8:35. ferent Languages nothing is more common. So that provided the Senfe be faithfully render'd, whether it be done by the fame Turn of Phrafe, or otherwife, there can be no Corruption, or Falfification in the Matter.

The only Queftion then is, whether the Louva pian or English Tranflation be the more faithful of the two in Delivering the genuine Senfe of the Text, we difpute about? I have already told you that the Louvanian Tranflation has a Perfon of no lefs Credit and Reputation than St Jerom himself to vouch for it. But I shall now prefent you with an old French Proteftant Tranflation printed An. 1540. which perhaps will please you better than St Jerom's. Now this, Tranflation renders the Text thus. I shall repeat the whole Verfe. Par la foy Jacob mourant beneift un chacun des fils de Jofeph, & adora VERS LE SOMMET DE LA VERGE D'ICELUY. Heb. 11. . 21. The English whereof is thus. By Faith Jacob blessed each of the Sons of Jofeph, and worshipped (or bow'd down) towards the Top of his Rod. Meaning the Rad of Jofeph, which was his Badge, or Mark of Authority. For Jofeph was the fecond Man in the Kingdom, and Governour of all Egypt.

Now I prefume you will easily grant that a Prorestant Tranflator will not corrupt the Text in Favour of Popery. Let us then fee whether this French Proteftant Tranflation comes nearer to the Louvanian or English Tranflation. The Louvanian Tranflation is thus. By Faith Jacob dying bleffed each of the Sons of Jofeph, and Worshipped the Top of his Staff. And the French Proteftant Tranflation thus. And he Worshipped towards the Top of his Rad or Scepter, which is very different from the English Verfion, Leaning upon the Hop of his Staff, but agrees in Senfe with the Louvain Tranflation. For to Worship the Top of his Staff means

in that Place the very fame as to make a Bow to, or towards the Top of his Staff, and is no more an Argu ment in Favour of Idolatry, than Bowing to the Chair of State to honour the King. But it is a very good Proof for the Lawfulness of our Worshipping Chrift by Bowing to his Images or Pictures. For Jofeph's Scep ter, to which Jacob bow'd, was a Type of Chrift's fpi ritual Power and Kingdom: and his Bowing to it was a Prophetick Action, as the most learned Commentators obferve. Nay St Paul fays that it was done by Faith.

I obferve 24ly from this French Proteftant Tranflation, that the Prepofition in, for which you are fo zealous, do's not only fignify upon, but also to or towards: and therefore was not omitted with Defign to change the Sense of the Text: fince it may be kept without any Alteration made in the true Im port of it.

I observe again, that the French Word iceluy points plainly at Jofeph; as do's the Greek Word

, which fignifies ejus. Whereas if Jacob's Staff, and not Jofeph's Rod or Scepter had been fpoken of, the Greek would have been 7%, and the Latin fue.

I obferve laftly, that your Saying, that this is made a Fext for Worshipping our wooden Images and Pictures is a falfe and malicious Infinuation. Because it is falfe to fay that we Worship Images and Pictures in the Senfe that the Word Worship is generally understood by your Church. That is, for an Act of Divine Honour. Tho it be true that this Text is made Ufe of to prove that it is lawful to Worship Chrift by paying a relative Honour to his Images and Pictures: as it was lawful for Jacob to Worship Chrift in Spirit by Bowing to Jofeph's Rod or Scepter, which was a Type of him. Now, Sr, you may proceed, if you please,

» G. In the other French Tranflation I mention'd »before made for rhe Use of new Converts this Expreffion, 1. Cor. 3. V. 15. of fome that shall be faved with great Difficulty, as if passing through the » Fire, is boldly render'd the Fire of Purgatory, as "the Words of the Text without any different Cha»racter, as is used with us, when a Word is put »in to make English of an Hebrew of Greek Idiom. »But in this Louvanian Tranflation the Text is let » ftand, fo as by Fire. Only Purgatory is put in the » Margin in this Edition made fince the Objections against the other Tranflation; in which the Addi» tion of Purgatory to this Text is particularly taken » Notice of. pag. 58,

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L. Sr, I find then that the Louvanian Tranflation is wholly blameless as to this Text: fince it only explains it in the Margin; And that in the very fame Senfe as St Austin, and many more of the ancient Fathers have done in their Writings. But, as to the other Tranflation made for the new Converts, I refer you to my former Anfwer, viz. it's being entirely Suppreß'd. Which fuffices abundantly to convince any Man of the Frivolousness and Injuftice of your Reproaching us with it. And let me tell you, Sr; if the Rulers of your Church were as honeft and Sincere, as thofe of ours, your English Bible would have undergone the fame Fate a hundred and fifty Years ago.

» G. My Lord, I could give you more of the Corruptions of Texts in the French Tranflations. » I have now only named three. One of the Sacri»fice of the Maß; another for the Adoration of the Cross and Images, and one for Purgatory. pag. 58.

L. I doubt not, Sr, but you have pick'd out the most notorious ones; and 'tis a Sign you are but ill provided, fince these are the choiceft of your whole

207 Stock. For I cannot think you are difpofed to favour me. But pray take Notice, Sr, that in the odious Subject, we are now upon, you have been the Aggreffor. You cannot therefore take it ill, if I make Reprifals, when Occafion shall ferve. It feems your Conscience is very fqueamish as to fome unauthentick Tranflations of ours. You cry out, Alas! What has the People gaind? The leaft Gnat choaks you. But, as to your own Proteftant Tranflation put forth, approved, and maintain'd by the whole Authority of your Church, , you can fwallow Camels without the leaft Alas, or pious Groan to lament the Danger the People is in of being poison'd by it; as I shall shew hereafter, when we come to the Subject of Communion in one Kind, and the fingle Life of Priests. In the mean Time I refer for full Sayou tisfaction to the Church of Chrift shew'd, &c. 1. Part. Ch. 6. §. 7. Where you will find Reason enough to employ your zeal more usefully in taking Care that your own People be not here feduced by falfe Tranflations, than in Shewing so much Concern for your Proteftant Brethren or new Converts abroad.

G. But the People are feduced by them. The « People believe as they are taught. There is fmall Security to them in the abftrufe Questions con- «e cerning Infallibility; how far it extends, and in the « Difputes between Popes and Councils about it. Thefe « are Questions, of which I fuppofe your Lordship « will easily grant the common People are no Judges. They know nothing of the Matter. How should « they, when the Learned are divided among them- « felves concerning them? pag. 59. "

L. Sr, the People understand nothing of the abftrufe Questions concerning the Bleed Trinity, yet I hope they can believe it, when they are told they

muft, without Understanding it. And fo they can believe the Church's Infallibility without Underftanding the Questions about it.

» G. However this Infallibility, if it could be found » and fix'd, would be of little Use to the Generality of the People, unless their Curates, and their Fa thers and Mothers, who inftruct them, were likewife all of them infallible. For, as I faid, they be »lieve as they are taught, and examine no farther. pag. 59.

L. Sr, if they be taught by, and follow an infal tible Guide, I am fure they will not err. And as long as Men, tho fallible themselves; can, and do but faithfully deliver the Doctrine of an infallible Church, I am likewife very fure, that even the most ignorant People, who fuffer themselves to be inftructed by them, are in no Danger of being feduced. So that I am surprised at what you fay, viz. that this Infallibility, tho it could be found and fix'd (as I shall shew hereafter it can ) would be of little Use to the Generality of the People, unleẞ their Curates, and Fathers and Mothers, who inftruct them, were likewife Infallible. This, I fay, furprises me, because it follows from it, that the Scriptures themselves, tho Infallible in what they teach, are of little or no Ufe to us, because they, who read them are not Infallible.

» G.

§. 36.

Whether Infallibility excludes Examination.

Mmine. But yours are forbid to examine. » For that implies a Doubt: and they are not to doubt "of the Religion they are taught, but to receive without any Doubt what has been told them by

Y Lord, we fuffer our People to exa

the