as Beza confesseth Luc. 1, 6. παραδοσεις, ordinances, or instructions, and not traditions, in the better part. 2 Thess. 2, 15. πρεσβύτερους, Elders, and not Priests: ειδωλα, images rather then idols. For the real presence.Lu. 22. v. 20.And especially when S. Luke in the Greek so maketh for us (the vulgar Latin being indifferent for them & us) that Beza saith it is a corruption crept out of the margent into the text. What neede these absurd divises and false dealings with the Greek text, if it made for them more then for us, yea if it made not for us against them? For fasting.But that the Greek maketh more for us, see 1 Cor. 7. In the Latin, Defraud not one another, but for a time, that you give your selves to prayer: in the Greek, to fasting and prayer. Act. 10, 30. in the Latin, Cornelius saith, From the fourth day past until this houre I was praying in my house, and behold a man &c. in the Greek, I was fasting, and praying. 1 Jo. 5, 18, in the Latin, For free-wil.We know that every one which is borne of God, sinneth not. But the generation of God preserveth him &c. In the Greek, Against only faith.
Against special assurance of salvation.
For the Sacrifice of Christ’s body and bloud.But he that is borne of God preserveth himself. Apoc. 22, 14. in the Latin, Blessed are they that wash their garments in the bloud of the Lamb &c. in the Greek, Blessed are they that doe his commandements. Rom. 8, 38. Certus sum &c. I am sure that neither death nor life, nor other creature is able to separate us from the charitie of God; as though he were assured or we might and should assure our-selves of our predestination: in the Greek, πεπεις μαι, I am probably persuaded that neither death nor life &c. In the Evangelists about the Sacrifice and B. Sacrament, in the Latin thus: This is my bloud that shal be shed for you: and in S. Paul, This is my body which shal be betrayed or delivered for you: both being referred to the time to come & to the Sacrifice on the Crosse: in the Greek, This is my bloud which is shed for you, and, my body which is broken for you: both being referred to that present time when Christ gave his body and bloud at his supper, then sheading the one and breaking the other, that is, sacrificing it Sacramentally and mystically. Loe these & the like our advantages in the Greek more then in the Latin.
The Protestants condemning the old vulgar translation as making for us, condemne themselves.Against D. Sand. Rocke pag. 147. See. Kem. in exam. Concil. Trident. Sess. 4But is the vulgar translation, for al this Papistical, and therfore doe we follow it? for so some of them cal it, and say it is * the worst of al other. If it be, the Greek (as you see) is more, and so both Greek and Latin and consequently the holy Scriptures of the new Testament is Papistical. Againe if the vulgar Latin be Papistical, Papistrie is very ancient, and the Church of God for so many hundred yeares wherin it hath used and allowed this translation, hath been Papistical. But wherein is it Papistical? forsooth in these phrases and speaches, Pœnitentiam agite (a)a Mt. 3. & 11., Sacramentum hoc magnum est (b)b Eph. 5., Ave Gratia Plena (c)c Luc. 1., Talibus hostiis promeretur Deus (d)d Heb. 13; and such like. First, doth not the Greek say the same? See the Annotations upon these places. Secondly, could he translate these things Papistically or partially, or rather prophetically, so long before they were in controversie? Thirdly, doth he not say for pœnitentiam agite, in an other place, pœnisemini (e)e Mr. 1.: It is void of al partialitie. and doth he not translate other mysteries by the word, Sacramentum, as Apoc. 17, Sacramentum mulieris and as he translateth one word, Gratia plena, so doth he not translate the very like word, plenus ulceribus (f)f κεχαριτωμενη ηλκωμενος Luc. 16. v. 20., which themselves doe follow also? Is this also Papistrie? When he said, Heb. 10, 29. Quantum deteriora merebitur supplicia &c. & they like it wel enough, might he not have said according to the same Greek words, Vigilate ut mereamini fugere ista omnia & stare ante filium homnis. Luc. 21, 36. and, Qui meribuntur sæculum illud & resurrectionem ex mortuis &c. Luc. 20, 35. and Tribulationes quas sustinetis, ut mereamini regnum Dei, pro quo & pætimini. 2. Thess. 1. 5. Might he not (we say) if he had partially effectated the word merits, have used it in al these places, according to his and No Test. 1580.* your owne translation of the same Greek word Heb. 10, 29? Which he doth not, but in al these places saith simply, Ut digni habeamini, and, Qui digni habebuntur. And how can it be judged Papistical or partial, when he saith, Talibus hostiis promeretur Deus, Heb. 13? in ep. ad. Hebr.Was Primasius also, S. Augustines scholer, a Papist, for using this text, and al the rest that have done the like? Ep. 14 & 18.Was S. Cyprian a Papist, for using so often this speach, promereri Dominum justis operibus, pœnitentia &c? or is there any difference, but that S. Cyprian useth it as a deponent more latinly, the other as a passive lesse finely? The Papistrie therof (as they terme it) is in the very sentences of the Holy Ghost, more then in the translation.Was it Papistrie, to say Senior for Presbiter", "Ministrantibus for sacrificantibus or liturgiam celebrantibus, simulachris for idolis, fides tua te salvum fecit sometime for sanum fecit? Or shal we thinke he was a Calvinist for translating thus, as they thinke he was a Papist, when any word soundeth for us?
Mt 16.
Jo. 20.
Mt. 16Againe, was he a Papist in these kind of words only, and was he not in whole sentences? as, Tibi dabo claves, &c. Quicquid solveris in terra, erit solutum & in cœlis: and, Quorum
