But Luther, soon had an opportunity of retaliating, on his disciple Zuinglius. When Proscheverus, the Zuinglian printer of Zurich, sent him a copy of the Zuinglian translation, Luther rejected it, and sent it back to him, calling at the same time the Zuinglian divines, in matters of divinity, "fools, asses, anti-christs, deceivers, and of an ass-like understanding." (See Zuing. tom. 2, ad Luth. Lib. de Sacr. fol. 338.) Of the translation set forth by Oecolampadius, Beza says, that it "is in many places wicked, and altogether differing from the mind of the Holy Ghost." And he also condemns that of Castalio, as being sacrilegious, wicked, and heathenish. (In Respons. ad Defens. and Respons. Castal.) We should naturally expect that Beza, after thus reproving the translations of Oecolampadius and of Castalio, would _himself_ have produced an immaculate one; but the learned Molineus observes of his translation, that "he (Beza) actually changes the text, of which Molineus gives several instances." (In sua Translat. Nov. Testi. part 20.) Castalio wrote a whole book against Beza's corruptions of the Scriptures, and yet, he adds, "I will not note all his (Beza's) corruptions, for that would require too large a volume." (In Defens. Transl.) Of Calvin's translation the learned Molinæus thus speaks: "Calvin, in his harmony, makes the text of the Gospel to leap up and down. He uses violence to the letter of the Gospel; and besides this, adds to the text." (In sua Translat. Nov. Test. part 12.) Here, then, you have Zuinglius and others against Luther's translation, and Luther against Zuinglius's translation, Beza against Oecolampadius and Castilio's translation, and Castilio against Beza's translation, and Molinæus against Calvin's translation. Now, which of all these false translations was your scriptural Church to adopt as her only rule of faith and for that of the people? Why, you Reverends will reply, she was to adopt her _own_ English translations.