they have suffered the original and authentical copies of Christ's Testament to be corrupted. But omitting these things, which might be more amplified, I come to their particular proof of this their strange paradox, concerning the corruption of the Greek text.    

Rhemish jesuits.  
TErtullian noteth the Greek text which is at this day, 
Lib. 5. contr. Marc.  1. Cor. 15.47. to be an old corruption of Martion the heretic, and the truth to be as in our vulgar Latin: Secundus homo de coelo coelestis: The second man is from heaven heavenly. So read other ancient fathers, 
Ambr. Hieron.  and Erasmus thinketh it must be so. And Calvin himself followeth it, Instit. lib. 2. cap. 13. par. 2.  

Answer.  
HEre as touching Tertullian, upon whom doth depend the special proof of this pretended corruption, to speak in plain words, you make one notorious lie. For Tertullian doth not say, that the truth of that text is as in the vulgar Latin translation, neither he in his book De resurrectione, doth so allege it, as hereafter I will show. Indeed I grant that Martion did mangle that place, and corruptly cite it, as Tertullian in these words showeth: 
Tertull. adversus Marcionem, lib. 5.  Primus inquit homo de humo terrenus: secundus Dominus de coelo. That is, The first man is of earth earthly: the second is the Lord from heaven. Here Martion denying the true manhood of Christ, did leave out this word Homo, that is, Man, and so did mangle that place, the which is not omitted, but expressed in all Greek copies. And therefore the Greek doth not agree with Marcion's corruption, as Gregory Martin and his fellows corruptly judge. I grant also that it seemeth Tertullian thought, that Martion in the latter part did allege this word Dominus, that is, Lord, which ought not: for his words after the text before alleged be these: Quare secundus si non homo quod & primus? aut nunquid primus Dominus si & secundus. That is, Why is he called the second, if he be not man as the first? Or is not the first Lord, if the second be? Hereby, I say, it seemeth, that Marcion's corruption of this place, was partly in leaving out this word Homo, which is expressed in the Greek, and partly (as it seemeth Tertullian supposed) by putting in this word Dominus, which our Greek copies also have. Now whether he did corruptly allege this word Dominus, Lord, that is the question.  
First, I see no cause why this is to be accounted a corruption of Marcions, for that it doth no more maintain his blasphemous heresy, in denying the true Humanity of Christ, than doth the Latin. For how doth this, The second man is the Lord from heaven, seem more to favour Marcions false doctrine, than the other: The second man is from heaven heavenly? Why might not Martion have abused this, to prove Christ to have brought his body from heaven, and not to have taken flesh of the virgin Marie, as well as the other? And therefore if this had been a corruption of Marcions, he would no doubt have otherwise corrupted it to the further furthering of his heresy. Secondly, I say that the Greek text doth not only as well agree with all true doctrine as the Latin: but also is more pregnant in sense, and more agreeable to the meaning of the Apostle in that place, containing a more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opposition between Adam and Christ, than doth the Latin, 
In Annotat.  as Master Beza learnedly showeth. Thirdly, whereas Martion did corrupt the 45. verse going before (as most plainly appeareth by Tertullian in the same place) and yet the same corruption is not in the Greek, but it is pure and sincere as it ought to be, it is not likely that this corruption should any more remain than that. Fourthly, not only all Greek copies, both old and new so have it, expressing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Lord: but also the Syrian and Arabian translations which are very ancient, do agree with the Greek. And how likely it is for such a corruption of Marcions to be in all Greek copies, and in those very ancient Syrian and Arabian translations, I leave it to the judgement of all men to consider. And where you say that other ancient fathers have read according to the vulgar Latin: I grant that some Latin fathers following the old translation so do: but Chrysostom, Theophylactus, the Greek Scholies, Damascenus De orthodoxa fide, lib. 3. cap. 12. (who I trow were none of Marcions disciples) agree with the Greek: And Tertullian your author allegeth it thus: Primus homo de terra choicus, id est, limaceus, id est, Adam: 
Tertullianus de resurrect. carnis.  secundus homo de coelo, id est, sermo Dei, id est, Christus, differing from the Latin, in leaving out this word, Coelestis. So readeth both Cyprian and Hilarius: Primus homo de terrae limo: 
Cypian. de zelo & livore: & adversus judaeos & alios. Hilarius de Trinitate. lib. 10.  secundus homo de coelo. That is, The first man of the slime of the earth: the second man from heaven. So that these three Latin fathers, as they differ from the Greek in leaving out the word Dominus, Lord: so do they also dissent from the Latin, in leaving out the word Coelestis, Heavenly: And yet whether either of these words, or both of them be expressed or omitted, it is not repugnant to any article of faith, nor to the sense of the Apostle. And therefore might Erasmus be of that opinion, to think it should be as in the Latin: especially having respect to the sound of the opposition of words between of earth earthly: and from heaven heavenly. And M. Calvin might so allege it: And yet the Greek may be the true reading, wherein the Apostle wrote, as no doubt it is. But if I should grant, that this word, Lord, crept in either by Marcions means or any others (which is utterly unlike, as hath been showed) yet it must needs be confessed to be but a small fault, to express this word, Lord, and to attribute it to jesus Christ, to whom it doth so properly appertain: and of small force to discredit generally the authentical text of the Greek. Two hundred greater corruptions may be found in the vulgar Latin.  
Furthermore, whereas here is produced the only single testimony of Tertullian, I may justly say: that If by the law of God one man's witness be not sufficient against a man: 
Deut. 19  much less may it be against the original copy of the Testament of jesus Christ. Moreover, I may except against the credit of this one witness, as unsufficient to give testimony against the original text of Christ's Testament. For whereas helvidius alleged his authority in defence of his opinion: S. Hierom answereth him in these words: 
Hieronimus adversus Heluidium.  Et de Tertulliano quidem nihil amplius dico, quàm ecclesiae hominem non fuisse. That is, And as touching Tertullian I say no more, but that he was not a man of the Church. And so without more ado turneth him over. If Hierom refuse his credit as unsufficient in that cause: surely we will as well reject him in this, and not credit him in seeming to say that this word, Lord, came into the text by Marcions means. 
Chrysostom. in joannem, hom. 38.  Lastly, I say that whereas Chrysostom doth charge that great heretic Paulus Samosatenus with corrupting a place, john 5.27. yet notwithstanding your vulgar Latin and your own English do follow and allow that, which Chrysostom counted to have been corruptly read and distinguished by the said P. Samosatenus. The like may be said of Epiphanius, who thinketh a place of S. Paul, 2. Tim. 4.10. otherwise to be read, than either your vulgar Latin, 
Epiphanius lib. 2. Tom. 1. haeres. 51.  or you do, whose words be these: Cresces inquit in Gallia. Non enim in Gallatia, velut quidam decepti putant, sed in Gallia legendum est. That is, Cresces saith he, is gone into France, not into Gallatia, as some being deceived do think, but it is to be read, In Gallia, into France. Now if you will not judge these places to be corrupted, although Chrysostom & Epiphanius did so think (who were fathers far more sound & sincere than Tertullian that fell into the heresies of Montanus) why shall we be bound to think this place of the Corinthians to be corrupted by Martion, because Tertullian seemeth so to say? Surely if you will not allow the judgement of Chrysostom and Epiphanius in those places, we will not approve the opinion of Tertullian in this. The which also may be said concerning the two testimonies of Hierom and Socrates following, to the former whereof (having sufficiently spoken of this) I will now come.    

Rhemish jesuits.  
Again, S. Hierom noteth that the Greek text, 
Lib. 1. cont. Iou●nia. cap. 7.  1. Cor. 7.33. which is at this day, is not the Apostolical verity, or true text of the Apostle, but that which is in the vulgar Latin: Qui cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori & divisus est. That is, He that is with a wife is careful of worldly things, how he may please his wife, and is divided or distracted.  

Answer.  
HEre is brought in the only testimony of S. Hierom to discredit the Greek text, the authority whereof he greatly magnified, and by which he laboured to reform the Latin books, as hath been showed. But to this single testimony of Hierom here produced, I may object a saying of Hierom himself, agreeable to the law of God before alleged: uni testi nè Catoni creditum est. That is, 
Hieronimus adversus Ruffinum. lib. 2.  Men believe not one witness, though he were Cato. And therefore both by the law of God, and saying of S. Hierom himself, we are not bound to believe this single witness of Hierom, especially in so great and weighty a matter, as is the discrediting of the original text of Christ's Testament.  
Secondly, to this one testimony of Hierom, I oppose not only the consent of Greek copies, and those ancient translations of the Syrian and Arabian, which both agree with it: but also S. Basil, who in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and thrice in another book doth so allege it as it is in the Greek; 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also Chrysostom, Theophylactus, the Greek Scholies: Epiphanius also contra Hiera. haeres. 67. and Tertullian De virginibus veland. And lastly I oppose Hierom to Hierom himself; who both in his book against helvidius, and also Ad Eustochium de servanda virginitate, doth allege this place as it is in the Greek, referring the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that which followeth, and not to that which goeth before: The which S. Hierom ought not to have done, if he had thought it not to be the Apostolical verity. But hereby it doth appear, that Hierom in that book against jovinian, did deal with this place, 
Vide supra pag. 3.  as he did with many other, which he wrested from the simple sense to serve his own cause. For how Hierom in those books abused certain places of Scripture to serve his purpose, and how hardly, or rather contemptuously he spoke of Matrimony, any man of any judgement reading the books, may easily perceive. Whereupon it came to pass, that even in those days those books were misliked of them that were learned and godly, as appeareth by Hieroms own Apologies unto Pammachius and Domnion: insomuch that the said Pammachius, 
Hieron. epist ad Pammach. tom. 3.  being a godly man, and Hieroms great friend, went about to suppress them. But lest I should seem over hardly to charge Hierom (whom otherwise I confess to have been a godly and learned father) I will set down for a taste two or three places: 
Hieron. li. 1. adversus jovinian.  Bonum est, inquit, homini mulierem non tangere. Si bonum est mulierem non tangere, malum est ergò tangere. That is, It is good, saith he, for a man not to touch a woman, than it is evil to touch her. Here Hierom doth not only wrest that place (for S. Paul doth not there oppose, Good, to sin and evil, but doth take it for convenient, 
In Annotat.  expedient and commodious, as Erasmus showeth:) but also doth over injuriously speak of matrimony, in saying it is evil to touch a woman, which God hath ordained and sanctified. 
Ibidem.  Again Hierom saith: Si prudentia carnis inimicitia est in Deum, & qui in carne sunt Deo placere non possunt: arbitror eos qui serviunt officio coniugali, quòd prudentiam carnis diligant, & in carne sint. That is, If the wisdom of the flesh be enmity against God, and that they which be in the flesh cannot please God: I think that they which do the duty of marriage, love the wisdom of the flesh, and be in the flesh. How injuriously Hierom here speaketh of Marriage, and how he abuseth these places of S. Paul, Rom. 8. it is so plain that I need not to show. S. Paul in the same place saith: Vos non estis in carne, You are not in the flesh, but in the spirit: speaking generally of the faithful at Rome, of whom no doubt but many were married. Lastly, to omit many other places hardly handled by Hierom, he writeth thus: 
Ibidem.  Quanquam & hoc pro nobis faciat. Qui enim semel venit ad nuptias, semel docuit esse nubendum. That is, Although this make for us. For he that came once to a marriage, hath taught us but once to marry. Here we see how frivolously Hierom would infer upon our Saviour Christ's coming once to a marriage, that none should but once marry: and so in effect with the Montanists condemneth second marriages, which Gods word doth plainly allow. Now these things considered, and well weighed, whether this one witness of Hierom not agreeing with himself, and uttered in heat in that book, wherein through an immoderate admiration of virginity, he so hardly or rather contemptuously speaketh of Matrimony, and so abuseth other places of Scripture, be sufficient to discredit the Greek text, confirmed with the Syrian and Arabian very ancient translations, with Chrysostom, Epiphanius, Basil, Theophylactus, the Greek Scholies, let the indifferent Reader judge. Now let us come to the third pretended corruption, which our jesuits think they have spied out in the Greek text.    

Rhemish jesuits.  
THe Ecclesiastical history called the Tripartite, 
Lib. 12. cap 4.  noteth the Greek text that now is, 1. john 4.3. to be an old corruption of the ancient Greek copies by the Nestorian heretics, & the true reading to be as in our vulgar Latin: Omnis spiritus qui soluit jesum ex Deo non est. That is, Every spirit that dissolveth jesus is not of God. And Beza confesseth that Socrates in his Ecclesiastical history readeth so in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· 
Lib. 7. cap, 32.   

Answer.  
HEre be two witnesses brought in to disprove the Greek text, whom they have not far fetched: for they be brought unto their hand, the one by Erasmus, and the other by Beza in their Annotations. But what if these two in show, be in substance and deed but one. I assure thee good Christian Reader, that here is but one witness: for the Tripartite story being by Cassiodorus gathered and compiled out of Socrates, Theodoretus, and Sozomenus, it is most certain, that he in the said story alleged this place out of Socrates: for in the other it is not to be found. And therefore of what force this one single witness of Socrates is to condemn the Greek text, hath been before declared. I grant that he writeth as Master Beza, and our jesuits out of him allege. But let us examine the same: Provided always that although Erasmus and Beza allege, as is aforesaid, the said reading, which is in the Latin, yet neither of them do allow the same, but prefer that which is in the Greek.  
The words of S. john be these according to the Greek: And every spirit that confesseth not jesus Christ to be come in the flesh is not of God. For the which in the vulgar Latin is that which our jesuits set down: Et omnis spiritus qui soluit jesum ex Deo non est. That is, Every spirit that dissolveth jesus is not of God. Let us now consider whether of these two is more likely to be the true text of the Apostle. First I say, that the Greek Text in this place containeth no false, but very sound and comfortable doctrine, and therefore not very like to be a corruption of an heretic. Secondly, the Greek reading doth much more fitly agree with the circumstance of the place, and the usual phrase of S. john, that the other. For in the verse before, S. john's words be these: Hereby you know the spirit of God. Every spirit that confesseth jesus Christ to be come in the flesh is of God. And then immediately he addeth these words which be in question: And every spirit that confesseth not jesus Christ to be come in the flesh is not of God. Where we see how this doth aptly answer to that which went before. The which is a usual and common phrase with S. john, to amplify one thing with comparing of contradictories, to imprint the same the more in our minds: as for example a little after in the same chapter, vers. 6. He that knoweth God heareth us: He that is not of God heareth us not. Again, verse. 7. Whosoever loveth, is borne of God, and knoweth God: He that loveth not, knoweth not God. Again, cap. 5. verse. 10. He that believeth in the son of God hath the witness in him: He that believeth not the son of God hath made him a liar, etc. Again, verse. 12. He that hath the son hath life: He that hath not the son of God hath not life, etc. Even after the same manner S. john saith in this place: Every spirit that confesseth jesus Christ to be come in the flesh is of God: And every spirit that confesseth not jesus Christ to be come in the flesh, is not of God. Thus I doubt not but every indifferent reader may plainly perceive, that this doth more aptly agree both with the sentence before, and with S. john's usual phrase & manner of speech, than that which is in the vulgar Latin: Every spirit that dissolveth jesus is not of God: and so doth Erasmus judge. Moreover, the Syrian translation doth agree with the Greek. Cyprian doth so cite it as Erasmus showeth: Theodoritus doth so allege it: 
In Annot. Theod. dialogo 1.  Oecumenius the Greek Scholiast so hath it. These fathers I trust our jesuits will not count to have been Nestorian heretics. Lastly, besides that here is but one only witness, the unsufficiency▪ whereof I have before sufficiently showed, what if this witness be already branded in the face by our jesuits own dear friends, as a false witness, and not sufficient to bear witness in a matter of such importance. For whereas we allege both out of the said Socrates, 
Socrates lib. 1. cap. 11. & Sozom. lib. 1. cap. 23.  and also Sozomenus the saying of that godly father and constant confessor Paphnutius in defence of Ecclesiastical men's marriage: Alanus Copus one of our jesuits dear brethren, or as it is gathered now by certain letters, Master Harpsfield a bird of the same nest, in the doughty dialog written by the one, and set out by the other, writeth thus: 
Copus dialogo pag. 154.  Mihi nescio quo modo in dubium venit fides huius historiae de Paphnutio. Sunt enim quae suspicionem important, eam esse Arianorum, aut impudicorum hominum commentum. Tota enim haec res à Socrate pendet, & Sozomene: quorum alter Nouatianus fuit: alter Theodorum Mopsuestensem à quinta Synodo damnatum magnis laudibus extulit. That is, I know not how the truth of this story of Paphnutius seemeth to me to be doubtful. For there be matters, which cause me to suspect it to be a feigned fable of the Arian heretics, or of some unchaste persons. For the whole matter dependeth upon Socrates and Sozomenus: of whom one was a Novatian heretic: the other greatly commended Theodorus of Mopsuesta being condemned in the fift Council. Here M. Cope or Harpsfield make Socrates and Sozomenus both heretics, and filthy unchaste persons, and therefore labour to discredit them as not sufficient to bear witness in that matter of Paphnutius: 
〈◊〉 Socrates.  And yet shall our Rhemish and Romish jesuits so much advance his credit now, thereby to discredit the authentical and original copies of the word of God? Surely if that matter of Paphnutius may not stand with them in the mouth of those two witnesses, than this matter which tendeth to the discrediting of the Greek text of the Testament, shall not be confirmed to us in the words of one of them. And if they refuse him as unsufficient in that: we will not admit him for sufficient in this.  
These three be the only places which our Rhemish jesuits with all their conference and diligence have piked out of the old writers, to discredit the Greek text of Christ's Testament, and to convince it of corruption: the which whether I have not sufficiently answered and discharged it of that shameless slander, let the indifferent reader uprightly in the fear of God judge.  
I have proceeded no further in answering the rest of that Preface, partly because I had not any long use of that Testament, being lent unto me for a very short time by a noble parsonage: by means whereof I did write out that which I have here answered: and partly for that I doubt not, but this and the rest will shortly be more fully and effectually answered by others, to the shame and confusion of them that writ it, and all their adherents. God confound all errors, and give free passage in all places to his holy truth, Amen. Amen.     

A discovery of Corruptions in the English new TESTAMENT set forth by the Papists at Rheims: divided into three parts.  
1. The first of such places as be divers, or contrary to the Greek.  
2. The second of such places wherein words and sentences be omitted, which be expressed in the Greek.  
3. The third of such places wherein be superfluities, uz. words and sentences which do abound, and be not in the Greek. In all which the Greek text is approved and justified, by the testimonies, 1. of ancient translations in the Syrian tongue, and in some books the Arabian: 2. of ancient godly fathers of Christ's Church: and lastly of some ancient Latin copies alleged by Erasmus and Hentenius a Lovanian Doctor.  
WHere let the good Christian Reader consider, whether the Greek text, wherein they cannot deny, but the Apostles of Christ by the inspiration of God's Spirit did write, being compassed with such a cloud of sufficient witnesses, be to be preferred and followed, or the stream of the Latin translation, troubled with the filthy feet of many unclean beasts, which have waded in it, in transcribing and writing it out: Remembering withal and diligently marking this worthy saying of S. Hierom to helvidius: 
Hieronimus advers. Heluidium.  Licet tu mira impudentia haec in Graecis codicibus falsata contendas, quae, etc. Although thou with marvelous impudency dost earnestly affirm these things to be falsified in the Greek books, which not only all the Greek expounders in a manner have left in their works: but also some of the Latins have so used them, as they be in the Greek. Neither need I now to entreat of the variety of the examples, seeing the whole instrument of the old and new Scripture was from thence translated into the Latin language, and the water of the fountain is to be thought to run more pure than that of the river. Hitherto S. Hierom, who withal woundeth our Rhemists, which be not ashamed with no less impudency to affirm these places in the Greek books to be corrupted, being confirmed generally with the Greek writers; and sometimes the Latin.  
I do not lay down these places at large: but of many produce a few, that by them the godly Reader may judge of the rest, and of the whole work.  

The first part of diversities and contradictions between the Greek text and the English Rhemish.  
HEre I do first set down the translation which is in the jesuits English Rhemish Testament: Then, either the Greek, or that which is agreeable to it. Lastly, I prove the Greek to be true, and so the Rhemish and Romish translation false by the testimony of very ancient translations, of the old Doctors, and sometime by ancient Latin copies, as is beforesaid.  

Matth. 8.15.  And ministered unto him. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is unto them. So is it in the Ancient Syrian translation, in Theophylactus.  

Cap. 14.22.  He commanded: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Compulit: he urged or compelled. So hath the Syrian translation, Origen, Jerome, 
See the Latin Bible printed at Antwerp by Christopher Plantine, Anno 1567.  and Theophilactus. Hentenius the Doctor of lovayne who conferred and corrected the Latin copies, showeth that it was in seven of his Latin copies, Compulit, that is, compelled. Erasmus also showeth that it was Compulit in a Latin copy that he had, which he calleth Codex aureus, that is, the golden book.  

Cap. 27.34.  Wine to drink. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, vinegar. So is the Syrian translation. So read S. Chrysostom and S. Hierom.  

Mark. ca 5.35.  They came to the Archsynagog. Graece: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, from the Archsynagog, or ruler of the synagogue, meaning from his house. So readeth Theophylactus: & Hentenius the Lovanian Doctor showeth that it was in nine of his Latin copies: ab Archisynagogo, that is, from the ruler of the synagogue. 
Erasmus in Annotat.  And Erasmus affirmeth that it was so in his latin Constance copy. He also showeth how some through ignorance not understanding the phrase of speech corrupted the place, which yet our corrupt Rhemists thought best to follow in the text, thrusting the true reading (from) into the margin.  

Cap. 12.29.  The Lord thy God is one God: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Lord our God is one Lord or only Lord. So is the Syrian translation and Theophylactus. The place in Hebrew out of which it is alleged, Deut. 6.4. is, Our God, and So it is in some latin copies.  
Who having heard. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Luke. 1.29.  who having seen him. So is the Syrian translation. So hath Theophylactus. Ambrose also lib. 1. officiorum cap. 18. 
In Annotat.  So hath also a certain Greek writer whose words be rehearsed in Catena aurea, as Erasmus showeth. Hentenius also the Lovanian Doctor showeth that it was Vidisset, seen, in 2. of his Latin copies.  
And thence do not departed. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 
Cap. 9.4.  And thence departed. So hath the Syrian translation, so readeth and expoundeth it Theophylactus: Hentenius showeth that it was so in one copy. Erasmus judgeth the Negative, Ne, in latin to have been a corruption of the writers, which yet our corrupt Rhemists do follow.  
The seventy two returned: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 
Cap. 10.17. In Euthymius. In moral. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seventy. So it is in the Syrian translation, in Ambrose, in Theophylactus. So doth S. basil allege it. Dorotheus in Synopsi, & Eusebius Eccles. Hist. lib. 1. cap. 12. name but seventy disciples. Hierom ad Fabiolam maus. 6. Irenaeus & Cyrillus, 
In Annotat.  as Erasmus showeth. Damasus also bishop of Rome. Epist. 4.  
And to stop his mouth about many things. 
Cap. 11.53.  Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, to provoke him to speak of many things. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signify to stop the mouth: for that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, as appeareth in S. Paul Tit. 1.11. But it signifieth to provoke to speak, or often to ask, as Erasmus doth largely & learnedly prove, and namely out of Theophylactus, who doth expound the said Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, often to ask: and so the words following in the Evangelist do plainly prove, which be these: lying in wait for him, and seeking to catch some thing of his mouth, whereby they might accuse him. For they that would catch something from onhis mouth to accuse him, will rather provoke him to speak of many things, whereby they may take advantage in some, than to stop his mouth from speaking any thing.  
Was buried in hell. and lifting up his eyes. 
Luke. 16.22.  falsely pointed and distinguished. Graecè: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, And the rich man died also, and was buried. And being in hell lift up his eyes. So it is in the Syrian translation. So doth Theophylactus read, who at these words, being in hell, beginneth a new division of the text. So doth also S. Augustine distinguish it, as Erasmus showeth.  

john. 8.27.  And they knew not that he said to them that his father was God. Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, They knew or understood not that he spoke to them of the father. So hath the Syrian translation, Chrysostom, Theophylactus, and Euthymius: Yea sundry old Latin copies had not the word Deum, God.  

Cap. 10 29.  My Father, that which he hath given me is greater than all. In the margin they have these words: An other reading is, my father that hath given me, etc. Here the true reading is justled out of the text into the margin. For the Greek is▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My father which hath given (them) me, is greater than all. hereunto agreeth the Syrian translation, Chrysostom, Theophylactus, and Nonnus. Hentenius also the doctor of Louvain showeth that in one of his Latin copies it was, qui dedit mihi maior, etc. The circumstance and sense of the place requireth this reading.  

Cap. 12.32.  Will draw all things to myself: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, I will draw all men to myself. So hath the Syrian translation, Chrysostom and Theophylactus, who expound it that he would draw not only jews but also Gentiles to himself. Theodoretus also in his tenth sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, printed at Rome, doth twice allege it as it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 241. & pag. 243. This error and the former may seem to have come by omitting in the Greek one letter uz. ●. thereby writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Here by writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

john. 14.26.  Whatsoever I shall say unto you: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, I have said unto you. So in sense is the Syrian translation. So doth Chrysostom as appeareth by his exposition in these words: Fortasse quae dixi non intelligitis, Sed ille manifestus magister erit. that is, Peradventure you do not understand those things that I have spoken, but he (uz. the holy Ghost) shall be a manifest teacher to you. Theophylactus also agreeth with the Greek. But this Latin our Remish and Romish jesuits will rather follow, because it better serveth to prove their traditions and trifles than the Greek.  
So I will have him to remain till I come what to thee. 
Cap. 21. 2●.  Graec: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. If I will have him to remain till I come, what is it to thee? Here it most plainly appeareth, that Si, by the negligence of writers was turned into Sic, which easily might be done. But there is no such likeness, between the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With the Greek agree the Syrian translation, Cyrillus, Chrysostom, Theophylactus, Euthymius. Hierom also doth so allege it: Si eum volo, etc. 
Lib. 1. adverse. iovinianum.  Erasmus also showeth that the ancient Latin books had Si, if. And Hentenius of Louvain showeth that in two of his Latin copies it was Si. Finally the sense of the place doth plainly show that it must be read Si if, and not Sic so, as Erasmus in his annotations proveth. Hierom saith well: Neque enim si quid Scriptorum est errore mutatum, 
Hierom ad Suniam & Fretellam tom. 4.  stulta debemus contentione defendere. that is, If any thing by error of the writers have been changed, we ought not through foolish contention defend it. The which good counsel if our Rhemists had followed, they would never have maintained this, which a blind man with his fingers may feel to be a corruption. The which they do alleging in their margin, Ambrose and Augustine for defence of it. But Erasmus in his annotations upon this place, and divers others doth show, that such as have written out and copied the Latin fathers finding them alleging places of Scripture otherwise than was in the vulgar Latin which they used, have altered such places, and written them in the father's book as it was in the said translation: And namely in this place Erasmus showeth by the sense, that Augustine did read Simo and non Sic, as the jesuits would have him, and some foolish writer hath made him. Let the learned Reader read Erasmus upon this place: and thereby he shall plainly perceive what corrupt Cavillers our Rhemish jesuits show themselves to be.  
And our Lord increased them that should be saved together. Graecè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 
Act. 2.47.  The Lord added daily to the Church such as should be saved. So hath the Syrian translation, and also the Arabian which is very ancient. In the Latin translation which our Rhemists follow be three faults. First, the changing of this word Addebat, that is, he added, into this word augebat, that is, he increased. Which was by the negligence and ignorance of some writer, and not of the interpreter, as Erasmus thinketh. Secondly, the omitting this word Church, which is in all Greek copies, in Chrysostom, in the Arabian translation, and in sense in the Syrian. Thirdly, in putting this, in idipsum, that is, together, to that which went before, whereas it pertaineth to that which followeth, as plainly appeareth by Chrysostom, who with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in idipsum, beginneth a new chapter, and so do the Greek books, the Syrian and Arabian translations. Oecumenius also the Greek scholiast printed at Verona in all points agreeth with the Greek.  

Cap. 4.21.  Because all glorified that which had been done, in that which was chanced. Graecè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Because all glorified God for that which was done. So it is in the ancient Syrian and Arabian translations. So read Chrysostom, as appeareth both by his commentary, and by the Greek text itself printed by Arnold Birkman at Colen, Ann. 1567. Oecumenius also the Greek scholiast printed at Verona, 1532. agreeth with the Greek. And let the godly Christian Reader consider, whether it is the more godly reading and sense to say, The people glorified God for that miracle which was done: or that they glorified the thing itself? Note also what a foolish and needless repetition is in this Rhemish translation in these words: That which had been done, 
In Annotat.  in that which was chanced: which thing Erasmus doth well observe.  

Act. 13.32.  To our children. In the margin they put the Greek and true reading, To us their children. Whereunto agreeth the Syrian translation, & in sense the Arabian thus: God hath fulfilled it to their children in that he raised up jesus to us. With the Greek agree also Chrysostom, and Oecumenius the Greek scholiast. Yet the true reading confirmed by these testimonies is thrust out of the text, and feign to stand péering in the margin.  

Act. 24.14.  I do so serve the father my God, believing. Graecè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. I do so serve the God of my fathers. So are the Syrian and Arabian translations, and Oecumenius the Greek scholiast. And the true reading here also they have thrust into the margin.  
The grace of God by jesus Christ our lord Graec. 
Rom. 7.25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, I thank God through jesus Christ our Lord. So hath the Syrian translation, so have Chrysostom, Theophylactus, and the Greek scholies. 
Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth twice so allege it, fol. 114. & fol. 122.  Hierom also ad Algasiam, quaest. 8. agreeth with the Greek both in alleging and expounding the place. Erasmus also showeth that the Greek reading was in some of the truest Latin copies which he had.  
Of one conception. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Cap. 9.10.  Having conceived by one, even our father Isaac. So hath the Syrian translation, Chrysostom, Theophylactus, and the Greek scholies. Erasmus showeth the Latin reading, which our Rhemists follow, to be a manifest corruption. For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception, be not only divers cases the genitive and the accusative, but also divers genders, the masculine and the feminine, & therefore can never agree together.  
The love of thy neighbour worketh no evil. 
Rom. 13.10.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Love doth not evil to his neighbour. So is the Syrian translation. So read Chrysostom and Theophylacte in Greek, and also the Greek scholies.  
But he that discerneth if he eat is damned. 
Cap. 14.23.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, He that doubteth, in the Syrian translation it is he that is divided, that is, doubteth whether he may eat or not. Erasmus translateth it, Qui haesitat, that is, that doubteth.  
Of Asia. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 
Cap. 16.5.  Achaia. So is the Syrian translation. So read Chrysostom, Theophylactus, and the Greek scholies.  
Are ye not men. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 
1. Cor. 3.4.  are ye not carnal? which our Rhemists have put in the margin. With the Greek, the Syrian translation and the Arabian agree. Chrysostom, Theophylactus, the Greek scholies, Ambrose, and Augustine de continentia cap. 4. And both Erasmus and Hentenius of Louvain show that carnales was in sundry Ancient Latin copies. Yet the false reading keepeth possession in the text, and the true thrust out of the door to stand in the margin.  
The ministers of him whom you have believed. 
1. Cor. 3.5.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, But the ministers by whom you have believed. The Syrian translation agreeth with the Greek. So doth the Arabian also using an hebrew phrase: By whose hands ye have believed. that is, by whose ministry and labour in preaching the Gospel. Chrysostom, Theophylactus, and the Greek scholies agree with the Greek.  
Glorify and bear God in your body. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Cap. 6.20.  that is, glorify God in your body and in your spirit, for they be Gods, or of God. Here our Rhemish translation hath this word Bear, which is not in the Greek, and hath omitted all this, and in your Spirit which are Gods: with the Greek agree the Syrian translation, and the Arabian, Chrysostom, Theophylactus, and the Greek scholies.  
How he may please his wife, and is divided. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Cap. 7.33.  that is, How he may please his wife. A wife and a virgin are divided: or, there is a difference between a wife and a virgin, of this place read before page 45. and 46. etc.  
That I speak with the tongue of you all. In the margin they put the true reading agreeable to the Greek. 
Cap. 14.18.  With tongues more than you all. Which is approved by the Syrian translation, and the Arabian, by Chrysostom, Theophylactus, the Greek scholies, and lastly by Hierom, who thus allegeth it: Paulus etc. Gratias agit Deo, quòd cunctis. Apostolis magis linguis loquatur. That is, Paul giveth thanks to God that he spoke with tongues more than all the Apostles.  
But if any man know not, he shall not be known, Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ibidem 38.  that is, Let him be ignorant. So is the Syrian translation, and the Arabian, Chrysostom, Theophylactus and the Greek scholies.  

Cap. 15.5.  Cephas: and after to the eleven: Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, After to the twelve. So is the Syrian translation, and the Arabian, Chrysostom, Theophylactus, the Greek scholies. Augustinus Quaest. in vet. Testamentum, lib. 1. & lib. 3. de consensu evang.  

Ibidem 26.  The enemy death shall be destroyed last. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the last enemy that shall be destroyed is death. The Rhemish translation differeth not only from the Greek, wherewith agree the Syrian translation, and the Arabian, Chrysostom, Theophylactus, the Greek scholies, Epiphanius contra Ario. haeres. 69. Hieronimus in Esaiam, Augustinus in Psal. 51. & alibi. Ambrose de fide ad Gratianum lib. 5. But also from their own best copies, which read Novissima, and not Novissime, as appeareth by the Bible printed by Plantine at Antwerp, and as Erasmus showeth.  
The second man from heaven heavenly. 
1. Cor. 15.47.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, The Lord from heaven. Hereof read before pag. 41.42. etc.  
We shall all indeed rise again: 
Ibid. 51.  but we shall not all be changed. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, We shall not all sleep, but we shall all be changed. 
Lib. 2. adversus Celsum.  So is the Syrian translation, and the Arabian. So doth Origen allege it. So Chrysostom both in his commentary upon that place readeth, and upon the 11. chap. to the Romans allegeth it. justinus martyr also, so hath it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 281. Theophylactus so readeth. The Greek scholies so have it and expound it. Of this place read before pag. 14.  
Out of so great dangers. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
2. Cor. 1.10.  From so great death. So is the Syrian translation, and the Arabian, Chrysostom, Ambrose, and the Greek scholies.  
That the children of Israel might not behold his face which is made void. 
Cap. 3.13.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, That the children of Israel should not look unto the end of that which should be abolished. So is the Syrian translation, and the Arabian, chrysostom, Theophylactus, the Greek scholies, and Ambrose.  
But we measure ourselves in ourselves, 
2. Cor. 10.12.  and compare ourselves to ourselves. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that they measure themselves with themselves, and compare themselves with themselves. So is the Syrian translation, Chrysostom, Theophylactus, the Greek scholies, and Augustin in many places, as Erasmus showeth.  
I have done nothing les than the great Apostles: 
Cap. 11.5.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, That I was not inferior to the very chief Apostles. So is the Syrian translation, Chrysostom, Theophylactus, the Greek scholies, Ambrose also who thus translateth it, aestimo enim me in nullo inferiorem fuisse ab hijs qui valde sunt Apostoli. that is, I count myself in nothing to be inferior to the chief apostles.  

Galat. 3.21.  That could justify. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, That could have given life. So is the Syrian translation, Chrysostom, and the Greek scholies. Yea and so is their own Latin which they pretend to follow: Quae posset vivificare.  

Cap. 4.14.  And your tentation in my flesh you despised not. Graecè. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, And the tentation, or trial of me which was in my flesh, etc. So is the Syrian translation, Chrysostom, and the Greek scholies. Yea Hentenius The Lovanian Doctor showeth that it was in one Latin copy meam. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  basil in his Morals allegeth it thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, And the tentation which was in my flesh, etc. in sense all one.  

Galat. 4.31.  But of the free: by the freedom wherewith Christ hath made us free. Here these words, By the freedom, etc. are referred to that which goeth before, and are made the end of the fourth chapter: which in the Greek are the beginning of the fift chapter, and referred to that which followeth in this sort: Stand therefore in the liberty wherewith Christ hath made us free. Whereunto agree the Syrian translation, Chrysostom, & Theophylactus. The Greek scholies so read and expound it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Basil also in his Morals so allegeth it.  

Philip. 1.28.  The cause of perdition. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A token or declaration of perdition. So read Chrysostom, Theophylactus, and the Greek scholies. And Ambrose also, who thus hath it: Ostentatio interitus: And the Syrian translation in sense agreeth.  

Cap. 3.15.  Who hath revealed to you. In the margin they have put this word, Will, and so put the false reading in the text, and the true in the margin, agreeable to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will reveal. So have the Syrian translation, Chrysostom, Theophylactus, the Greek scholies, Hilarius de Trinitate, lib. 11. Augustinus de verbis Apostoli, serm. 15. Hentenius showeth, Revelabit to have been in six of his Latin copies.  

1. Thess. 2.7.  We became children in the midst of you. In the margin they have put this word, Mild, agreeing with the Greek, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mild, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children: Here again the true reading is thrust out of the text into the margin, which is confirmed by the Syrian translation, by Chrysostom, Theophylactus, and Basil in his questions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Hentenius of Louvain showeth, that it was in some of his Latin copies, Lenes, that is, mild.  
Chosen you first fruits. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning. 
2. Thes. 2.13.  So is the Syrian translation, Chrysostom, Theophylactus, and the Greek scholies. Ambrose also translateth it, à principio: from the beginning. Here note, that whereas the Greek word being one in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify first fruits: but being two words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the later being the genitive case (as it is here) signifieth, from the beginning. This old translator, or else some other corruptor doth here translate it, primitias, first fruits, whereas being two words, it should have been translated, from the beginning. But in the first of james, vers. 18. he translateth the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, initium, that is, beginning, whereas being one word, it should have been translated primitias, that is first fruits.  
And manifestly it is a great sacrament of piety, 
1. Tim. 3.16.  Which was manifested in the flesh, etc. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, And without controversy, great is the mystery of godliness, God was manifested in the flesh, etc. So is the Syrian translation, Chrysostom, Theophylactus, and the Greek scholies, which so allege and expound it. Theodoretus doth so allege it. 
Dialog. 1.  hereof read before, pag. 39.40.  
O Timothy keep the depositum, 
Cap. 6.20.  avoiding the profane Novelties of voices. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, O Timothy, keep that which is committed to thee, and avoid profane and vain babblings, etc. Here first our Rhemists have fond set down the Latin word Depositum, whereby is understood the graces and gifts of God's spirit committed to Timothy for the profit of God's Church. Secondly, they untruly translate, following their corrupt Latin, Novelty of voices, whereas it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain words; and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novelties of words. With the Greek agree the Syrian translation, Gregorius Nazianzenus, Theophylactus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 195.  and the Greek scholies which expound it thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, vain speeches.  

Philem. ve. 16.  Now not as a servant, but for a servant. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, above a servant. So is the Syrian translation. Saint Hierom translateth it, sed plus servo, that is, more than a servant, 
In Annotat.  as Erasmus showeth. And the sense of the place so requireth it: for he desireth Philemon to receive Onesimus (whom he had won unto jesus Christ) not now as a servant, which he had been before, but above a servant, a beloved brother specially to me, saith he, how much more than unto thee, etc. And what a vain contradiction there is in this Rhemish translation: Not as a servant, but for a servant, let the Christian reader consider.  

Hebr. 7.25.  Whereby he is able to save also for ever going by himself to God. Here again is the true reading thrust out of the text into the margin, which is this, them that go, which agreeth with the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, those that come (or go) unto God by him. So is the Syrian translation, so read Chrysostom, Theophylactus, and Euthymius. Erasmus showeth that the most ancient Latin books had not accedens, but accedentes, that is, them that come. And Hentenius the Lovanian doctor affirmeth in 8. of his copies to have been accedentes. And so the sense of the place requireth. Yet notwithstanding all this, that which is a manifest and gross corruption keepeth possession in the text, when the true reading is forced to stand without the door in the margin. So again in the 9 chap. vers. 14. they have thrust the true reading agreeable to the Greek confirmed by the Syrian translation, Chrysostom, and the Greek scholies into the margin: which also Hentenius showeth to have been in 7. of his copies, emundabit, shall cleanse: for the which some negligent writer did write emundavit, hath cleansed.  

Hebr. 11.8.  By faith, he that is called Abraham obeyed, Graec: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, By faith, Abraham being called, obeyed. So is the Syrian translation, Chrysostom and Theophilactus.  

Ibidem.  By faith Sara also herself being barren received virtue in conceiving of seed, yea past the time of age: because she believed, etc. Graec: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, By faith Sara also received strength to conceive séed, and past the time of age did bear a child, because, etc. Here first they have these words, Being barren, which are not in the Greek. Secondly they have foolishly and falsely translated this: received virtue in conceiving of seed. For, received strength to conceive seed. For although the Latin word Virtus do sometimes signify power and strength, and answereth to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used: yet in our English this word Virtue is not so used, but only answereth to the other Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But more absurdly in the 18. of the Apoca. v. 3. they translate thus: Rich by the virtue of her delicacies, Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is by the power, greatness or abundance of her delicacies; Is not this fond and absurd to attribute virtue to the delicacies of the great whore of Babylon of whom S. john speaketh? Thirdly, they have omitted this, bore a child, which is in the Greek, whereunto agree Chrysostom, Theophylactus and the Greek scholies. And also the Syrian translation saving that it hath those words, being barren.  
And beneficence and communication do not forget, 
Hebr. 13.16.  for with such hosts God is promerited. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, God is delighted, or well pleased. Here for the maintenance of their Merits, they translate, promerited: whereas the Greek word signifieth to please or delight. And that God is pleased with the good works of his children is confessed: but that they merit and deserve any thing, that is (by reason of the corruption and imperfection of them) denied: with the Greek agree the Syrian translation, Chrysostom, and the Greek scholies. I omit to show how obscurely and unproperly they use these words, Beneficence, Communication, and Hosts, the former two, for liberality and alms, the last for sacrifices. Where Communication is improperly used for alms: for that in our English tongue it is used for conference of speech, and not for distribution of alms. That sentence we translate thus: To do good & to distribute forget not: for with such sacrifices God is pleased. Let the godly and learned reader consider whether is the truer, apt, and plainer translation.  
You know my dearest brethren, and let every man, etc. 
james. 1.19.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, Wherefore my dear brethren, let every man be swift to hear. So is the Syrian translation, and the Greek scholies. It seemeth the old translator did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but falsely, and without sense.  

james. 1.25.  He that hath looked in the law of perfect liberty. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, into the perfect law of liberty. So is the Syrian translation, and the Greek scholies. Erasmus showeth, that in one Latin copy it was, in lege perfecta. Hentenius showeth, that in one Latin copy of his, it was in legem perfectam, that is, into the perfect law.  

Cap. 2.20.  Is idle. In the margin they put, Dead, which is the true reading agreeing with the Greek, with the Syrian translation, and five of Hentenius Latin copies.  

Cap. 3.5.  Behold how much fire what a great wood it kindleth. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, behold how great wood a little fire kindleth or burneth. In the margin they have put this word, Little, which agreeth with the Greek, and is confirmed by the Syrian translation, by S. Hierom, who upon the 66. chapter of isaiah thus citeth this place: parvus ignis quàm grandem succendit materiam, that is, a little fire what a great deal of wood or matter it burneth. Beda also showeth, that in some copies it was written, modicus ignis, that is, a little fire. The sense and circumstance of the place, and comparison which the Apostle useth, requireth it to be so: that as a little fire burneth a great deal of stuff, so the tongue being but a little member braggeth of great things, and doth much mischief. Erasmus doth probably conjecture, that the interpreter did translate it, Quantulus ignis, the which an ignorant or negligent writer did alter into Quantus: and now by prescription the corruption possesseth the text, and the true reading is thrust out into the margin.  

1. Pet. 2.23.  He delivered himself to him that judged him unjustly. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, He committed (himself or his cause) to him that judgeth justly. So is the Syrian translation, and Oecumenius the Greek scholiast. Augustine also Tract. in johan. 21. agreeth with the Greek. Hereof read before, pag. 14.  
Our Lord command. 
Jude verse 9  In the margin they have put this word, Rebuke, which is the true reading, agreeing with the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The Lord rebuke thee. 
Hieron. apolog. adversus Ruffinum lib. 2. Epiphanius contra Gnostic. haeres. 26. doth allege it as it is in the Greek.  So doth S. Hierom allege it, Increpet tibi Dominus, and the Greek scholies so read it, as it is in the Greek. So is the Hebrew, Zachar. 3.2. out of which S. Jude doth allege it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord rebuke thee satan. In like manner, Matth. 8.26. the old translator hath translated the same Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imperavit, and our Rhemists, He commanded, whereas it should be, He rebuked.  
And these certes reprove being judged: but them save, 
Jude vers. 22.  pulling out of the fire. And on other have mercy in fear, hating also that which is carnal the spotted cote. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, And have compassion on some in putting difference: and others save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh. With the Greek agree the Greek scholies.  
Blessed are they that wash their stoles. 
Apocal. 22.14.  Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Blessed are they that keep his commandments. So readeth Arethas, and Cyprian lib. 2. adverse. judaeos, cap. 22.   

A few places of many, in which words and sentences be omitted and want in the Rhemish English translation of the new Testament, and be expressed in the Greek, which is approved to be true by ancient translations, fathers, and other testimonies.  
Hear I do first set down the text of Scripture agreeable to the Greek: and then show what is omitted in the Rhemish translation of the Papists: And lastly I bring in witnesses to confirm the Greek, and confound the other.  

Matth. 5.22.  He that is angry with his brother unadvisedly, etc. Here this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be translated unadvisedly, or without cause, is left out. The ancient Syrian translation hath it, retaining even the very Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom, Euthymius, and Theophylactus also have it. Basil in his Morals doth so allege it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So doth also justinus Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 5.  
In the same chapter, vers. 44. these words be omitted: Bless them that curse you, which be in the Syrian translation, in Chrysostom and Theophylactus.  

Cap. 6.12.  In the end of the prayer which our Saviour Christ hath taught us, be omitted these words: For thine is the kingdom, the power, and the glory for ever. Which be in the Syrian translation, in Chrysostom, and Theophylactus.  

Cap. 9.13.  I came not to call the righteous but sinners to repentance: these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to repentance, be omitted. Which be expressed in Chrysostom, Theophylactus. justinus Martyr, 
Apolog. 2. p. 140. Moral. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 2. adversus Pelagianos.  and Basil do so allege it: Hierom also so allegeth it, Sed peccatores ad poenitentiam. Hentenius the Lovanian Doctor showeth, that he found them in two Latin copies. And in the 5. of Luke, vers. 32. they in the Latin translation, and their own English, and therefore here ought not to be omitted.  

Cap. 12.22.  So that the blind and dumb spoke and saw: these words, blind & dumb, are left out. Which be in the Syrian translation, in Chrysostom, Theophylactus, and in S. basil in his Morals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fol. 19  
jesus said unto them, understand ye all these things: 
Matth. 13.51.  these words, jesus said unto them, be left out, which be in the Syrian translation, in Chrysostom and Theophylactus.  
This people draweth near unto me with their mouth, 
Cap. 15.8.  and honoureth me with their lips, etc. These words, Draweth near unto me with their mouth, be omitted, which be not only in all Greek copies, but also in the place of isaiah the prophet, cap. 29.13. out of which it is alleged. They be also in Chrysostom, and Theophylactus.  
So likewise shall mine heavenly father do unto you, 
Cap. 18.35.  except ye forgive from your hearts, each one to his brother their trespasses. These words, their trespasses, be omitted, which be in the Syrian translation, in Chrysostom, and Theophylactus.  
Go ye also into my vineyard, 
Cap. 20.7.  and whatsoever is right ye shall receive. These last words: and whatsoever is right ye shall receive, be omitted, which be in the Syrian translation, in Chrysostom, and Theophylactus.  
These words left out, With my own, 
Ibid. vers. 15.  which be in the Syrian translation, in Chrysostom, Theophylactus, and Augustine Sermone 59 de verbis Domini.  
These words following be twice omitted: 
Cap. 20.22.  Be baptized with the baptism that I shall be baptized: Which be extant in the Syrian translation, in Origen, Chrysostom, and Theophylactus. And in Mark. 10.39. where this story is rehearsed, in their own translation be expressed.  
All this sentence following left out: 
Mark. 6.11.  Verily I say unto you, it shall be easier for Sodom and Gomorrha at the day of judgement than for that city. Which is in the Syrian translation, Theophylactus, and in Matthew 10.15.  
And again he sent unto them another servant, 
Cap. 12.4.  and at him they cast stones: these words, cast stones, omitted, which be in the Syrian translation and Theophylactus.  
And when they lead you, and deliver you up, 
Cap. 13.11.  take no thought afore, neither premeditate what ye shall say. These words, neither praemeditate, omitted, which be in the Syrian translation and Theophylactus.  
Moreover, 
Ibid. vers. 14.  when ye shall see the abomination of desolation (spoken of by Daniel the prophet) standing, etc. These words, spoken of by Daniel the prophet, be left out, which be in the Syrian translation, in Theophylactus, and are expressed in Matth. 24.15. where the same matter is rehearsed.  

Mark. 14.70.  Surely thou art one of them: for thou art of Galilee, and thy speech is like. These words: and thy speech is like, are omitted, which be in the Syrian translation, and in Theophylactus.  

Luke 4.8.  But jesus answered him and said: Hence from me satan, for it is written etc. These words: Hence from me Satan, be omitted, which be in Theophylactus and the 4. of Matthew.  

Ibid. vers. 41.  Thou art the Christ the son of God, These words, the Christ, omitted, which be expressed in the Syrian translation and in Theophylactus.  

Cap. 6.10.  And his hand was restored whole as the other. As the other, omitted, which be in the Syrian translation and Theophylactus.  

Cap. 8.48.  Daughter be of good comfort, thy faith hath made thee whole. These words, Be of good comfort, omitted, which be in the Syrian translation and Theophylactus.  

Cap. 9.54.  That fire come down from Heaven and consume them as Helias did. These words, as Helias did, omitted in the text, and thrust into the margin, which be in the Syrian translation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Theophylactus, and in S. basil in his morals.  

Luke 11.2.  In the prayer of our Lord jesus Christ all these words following be omitted: 
Vide supra, pag. 15.  Our, which art in heaven, thy will be done in earth as it is in heaven, but deliver us from evil. Which be all in the Syrian translation, in Theophylactus, Euthymius, yea and some Latin copies.  

Ibid. vers. 44.  Woe be unto you Scribes, and pharisees Hypocrites. These words: Scribes, pharisees Hypocrites, omitted, which be in the Syrian translation and Theophylactus.  

Cap. 23.23.  And the voices of them, and of the high Priests prevailed, etc. These words: and of the high Priests, omitted, which be in the Syrian translation, and Theophylactus.  
It may seem that our Rhemists were glad that these words were in the Latin left out, that the simple people might not know, that the voices of the high Priests prevailed to the crucifying of jesus Christ: the which if they did, they might gather that the high Priest of Rome may not only err, but also seek to crucify jesus Christ in his members, as he daily doth.  
Therefore the jews did persecute jesus, 
john. 5.16.  and sought to slay him, because he had done these things on the Sabbath day. These words, and sought to slay him, be omitted, which be in the Syrian translation, and in Theophylactus.  
And the bread that I will give is my flesh, which I will give for the life of the world. These words, which I will give, 
Cap. 6.51.  be left out, but be expressed in the Syrian translation, and in Theophylactus.  
jesus showed himself again to his disciples at the Sea of Tyberias. These words, to his disciples, be omitted, 
Cap. 21.1.  but be extant in the Syrian translation, in Chrysostom, and in some copies of the old Latin translation. Hentenius of Louvain confesseth that they were in 4. of his copies.  
Send therefore to joppa, 
Act. 10.32.  and call for Simon whose surname is Peter, (he is lodged in the house of Simon a tanner by the sea side) who when he cometh shall speak unto thee. These last words, who when he cometh shall speak unto thee, be omitted, which be in the Syrian and Arabian translations, in Chrysostom, and in the Greek scholies.  
Not to all the people, 
Act. 10.41.  but unto the witnesses chosen before of God. These words, unto the witnesses chosen before of God, be omitted, which be in the Syrian and Arabian translations, in Chrysostom, in Oecumenius, the Greek Scholiast, and in those copies of their own Latin translation, which I have seen, as namely in the Bible printed by Plantine at Antwerp 1567.  
These words following be omitted: Saying, 
Cap. 15.24.  ye must be circumcised and keep the Law. Which be expressed in the Syrian and Arabian translations, in Chrysostom, and in Oecumenius the Greek scholiast.  
But bade them farewell saying, I must needs keep this feast that cometh at jerusalem. These words: 
Cap. 18.21.  I must needs keep this feast that cometh at jerusalem, omitted, which be in the Syrian and Arabian translations, in Chrysostom, and Oecumenius the Greek scholiast.  

Cap. 20.15.  The next day we arrived at Samos and tarried at Trogillium, etc. These words, and tarried at Trogillium, be omitted, which be extant in the Syrian and Arabian translations, in Chrysostom, and in Oecumenius.  

Act. 24.27.  He hoped also that money should have been given him of Paul, that he might lose him. These words, that he might lose him, omitted, which be in the Arabian translation, in Chrysostom and Oecumenius.  

Cap. 25.7.  Laid many and grievous complaints against Paul: these words, against Paul, omitted: in the Syrian and Arabian translations it is, against him. In Chrysostom and Oecumenius the name of Paul is expressed.  

Cap. 25.16.  It is not the manner of the Romans for favour to deliver any man to the death: to the death, be omitted, which be in the Syrian and Arabian translations, in Chrysostom and Oecumenius the Greek scholiast.  

Rom. 11.6.  All this omitted: but if it be of works it is no more grace, or else were work no more work. Which is in the Syrian translation, in Chrysostom, in Theophylactus, and in the Greek scholies.  

Cap. 14.6.  All this omitted. and he that observeth not the day, observeth it not to the Lord. Which is in the Syrian translation, in Chrysostom, Theophylactus, and in Photius the Greek scholiast. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fol. 21.  S. basil also in his Morals doth so allege it.  

Rom. 15.29.  I shall come to you with abundance of the blessing of the Gospel of Christ. These words, of the Gospel, be omitted, which are in the Syrian translation, in Chrysostom, Theophylactus, and the Greek scholies.  

1. Cor. 5.7.  For Christ our passover is sacrificed for us. These words, for us, be omitted, which be in the Syrian translation, 
Pag. 166.  in Theodoretus alleging this place dialog. 2. and in the Greek scholies.  

Cap. 11.19.  There must be heresies among you. These words, among you, omitted, which be in the Syrian translation, in Chrysostom and the Greek scholies.  

Cap. 15.54.  These words omitted. So when this corruptible hath put on incorruption. Which be in the Syrian translation, in Chrysostom, in Theophylactus, in the Greek scholies, in Augustine, Serm. 43. in joannem & alibi. And Hentenius of Louvain showeth them to have been in one Latin copy.  
I was a fool to boast myself, etc. These words, 
2. Cor. 12.11.  to boast myself, be omitted, which be in the Syrian translation, in Chrysostom, in Theophylactus, and the Greek scholies.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, If a son, 
Galat. 4.7.  an heir also of God by Christ. Which they translate thus: and if a son, an heir also by God. Here these words by Christ be omitted, and the other falsely translated, by God, for, of God. With the Greek agree the Syrian translation, Chrysostom, Hierom, and the Greek scholies.  
If any faithful man, or faithful woman have widows. 
1. Tim. 5.16.  These words, or faithful woman, be omitted: which be in the Syrian translation, in Chrysostom, Theophylactus, Ambrose, and the Greek scholies which so expound it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Well is this put, faithful man or faithful woman.  
Thou art a priest for ever after the order of Melchisedec. 
Hebr. 7.21.  These words, after the order of Melchisedec, be left out, which be in the Syrian translation, in Chrysostom, in Theophylactus, and in the Greek scholies.  
All this omitted: which on their part is evil spoken of, 
1. Pet. 4.14.  but on your part is glorified. Which is in Cyprian, lib. 4. epist. 6. and in Oecumenius the Greek scholiast.  
These words omitted: 
1. john. 2.14.  I have written unto you fathers because you have known him that is from the beginning. Which be in the Syrian translation, in the Greek scholies, in Augustine, and Erasmus showeth that he found them in some ancient Latin copies.  
Many more places there be wherein words and sentences be omitted in this Rhemish English translation: but these shall suffice to show the corruption and imperfection of it. And as I said before, let the Christian Reader consider whether he is to believe the original text of the Greek, confirmed and approved by these good and faithful witnesses whom I have produced: or the corrupt stream, and miry puddle of this translation, which often dissenteth from the ancient copies of the Latin which they pretend and profess to follow.   

Superfluities in the Rhemish English translation, uz. Words and sentences abounding in the said translation, which are not in the Greek: which is approved as before by sundry good and sufficient witnesses.  

Matth. 7.21.  These words added: He shall enter into the kingdom of heaven: which be not in the Syrian translation, nor in Chrysostom, nor in Theophylactus, nor in Basil who often allegeth it, moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & in Ace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nor in Hierom, as Erasmus showeth.  

Mar. 2.16.  Your master, added: which be not in the Syrian translation, nor in Theophylactus. And Hentenius showeth not to have been in six of his Latin copies.  

Luke. 4.19.  These words added: and the day of retribution, which be not in the Syrian translation, nor in Theophylactus, nor in Hierom citing this place as Erasmus showeth.  

Cap. 19.32.  These words added, the colt standing, which be not in the Syrian translation, nor in Theophylactus.  

Cap. 24.43.  In the Rhemish translation it is thus: And when he had eaten before, taking the remains he gave to them. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, And he taking it did eat before them. Whereunto agree the Syrian translation and Theophylactus.  

Act. 2.43.  These words added: In Jerusalem, and there was great fear in all, which are not in the Syrian translation, saving that Jerusalem is expressed, whereunto agreeth the Arabian translation. They are omitted also in Chrysostom and in Oecumenius the Greek scholiast  

Cap. 5.15.  These words added: and they all might be delivered from their infirmities, which are not in the Syrian translation, nor in Oecumenius the Greek scholiast, nor in some Latin copies as Erasmus showeth, and Hentenius noteth them not to have been in 5. of his Latin copies.  

Cap. 15.34.  These words added: and judas departed alone, which be not in the Syrian translation, nor in the Arabian, nor in Oecumenius, and Hentenius showeth them to have been omitted in 7. of his Latin copies.  
These words added: 
Cap. 15.41.  commanding them to keep the precepts of the Apostles and the ancients, which be not in the Syrian nor Arabian translations, nor in Oecumenius the Greek scholiast, nor in four of Hentenius Latin copies: they be taken out of the next chapter, vers. 4.  
These words added: 
Act. 18.4.  interposing the name of our Lord jesus, which are not in the Syrian nor Arabian translations, nor in Oecumenius the Greek scholiast, nor in some Latin copies as Erasmus showeth.  
All this added: 
Cap. 23.25.  for he feared that perhaps the jews might take him away, and kill him, & himself afterward should sustain reproach, as though he would have taken money, which is not in the Syrian nor Arabian translations, nor in Chrysostom, nor in Oecumenius, and Hentenius confesseth not to have been in 9 of his Latin copies: friar Lyra also avoucheth not to have been in the truest Latin books.  
And vows, added: 
Cap. 24.17.  which is not in the Syrian translation, nor in the Arabian, nor in Oecumenius the Greek scholiast.  
To him, added: 
Rom. 1.3.  which is not in the Syrian translation, nor in Chrysostom in Greek printed at Verona, nor in the Greek scholies, nor in two of Hentenius Latin copies.  
All this added: 
Cap. 4.5.  according to the purpose of the grace of God, which is not in the Syrian translation, nor in two of Hentenius Latin copies, nor in the Greek scholies.  
This added: as the stars of heaven, 
Cap. 4.18.  and the sand of the sea, which is not in the Syrian translation, nor in Chrysostom, nor in Theophylactus, nor in Ambrose, nor in the Greek scholies, nor in 7. of Hentenius Latin copies, nor in an old Latin book which john Colete lent Erasmus out of the library of Paul's.  
All this added: and her that hath not obtained mercy, 
Cap. 9.25.  having obtained mercy, which is not in the Syrian translation, nor in Chrysostom, nor in Ambrose, nor in Origen, nor in Theophylactus, nor in the Greek scholies, nor in Augustine, lib. 22. contra Faustum cap. 29. nor Ambrose upon this place.  

1. Cor. 15.23.  This word added, Believed, which is not in the Syrian translation, nor in Chrysostom, nor in the Greek scholies, nor in 2. of Hentenius Latin copies.  

Colos. 3.25.  With God, added: which is not in the Syrian translation, nor in the Greek scholies, nor in one of Hentenius copies.  

1. Thes. 4.1.  These words added, as you do walk, which be not in the Syrian translation, nor in Chrysostom, nor in Theophylactus, nor in the Greek scholies.  

1. Timoth. 6.9.  Of the devil, added: which is not in the Syrian translation, nor in basil alleging it in his Morals, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nor in the Greek scholies, nor in Ambrose.  

Tit. 2.1.  Our Saviour, added, or rather in the Latin the word Salutaris, agreeing with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was changed into salvatoris. For Hentenius the Doctor of Louvain showeth, that in two of his copies it was Salutaris. With the Greek agree the Syrian translation, Chrysostom, Theophylactus, and the Greek scholies.  

james. 3.17.  These words added, consenting to the good: which be not in the Syrian translation, nor in Oecumenius the Greek scholiast, nor in 4. of Hentenius Latin copies, nor in an old Latin copy which Erasmus had.  

1. Pet. 1.8.  And believing, added: which is not in the Syrian translation, nor in Oecumenius, nor in one of Hentenius Latin copies.  

1. Pet. 3.22.  All this added, Swallowing death, that we might be made heirs of life everlasting: which is not in the Syrian translation, nor in the Greek scholies.  

1. Pet. 5.2.  According to God, added: which is not in the Syrian translation, nor in Oecumenius the Greek scholiast.  

1. joh. 1.4.  This added, That you may rejoice: which is not in the Syrian translation, nor in Oecumenius, nor in two of Hentenius Latin copies, nor in an old Latin copy of Constance which Erasmus had.  

1. joh. 5.9.  This added, Which is greater: which is not in the Syrian translation, nor in Oecumenius.  

Ibid. vers. 20.  God, added: which is not in the Syrian translation, nor in Hilarius lib. 6. de Trinitate, nor in Augustine lib. 1. de Trinitate, cap. 6. nor in Hierom in Esaiae, cap. 65.  
This added, In the coming of our Lord jesus Christ: 
judae vers. 14.  which is not in the Greek scholies, nor in 3. of Hentenius Latin copies, nor in the Latin book of Constance, which Erasmus had.  
This added, In Latin having the name exterminans: 
Apocal. 9.11.  which is not in Arethas. And it is most manifest to have been added by the Latin translator, wherewith Laurentius Valla not without cause findeth fault.  
By these places which I have set down, it may sufficiently appear, that the Latin books of the new Testament, as they were very divers and corrupt in S. Hieroms days, as by his complaint before alleged it is evident: even so they be now. 
Praefatio in joshua. Pag. 3.  For the right reformation whereof, we ought to return to the original fountain of the Greek, 
Pag. 6.  as S. Hierom before alleged doth exhort us: and as he, Erasmus, Valla, and others have endeavoured to do.  

Strange words, and affected phrases,  
which the jesuits in their Latin translation of the English Testament have without need used, as it may seem for these causes: 

First, to show their fine eloquence, and thereby to move their simple readers and hearers to admire them, who commonly have in admiration such strange things as they do not understand.  
Secondly, to make the Scripture dark, and hard to be understood of the unlearned people, and so to deprive them of that profit and comfort which they might receive by it.  
And lastly, for that they would as much dissent, and as little agree with us, as they might.    

Matt. 1, 19 Dismiss her, for put away.  
2, 2 Adore, for worship.  
16 Deluded.  
3, 1 Desert.  
5, 30 Scandalise.  
6, 11 supersubstantial.  
8, 12 Exterior darkness.  
10, 8 Gratis, for freely.  
12, 4 Loaves of proposition.  
19, 13 Impose his hands.  
24, 14 Consummation, for end.  
27 Advent.  
26, 2 Pasche.  
17 Day of azymes.  
27, 6 Corbona.  
59 Syndon.  
60 Monument.  
62 .  
Mark. 4, 34 Explicated.  
7, 21 Avarice's, impudicities.  
9, 19 Incredulous.  
49 Victim.  
12, 33 Holocausts.  
14, 14 Refertorie.  
36 Transfer.  
38 Infirm.  
16, 14 Exprobrated.  
Luke 1, 14 Exultation.  
58 Congratulate.  
69 Erected.  
78 The orient from an high.  
79 To illuminate.  
3, 14 Calumniate.  
5, 33 Make obsecrations.  
6, 48 Inundation.  
7, 34 A gurmander.  
9, 31 Decease.  
10, 1 Designed.  
35 Supererogate.  
12, 58 Exactor.  
john 8, 46 Argue me of sin.  
12, 40 Indurated their heart.  
14, 16 Paraclete.  
18, 1 The torrent Cedron.  
28 Contaminated.  
Acts 1, 7 Times or moments.  
9 He was elevated.  
25 Hath prevaricated.  
2, 37 Were compunct in heart.  
7, 19 Circumventing our stock. expose their children.  
59 Invocating.  
8, 12 evangelizing.  
9, 21 Expugned those that invocated this name.  
Acts 10, 10 Excess of mind.  
11, 26 Conversed there in the Church.  
13, 8 avert the proconsul.  
45 Contradicted those things.  
Acts. 15, 29 Immolated to idols.  
17, 3 Insinuating.  
21, 28 Violated this holy place.  
22, 3 An emulator of the Law.  
4 Delivering into custodies.  
23, 1 Have conversed before God.  
Rom. 1, 27 Working turpitude.  
31 Detractions, audible to God.  
2, 3 longanimity, benignity.  
23 Prevarication of the Law.  
26 If then the prepuce keep the justices of the Law.  
4, 5 Impious.  
6, 5 Complanted to the Similitude.  
8, 18 Condign to the glory.  
28 All things operiate unto good.  
9, 18 Indurate.  
21 Unto contumely.  
11, 11 Emulate them.  
12, 1 A living host.  
1. Cor. 3, 9 Gods coadjutors.  
2, 10 Yea the profundities of God.  
4, 9 Deputed to death.  
4, 15 Ten thousand pedagoges.  
5, 7 As ye are azimes, for our pasche Christ is immolated.  
6, 3 Secular things.  
18 He that doth fornicate.  
7, 22 Is the franchised of our Lord.  
9, 13 Participate with the altar.  
22 Do we emulate our Lord.  
11, 24 Commemoration of me.  
14, 12 Be emulators of spirits.  
15, 8 Of an Abortive.  
2. Cor. 1.12 Have conversed in this world.  
2, 17 Adulterating the word of God.  
4, 4 Illumination of the Gospel.  
6, 13 Be you also dilated.  
7, 1 Inquination of the flesh.  
11, 28 My daily instance.  
Galat. 1, 13 Expugned it.  
3, 1 Was proscribed.  
5, 4 Evacuated from Christ.  
21 Ebrieties, commessations.  
6, 1 Praeoccupated in any fault.  
10 Domesticals of faith.  
Ephes. 1, 3 In coelestials.  
14 To the redemption of acquisition.  
18 Eyes of your heart illuminated.  
2, 14 evacuating the law.  
3 6 coheirs and concorporate and comparticipant.  
9 To the prefinition of worlds.  
4, 19 To impudicitie, unto the operation of all uncleanness, unto avarice.  
30 Contristate not the spirit.  
Philip. 2, 7 He exinanited himself.  
17 If I be immolated. congratulate with you all.  
3, 6 According to emulation. conversing without blame.  
9 Configurated to his death.  
14 Supernal vocation.  
1. Thess. 2, 5 In the word of adulation.  
4, 15 In the advent of our Lord.  
5, 1 Moment's.  
1. Tim. 1, 9 To the wicked and contaminate.  
3, 6 Not a Neophyte.  
11 Not detracting.  
6, 20 Keep the depositum.  
2. Tim. 1, 6 That thou resuscitate the grace of God.  
9 Secular times.  
10 By the illumination of our Saviour. illuminated life.  
15 Be averted from me.  
4, 6 Time of my resolution.  
Hebr. 2, 10 To consummate the author of their salvation.  
17 That he might repropitiate the Sins of the people.  
3, 12 Be obdurate with the fallacy of sin..  
13 That none of you obdurate your hearts as in the exacerbation.  
Hebr. 5, 11 Inexplicable to utter.  
6, 17 He interposed an oath.  
20 Where jesus the precursor for us.  
7, 15 Of life indissoluble.  
9, 2 Proposition of Loaves.  
17 Whiles he that tested liveth.  
28 To exhaust the sins of many.  
10, 6 Holocausts and for sin did not please thee.  
35 Which hath a great remuneration.  
11, 30 By circuiting seven days.  
12, 4 Repugning against sin.  
13, 16 And beneficence and communication do not forget, for with such hosts God is promerited.  
james. 4, 11 Detract not one from an other.  
1. Pet. 3, 16 Which culminate your good conversation.  
2. Pet. 2, 5 Original world. Bringing in the deluge upon the world of the impious.  
13 Coinquinations, delicacies.  
3, 15 The longanimity of our Lord.  
1. john. 1, 5 This is the Annunciation which.  
Jude ve. 14 Impious, impiety, impiously.  
Apoc. 1, 10 Dominical day.  
13 Vested in a princely garment.  
16, 15 See his turpitude.   
These be the fine words wherewith our fine jesuits have sought to beautify this there translation, of which I may say as S. Hierom sometimes said. 
Hieron. lib. 1. adversus jovinian.  Rogo quae sunt haec portenta Verborum? that is, I pray thee what monstrous words be these? And as Demosthenes said, these be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazianzen. de modest. servanda in disput.  not words but wonders. This is not to obey the wise counsel of Gregory Nazianzene who saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, use native and common words. Nor to do the office of a good interpreter, whose duty is as S. Hierom saith, 
Hieron. ad Marcellam, tom. 4.  Non quo ipse disertus appareat, etc. Not that he should seem to be eloquent himself, but to make him that readeth it, so to understand it, as he that writ it.     


To the Christian Reader.  
WHereas I did not purpose to make a full answer to the Rhemists whole preface, which I hope hereafter will be performed by some other: I have thought good to set down here a few places out of the holy scriptures, and ancient godly fathers, partly to oppose for an answer to the first part of their said preface, wherein they go about to show, that it is neither necessary nor profitable to have the holy Scriptures in Vulgar languages to be read and heard of all people: and partly to stir up them that be godly and faithful, to the daily diligent and reverent reading of them, that they may thereby daily more and more increase in the true knowledge and fear of God. If thou good Christian reader receive any benefit and comfort by these my poor and simple labours, commend me to God in thy faithful prayers.  john 5.39. 
Search the Scriptures: for in them ye think to have eternal life, and they are they which testify of me.   

Certain places of Scripture, to show how requisite and profitable it is, for all men diligently and reverently to read and hear the word of God.  
Deut. 6.4. & 11.19. Hear, O Israel, the Lord our God is Lord only. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. Also thou shalt write them upon the posts of thine house, and upon thy gates.  
Deut. 17.18. And when the king shall sit upon the throne of his kingdom, then shall he write him this Law repeated in a book by the priests of the Levites. And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law, and these ordinances for to do them. That his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand or to the left, but that he may prolong his days in his kingdom, He and his sons in the midst of Israel.  
joshua 1.6. Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein. For then shalt thou make thy way prosperous, and then shalt thou have good success.  
Psalm. 1.1. Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. But his delight is in the Law of the Lord, and in his Law doth he mediate day and night.  
Psalm. 19.7. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the Simple. The statutes of the Lord are right and rejoice the heart: the commandment of the Lord is pure, and giveth light unto the eyes. The fear of Lord is clean and endureth for ever: the judgements of the Lord are truth: they are righteous altogether, & more to be desired than gold: sweeter also than honey, and the honey comb. Moreover by them is thy servant made circumspect, and in keeping of them there is great reward.  
Psal. 119.9. Wherewith shall a young man redress his way? in taking heed thereto according to thy word.  
Ibid. vers. 130. The entrance into thy words showeth light, and giveth understanding to the Simple.  
Ibid. vers. 155. Salvation is far from the wicked, because they seek not thy statutes.  
isaiah. 8.20. To the Law and to the testimony, if they speak not according to this word: it is because there is no light in them.  
Hierem. 8.9. Lo, they have rejected the word of the Lord, and what wisdom is in them?  
Amos 2.4. Thus saith the Lord, for three transgressions of judah, and for four, I will not turn to it, because they have cast away the Law of the Lord, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked.  
Matt. 22.29. Then jesus answered & said unto the Sadducées, ye are deceived, not knowing the scriptures, nor the power of God.  
Matt. 23.13. Woe be to you Scribes, & pharisees, hypocrites, because ye shut up the kingdom of heaven before men: for ye yourselves go not in, neither suffer ye them that would enter, to come in.  
Luke 11.52. Woe be to you interpreters of the Law: for ye have taken away the key of knowledge: ye entered not in yourselves, and them that came in, ye forbade.  
Rom. 15.4. Whatsoever things were written aforetime, are written for our learning, that we through patience and comfort of the Scriptures might have hope.  
Colos. 3.16. Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves in psalms, and hymns, and spiritual songs, etc.  
2. Tim. 3.14. But continue thou in the things which thou hast learned, and art persuaded thereof, knowing of whom thou hast learned them: and that thou hast known the holy Scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Christ jesus. For the whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.  
Act. 17.11. These were also more noble men than they which were at Thessalonica, which received the word with all readiness, & searched the Scriptures daily, whether those things were so.  
1. Pet. 2.2. As new borne babes desire the sincere milk of the word, that ye may grow thereby. Vide joh. 5.3 & Act. 8.28.  
2. Pet. 1.19. We have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.   


Out of the first part of the third Homily of S. john Chrysostom, upon the parable of the rich Glutton and poor Lazarus, written by Saint Luke, Cap. 16.  
Therefore I do often foreshow you many days before the Argument whereof I will entreat, that on the days which be betwixt, you taking the book, and weighing & considering the sum of the matter, after you understand what hath already been said, and what remaineth to be said, you may the better prepare your mind to hear that which after shall be entreated of. Therefore I do always exhort you, and will not cease to exhort you, that you would not only mark the things which are here spoken, but also when you are in your houses, you would continually give yourselves to the reading of the holy scriptures. The which thing I cease not to inculcate and beat into them who privately have company with me. Neither let any man say to me (for they be cold and vain words, and aught altogether to be contemned) I am troubled with worldly matters, I have in hand public affairs, I exercise an Art and occupation, I have a wife and bring up children, I have care of family, I am a worldly man, it is not my duty to read the scriptures: but theirs who have left the world, who dwell in the top of the mountains and lead such a continent life. What sayest thou O man? is it not thy part to read and study the scriptures, because thou art troubled with many cares? yea it rather belongeth to thee than to them: for they do not so much need the help & defence of the scriptures as you do, who are tossed as it were in the midst of the waves of worldly affairs. For solitary men being free from the court and courtly causes, having their cottages in the wilderness, and keeping company with none, but in that quietness with much security do live a studious and divine life, and as it were resting on the haven, do live very safely: But we on the contrary part tossed as it were on the midst of the sea, and falling will we nill we, into sundry sins, have always need of continual solace and comfort of the scriptures. They sit far from the conflict, and therefore receive not many wounds: But thou that standest always in the front of the battle, and receivest many strokes, hast more need of remedy. For as much as thy wife provoketh thee, thy son grieveth thee, and moveth thee to anger, thy enemy layeth wait for thee, thy friend envieth thee, thy neighbour contendeth with thee, thy fellow supplanteth thee, the judge often threateneth thee, poverty troubleth thee, the loss of some of thy family maketh thee to lament, prosperity puffeth thee up, and adversity beateth and presseth thee down: briefly seeing that sundry occasions, yea and necessities of cares, troubles, sorrow, vexations, & fear do on every side compass thee, and innumerable darts do on every part fly upon thee, thou hast need continually to receive armour from the holy scriptures. 
Eccles. 9  Know therefore that thou art in the midst of snares, and walkest on the pinnacles of the city: for the concupiscence, of the flesh do more vehemently and sharply invad them which live in the continual company of the people: whom both the fair face, and beautiful body by the eyes catcheth, & filthy talk with artificial & sweet songs by the ears moveth, and many times overcometh. But what do I speak of these things? That which is more vile than any of these, even the odour of ointments, which smelleth from wicked women living in stews and seeking filthy lucre often inveigleth many, & leadeth them captive. Seeing therefore there be so many things that do assault our souls, we stand the more in need of those divine remedies, that we may both heal the wounds received, & repel those that afterward shall be inflicted, and by the continual reading of the scriptures extinguish the fiery darts of the devil. For it cannot be, I say it cannot be, that any man can obtain salvation although we be continually partakers of this divine medicine. But if we be daily wounded, and be destitute of remedy, what hope can we have of life or salvation. Dost thou not see Ironsmithes, Goldsmiths, and Siluersmithes, and all those that occupy any handy craft, how they always have ready & keep whole all the instruments of their art, although famine pinch them, and poverty afflict them, rather desiring to sustain any adversity, than to sell any of the instruments of their occupation, and by the money thereof to be nourished: Yea and many times they will rather take upon usury, than put in pawn and pledge the smallest of their tools, and this they do not without just cause: for they know that if they be sold, their art is altogether unprofitable to them, and that the substance of their profit is lost: but if they retain and keep them, it may be that by exercising continually their occupation, at the last by progress of time they may discharge their debt. But if they do sell their instruments to other before their debt be discharged, there remaineth no means to help their hunger, and ease their poverty. Even after the same sort ought we to be minded and affected: for as the hammer, the puntch and the tongues, are instruments to them, so the books of the Apostles and Prophets and all the holy Scripture which cometh by divine inspiration, & is very profitable, are instruments to us. And as they by those their instruments do work and finish that which they take in hand: even so we also by these our instruments do form and frame our soul, and when it is depraved, we amend it, and when it is corrupted, we correct and renew it. And they herein only do use their art to add a form to things, for they cannot alter and change the matter and substance of vessels, as to make Gold of Silver, but they do only make the form and fashion of things. But thou mayst not only do that, but more to: for thou mayst of a wooden at the last make a golden vessel, as Paul witnesseth, writing in this manner, 2. Tim. 2. In a great house are not only vessels of gold and of silver, but also of wood and of earth, some for honour, and some for dishonour. If a man purge him from these, he shall be a vessel unto honour, sanctified and made meet for the Lord, and prepared unto all good works. Therefore let us not neglect to prepare and get us those divine books, lest we in things touching our life be wounded. Neither let us hide and dig gold in the ground for us, but let us hide to ourselves the treasures of those spiritual books. Indeed gold when it most increaseth, it most deceiveth them that possess it: but these divine books being reposed and kept do greatly profit those that have them. For even as where the king's armour and munition is reposed and laid, although there be none that have the oversight of it, yet it causeth much safety & defence to them that dwell there, whilst neither open thief, nor privy piker, nor any wicked person dare assault the house: even so wheresoever those spiritual books be, from thence all devilish power is expelled, and to them that dwell there much comfort and consolation is added. For even the very sight of those books maketh us more slack and slothful to sin, for whether we have attempted any thing which is prohibited and forbidden us, and therewith have polluted ourselves, when we return home, & behold those holy books, our conscience doth more sharply condemn us, and we are thereby warned and admonished from committing the same again: or whether we persist in holiness we are made by those books more firm and constant: for assoon as one hath touched the Gospel, by and by he frameth his mind, and withdraweth it from worldly matters, and that only by the sight thereof. But if diligent reading be joined thereto, the soul being occupied in those holy and divine mysteries, is purged and purified, for as much as God speaketh to it by the Scriptures. But what then (say they) if we understand not the matters which are contained in the scriptures? Yes verily although thou understand not that which is secret and obscure, yet even by the reading thou mayst get much godliness: and yet it cannot be that thou shouldest equally and alike be ignorant of all. For the gracious spirit of God hath so disposed and tempered the Scriptures, that even publicans, fishers, tentmakers, shepherds, apostles, and simple and unlearned men might by them be saved, that no simple or unlearned man should fly to this excuse of difficulty and hardness, seeing that the thing which in those divine books be uttered, are so easy for all men, that even craftsmen, servants, women, and those that be most void of learning may not a little profit even by the hearing of them read. For they whom God from the beginning vouchsafed to endue with his spirit of grace, did not write and compose these books for vain glory as did the ethnics, but for the salvation of those which should hear them. For those profane Philosophers, eloquent Orators, and fine rhetoricians, when they did write books, did not seek what was most for the public profit of the people: but only had a regard hereto and studied for this, even to be in admiration, and therefore albeit they uttered any thing that was profitable, yet they did cover and hide it in the darkness of their wisdom which they much used. But the Apostles and Prophets did all things contrary, for they uttered things in clear and manifest manner, and opened them to all men, being as it were the common teachers of the world, that every man might learn the things that are set forth by the only reading thereof. And this the prophet foreshowed before saying, They all shall be taught of God, 
jerem. 31.  & every one shall not say to to his neighbour, know God, for all shall know me from the least of them to the greatest of them. And S. Paul saith, 1. Cor. 2. And I brethren when I came to you, came not in gloriousness of words or of wisdom, showing to you the mysteries of God. And again: My words and preaching were not in the fair enticing speech of man's wisdom: but in the plain evidence of spiritual power. And again: We speak (saith he) the wisdom not of this world, nor of the princes of this world, which come to nought. To whom are not manifest the things that be written in the Gospel? Who hearing blessed be the mild, blessed be the merciful, blessed be the clean in heart, and such other sayings, will require therein to be instructed, or to have the same expounded? Also to whom be not signs, miracles and histories plain and manifest? This is but a vain pretence, excuse and cloak or cover of slothfulness. Thou dost not understand the things that are contained in the Scriptures? How canst thou ever understand them, when as thou wilt not once vouchsafe lightly to look upon them? Take the book into thy hands, read the whole story, and keeping in memory the things which thou understandest, often revolve and read over the things which be obscure and hard. But if thou cannot by continuance of reading attain to the sense and meaning of it, come to a wise man, go to a learned man, and communicate with them the things which thou hast read, show them thy vehement desire and flagrant affection. And if God do see thee having so willing a mind, and so desirous an affection, he will not neglect thy vigilancy and carefulness. But though no man should teach thee that which thou seekest, he without doubt will open it to thee. 
Act. 8.  Remember the Queen of Ethiopians chamberlain, who being a Barbarian, and distracted with many cares, & on every side troubled with sundry affairs, although he did not understand what he did read, yet nevertheless he sitting in his chariot did read the divine Scriptures. If he showed such diligence labouring by the way: consider what he would do being in his house? If in his journey he would not cease or abstain from reading, much less would he refrain being quiet in his house. If so be whilst he was ignorant, & did not understand, yet notwithstanding did read, and ceased not from reading, much less would he cease after he was instructed and did understand. For that thou mayest know that he understood not what he did read, hear what Philip said to him: Dost thou understand what thou readest? The which when he heard, he was not abashed nor ashamed, but confessed his ignorance, and said: How can I, unless I have an instructor, whilst as yet he had none to teach him, yet notwithstanding he did read, and thereby quickly obtained an instructor. God seeing his willing mind, embraced his good affection, and strait ways sent him a teacher. And although Philip be not now with us, yet the same spirit which moved Philip, is with us. dearly beloved, let us not neglect our salvation, all these things were written to put us in remembrance, whom the ends of the world are come upon. The reading of the scriptures is a great defence and safeguard against sin: the ignorance of the Scriptures is a very slippery means to fall into sin, and a great gulf of sin. It is a great perdition and destruction to salvation to be ignorant of the divine Scriptures: this thing hath bred heresies, brought in corrupt life, and hath turned all things upside down. It cannot be, I say it cannot be, that any man which giveth himself to the daily and diligent reading of the Scriptures, should departed without fruit. Hitherto Chrysostom in that place.   

Chrysostomus in Genes. Homil. 21. LEt us not pretend the government of our house, the care of wife and children: that we should think the same sufficient to excuse our negligent and idle life. Neither let us allege those cold and frivolous speeches, in saying I am a worldly man, I have a wife and care of children, as many men use to speak, if at any time we exhort them to virtuous exercises, or to bestow study and diligence in reading the holy Scriptures. Then they say, That pertaineth not to me. Have I forsaken the world? Am I a monk or a solitary man? What sayest thou O man? Doth it only pertain to solitary men, to please God? He will have all men to be saved, and to come to the knowledge of the truth, and that no man neglect virtue.  
A little after. I beseech you therefore let us not deceive ourselves, but the more we be entangled with such cares, let us the more diligently seek remedies by the reading of the holy Scriptures.  
A little after. WHerefore I beseech you, let us not lightly run over those things which be contained in the holy Scriptures, but attentively let us read them, that attaining profit by them, at the last we may give ourselves to virtue wherewith God is pleased.   

Chrysostom in Genes. Homil. 29. YOu have seen how whatsoever calamity afflicteth our human nature, we may take a convenient remedy for the same out of the Scriptures, and repel all the cares and griefs of this life, and not be grieved with any that shall happen. Therefore I beseech you that often times you would come hither, and diligently hearken to the reading of the holy Scripture, and not only when you come hither, but also at home in your houses, take the holy Bible into your hands, and with earnest study seek to get the profit which is contained in it. For from thence great gain is gotten. First by reading the tongue and speech is reform. Moreover the soul getting thereby wings is lifted up on high, and is lightened with the beams of the Sun of righteousness, and during that time being delivered from the enticements of filthy thoughts, enjoyeth great quietness and tranquillity. Moreover that which sensible meat doth to the increasing of the strength of the body, the same doth reading unto the soul. For it is a spiritual food, and maketh the soul strong and constant, and given to the love of wisdom: not permitting it to be overcome of absurd affections: but making it light, and by wings causeth it to fly (as it is said) into the very heaven. Therefore I pray you let us not through negligence lose so great gain and profit: but even in our houses let us give ourselves to the reading of the holy Scriptures. And when we be here present, let us not spend the time in trifles and unprofitable talk. But to the end that we be come together, let us mark diligently those things that be read, that having gotten great profit we may departed.   

Chrysostom upon Genes. homil. 35. Beloved the reading of the holy Scriptures is a great good thing. For this maketh the soul endued with good manners, this lifteth the mind into heaven, this maketh a man thankful. This causeth us not to look upon any thing that is present, but to have our minds always upon another life: and that looking to the Lords reward we should do all things, and cheerfully take in hand virtuous exercises. Out of the Scriptures we may learn the providence of God quickly helping us, the valiantness of just men, the goodness of our Lord, the greatness of his rewards. From hence we may be stirred to the imitation and following of the good life of godly men, that we wax not cold and careless in virtuous exercises and battles, but even before they come upon us to put our confidence in God's promises. Therefore let us give ourselves with great diligence to the reading of the divine Scriptures. For so we get knowledge, if we read continually the things which be there contained. Neither can it be, that he who with great study & fervent desire giveth himself to the reading of the holy Scriptures, should be always neglected, but albeit we want the instruction of man, the Lord himself from an high entering into our hearts, lighteneth our mind, illuminateth our understanding, revealeth those things which be secret, & teacheth us the things which we do not understand if we of ourselves will do our own endeavour. For you shall not, saith he, call any man master upon earth. Therefore when we take that spiritual book into our hands, all worldly care laid aside, let us keep our cogitations, and restraining our mind that it be not carried away, let us with good devotion and great attention give ourselves to reading, that we may by the holy Ghost be lead unto the understanding of the things that be written, and receive great profit thereby. That Barbarian an eunuch to the Queen of the Ethiopians, who was in so great glory, and did ride in his coach, yet in that time neglected not reading: but having the prophet in his hand, used great diligence, and that not knowing what was contained therein, yet he did his endeavour, and used study, willingness, and attentiveness. Consider I pray you, how diligent he was in not neglecting to read as he was traveling in his journey, and especially sitting in his coach. Let them hear and mark this example, who cannot be persuaded to do this at home in their houses, but think the reading of these things to be superfluous, because they either live in marriage, or be appointed to warfare, or have care of children, servants and other affairs, and therefore think that the reading of the holy Scriptures doth not appertain unto them. Behold this Eunuch, etc.  
A little after. Whereupon he did not speak those things, which now many men do, saying, I do not understand those things that be written, and I cannot attain to the profound deepness of the Scriptures. Why should I in vain take pains and trouble myself, I read and have none to direct me? That Eunuch did think no such thing, being in tongue a Barbarian, but in mind a Philosopher. But rather he thought he should not be neglected but helped with grace from above, if he did his own endeavour, and used study and diligence. Therefore our gracious Lord seeing his desire, did not forsake him, neither did let him want his help, but straightways sent a teacher unto him.  
A little after. YOu see what great profit the diligent reading of the holy Scriptures bringeth.  
A little after. LEt us not therefore, I beseech you, neglect the reading of the Scriptures. But whether we understand the things therein contained or understand them not, nevertheless let us be earnest in reading: for continual meditation doth not a little confirm the memory: neither seldom doth it come to pass, that that which we reading could not to day find out, to morrow reading the same over again, we do quickly and plentifully perceive it, God of his mercy secretly inspiring it into our minds.   

Chrysostom in his preface upon the Epistle to the Romans. But this grieveth me and even tormenteth me, and maketh me to mourn, that all men do not know this man (Paul) as they ought to do: but many be so ignorant of him, that they do not well know the number of his Epistles. And this cometh not by the fault of ignorance, but because it liketh them not continually to talk with this blessed man.  
A little after. ANd you if you would give yourselves to reading with cheerfulness and attentiveness, you should have need of no other teacher. For the word of Christ is true, when he saith: seek and you shall find, knock and it shall be opened unto you.  
A little after. HEnce innumerable evils have sprung, in that men be ignorant of the Scriptures. Hence hath come that great plague of heresies, hence proceedeth dissoluteness of life and unprofitable labours. For as they that be deprived of this outward light, cannot walk rightly: so they that look not to the beams of the holy Scripture must needs often and much offend in that they walk in far worse darkness, the which that it happen not to us, let us open our eyes to the brightness of the Apostles words: For his tongue in clearness exceeded the sun, and in the deliverance of doctrine he excelled all others. Infinite such other earnest exhortations for all men to read the holy Scriptures might be alleged out of Saint Chrysostom, who of all other was most earnest and vehement in this point: but these shall suffice, both to stir up the godly to this holy and fruitful exercise: and to convince the vanity of our Rhemists, and their foolish cavillations, 
In their Preface.  who say that he spoke these things not as a teacher in school, making exact and general rules to be observed in all places and times, but as a pulpit man, agreeable to that audience, and his people's default, who were delicate, dull, worldly, & much given to dice, cards, stage plays, and theatres, etc. What vain cavils these be, let the Christian reader indifferently judge. And seeing all the children of Adam through the corruption of their sinful nature, be subject to the like vanities, vices, and maladies as that people of Constantinople were, they stand in need of the same remedies, and preservatives of reading, and knowing the holy Scriptures, which Chrysostom as a good Physician prescribed. And for the further testifying of this truth, and convincing of the vanity and folly of our Rhemists, I will add a few more places out of the other ancient and godly fathers of Christ's Church, by the which the Christian reader may discern who be their true children and faithful successors, we or the Papists.   

The Canons ascribed by the Papists to the Apostles, Canon. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Let all of you both Clerks and lay men have the reverend and holy Bible.   

Irenaeus lib. 2. cap. 46. seeing all the Scriptures both prophetical and apostolical be plain and without ambiguity, and may alike be heard of all men.  
Irenaeus lib. 3. cap. 12. THe ignorance of the Scriptures, and of God's disposition, hath brought them into all these errors.  
Irenaeus lib. 4. cap. 66. REad diligently the Gospel which is given unto us by the Apostles, and read diligently the Prophets, and you shall find all the actions, doctrine, and passion of our Lord preached in them.   

Tertullianus de baptismo. DOmini sermo non debet abscondi ab vllo. that is, The word of God ought not to be hid from any.   

Tertullianus apolog. adverse. gentes, cap. 39 WE assemble together to hear the holy Scriptures, as the quality of the present times enforceth us, either to forewarn, or to call to memory any thing. Surely with those holy words we feed our faith, we lift up our hope, we confirm our confidence, yet nevertheless we confirm the discipline of holy precepts by urgent exhortations.  
A little after. THey talk so, as they that know that God doth hear them. After washing and candles brought in, every one is provoked out of the holy Scriptures, as he can to sing forth unto God, etc.   

Cyprianus de duplici martyrio. IN like manner in other temptation's object unto the temptor the buckler of the Scriptures, in the which God speaketh unto thee no less faithfully, than if he spoke unto thee mouth to mouth.  
A little after. Sobriety with earnest prayer, and continual meditation of the Scriptures is a most safe defence of the heart. For all holy Scripture given by divine inspiration is profitable to teach, to improve, to correct and to instruct in righteousness, that the man of God may be perfect, and instructed to every good work. Out of it therefore we must gather sentences, which we may always have at hand and in readiness, that by them we may beat down the serpent lifting up his head against us. For there is no disease of the soul, whereunto the holy Scripture doth not minister a present remedy. Hence we must get examples of godly men, especially of Christ, wherewith every one may either encourage, or comfort himself.   

Origines in Leviticum. Homil. 9 Dost thou think who comest scarcely upon the holy days unto the Church, and neither art attenti●● 〈◊〉 to hear the word of God, nor endeavourest to keep his commandments, that the lot of the Lord can come upon thee? Yet we wish, that by hearing these things you would be diligent not only in the Church to hear the word of God, but also to be exercised therein in your houses, and to meditate both day and night in the law of the Lord, for there also is Christ, yea and he is every where to them that seek him.  
A little after. IF the divine reading be in thine hands, & the commandments of God before thine eyes, than thou shalt be found ready to cast away those things that pertain to the devils lot.  
In the same homily after. THe nourishments of the soul are divine reading, continual prayer, the word of doctrine, with this food it is fed, becometh healthy, and getteth victory.   

Theodoretus de curatione Graecarum affectionum. Lib. 5. WE do manifestly show you the great power of the doctrine of the Apostles and Prophets. For the whole face of the earth which is under the Sun, is full of such words. And the Hebrew books be translated, not only into the Greek, but also into the Roman, Egyptian, Persian, Indian, Armenian, Scythian, and Slavoi, and in a word, into all tongues which the nations use unto this day.  
And a little after. YOu may every where see our doctrines to be understood not only of them, which be the teachers of the Church, and instructors of the people, but also of Tailors, Smiths, weavers, and all artificers: Yea also of all women, not them only which be learned, but also victuallers, puddingmakers, hand maids and servants. Neither those men only which dwell in cities, but also husbandmen, do well understand the same. One may find ditchers, and herdmen, and planters of vines disputing of the trinity and of the creation of all things, and having better knowledge of the nature of man, than Plato and Aristotle had.   

Saint Hierom in his preface upon Esay to a woman called Eustochium. IF according to the Apostle Paul, Christ be the power of God, and the wisdom of God: and he that knoweth not the Scriptures, knoweth not the power and wisdom of God, than the ignorance of the Scriptures is the ignorance of Christ.   

Saint Hierom ad julianum. WE fly unto the gravity of the holy Scriptures, where is the true medicine of our wounds, and the sure remedies of our griefs.   

Saint Hierom upon the Epist. to Tit. cap. 1. THis place maketh against them who giving themselves to idleness, and sleep, think it a sin if they read the Scriptures, and do contemn them as prattlers and unprofitable who meditate day and night in the Law of God.   

Saint Hierom in his epitaphy of a woman called Fabiola. O good jesus, with what fervency, with what earnest study did she give herself to the divine books of the Scriptures? And as desirous to satisfy an hunger, she did run through the Prophets, Gospels, and Psalms, propounding questions and hiding the same being answered in the chest of her heart.   

Saint Hierom in his epitaphy of a woman called Paula. PAula could say the Scriptures without Book, and she enforced me, that she and her daughter might read over the old and new Testament hearing me expound it.   

Saint Hierom to a woman called Celantia. IT is a great help unto righteousness to fill thy mind with the holy Scriptures, and always to meditate in heart, that which thou desirest to execute in deed.  
In the same place. LEt therefore the holy Scriptures be always in thy hands, and continually meditated upon in thy mind.   

Saint Hierom to Gaudentius touching the education of his young daughter called Pacatula. WHen the ignorant and toothless girl cometh to be seven years old, and beginneth to be bashful, to know what she ought to keep in silence, and to doubt what to speak, let her learn without book the Psalter, and until she come to ripe age, let her make the books of Solomon, the Gospels, apostles, and Prophets the treasure of her heart.   

Saint Hierom to a woman called Laeta concerning the bringing up of her daughter. LEt her first learn the Psalter, & with those holy Psalms let her withdraw herself from light songs. Let her be instructed in the proverbs of Solomon, for the leading of her life. By the books of the Preacher let her accustom to tread under feet the things of this world. In job let her follow examples of virtue and patience. Thence let her go into the Gospels and never lay them out of her hand. Let her with the whole desire of her heart as it were drink in the Acts of the Apostles and the Epistles. And when she hath enriched the storehouse of her heart with these riches, let her commit to memory the Prophets, the five books of Moses, the books of the Kings and the Chronicles, with the volumes of Esdras and Hester.   

Saint Hierom in cap. 3. to the Coloss. upon these words of the Apostle. Let the words of Christ dwell in you plentifully. HEre is showed that lay men ought to have the word of Christ not sparingly, but plentifully, and to teach and admonish one an other.   

Saint Augustine lib. 3. de doctr. Christia. cap. 1. THe man that feareth God, diligently seeketh his will in the holy Scriptures.   

Saint Augustine in Psal. 33. conc. 2. REad ye the Scriptures: Therefore God would have them to be written, that we might be comforted by them.   

Saint Augustine in Psal. 64. Our father hath sent from heaven Epistles unto us, God hath given the Scriptures unto us, by the which Epistles a desire to come unto him should be wrought in us.   

Saint Augustine de verbis domini secundum johan. serm. 45. YOu seek me and shall not find me. Why? Because you search not the scriptures, which do bear witness of me.   

S. Augustine lib. de utilitate credendi ad Honoratum. Cap. 6. Whatsoever, believe me, is in those holy Scriptures, it is deep and divine: for truth and discipline most meet both to refresh and reform our souls is wholly contained in them. And surely they be so tempered that any man may as it were draw out of them that which may be sufficient for him, if so be he come to read them devoutly and godly, as true religion requireth.   

The Author of the book under the name of S. Augustine de salutaribus documentis. Cap. 38. GReat confusion belongeth to the souls of lay men, which say, what doth it pertain to me to hear or learn by reading the books of Scriptures, or to run unto Priests and Churches of saints? When I am a clergy man, I will do those things which clergy men should do.   

Bernardus ad sororem de modo bene vivendi. Cap. 50. MOst dear sister, if thou wilt always be with God, always pray, and always read. The reading of the holy Scriptures is very necessary for us. For by reading we learn what we should do, what we should beware of, and whither we should go. Hereupon it is said, Thy word is a light unto my feet. By reading our judgement and understanding is increased: Reading instructeth & prepareth us to prayer and to good works: Reading frameth us both to active and contemplative life. Therefore it is said in the Psalm: Blessed is the man that shall meditate in the law of the Lord day and night. Reading and prayer be weapons wherewith the devil is vanquished, and instruments whereby eternal blessedness is obtained. By prayer & reading vices be forsaken, and virtues be nourished in our souls. Therefore beloved sister in Christ, use much to read and daily to meditate in the law. Reading withholdeth our life from error, draweth a man from the vanity of the world, by reading our understanding & judgement do increase. For Reading teacheth thee what thou shouldest do, admonisheth thee what to avoid, and showeth thee whither thou shouldest go: thou dost greatly profit when thou readest, if thou do the things which thou readest.   

josephus in his second book against Appion, of the jews. Every week we assemble to hear the Law: Every one of us being asked of the Law, can answer as easily and readily as his own name. For we learning them wholly from our tender years, and young age, have them as it were imprinted and graven in our minds.   

Erasmus Roterod. in paraclesis. I Can wish that all women did read the Gospel and Paul's Epistles: and I would that they were translated into all languages of all nations: that they might be read and known not only of Scottish and Irish men, but also of Turks and Saracens.   

That the good Christian Reader may the better prove and discern the spirits, which be of God, and which not: I have thought good to set down a few sayings of Popish writers, which let him compare with the former sayings, of the holy Scriptures and faithful fathers, and consider how they agree therewith.  
Doctor Standish in a book entitled A discourse wherein is debated, whether it be expedient that the Scripture should be in English for all men to read that will, Printed at London by Robert Ealie 1554. writeth thus. WHereby we may easily learn that all people should not have the Scriptures in their own handlings at their pleasure, as they have had these dozen years past, 
Cap. 6. probat. 1.  to their utter spiritual destruction.  
Again. THat which ye have heard (saith he) in secret places shall be preached on the tops of the houses: 
Ibid. probat. 2.  
See how this agreeth with that Deut. 6.9.  he said not it shall be written in your Churches (as it hath been jewishlie used on late here in England) nor written in Bibles to be read of every one in his mother tongue, and set up for that purpose in every Church.  
Again. I Cannot then but marvel that men to their own confusion are so desirous to have the Scripture in their mother tongue. 
Ibid.   
Again. THrough the damnable liberty of having it in the vulgar tongue, have not all holy mysteries been despised? 
Ibid. probat. 3.  Have they not thereby utterly condemned all that hath not been expressed in the letter of their English Bibles?  
Again. 
Ibid.  WHerefore away with the English damnable translation, and let them learn the mysteries of God reverently by heart: 
Blasphemy.  and learn to give as much credit to that which is not expressed, as to that which is expressed in Scripture: knowing that in three points the authority of the Church is above the authority of the Scripture: one is in fortifying verities not written, to be necessary to salvation, etc.  
Again. 

Probat. 9 Compare this with the saying of Theodoretus before.  
This did the Antichristian Romish synagogue.   THe universal Church of Christ did never allow nor approve the Scripture to be in the vulgar tongue, weighing the manifold inconveniences that have issued thereof: but ever from time to time among other errors did tread that down and suppress it.  
Again. 
Probat. 28.  IT is the occasion of many heresies, to have the Scripture in the vulgar tongue.  
A little after. ANd yet then seeing the rude ignorant sort be ever prone perversely to wrest the Scriptures, we must think that to have the Scripture in English is to minister occasion to the common sort to fall into errors.  
Again. 
Probat. 30.  LIke as God appointed the old Law to be written in stone, 
jer. 31.  tables, or books: so did he appoint (as jeremy witnesseth) the new to be written only in the heart of man. Why should the writing in books then be so highly regarded? 
Mark this blasphemy.  But this carnal, this fleshly regarding by no means can be so well extenuate or rather quite taken away, as by taking the Scripture forth of the vulgar tongue, and forth of the handling of the lewd ignorant.  
Again. 
In the conclusion.  ANd finally, seeing that by no means so soon as by the Scriptures in English, heresies do both spring daily, and be also maintained, wherein should good men be more diligent than in the extirpation thereof?  
These sayings out of that beastly book of that doltish doctor I have the more largely laid down, that the Christian Reader may see what doctrine in Queen Mary's days was published and allowed for Catholic. Whereunto I will add a saying of an other papist.  
Alphonsus de Castro the Spanish friar writeth thus: 
Aduersus haeres. lib. 1. cap. 13.  Tertia demum haeresium parens & origo, etc. The third parent and beginning of heresies is, the translating of the holy Scriptures into the vulgar tongue, by means whereof it cometh to pass, that they be read of all men with respect or difference of persons. Hitherto the papists.  
john 3.20.  Every man that doth evil, hateth the light, neither cometh to the light lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought according to God.  

Tertullianus lib. de Trinitate. SEd enim Scriptura divina haereticorum & frauds & furta facilè convincit & detegit. that is, But the holy Scripture doth easily convince, and discover the deceits, and robberies of heretics.   

Theophylactus in Luc. cap. 16. NVnc nihil tam utile est, ut Scripturarum diligens scrutatio, etc. that is, Now there is nothing so profitable as the diligent searching of the Scriptures, for the devil also can falsely and in show cause the dead to rise, that he may seduce the foolish, sowing from hell doctrines agreeable to his malice. But nothing can deceive them which do well and diligently search the Scriptures. For they be the candle and light, which shining the thief is taken and made manifest. Therefore we must believe the Scriptures, and not apparitions from the dead.    
FINIS.