translating præ superbia, and propter elationem mentis. But Beza requireth an example of ἀπὸ taken for διὰ, ὑπὲρ or Kaтd, that may answer to the vulgar Latin, pro reverentia. For who would translate in St Matthew, xiii. άπò xaρâs, pro gaudio, propter gaudium, or secundum gaudium, or aro Ts λurns, pro dolore, and so of the rest? But of these let Beza himself give account. As for "these tedious grammatications," which you confess to have been "fitter to be handled in Latin," it seemeth you uttered in English, for that of many ignorant you might be thought to bring some great learning out of the Hebrew and Greek tongues against us; whereas the learned, if you had written in Latin, of other nations, as well as ours, might have been witnesses of your fond trifling and quarrelling against our translations. As for the necessary cause you pretend, that the unlearned may ask them that have skill in Greek, [it] is very ridiculous. For neither can they have at hand always such as be able to resolve them; neither if they be of your faction, will they ask any indifferent man's judgment, but only such as will avouch before the ignorant that all which you write is good and perfect.

44.

Martin. And we beseech them to give us a good reason, why they, pro- MARTIN, fessing to follow precisely the Greek, do not observe truly the Greek points in such place as concerneth this present controversy. For the place in the Apocalypse, which they allege of our Saviour Christ's suffering from the beginning, (thereby to infer that the just men of the Old Testament might enter heaven then, as well as after his real and actual death,) according to the Greek points saith thus: "All that dwell upon the earth shall worship him (the beast), whose names have not been written in the book of life of the Lamb slain from the beginning of the world." Where it is evident that the Greek text saith not, "the Lamb slain from the beginning;" but that the names of those antichristian idolaters were not written in God's eternal book of predestination from the beginning; as it is also most plain without all ambiguity in the xviith chap. ver. 8. If in a place of no controversy they had not been curious in points of the Greek, they might have great reason sometime to alter the same.

Fulke.

How fain would you obscure the light of that FULKE, excellent testimony, even contrary to your own vulgar Latin 44. translation, that you might not have such a faithful witness against your limbus patrum! You require a reason, why

MARTIN, 45.

FULKE,

45.

we keep not the Greek points, Apoc. xiii.' I answer, we keep those points which the most ancient written copies have, which the Complutensis editio hath, and which the best Greek prints now have. If you would know a reason why we follow not them that point otherwise, I answer you, the composition of the words is against that pointing. For except St John had meant that the Lamb was slain from the beginning of the world, he would not have placed those words, "from the beginning of the world," next to those words "the Lamb which is slain," but next the word "written." And therefore Aretus, that could not understand how the Lamb was "slain from the beginning of the world,” is forced to imagine hyperbaton in this text, where none needeth, the sense being good and plain without it, as the words do lie: "Whose names are not written in the book of life of the Lamb that hath been slain since the beginning of the world." And although it be true that "the names of the antichristian idolaters were not written in God's eternal book of predestination from the beginning," as it is said, Apoc. xiii. 8; yet is that no reason why this also should not be true, that the Lamb was slain since the beginning of the world, seeing without violence you cannot distract ἀπὸ καταβολῆς κόσμου from "the Lamb slain," whom it doth immediately follow.

Martin. But if in points of controversy between us, they will say, divers pointing is of no importance, they know the contrary by the example of ancient heretics, which used this mean also to serve their false heretical purpose. If they say, our vulgar Latin sense pointeth it so, let them profess before God and their conscience that they do it of reverence to the said ancient Latin text, or because it is indifferent, and not for any other cause; and for this one place we will admit their answer.

Fulke. We say that wrong pointing may greatly alter the sense; but good composition and placing of words in a sentence is a good rule to direct pointing, where it is either lacking, or falsely signed. We refuse not the testimony of the vulgar Latin, where it agreeth with the truth of the Greek or Hebrew; yea, before God and our consciences we reverence it as a monument of some antiquity, from which

[ Καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολής κόσμου, Apoc. xiii. 8.]

we neither do, nor are willing to dissent, except the same dissent from the original text. Otherwise the truth of this assertion, that Christ was "slain from the beginning of the world," hath not only testimony of the ancient fathers, but also may be confirmed out of the scripture. For by the obedience of Christ, St Paul, Rom. v. teacheth that "many are justified," meaning all the elect of God; who, except Christ's death had been effectual to them, before he suffered actually on the cross, must have gone, not into limbo patrum, but into hell diabolorum, which is the place appointed for all them that are not "justified freely by the grace of God, through the redemption of Christ Jesus, whom God before hath set forth to be a propitiatory in his blood," Rom. iii. 24, &c.

The title of this chapter threateneth a discovery of heretical translations against purgatory especially; but in the whole discourse thereof, which is a shameful long one, containing forty-five sections, there is not one place noted against purgatory. Amphora cæpit institui: currente rota cur urceus exit?

MARTIN, 1.

CHAPTER VIII.

Heretical Translation concerning Justification.

Martin. ABOUT the article of justification, as it hath many branches, and their errors therein be manifold, so are their English translations. accordingly many ways false and heretical. First, against justification by good works and by keeping the commandments, they suppress the very name of "justification" in all such places where the word signifieth the commandments or the law of God, which is both in the Old and New Testament most common and usual, namely in the books of Moses, in the psalm cxviii.', that beginneth thus, Beati immaculati, in the psalm cxlvii. 192, 1 Mach. i. 513, and ii. 21a, Luke i. 65, Rom. ii. 26. In all which Ta dikaι- places, and the like, where the Greek signifieth "justices" and "justifications" most exactly, according as our vulgar Latin translateth

ματα.

[' Μακάριοι ἄμωμοι ἐν ὁδῷ. "Beati immaculati in via," Psal. cxix. 1. "Blessed are all those that be undefiled in the way of the Lord," Cranmer's bible, 1562. Undefiled in the way," Bishops' bible, 1584. Authorised version, 1611. "Upright in their way,” Genevan version, 1560. Οφελον κατευθυνθείησαν αἱ ὁδοί μου, τοῦ φυλάξασθαι τὰ δικαιpará σov, Psal. cxix. 5. "Utinam dirigantur viæ meæ ad custodiendas justificationes tuas," Vulg. Keep thy statutes," Cranmer's bible, 1562, Geneva, 1560, Bishops' bible, 1584. Authorised version.]

[* Απαγγέλλων τὸν λόγον αὐτοῦ τῷ Ἰακώβ, δικαιώματα καὶ κρίματα avTOÙ TO 'Iσpańλ. Psal. cxlvii. 19. "Qui annunciat verbum suum Jacob, justitias et judicia sua Israel," Vulg. "His statutes and ordinances unto Israel," Cranmer, 1562, Bishops' bible, 1584. "His statutes and his judgments unto Israel," Geneva, 1560. Authorised version 1611.] [3 Kaì ảλdágai távta тà dikaióμata, 1 Macc. i. 49. Edit. Grabbe. Change all the [holy, Cranmer's bible, 1562] ordinances of God,” Bishops' bible, 1584. "Change all the ordinances," Geneva, 1560, v. 51. Authorised version, 1611, v. 49.]

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[* Καταλιπεῖν νόμον καὶ δικαιώματα, 1 Macc. ii. 21. Forsake the law and ordinances," Bishops' bible, 1584, Cranmer's Bible, 1562, Geneva, 1560, Authorised, 1611.]

[* Πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι, Luc. i. 6. "Incedentes in omnibus mandatis et justificationibus Domini sine querela," Vulg. 'Going in all the maundementis and justifyings of the Lord without plaint," Wiclif, 1380. "Laws and ordinances," Tyndale, Cranmer. "Commandments and ordinances," Geneva, Bishops' bible. Authorised version. "Commandments and justifications," Rhemish.]

[' ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, Rom. ii. 26. "Si igitur præputium justitias legis custodiat," Vulg. "If the

τα.

justitias et justificationes; there the English translations say jointly and with one consent, "ordinances," or, "statutes." For example, Rom. ii., "If the uncircumcision keep the ordinances of the law, shall it not be dikaiμacounted for circumcision?" And Luke i. 6," They were both righteous δίκαιοι. before God, walking in all the commandments and ordinances of the kai dikaiLord blameless." Why translate you it "ordinances," and avoid the μao. term "justifications?" is it because you would follow the Greek? I heseech you, is not δίκαιος “ just,” δικαιοῦσθαι “ to be justified,” δικαιώματα "justifications," or "justices?" In the Old Testament you might perhaps pretend that you follow the Hebrew word, and therefore there you translate "statutes," or "ordinances." But even there also are not the seventy Greek interpreters sufficient to teach you the signification of the Hebrew word; who always interpret it dikaiμara, in English "justifications?"

Fulke. These matters were driven so thin in the first FULKE, 1. chapter, that you shall sooner press out blood than any more probable matter. For the Old Testament, which we translate out of the Hebrew, you yourself do set forth our answer, that we give the English of chukim, when we say, "ordinances" p or "statutes," and not of the Greek word dikatuara, which of the Septuaginta is used in the same sense for "precepts" and " commandments," as you yourself confess, cap. i. sect. 50, that very often in the scripture it signifieth "commandments." But the Septuaginta, you say, "are sufficient to teach us the interpretation of the Hebrew word, who always interpret it dikauaтa." If they had always interpreted it so, it is not sufficient to teach us; for then there needed none other translation: but according to theirs then must you depart from your vulgar translation, which in many things departeth from them. But where you say they always interpret the Hebrew word chukim by δικαιώματα, it is false. For Exod. xviii. 207, they translate it poσтάyμaτa, præcepta, which your vulgar translation calleth ceremonias, "ceremonies;" as it doeth also Gen. xxvi. 5, where the Septuaginta translate dikaiuara; by which you see uncircumcised keep the right things contained in the law," Tyndale, 1534, Cranmer, 1539, Geneva, 1557. "If the uncircumcision keep the ordinances of the law," Bishops' bible, 1584. "Therefore if the uncircumcision keep the righteousness of the law," Authorised version, 1611. "If then the prepuce keep the justice of the law," Rhemish version, 1582.] [7 Καὶ διαμαρτύρῃ αὐτοῖς τὰ προστάγματα τοῦ Θεοῦ, Exod. xviii. 20. "Ostendasque populo ceremonias," Vulg. Kai épíλage тà mроσтáуμará μov, Gen. xxvi. 5. "Et custodierit præcepta et mandata mea," Vulg.]