Defense of the Translations of the Scriptures into the English Tongue, Treatise · Chapter 21
CHAP. XXI.
Certaine other hereticall TREACHERIES, and CORRVPTIONS, worthy of obseruation.
Martin.
THey holde this position, that the Scriptures1. are not hard to be vnderstood, that so eueryevery one of them may presume to interprete, and expound them. And because S. Peter sayth plainly, that S. Paules Epistles are harde,2 Pet. 3. Corruption cō cerning the easines of the scriptures. Beza in Annos. and other Scriptures also, which the vnlearned (sayth he) peruert to their owne destruction, therefore they labour tooth and naile, to make this subtill difference, that S. Peter sayth not, Paules Epistles are hard, but some things in S. Paules epistles are hard, (as though that were not all one) & therefore they translate so, that it must needes be vnderstoode of the things, & not of the Epistles, pretending theforeign. Test. Gr. Crisp. Greeke, which yet they knowe in some copies can not be referred to the thinges, but must needes be vnderstood of the Epistles. Wherefore, the Greeke copies being indifferent to both, & the thing also in very deede being all one, whether the hardnes be in the Epistles, or in the matter, (for when we say the Scripture is harde, we meane specially the matter) it is not onelyonly an hereticall, but a foolish and peeuish spirite, that maketh them so curious and precise in their translations, as here to limite and abridge the sense to the things onelyonly, Beza translating, interforeign quae sunt multa difficilia, and not, in quibus, as it is in the olde vulgar translation, most sincere, and indifferent both to Epistles, and things.
Fulke.
WE holde of the Scriptures, as S. Augustine1. teacheth, de doct. chr. lib. 2. cap. 6. that the holy Ghost, hath so magnifically and wholsomly attempered the holy Scriptures, that with open and cleare places he hath prouided against famine, and in darke and hard places, he hath wiped away lothsomnes. And that nothing almost is gathered out of those darke places, which is not found els where to be vttered most plainly, specially, if it conteine matter necessarye vntounto saluation. But that eueryevery one may presume to interprete and expound the Scriptures, it is one lye of an hundred, that Martine hath made in this booke, and hath fayned of vsus, neuer held or maintained by vsus. But S. Peter (you say) plainly sayth, that Saint Paules epistles are hard, and other Scriptures also. Howbeit, Saint Peter sayth, neither the one, nor the other, especially not the latter. For albeit in the most approued Greeke copies, the relatiue be of the neuter gender, limiting that which S. Peter speaketh, not to any matter at large in S. Paules Epistles, but to those things which S. Paule hath written, concerning the second comming of Christ, yet of the other Scriptures, he saith not, that they are harde, although he might say, there is harde thinges in thē, but that the vnstable & vnlearned peruert thē to their owne destruction, which they do oftentimes, when they be most plaine and easie, and not only where they be difficult and harde. That you can vnderstand no difference betweene the sense, which is made of the neuter gender, and that which the faeminine gender doth yeelde, I know not whether it be to be imputed, to the dulnesse of your wit, but rather I thinke it proceedeth of the craftie malice of your minde. As also that you charge vsus with an hereticall, foolish, and peeuish spirite, when we translate according to the most vsuall Greeke copies, and according to that which is most agreeable to the place. For to accuse all S. Paules epistles of difficultie and hardnesse, had not bene agreeable to that excellent commendation, which S. Peter before did giuegive him. For eueryevery man, that desireth to teach, as S. Paule did by his Epistles, ought to frame his speach, to be as plaine, and easie to be vnderstood, as the matter whereof he speaketh will admitte. But that some thinges about that high mysterie of the second comming of Christ, are harde to be vnderstood, dischargeth Paule of affectation of difficultie, or not regarde of perspicuitie, shewing the cause of the hardnesse, to be in the height of the matter, not in the handling of the writer. And that some did misunderstand the Apostle S. Paule writing of that matter, it is apparant, by the second epistle to the Thessalonians, Chap. 2.
MART. 2. An other fashion they hauehave, whiche can notCorruption to make God the Author of sinne. proceede of good meaning, that is, when the Greeke texte is indifferent to twoo senses, and one is receiued, read, and expounded of the greater parte of the auncient fathers, and of all the Latine Churche, there to follow the other sense, not so generally receiued and approoued, as in Saint Iames epistle, where the common reading is, Deus intentator malorum est, God is no tempter to euil, they translate, Gad cannot be tempted with euil, which is so impertinent to the Apostles speach there▪ as nothing more. But, why wil they not say, God is no tempter toforeign. euill, as wel as the other? is it because of the Greeke word, which is a passiue? Let them see their Lexicon, and it will tell them that it is both an actiue, and passiue. so say other learned Grecians,Gagneius. Interpreters of this place. so sayth the very circumstance of the words next going before, Let no man say that he is tempted of God. Why so? Because God is not tempted with euill, say they▪ is this a good reason? nothing lesse. howe then? Because God is no tempter to euill, therefore let no man say, that he is tempted of God.
FVLK. 2. You hauehave a fashion, common to you, with many of your fellowes, to snatch all occasions that you can get, to make a shew, for your hainous slaūders, wherwith you seeke to ouerwhelme the Saincts of God, and especially those, whose labors hauehave bene most fruitful to his Church. Whereof you giuegive vsus an euident example in this translation, which you follow with such egernes in three large sections, that the ignorant Reader, which can not examine the matter, might thinke you had great and vrgent cause so to doe. The Greeke of S. Iames, foreign, we translated passiuely, as the word signifieth, & as words of that forme doe signifie. God is not, or can not be tempted with euill. But against this translation, you oppose the Lexicon, which following the iudgement of the vulgar Interpretor, that hath translated it actiuely, doth in deede make it indifferent, to both significatiōs, but exāple giueth none thereof, but this now in controuersie▪ You alleage further learned Grecians interpretors of this place, & namely Gagneius a late writer, to whom I may oppose Hentenius, who translating Oecumenius vpō S. Iames, turneth this place of Scripture thus. Deus enim malis tentari nequit. And Oecumenius in his cōmentarie is plaine of the same iudgement, for repeting the text as before, he saith: Iuxta eum qui dixit (quanquā externus sit à nobis & à fide aliemis) diuina beata que natura ne que molestias sustinet ne que alijs praebet. God cannot be tempted with euil, according to him which said (although he be a foriner from vsus, & a straunger from the faith) the diuine and blessed nature, neither suffereth griefes, nor offereth to other. And this iudgement of Oecumenius, is collected out of a great nūber of Greeke doctors. But the very circūstance of the wordes next before (say you) doth require it should be taken actiuely. A good interpretor will consider the circūstances of the words following, as wel as of the wordes going before. For the wordes following declare, that it must be taken passiuely, or els the Apostle speaketh one thing twise togither, without any cause why. Wheras the passiue taking of that word, agreeth to the circūstance, as well going before, as following after. The whole context is this: Let no man say, whē he is tempted, I am tempted of God. for God cannot bee tempted of euilles, neither doth he tempt any man. The meaning is plain, god is so far frō tempting vntounto euil, as his diuine nature is vncapable of any temptation of euil. For tēptation to euil, could not come frō God, except it were first in God, but seing it cānot be in God, it cannot procede frō him, & so doth Oecum. interprete the place.
MART. 3. This reason is so coherent and so necessary in this place, that if the greke word were only a passiue (as it is not) yet it might beseme Beza to translate it actiuely, who hath turned the actiue into a passiue without scrupulositie, as him selfe confesseth, and is before noted, against the real presence. Much more in this place might he bee bolde to translate that actiuely, whych is both an actiue and a passiue, specially, hauing such an exāple, and so great authoritie as is al the ancient Latin church til this day. But why would he not? surely, because he would fauor his and their heresie, which saith clean contrarie to these wordes of the Apostle, to wit, that God is a tempter to euil. Is thatAnnot. No. Test▪ an. 1556. Mat. 6. verse. 1… ▪ possible to be proued? yea, it is possible and plain. Bezaes words be these, Inducit Dominus in tentationē eos quos Satanae arbitrio permittit, aut in quos potius Satanam ipsum indueit, vt cor eorum impleat, vt loquitur Petrus, Act. 5. v. 3. that is, The Lorde leadeth into tentation those whome hee permitteth to Satans arbitrement, or into whom rather he leadeth or bringeth in Satan himself to fil their heart as Peter speaketh. Marke that he saith God bringeth Satan into a man, to fill his heart, as Peter said to Ananias, Why hath satan filled thy heart, to lie vntounto the holie Ghost? So then, by this mans opinion, God brought Sathan into that mans heart, to make him lie vntounto the holy Ghost, and so led him into tentation, being authour and causer of that hainous sinne.
FVLK. 3. How necessarie the coherens is, with the former wordes, that it maketh an absurde repetition in the wordes following, I hauehave noted beefore. And therefore, there is no cause, that shoulde driue Beza, to translate a worde of passiue signification actiuely, as you slaunder him to hauehave translated an actiue passiuely, against the reall presence, for that you meane of Act. 3. he translateth not passiuely, so as the passiue is opposite to the actiue, but as the one may be resolued into the other, the same sense remaining, which eueryevery childe in the Grammar schoole knoweth. Ego amo …e, … amaris à me, I louelove thee, thou art loued of me: and not as they may disagree, I louelove thee, but I am not loued of thee.
But Beza (you say) would not followe the vulgar Interpretor, whose antiquitie I hauehave shewed for vniuersall receauing, not to hauehave bene aboue fiue hundreth yeares: seeing Bernard, which liued a thousand, and one hundred yeares after Christ, vseth it not alwayes. And why did Beza leaue the vulgar translation, in this place? surely, in fauour of our heresie, that God is a tempter to euill. The Lord him selfe be iudge, whether we abhorre not that heresie. Yet you say, it is both possible, and plaine to be proued, by Bezaes owne wordes. In his later edition, an. 1565. his wordes are these, vponupon that petition of the Lordes prayer▪ Leade vsus not into temptation. I…ducit autem Dominus in tentationem eos quos Satanae arbitrio permistit, vt cor eorum impleat, sicut loquitur Petrus, Act. 5. The Lord leadeth into temptation them, whom he permitteth to the will of Satan, that he may fill their hart as Peter speaketh. These wordes declare, that God leadeth some men into temptation, and howe he leadeth them into temptation, namely, by giuing them ouer to Satan, who filleth their hart with all iniquitie. But hereof it can not be proued, that he tempteth vntounto euill. He sent the lying spirite into the mouth of Achabs Prophets, for a punishment vntounto Achab, and them: yet he neither tempted Achab to euil, nor his Prophets to lie. But you grate vponupon these wordes, in the first edition, God bringeth Satan into a man. Beza meaneth no otherwise, than for a punishment, they are deliuered to Satan, as the lying spirite was sent to deceiue Achab, not that God filleth their hartes, but that Satan filleth their hartes, to their destruction, as Peter sayth: where you doe slaunderously apply that which Peter sayth of Satan, filling the hart of Ananias, to the whole sentence: as though Peter were alledged to say, that God sendeth Satan into a mans hart. That God did leade Ananias into temptation, for his hypocrisie, and gaue him ouer to Satan, who filled his hart, and possessed him, so that he lyed vntounto the holye Ghost, we may safly affirme, and yet it followeth not, that God either tempted Ananias to his sinne, or els was author aund causer of that hainous sinne, otherwise than he is the good author and causer of all things, which as they are caused by him, they are good. And yet of such things (as S. Augustin sayth,) he is no euil author, he may be, and is a iust reuenger. Wherefore you can no better gather of this saying, that God is the author of sinne, than when we say, that God created the deuill, or man to be of free will, for if they had not bene of free will to sinne, they shoulde not hauehave sinned. Or if God had not suffered, and ordained the deuil first to fall, he could not hauehave tempted Eue, and so hauehave brought man to sinne. But as God is cleare from the sinne of the deuill, and of Adam, which yet he might hauehave kept from sinning: so is he cleare from the sinne of them, whome for a iuste plague, he leadeth into temptation, and giueth into the power of Satan, to worke his wicked will in them, to their eternall destruction.
MART. 4. Is not this to say, God is a tempter to euill: cleane contrary to S. Iames the Apostle? or could he that is of this opinion, translate the contrary, that God is no tempter to euill? Is not this as much to saye, as that God also brought Satan into Iudas to fill his hart, and so was author of Iudas treason, euen as he was of Paules conuersion? Let Beza nowe, andSee Beza An. not. in Rom. c. 1. v. 24. Act 2. v. 23. W…it. ad rat. Camp. pag. 139. 145. Maister Whitakers, or any other Heretike of them all, wrest & wring them selues from the absurditie of this opinion, as they endeuour and labour to doe exceedingly, because it is most blasphemous: yet shall they neuer be able to cleare and discharge them selues from it, if they will allow and maintaine their foresayd exposition of Gods leading into temptation. Doth not Beza for the same purpose translate, Gods prouidence for, Godsforeign. Act. 2. v. 23. prescience? Which is so false, that the English Bezites in their translation, are ashamed to follow him.
FVLK. 4. Beza that sayd the one, desieth the other. For S. Iames saith, that God tempteth no man to euill▪ as he him selfe is not tempted of euill. Therefore it is most ridiculous that you imagine, that Beza should not translate the word actiuely, to auoid that sentence (God is no tempter to euil) which foloweth in the very next words, God tempteth no man. That God gaue ouer Iudas vntounto Satan, it implieth not, that God was the author of Iudas treason, no more than when the Apostles saye, that Herod and Pontius Pilate came togither, with the Gentiles, & people of Israel, against Iesus Christ, to do whatsoeuer the hand and counsaile of God had determined, Act. 4. v. 27. 28. Behold all they that murdered Christ, Herod, Pilate, Iudas, Annas, Caiphas, with all the rest, did whatsoeuer the hand and counsaile of God had before determined to be done. Was God then author of their sinne? God forbid. And yet without horrible sinne, those things could not be done, which God had determined to be done, by those wicked instruments, yet necessary by Gods appointment, for our redemption. Beza therefore needed not for any such ende, as you slaunder him, to hauehave translated Gods prouidence, for Gods prescience, which I hauehave answered before. Neither is there any need for M. Whitaker, or other to wrest and wring themselues from this absurditie, which they neuer graunted, but may easily be auoided by them▪ that holde the doctrine of Gods eternal prouidence, and foreappointment of all things as we doo.
MART. 5. An other exceeding treacherie to deceiue the Reader, is this: that they vse Catholike termes & speches in suchCorruption in abusing Catholike vvordes. 2. Mach. 6. v. 7. places where they may make them odious, & where they must needes sound odiously in the peoples eares. As for example, this terme, procession, they put very maliciously & falsly, thus: When the feast of Bacchus was kept, they were constrainedBib. 1570. foreign. Procession. Bib. 1562. 1577▪ to goe in the procession of Bacchus. Let the good reader see the Greeke Lexicon, if there be any thing in this worde, like to the Catholike Churches processions: or whether it signifie so much as, to goe about, as their other Bibles are translated, which meant also heretically, but yet durst not name, processiō.
FVLK. 5. Your popish ceremonies are many of them so heathenish, and idolatrous, that they may wel be resembled to the customes, and solemnities of the Gentils, from whome they were taken. And as for the Greeke word, foreign, it signifieth to goe in a solemne pompe, such as your processions are, and so doth our Lexicon teach vsus, in pompa incedere, to goe solemnly in a pompe. And if it signifieth not so much, as to goe about, as you say: I pray you tell vsus, why your vulgar Latine Interpretor hath translated it by circuire, or whether circuire doth not signifie to goe about: or whether the worshippers of Bacchus did not goe about, with garlands of yuie on their heads, as your Priestes went with garlands of flowers at sometime of the yeare.
MART. 6. Againe▪ He put downe the Priests (of Baal)Founded. whom the kings of Iuda had founded to burne incense.foreign 4. Reg. 23. verse 5▪ So they translate (the Hebrewe being simply to giuegive, make, appoynt) because in the Catholike Church, there are foundations of chaunterie Priests, Chapples, diriges, &c. Neither is it sincerely, and without ill meaning, that they say here the Priestes of Baal, whom &c. Because the Hebrew worde signifieth all those that ministred in the temples of false gods.
FVLK. 6. A childish follie. As though we were enemies to good & godly foundations, because we mislike idolatrous & superstitious foūdations. The Hebrew word which signifieth to giuegive, according to the circumstances of this place, may well be translated to founde, because the text speaketh of a gift of perpetuitie, intended by those wicked kinges. That Chemarim were the Priestes of Baal, the storie doth declare, although they had that name of their blacke garments, which they did weare superstitiously, as your blacke monkes doe: or if you doubt whether Baal had Sacerdotes. sacrificing Priestes, you may reade, 4. Reg. 11. v. 18. where Mathan, Baals Priest, was killed before his altar. And if the Hebrew worde signifie all those that ministred in the temples of false gods, your vulgar Latine translator, by your owne iudgement, hath erred in translating it Aruspices, which is a kind of Soothsayers.
MART. 7. Againe, Siluer shrines for Diana, Act. 19.Shrines. foreign. v. 24. Because of the shrines and tabernacles made to the image of our B. Ladie: the Greeke word signifying▪ temples, & Beza saith, he can not see how it may signifie shrines.
FVLK. 7. The worde in that place, is taken neither for shrines, nor temples, but for peeces of coyne, in which was striken the similitude of Dianaes temple, in deede such a thing, as your shrines, and tabernacles are, or rather such as your brooches, and leaden coynes are, which are vsed at your solemne pilgrimages, and idolatrous festiuities, such as I hauehave seene a number at Amiens in Fraunce, prepared on S. Iohn Baptistes eue, hauing the print of S. Iohns head in a platter, on them, and I knowe not what beside. But of this place, I hauehave spoken before. cap. 1. sect. 16.
MART. 8. Againe, As I passed by, and beheld yourDeuotions foreign. deuotions, I found an altar, Act. 17. v. 23. So they call the superstition of the Athenians towarde their false Gods, because of Catholike peoples deuotions toward the true God, his Church. Altars, Saincts, &c. the Greeke worde signifying the things that are worshipped (as 2. Thess. 2. v. 4. and Sap. 15. v. 17.) not theforeign. maner of worshipping.
FVLK. 8. Of this also I hauehave spoken in the place aboue mentioned, the worde may signifie the exercise of there religion. And seeing S. Paule accompteth the altar, which he found dedicated to the vnknowen God, amōg their foreign, it seemeth he taketh the word more generally, than to signifie their Gods. For the altar was not worshipped, as God, but dedicated to the vnknowē God. Againe, what folly is it to thinke, our translators had respect to your Popish deuotions, by the name of deuotion so applied to discredite them, when the terme of deuotion is indifferent, as the terme of religion, either to true or to false deuotion▪ and religion?
MART. 9. Againe, The Iewes had agreed, that if anyforeign. man did confesse that he was Christ, he should be excommunicate, Ioh. 9. v. 22. And Iesus heard that they had excommunicated him, v. 35. to make the Iewes doing against thē that confessed Christ, sound like to the Catholike ChurchesExcommunication. doing against Heretikes in excommunicating them, and so to disgrace the Priests power of excommunication: whereas the Iewes had no such spirituall excommunication, but (as the Greeke must needes only signifie) they did, put them out ofAposynagogum sacere. the Synagogue, & so they should hauehave translated, the Greeke worde including the very name of Synagogue. But they, as though the Churche of Christ and the Synagogue of the Iewes were all one, so translate, excōmunicating, and putting out of the Synagogue, as all one.
FVLK. 9. The like discipline to the Churches excommunication, had the Iewes, in excluding men from their Synagogues, or assemblies, and therefore of the similitude the one hath to the other, in the thing, as wel as in the end, our translators hauehave vsed the word of excommunicating in this place, and yet not excommunicating alone, for they al adde out of the Synagogue, to make it more plaine, which you do fraudulently suppresse. But howe vaine a thing it is, that wee should hauehave any purpose against the discipline of excommunication, all the worlde may see, when wee practise it our selues, and teach, that it is necessarie to be perpetual in the Church, against them that holde it was but temporall. And what we are to esteeme of the excommunicatiō of heretikes, both out of this place, and diuerse other, we may be sufficiently instructed.
MART. 10. I omit here as spoken before, that they call an Idoll, the Queene of heauen, because we call our Lady by that title: so to make both seeme like. Also, that they say Bels altarAltar…. thrife, for Bels table, to disgrace altars: & that for idols, they say images, in despite of the Churches images: that they say traditionImages. Traditions. du…ly in the ill part, yea sometime when it is not in the Greeke, to make traditions odious, and such like. Thus by similitude and like sound of wordes they b…guile the poore people, not only in their false expositions concerning Iudaical fasts, mea…s, obseruation of daies (as is else where shewed) but also in their translations. So doth Caluins new Testament in french, for NoliteMat. 23. vocari Rabbi, translate, Be not called nostre maistre, or Magister noster: in derision and disgrace of this …ill… and …alling, which is peculiar to Doctors of Diuiniue in the Catholike Vniuersities beyond the seas: euen as Wi…l…sse their grand▪ father did vponupon the same wordes condemne such degrees in Vniuersities. But their Rabbines can tell them that Rabbi signifieth▪ Magister, and not, Magister noster. And S. Iohn telleth them so chap. 1. v. 38. and chap. 3. v. 2. and chap. …0. v. 16. and yet it pleaseth them to translate otherwise and to abuse Christes owne sacred wordes against Catholike Doctors and schooles: not considering that as Christ forbad them to be called Rabbi, so he forbad them the name of father and fathers▪ and yet I …rowe they will not scoffe at this name either in their owne fathers, or in themselues so called of their children: though in Religious men, according to their hereticall humor, they scoffe also at this name, as they do at the other in Doctors.
FVLK. 10. And I omitte here, as answered before, the Queene of heauen▪ Altars, Images, and Traditions. But owe as though wee had any thing to do therewith, we are charged with Caluines new Testament in French, which translateth Math. 23. Nolite vocari Rabbi, be not called Nostre maistre, or Magister noster. I suppose it is not credible, that any man woulde translate, Rabbi, nostre maistre, or Magister noster. Specially seeing it is made a great difference among dunsticall Doctors, betweene Noster magister, and Magister noster, as also it is a lyke i…ste betweene Noster magistrande, and Nostrande magister▪ Wherfore, except I see the booke of Caluines translation, I must thinke you faine. For I hauehave two new Testamentes printed at Geneua, the one 1555. the other 1559. and in both them, Rabbi is translated consonātly, Maistre, and not, Nostre maistre, or Magister noster. That the text may be wel applied against your pompous titule… Doctors, that desire to be called Nostre maistres, as also that whiche followeth against your Iebusites, that must be called fathers, though they be but yong & light persons, I will not denie. And yet I thinke, the titles of Doctor, & Master, in the vniuersities, and of fathers, ascrib…d to any auncient and graue personage, in respecte of ciuilitie▪ and not of superstition, may be well vsed without transgression of our Sauiour Christs commaundement▪ Math. 23.
MART. 11. Contrarywise as they are diligent to putA hea…e of corruptions. some wordes odiously where they shoulde not, so they are as circumspect not to put other wordes and termes, where they should. In their first Bible (printed againe An. 1562.) not once the name of Church: in the same, for charitie, louelove: for altar, temple: for heretike, an author of sectes: & for heresie, sect… because in those beginnings, al these words sounded exce… dingly against, them. The Church they had then forsaken, Christian charitie they had broken by schisine, altars they digged downe, here sie and heretike they knewe in their conscience more like in the peoples eares to agree vntounto them, rather than to the olde Catholike faith and professors of the same. Againe in all their Bibles indifferently, both former and later, they had rather say righteous, than iust: righteousnesse than iustice: gift, than, grace, specially in the sacrament of holy orders: secrete, rather than mysterie, specially in matrimonie▪ dissension, than, schisme: and these wordes not at all, Priest, (to wit. of the new Testament) Sacrament, Catholike, hymnes, cō fessiō, penance iustifications, & traditions in the good part: but in steede therof, Elders, secrete, general, praise…, acknowledging amendment of life, ordināces instructions. And which is, somewhat worse, carcas, for soule, and graue for hel. Demosth. foreign.We may say vntounto you as Demosthenes, said to Aeschines foreign. …hat are these? wordes or wonders? certainly they are wonders, and very wonderfull in Catholike mens eares, and whether it be sincere and not hereticall dealing, I appeale to the wise and indifferent reader of any sorte.
FVLK. II. For all the termes quarrelled at in this Section, wee hauehave answered before: except perhaps for the terme of louelove, which is vsed, in steede of charitie, expressing what charitie is in deede, and not as it is commonly taken of the common people, for an effect of charitie, when they call almesse, charitie. No man that patiently could abide the people to be instructed would cauill at the explication of the worde charitie, by louelove, when in the English tongue, the worde charitie of the common people is eyther not vnderstood, or taken for an other thing, than the Latine worde Charitas do the signifie. As for the wonders of wordes, that Demosthenes spake of, I knowe not where more properly they shal be found, than in your affected nouelties of termes, such as neither English, nor Christian eares euer heard in the English tongue. Scandall, prepuce, neophyte, …osium, gratis, parasceue, paraclete, exinanite, repropitiate, and a hundred such like inkehorne termes. Yea I woulde gladly know, why among so many Greckish and Latinelike terms, Gazophylac…, is not a Gazophilace, but a treasurie: en…aenia, the dedication, and not the encaenes; as wel as pasce, Pentecost, azymes, parasceue, belike the Church must hauehave treasure, and the feast of dedication must not …e hidde in a new found terme. Why shoulde Aduentus be sometime the comming, and sometime the aduent, except it were for the sounde of the time of aduent, beefore the feast of the natiuitie of Christ? Why should Latine words be translated in Greekish termes? as scissuras Rom. 11. Act. 20.into selismes, aemulatores, zelators, and such like. These, and suche other, be wonders of wordes, that wise menne can giuegive no good reason, why they should be vsed.