〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as a litle before in the same chapter in other places your selues translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances decrees so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be as in the vulgar Latin it is Quid decernitis Vvhy do you ordaine or decree or vvhy are you ledde vvith decrees 5 Iustifie your translation if you can either out of Scriptures fathers or Lexicon and make vs a good reason vvhy you put the vvord traditions here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate ordinance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradition cleane contrarie vvhere it is not in the Greeke and vvould not put it in the places before vvhere you knovv it is most euidently in the Greeke Yea you must tel vs vvhy you translate for tradition ordinance and contrarie for ordinance tradition so turning catte in panne as they say at your pleasure and wresting both the one and the other to one end that you may make the very name of traditions odious among the people be they neuer so authentical euen from the Apostles vvhich your conscience knovveth and you shal ansvver for it at the dreadful day 6 Somevvhat more excusable it is but yet proceding of the same heretical humor and on your part that should exactly folovv the Greeke falsely translated vvhen you translate in S. Peters Epistle thus 1 Pet. 1 18. You vvere not redeemed vvith corruptible things from your vaine conuersation receiued by the tradition of the fathers Vvhere the Greeke is thus rather to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from your vaine conuersation deliuered by the fathers but your fingers itched to foist in the vvord tradition and for deliuered to say receiued because it is the phrase of the Catholike church that it hath receiued many things by tradition vvhich you vvould here controule by likenes of vvordes in this false translation 7 But concerning the vvord tradition you vvil say perhaps the sense thereof is included in the Greeke vvord deliuered Vve graunt but vvould you be content if vve should alvvaies expresly adde tradition vvhere it is so included then should vve say 1 Cor. 11 2. Tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I praise you that as I haue deliuered you by tradition you keepe my precepts or traditions And againe v. 23. For I receiued of our Lord vvhich also I deliuered vnto you by tradition c. And Luc. 1. v. 2. As they by tradition deliuered vnto vs vvhich from the beginning savv c. and such like by your example vve should translate in this sort but vve vse not this licentious maner in trāslating holy Scriptures neither is it a translators part but an interpreters and his that maketh a commentarie neither doth a good cause neede other translation then the expresse text of the Scripture giueth 8 And if you vvil yet say that our vulgar Latin translation hath here the vvord tradition vve graunt it hath so and therfore vve also translate accordingly but you professe to translate the Greeke and not the vulgar Latin vvhich you in England condemne as Papistical and * Discouer of the Rocke pag. 147. say it is the vvorst of al though * Prefat in no. Test 1556. Beza your maister pronoūce it to be the very best and vvil you notvvithstanding folovv the said vulgar Latin rather then the Greeke to make traditions odious Yea such is your partialitie one vvay and inconstancie an other vvay that for your heretical purpose you are content to folovv the old Latin translation though it differ from the Greeke againe an other time you vvil not folovv it though it be al one vvith the Greeke most exactly as in the place before alleaged where the vulgar Latin trāslation hath nothing of traditions but Quid decernitis as it is in the Greeke you translate Vvhy are ye burdened vvith traditions Col. 2 20. 9 So that a blinde man may see you frame your translations to bolster your errours heresies without al respect of folovving sincerely either the Greeke or the Latin But for the Latin no maruel the Greeke at the least vvhy doe you not folovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it the Greeke that induceth you to say ordināces for traditions traditions for decrees ordinances for iustifications Elder for Priest graue for hel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image for idol tel vs before God and in your conscience vvhether it be because you wil exactly folow the Greeke nay tel vs truely and shame the Diuel vvhether the Greeke wordes do not sound and signifie most properly that vvhich you of purpose vvil not translate for disaduantaging your heresies And first let vs see concerning the question of Images CHAP. III. Heretical translation against sacred IMAGES 1 I BESECHE you vvhat is the next and readiest and most proper English of Idolum idololatra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idoloratria is it not Idol idolater idolatrie are not these plaine English vvordes and vvel knovven in our language Vvhy sought you further for other termes and vvordes if you had meant faithfully Vvhat needed that circumstance of three wordes for one vvorshipper of images Bib. 1577. Eph. 5. Col. 3. and vvorshipping of images vvhether I pray you is the more natural conuenient speache either in our English tōgue or for the truth of the thing to say as the holy Scripture doth Couetousnes is idolatrie and consequently The couetous man is an idolater or as you translate Couetousnes is vvorshipping of images and The couetous man is a vvorshipper of images The absurditie of this translation A couetous man is a Worshipper of images 2 Vve say commonly in English Such a riche man maketh his money his God and the Apostle saith in like maner of some Vvhose belly is their God Phil. 3. generally euery creature is our idol vvhen vve esteeme it so excedingly that vve make it our God but vvho euer heard in English that our money or bellie vvere our images and that by esteeming of them to much vve become vvorshippers of imāges Among your selues are there not some euen of your Superintendents of vvhom the Apostle speaketh that make an idol of their money and belly by couetousnes belly cheere Yet can vve not call you therfore in any true sense vvorshippers of images neither would you abide it You see then that there is a great difference betvvixt idol and image idolatrie and vvorshipping of images and euen so great difference is there betvvixt S. Paules vvordes and your translation 3. Vvil you see more yet to this purpose In the English Bible printed the yere 1562 you reade thus 2 Cor. 6. Hovv agreeth the Temple of God vvith images Can vve be ignorant of Satans cogitations herein that it vvas translated of purpose to delude the simple people and to make them beleeue that the Apostle speaketh against sacred images in the churches vvhich were then in plucking dovvne in England vvhen this your translation vvas first published
flockes cure of soules as follovveth in the same place They make S. Paul speake thus to Timothee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neglect not the gift so they had rather say then grace Bib. 1579.1577 lest holy orders should be a Sacrament giuen thee vvith the laying on of the hands of the Eldership or by the authoritie of the Eldership 1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterij Vvhat is this companie of Eldership Somevvhat they vvould say like to the Apostles word but they vvil not speake plainely lest the vvorld might heare out of the Scriptures that Timothee vvas made Priest or Bishop euen as the vse is in the Catholike Church at this day ca. 3 in the yere 436. Vvhere S. Augustine vvas present and subscribed let the 4 Councel of Carthage speake for both partes indifferently and tell vs the Apostles meaning A Priest vvhen he taketh his orders the Bishop blessing him and holding his hand vpon his head let all the Priests also that are present hold their hands by the Bishops hand vpon his head So doe our Priests at this day vvhen a bishop maketh priests this is the laying on of the hands of the companie of Priests vvhich S. Paul speaketh of and vvhich they translate the companie of the Eldership Onely their former translation of 1562 in this place by vvhat chance or consideration vve knovve not let fall out of the penne by the authoritie of Priesthod 9 Othervvise in all their English Bibles all the belles ring one note as The Elders that rule vvell are vvorthie of double honour And Against an Elder receiue no accusation but vnder tvvo or three vvitnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. de Sacerdotio 1 Tim. 5. And If any be diseased among you let him call for the Elders of the Church and let them pray ouer him and anoynt him vvith oile c. Iacob 5. Vvhereas S. Chrisostom out of this place proueth the high dignitie of Priests in remitting sinnes in his booke entitled Of Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnles they vvill translate that title also Of Eldership Againe they make S. Peter say thus The Elders vvhich are among you I exhort vvhich am also an Elder feede ye Christes flocke as much as lyeth in you c. 1 Pet. 5. S. Hierom readeth Presbyteros ego compresbyter Ep. 85. ad Euagr. in 1 ad Gal prouing the dignitie of Priests and yet in 4 Gal. he readeth according to the vulgar Latin text Seniores in vobis rogo consenior ipse Vvhereby it is euidēt that Senior here in the Actes is a Priest not cōtrarie Presbyter an elder 10 Vvhere if they vvill tell vs as also in certaine other places that our Latin translation hath Seniores and maiores natu vve tel them as heretofore vve haue told them that this is nothing to them vvho professe to translate the Greeke Againe vve say that if they meant no vvorse then the old Latin translatour did they vvould be as indifferēt as he to haue said sometime Priests and Priesthod vvhen he hath the vvordes Presbyteros and Presbyterium as vve are indifferent in our translation saying Seniors and Auncients vvhen vve finde it so in our Latin being vvell assured that by sundrie vvordes he meant but one thing as in Greeke it is but one and as both Erasmus and also Beza him self alvvaies translate it keeping the name Presbyter and Presbyteri of vvhō by reason they should haue learned rather then of our Latin trāslatour vvhom othervvise they cōdemne And if they say they do folovv them and not him because they trāslate not Senior and maior natu but the vvord Presbyter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder in al places vve tell them and herein vve conuent their cōscience that they do it to take avvay the external Priesthod of the nevv Testament to suppresse the name Priest against the Ecclesiastical and as novv since Christ very proper and vsual signification thereof in the nevv Testament councels fathers in al common vvriting and speaking specially the Latin Presbyter vvhich grevve to this signification out of the Greeke in the foresaid places of holy Scripture 11 In so much that immediatly in the first Canons and Councels of the Apostles and their successors nothing is more common then this distinction of Ecclesiastical degrees and names Si Episcopus vel Presbyter See can Apost Conc. 1 Nic. Epistol Ignat. Conc. Carth. 4. vel Diaconus c. If any Bishop or Priest or Deacon do this or that Vvhich if the Protestants or Caluinists vvil translate after their maner thus If a Bishop or Elder or Deacon c Beza in 1 Pet. 5. they do against them selues vvhich make Presbyter or Elder a common name to all Ecclesiastical persons not a peculiar degree next vnto a Bishop So that either they must condemne al antiquitie for placing Presbyter in the second degree after a Bishop or they must translate it Priest as vve doe or they must make Elder to be their second degree and so put Minister out of place 12 And here vve must aske them hovv this name Minister came to be a degree distinct from Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconus vvhereas by their ovvne rule of trāslation Deacon is nothing els but a minister and vvhy keepe they the old vsual Ecclesiastical name of Deacon in translating Diaconus 1 Tim. 3. Bib. 1577.1579 and not the name of Priest in translating Presbyter doth not Priest come of Presbyter as certainely and as agreably as Deacon of Diaconus Prebstre Prete doth not also the french and Italian vvord for Priest come directly from the same vvill you alvvaies folovv fansie and not reason do vvhat you list translate as you list and not as the truth is and that in the holy Scriptures vvhich you boast and vaunt so much of Because your selues haue them vvhom you call Bishops the name Bishop is in your English Bibles vvhich othervvise by your ovvne rule of trāslation should be called an Ouerseer or Superintendent likevvise Deacon you are content to vse as an Ecclesiastical vvord so vsed in antiquitie because you also haue those vvhom you call Deacons Onely Priests must be turned contemptuously out of the text of the holy Scriptures and Elders put in their place because you haue no Priests not vvil none of them and because that is in cōtrouersie betvvene vs. as for Elders you haue none permitted in England for feare of ouerthrovving your Bishops office the Queenes supreme gouernemēt in all spiritual things causes Is not this to folovv the humour of your heresie by Machiauels politike rules vvithout any feare of God 13 Apostles you say for the most part in your translations not alvvaies as vve do and Prophetes and Euangelistes Angels and such like and vvheresoeuer there is no matter of controuersie betvvene you and vs there you can pleade
acceptable to him that they are esteemed and be vvorthie and meritorious of the kingdom of heauen Against which truth let vs see further their heretical corruptions CHAP. IX Heretical translation against MERITES or MERITORIOVS WORKES and the REWARD for the same WHEN they translate Ro. 8 18 thus Bib. 1577. I am certainely persuaded that the afflictions of this time ARENOT WORTHIE OF THE GLORIE vvhich shal be shevved vpon vs do they not meane to signifie to the reader must it not needes so sound in his eares that the tribulations of this life be they neuer so great though suffered for Christ yet do not merite nor deserue the heauenly glorie but in the Greeke it is far otherwise I vvil not stand vpon their first vvordes I am certainely persuaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose vvhich is a far greater asseueration then the Apostle vseth and I maruel hovv they could so translate that Greeke word but that they vvere disposed not only to translate the Apostles vvordes falsely against meritorious vvorkes but also to auouch and affirme the same lustely vvith much more vehemencie of vvordes then the Apostle speaketh vvel let vs pardon them this fault examine the vvordes folovving Vvhere the Greeke saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sunt condignae ad futuram gloriam as they translate vvith ful consent in al their English Bibles The afflictions are not vvorthie of the glorie c. but thus The afflictions of this time are not equal correspondent or cōparable to the glorie to come * S. Chrys vpon this place because the afflictions are short the glorie is eternal the afflictions smal and fevv in comparison the glorie great and aboundant aboue measure 2 This is the Greeke phrase the Apostles meaning vvhich vve neede not greatly to proue because their ovvne Doctors Caluin and Beza do so interpret it therfore vvonder it vvere that the Geneua English bibles also should forsake their Maisters and folovv the errour of the other English bibles but that they thought the more voices the better In the meane time the people seeth no other translation thinketh it is the Apostles very vvordes But Beza him self telleth them the contrarie translating thus Statuo minimē esse paria quae presenti tempore perpetimur futurae gloriae nobis reuelandae that is I am of this opinion that the things vvhich vve suffer in this present time are not equal to the glorie that shal be reucaled to vs. And in his commentarie thus S. Paules discourse and matter handled in this place declare that he speaketh not of the valure or price of the afflictions vvhich vve suffer for Christ but rather by comparing their qualitie and quantitie vvith life euerlasting he gathereth that vve shal be infinitly more happie vvith Christ then vve are miserable here Therfore did he vse the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke vvord rightly and properly vvhich the Grammarians say is spoken of such things as being poised or vveighed are found of one vveight Thus far Beza 3 If then a comparison only be signified vvhy do they not so trāslate it in English that it may be taken for a comparison in our English phrase For they knovv very vvel that if a man should say in English according as they translate Good vvorkes are not vvorthie of heauen this man is not vvorthie of my fauour he is not vvorthie of such a liuing of so great praises euery English man vnderstandeth it thus that they deserue not heauen and that such a man deserueth not this or that Euen so must the reader needes take it in this place and they must needes haue intēded that he should so take it For though he Greeke phrase may signifie a comparison being so vttered prou 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not the English and if it might yet obscurely and ambiguously and if it might yet here they do falsely translate so because here the Greeke phrase is othervvise and therfore should othervvise be Englished For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich is as they trāslate vvorthy of the glorie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cānot be so trāslated For if it might then these Greeke phrases vvere al one and might be vsed indifferently And then I must desire them to turne me this into Greeke He is not vvorthie of thankes and if they turne it by the Apostles phrase in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to al Grecians they shal be ridiculous And yet this is as vvel turned out of English into Greeke as they haue turned the other out of Greeke into English 4 Marie if they vvould exppresse a comparison of equalitie or inequalitie betwene thing thing thē this is the proper Greeke phrase thereof and much more proper for this purpose The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a comparison thē by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a genitiue case Which notvvithstanding is often so vsed in the Scriptures by vvay of cōparison as Prouerb 3. concerning the praise of vvisedom Vvhere S. Augustine to expresse the comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readeth thus Omne pretiosum non est illi dignum and S. Hierom according to the Hebrue thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia quae desiderantur no valent huic cōparari or adaequari and Ecclci 26 vve haue the very like speache proceding of the said Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis ponderatio non est digna continentis animae Vvhich the English Bibles translate thus There is no vveight to be compared vnto a minde that can rule it self or vvith a continent minde 5 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvith a genitiue case signifie a comparison and them selues so translate it in al their Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles phrase much more be so trāslated I appeale to their ovvne cōsciences Againe if here in Ecclicus they say not according to the Greeke vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no vveight vvorthie of a continent minde because they vvould by an English phrase expresse the comparison is it not more then euident that vvhen they translate the Apostle by the very same vvordes Vvorthie of the glorie c they knovv it can not and they meane it should not signifie a comparison I can not sufficiently expresse but only to the learned and skilful reader their partial and heretical dealing Briefely I say they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be compared vvith a continent minde being in Greeke Word for word Not vvorthie of a continent minde and contrarievvise they translate in S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not vvorthie of the glorie to come being in the Greeke Not to be cōpared to the glorie to come according to the very like Latin phrase by dignus Eccl. 6. Amico fideli nulla est comparatio non est DIGNA ponderatio auri argenti
the Greeke vvordes is then doth it signifie Deacōs only Vvhich if they knovv not or vvil not beleeue me let them see Beza him self in his Annotations vpon S. Matthevv Annot. e. 5. v. 25. vvho protesteth that in his translation he vseth alvvaies the vvord Minister in the general signification and Diaconus in the special and peculiar Ecclesiastical function of Deacons So that yet vve can not vnderstād neither can they tell vs vvhence their peculiar calling function of Minister commeth vvhich is their secōd degree vnder a Bishop is placed in steede of Priests 3 Againe vvhat can be more against the dignitie of sacred orders and Ecclesiastical degrees then to make them profane secular by their termes and translations For this purpose as they translate Elders Eldership for Priests and Priesthod so do they most impudently terme S. Peter and S. Iohn * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. Bib. 1562. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For messenger legate the Scripture vseth these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay men they say for Apostle Embassadour Messenger Io. 13. v. 16. and for Apostles of the Churches Messengers of the same 2 Cor. 8. for Bishops ouerseers Act. 20. Why my maisters doth idiota signifie a lay man Suppose a lay man be as vvise and learned as any other is he idiota or that one of your Ministers be as vnlearned and ignorant as any shepheard is he not idiota so then idiota is neither clerke nor lay man but euery simple and ignorant man They that spake vvith miraculous tōgues in the primitiue Church vvere they not lay men many of them 1 Cor. 14.25.24 yet the Apostle plainely distinguisheth them from idiota So that this is more ignorantly or vvilfully translated then Neophytus a yong scholer 1 Tim. 3. in al your Bibles 4 Novv for changing the name Apostle into Messenger though Beza do so also in the foresaid places yet in deede he controuleth both him self and you in other places saying of the same vvord Apostles Annot in c. 10. Mat. v. 2. A man may say in Latin legates but vve haue gladly kept the Greeke vvord Apostle as many other vvordes familiar to the Church of Christ Annot. in Ro. 16. v. 7. in 2 Cor. 8. v. 23. And not only of the principal Apostles but also of the other Disciples he both translateth and interpreteth in his comentarie that they are notable Apostles and he proueth that al Ministers of the vvord as he termeth them are and may be so called And for your Ouerseers he saith Episcopos and not Superintendentes Vvhich he might as wel haue said as you Ouerseers But to say the truth though he be to to profane yet he doth much more keepe vse the Ecclesiastical receiued termes then you doe often protesting it and as it vvere glorying therein In tit Euāg Math. in c. 3. v. 11. c. 10. v. 2. c. 5. v. 25. against Castaleon especially As vvhen he saith Presbyterum vvhere you say Elder Diaconū vvhere you say Minister so forth Vvhere if you tel me that hovvsoeuer he translate he meaneth as prophanely as you I beleeue you and therfore you shal goe together like Maister like Scholers al false and profane translatours for this Beza vvho sometime so gladly keepeth the name of Apostle yet calleth Epaphroditus legatum Philippensium Philip. 2. v. 15. Vvherevpon the English Bezites translate your messenger for your Apostle As if S. Augustine vvho vvas our Apostle should be called our messenger 5 As also vvhen you translate of S. Matthias the Apostle no. Test 1580. that he vvas by a common consent counted vvith the eleuen Apostles Act. 1. v. 26. vvhat is it els but to make onely a popular election of Ecclesiastical degrees Annot. ibid. Act. 14. v. 23. as Beza in his Annotations vvould haue vs to vnderstand saying that nothing vvas done here peculiarly by Peter as one of more excellent dignitie then the rest but in common by the voices of the vvhole Church though in an other place vpon this election he noteth Peter to be the cheefe or Corypheus And as for the Greeke vvord in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if partialitie of the cause vvould suffer him to consider of it he should finde that the proper signification thereof in this phrase of speache is as the vulgar Latin interpreter Erasmus and Valla al vvhich he reiecteth translate it to vvit He vvas numbred or Annumeratus est cooptatus est counted vvith the eleuen Apostles vvithout al respect of common consent or not consent as you also in your other bibles do translate 6 Vvhich diuersitie may procede of the diuersitie of opinions among you For vve vnderstād by Maister vvhitegiftes bookes against the Puritanes His defense or 2 booke pag. 157. that he and his fellovves deny this popular election giue preeminence superioritie and difference in this case to Peter and to Ecclesiastical Prelates and therfore he proueth at large the vse and Ecclesiastical signification of the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be the giuing of voices in popular elections but to be the Ecclesiastical imposing of handes vpon persons taken to the Churches ministerie Vvhich he saith very truely and needeth the lesse here to be spoken of specially being touched * chap. 6. nu 7 els vvhere in this booke 7 One thing onely vve vvould knovv vvhy they that pleade so earnestly against their brethren the Puritanes about the signification of this vvord pretending herein only the primitiue custome of imposition of handes in making their Ministers vvhy I say them selues translate not this word accordingly Bib. 1577. but altogether as the Puritanes thus Vvhen they had ordained them elders by election in euery Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. v. 23. For if the Greeke vvord signifie here the peoples giuing of voices as Beza forceth it only that vvay out of Tullie the popular custome of old Athens then the other signification of imposing handes is gone vvhich Maister Whitgift defendeth and the popular election is brought in vvhich he refelleth and so by their translation they haue in my opinion ouershot them selues and giuen aduantage to their brotherly Aduersaries Vnles in deede they trāslate as they thinke because in deede they thinke as heretically as the other but yet because their state of Ecclesiastical regiment is othervvise they must mainteine that also in their vvritings hovv so euer they translate For an exāple They al agree to translate Elder for Priest and M. Whitakers telleth vs a fresh in the name of them all Pag. 200. ad rat Camp that there are no Priests novv in the Church of Christ that is as he interpreteth him self This name Priest is neuer in the Nevv Testamēt peculiarly applied to the Ministers of the Gospel pag. 210. this is their doctrine But vvhat is their practise in the