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
the cōmon receiued and vsual sense to another profane sense out of vse as namely in this point of Priest and Priesthod Vvhere vve must needes adde a vvord or tvvo though vve be to long because their folly malice is to to great herein For vvhereas the very name Priest neuer came into our English tonge but of the Latin Presbyter for there vpon sacerdos also vvas so called onely by a consequence they translate sacerdos See M. Whitgifts defēce against the Puritans replie pag. 721 vvhere he affirmeth that this vvord Priest commeth of the vvord Presbyter not of the vvord Sacerdos Priest and Presbyter not Priest but Elder as vvisely and as reasonably as if a man should translate Praetor Londini Maire of London and Maior Londini not Maire of London but Greater of London or Academia Oxoniensis the Vniuersitie of Oxford and Vniuersitas Oxoniensis not the Vniuersitie but the Generalitie of Oxford and such like 23 Againe vvhat exceding folly is it to thinke that by false and profane translation of Presbyter into Elder they might take away the external Priesthod of the new restamēr vvhereas their ovvne vvord Sacerdos vvhich they do and must needes translate Priest is as common and as vsual in all antiquitie as Presbyter and so much the more for that it is vsed in differētly to signifie both Bishops and Priests which Presbyter lightly doth not but in the nevv Testament as vvhen Constantine the Great said to the Bishops assembled in the Coūcel of Nice Ruffin li. 1. ca. 2. Deus vos constituit sacerdotes c. God hath ordained you priests and hath giuen you povver to iudge of vs also Epist 32. ad Valentinianum Imp. And S. Ambrose Vvhen didst thou euer heare most Clement Prince that lay men haue iudged Bishops Shal vve bend by flatterie so farre that forgetting the right of our Priesthod vve should yeld vp to others Iuris Sacerdotalis that vvhich God hath commended to vs And therfore doth S Chrisostō entitle his sixe bookes De Sacerdotio Of Priesthod concerning the dignitie and calling not onely of mere Priests in Apolog. pro sua fug orat 1. but also of Bishops S. Gregorie Nazianzene handling the same argumēt saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 10. ad Hieronem Sacerdotes that they execute Priesthod together vvith CHRIST and S. Ignatius saith Do nothing vvithout the Bishops for they are priests but thou the Deacon of the priests And in the Greeke Liturgies or Masses so often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the priest saith this and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying also the Bishop vvhen he saith Masse and * Ec. Hiera c. 3. S. Denys saith sometime Archisacerdotem cum sacerdotibus the high Priest or Bishop vvith the Priests vvhereof come the vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the auncient Greeke fathers for the sacred function of Priesthod and executing of the same 24 If then the Heretikes could possibly haue extinguished priesthod in the vvord presbyter yet you see it vvould haue remained still in the vvordes Sacerdos and Sacerdotiū vvhich them selues translate Priest Priesthod and therfore vve must desire them to translate vs a place or tvvo after their ovvne maner first S. Augustine speaking thus Quis vnquam audiuit sacerdotem ad altare stantē etiam super reliquias Martyrum Li. 8. cap 27. De Ciu. Dei dicere offero tibi Petre Paule vel Cypriane Vvho euer heard that a PRIEST stāding at the altar euen ouer the relikes of the Martyrs said I offer to thee Peter Paul or Cyprian So vve trow they must trāslate it Li. 22 Ciuit. c. 10. Againe Nos vni Deo Martyrū nostro sacrificiū immolamus ad quod sacrificium sicut homines Dei suoloco ordine nominātur non tamen à sacerdote inuocantur Deo quippe non ipsis sacrificat quamuis in memoria sacrificet corum quia Dei sacerdos est non illorum Ipsum verò sacrificium corpus est Christi Vve thinke they vvill and must translate it thus Vve offer sacrifice to the one onely God both of Martyrs and ours at the vvhich Sacrifice as men of God they Martyrs are named in their place and order yet are they * So as he said before I offer to thee Pener c. not inuocated of the priest that sacrificeth For he sacrificeth to God not to them though 〈◊〉 sacrifice in the memorie of them because he is Gods Priest and not theirs And the sacrifice it self is the body of Christ 25 Likevvise vvhen S. Ambrose saith Li. 4. de Saceam c. 4. The consecration of the body of Christ vvith vvhat vvordes is it and by vvhose speache of our Lord Iesus For in the rest that is said there is praise giuen to God praier made for the people for kings and others but vvhen it commeth that the venerable sacrament must be consecrated novv the Priest vseth not his ovvne vvordes Sacerdos but he vseth the vvordes of Christ Ho. 2 in 2 Timotin And S. Chrisostom in very many places saith The sacred oblation it self vvhether Peter or Paul or any meaner Priest vvhatsoeuer offer it Sacerdos is the very same that Christ gaue to his disciples Sacerdotu and vvhich novv the priests do make or cosecrate vvhy so I pray thee because not men do sanctifie this but Christ him self vvhich before consecrated the same And againe It is not man that maketh the body and bloud of Christ but he that vvas crucified for vs Christ the vvordes are vttered by the Priests mouth Sacerdotis and by Gods povver and grace are the things proposed consecrated For this saith he is my body Vvith this vvord are the things proposed consecrated 26 And so by these places vvhere them selues translate Sacerdos a Priest they may learne also hovv to translate Presbyteros in S. Hierom saying the very same thing Presbyteri that at their praiers the body and bloud of our Lord is made and in an other place that vvith their sacred mouth they make our Lordes body Likevvise vvhen they read S. Ambrose against the Nouatians that God hath graunted licence to his Priests to release and forgiue as vvel great sinnes as litle vvithout exception Sacerdotibas and in the Ecclesiastical historie hovv the Nouatian Heretikes taught that such as vvere fallen into great sinnes should not aske for remission of the Priest but of God onely à Sacordote they may learne hovv to translate Presbyteros in S. Hierom in the Ecclesiastical historie vvhere the one saith thus Episcopus Presbyter cum peccatorum audierit varietates scit qui ligandus sit qui soluendus and the other speaketh de Presbytero Poenitentiario Sozom. li. 7 c. 16. of an extraordinarie Priest that heard confessions and enioyned penance Socrat. li. 5 c. 19. vvho aftervvard vvas taken avvay and the people vvent to diuers
Augustine vvho in one breife sentence distinguisheth Priests proprely so called in the Church and Priests as it is a common name to al Christians Lib. 20 de Ciuit. Dei cap. 10. This name then of Priest Priesthod proprely so called as S. Augustine faith which is an order distinct from the laitie vulgar people ordained to offer Christ in an vnbloudy maner in sacrifice to his heauenly father for vs to preach and minister the Sacraments to be the Pastors of the people they vvholy suppresse in their translations and in al places vvhere the holy Scripture calleth them Presbyteros there they neuer translate Priests but Elders and that they do obserue so duely and so vvarily and vvith so full and generall consent in al their English Bibles as the Puritans do plainely cōfesse See the puritans replie pag. 159. and vvhitgifts defence against the Puritans pag. 722. M. vvhitgift denieth it not that a man vvould vvonder to see hovv carefull they are that the people may not once heare the name of any such Priest in all the holy Scriptures 4 As for example in theire translations vvhen there fel a questiō about circūcision They determined that Paul and Barnabas should goe vp to Hierusalem vnto the Apostles and ELDERS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteros about this question Act. 15. And againe They vvere receiued of the * The later Bibles read Church congregation and of the Apostles and ELDERS Againe The Apostles Elders came together to reason of this matter Againe Then pleased it the Apostles and Elders vvith the vvhole cōgregation to send c. Againe The Apostles and Elders and brethren send greating c. Againe They deliuered them the decrees for to keepe that vvere ordained of the Apostles and ELDERS Act. 16. If in al these places they had translated Priests as in deede they should haue done according to the Greeke vvord it had then disaduantaged them this much that men vvould haue thought both the dignitie of Priests to be great also their authoritie in Councels as being here ioyned vvith the Apostles to be greatly reuerenced obeied To keepe the people from all such holy and reuerent cogitatiōs of Priests they put Elders a name vvherevvith our holy Christian forefathers eares vvere neuer acquainted in that sense 5 But let vs goe forvvard Vve haue heard often of old time of making of Priests and of late yeres also of making Ministers but did ye euer heare in al England of making Elders Yet by these mens translations it hath been in England a phrase of Scripture this thirtie yere but it must needes be very strāge that this making of elders hath not al this vvhile been practised knovvē no not among them selues in any of their churches vvithin the realme of England To Titus they make the Apostle say thus Tit. 1. For this cause left I thee in Creta that thou shouldest ordaine ELDERS in euery citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteros c. Againe of Paul and Barnabas Vvhen they had ordained Elders by election in euery * Bib. an 1562. congregation Act. 14. If they had said plainely as it is in the Greeke as our forefathers vvere vvont to speake and the truth is Titus vvas leaft in Creta to ordaine Priests in euery citie and Paul and Barnabas made Priests in euery Church then the people vvould haue vnderstood them they know such speaches of old and it had been their ioy and comfort to heare it specified in holy Scriptures Novv they are told another thing in such nevvnesse of speaches and vvordes of Elders to be made in euery citie congregation and yet not one citie nor cōgregation to haue any Elders in all England that vve knovv not vvhat is prophane noueltie of vvordes 1 Tim. 6. vvhich the Apostle vvilleth to be auoided if this be not an exceding profane noueltie 6 That it is noueltie to all English Christian eares it is euident And it is also profane because they do so English the Greeke vvord of ordaining for of the vvord Presbyter vve vvill speake more anone as if they should trāslate Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. or the lawes of Athens concerning their choosing of Magistrates vvhich vvas by giuing voices vvith liftīg vp their hands so do they force this vvord here to induce the peoples election yet in their churches in Englād the people elect not ministers but their bishop vvhereas the holy Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ordained to the people and vvhatsoeuer force the vvord hath it is here spoken of the Apostles and pertaineth not to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. and therfore in the place to Titus it is another vvord vvhich cannot be forced further then to ordaine appoint And they might knovv if malice and Heresie vvould suffer them to see and confesse it that the holy Scriptures and fathers and Ecclesiastical custome hath dravven this the like wordes from their profane common signification to a more peculiar and Ecclesiastical speache as Episcopus an ouerseer in Tullie is a Bishop in the nevv Testament 7 And concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vve novv speake of S. Hierom telleth them in c. 58. Esai that it signifieth Clericorum ordinationem that is geuing of holy orders vvhich is done not onely by praier of the voice Greg. Naziā in titul Ser. 1.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep 10. saith of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by imposition of the hand according to S. Paul vnto Timothee Manus citò nemini imposueris Impose or put hands quickly on no man that is be not hastie or easie to giue holy orders Where these great etymologistes that so straine the original nature of this vvord to profane stretching forth the hand in elections may learne an other Ecclesiastical etymologie thereof as proper and as vvel deduced of the vvord as the other to vvit putting forth the hand to giue orders so they shal finde it is al one with that vvhich the Apostle calleth imposition of hands 1 Tim. 4. 2 Tim. 1 and consequently for ordaining Elders by election they should haue said ordaining or making Priests by imposition of hands as els vvhere S. Paul 1 Tim. 5. and the Actes of the Apostles Act. 6. and 13. do speake in the ordaining of the seuen Deacons and of SS Paul and Barnabas 8 But they are so profane and secular that they translate the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in al the nevv Testament as if it had the old profane signification still vvere indifferent to signifie the auncients of the Ievves the Senatours of Rome the elders of Lacedemonia and the Christian Clergie in so much that they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul sent to Ephesus and called the Elders of the Church Act. 20 and yet they vvere such as had their
Vnles a man be borne againe of vvater and the Spirit he can not enter into the kingdom of God vvhich a man vvould thinke vvere plaine ynough to proue that Baptisme in vvater is necessarie interpreting I say this Scripture Of vvater and the Spirit thus of vvater Beza in 4.10 v. 10. in Tit. 3. v. 5. that is the Spirit making vvater to be nothing els in this place but the Spirit allegorically and not material vvater As though our Sauiour had said to Nicodemus Vnles a man be borne of vvater I meane of the spirit he can not enter c. According to this most impudent exposition of plaine Scriptures Caluin translateth also as impudently for the same purpose in the epistle to Titus c. 3. v. 5. Per lauacrū regenerationis Sp. sancti QVOD offudit in nos abunde making the Apostle to say that God povvred the vvater of regeneration vpon vs aboundantly that is the holy Ghost And lest vve should not vnderstand his meaning herein he telleth vs in his commentarie vpon this place that vvhen the Apostle saith Vvater povvred out aboundantly he speaketh not of material vvater but of the holy Ghost Novv in deede the Apostle saith not that vvater vvas povvred vpon vs but the holy Ghost neither doth the Apostle make vvater and the holy Ghost al one but most plainely distinguisheth them saying that God of his mercie hath saued vs by the lauer of regeneration and renouation of the Holy Ghost Quem effudit as Beza him self translateth vvhom he hath povvred vpon vs aboundantly See hovv plainely the Apostle speaketh both of the material vvater or vvashing of Baptisme and of the effect thereof vvhich is the holy Ghost povvred vpon vs. Caluin taketh avvay vvater cleane and vvil haue him speake only of the holy Ghost Comment in hunc locum vvhich Flaccus Illyricus the Lutheran him self vvondereth at that any man should be so bold and calleth it plaine sacrilege against the efficacie of the Sacraments 6 And if vve should here accuse the English translatours also that translate it thus by the fountaine of the regeneration of the holy Ghost VVHICH he shedde on vs c. making it indifferent either vvhich fountaine or vvhich holy Ghost he shedde c they vvould ansvver by by that the Greeke also is indifferent but if a man should aske them further vvhether the holy Ghost may be said to be shedde or rather a fountaine of vvater they must needes confesse not the holy Ghost but vvater and consequently that they translating vvhich he shedde vvould haue it meant of the fountaine of vvater so they agree iust vvith Caluins translation and leaue Beza Sp. sancti que effudit vvho in his translation referreth it only to the holy Ghost as vve doe but in his commentarie plaieth the Heretike as Caluin doth 7 Of the Sacrament of penance I haue spoken before concerning that part specially vvhich is satisfaction here I vvill only adde of Confession that to auoid this terme namely in such a place vvhere the reader might easily gather Sacramental cōfession they translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof Confession is called in S. Cyprian and other fathers Exemologêsis Acknovvledge your faultes one to an other Iac. 5. It is said a litle before If any be diseased let him bring in Priests c. And then it folovveth Confesse your faultes c. But they to make al sure for Confesse say Acknovvledge for Priests Elders Vvhat meane they by this If this acknovvledging of faultes one to an other before death be indifferently to be made to al men vvhy do they appoint in their Communion-booke as it seemeth out of this place that the sicke person shal make a special confession to the Minister In the order of visitation of the sicke and he shal absolue him in the very same forme of absolution that Catholike Priests vse in the Sacrament of Cōfession againe if this acknovvledging of faultes be specially to be made to the Minister or Priest vvhy translate they it not by the vvord Confessing and confession as vvel as by Acknovvledging vvhy is not this confession a Sacrament vvhere them selues acknovvledge forgiuenes of sinnes by the Minister These contradictions and repugnance of their practise and translation if they can vvittely and vvisely reconcile they may perhaps in this point satisfie the reader But vvhether the Apostle speake here of Sacramental confession or no sincere translators should not haue fled from the proper and most vsual vvord of confession or confessing consonant bothe to the Greeke and Latin and indifferent to vvhatsoeuer the holy Ghost might meane as this vvord acknovvledge is not CHAP. XV. Heretical translation against the Sacrament of HOLY ORDERS and for the MARIAGE OF PRIESTS and VOTARIES 1 AGAINST the Sacramēt of Orders what can they doe more in trāslation then in al their Bibles to take avvay the name of Priest and Priesthod of the Nevv Testament altogether and for it to say Elder and Eldership Whereof I treated more at large * Chap. 6. in an other place of this booke Here I adde these fevv obseruations that both for Priests and Deacons vvhich are tvvo holy orders in the Catholike Church they translate Ministers to commend that nevv degree deuised by them selues Ecclici c. 7. v. 31. As when they say in al their bibles Feare the Lord vvith al thy soule and honour his ministers in the Greeke it is plaine thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour his Priests as the vvord alvvaies signifieth and in the very next sentence them selues so translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feare the Lord and honour the Priests but they vvould needes borovv one of these places for the honour of Ministers As also in the epistle to Timothee 1. Tim. 3. vvhere S. Paul talketh of Deacons and nameth them tvvise they in the first place translate thus Bib. 1562. and 1577. Likevvise must the Ministers be honest c. And a litle after Let the Deacons be the husbads of one vvife Loe the Greeke word being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle speaking of one Ecclesiastical order of Deacons and Beza so interpreting it in both places yet our English translatours haue allovved the first place to their Ministers and the second to Deacōs and so because Bishops also vvent before they haue found vs out their three orders Bishops Ministers Deacons Alas poore soules that can haue no place in Scripture for their Ministers but by making the Apostle speake thrée things for tvvo 2 There are in the Scripture that are called ministers in infinite places and that by three Greeke vvordes commonly but that is a large signification of minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to al that minister vvaite serue or attend to doe any seruice Ecclesiastical or tēporal sacred or prophane If the vvord be restrained to any one peculiar seruice or function as one of
that Arch heretike 8 To let this passe Tobie Ecclesiasticus the Machabees are they not most certainely reiected and yet they vvere allovved and receiued for Canonical by the same authoritie that S. Iames epistle vvas This epistle the Caluinists are content to admit because * CoÌ„c Carth. 3 can 47. so it pleased Caluin those bookes they reiect because so also it pleased him And vvhy did it so please Caluin vnder pretence forsooth that they vvereonce doubted of and not taken for Canonical but is that the true cause in deede Hovv do they then * Argum. in ep Iac. receiue S. Iames epistle as Canonical hauing been before doubted of also yea as * Vvhitak p. 10. ibid. they say reiected 9 Marke gentle Reader for thy soules sake and thou shalt finde that heresie and only heresie is the cause of their denying these bookes so far that against the orders and Hierarchies and particular patronages of Angels one of them vvriteth thus in the name of the rest ibid. p. 17. M Whitak by these vvordes coÌ„demneth their ovvne Seruice booke which appointeâ—h these bookes of Tobie Ecclesiasticus to be readde for holy Scripture as the other Do they readde in their Churches Apocryphal and superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice Vve passe not for that Raphael of Tobie neither do vve acknovvledge those seuen Angels vvhich he speaketh of al this is far from Canonical Scriptures that the same Raphael recordeth and sauoureth I vvot not vvhat superstition Against free vvil thus I litle care for the place of Ecclesiasticus neither vvil I beleeue free vvil though he affirme an hundred times That before men is life and death And against praier for the dead and intercession of Saincts thus As for the booke of the Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame This is their reuerence of the Scriptures vvhich haue vniuersally been reuerenced for Canonical in the Church of God aboue 1100 yeres Conc. Carth. 3. and particularly of many fathers long before August de doct Christ lib. 2 ca. 8. 10 As for partes of bookes do they not reiect certaine peeces of Daniel and of Hester because they are not in the Hebrue vvhich reason S. Augustine reiecteth or because they vvere once doubted of by certaine of the fathers by vvhich reason some part of S. Marke and S. Lukes Gospel might novv also be called in controuersie specially if it be true vvhich M. Vvhitakers by a figuratiue speache more then insinuateth That he can not see by vvhat right that vvhich once vvas not in credite pag. 10. should by time vvinne authoritie Forgetting him self by by and in the very next lines admitting S. Iames epistle though before doubted of for Canonical Scriptures M. Vvhitak booke vnles they receiue it but of their courtesie and so may refuse it vvhen it shal please them vvhich must needes be gathered of his vvordes as also many other notorious absurdities contradictions and dumme blaÌ„ckes Vvhich only to note were to confute M. whitakers by him self being the Ansvverer for both Vniuersities 11 For the second point vvhich is not the grosse denial of bookes but yet calling of them in question mouing scruples about them diminishing their authoritie and credite I vvil goe no further then to S. Paules epistle to the Hebrues In the argument Bib. an 1579. vvhich I vvil not aske vvhy they doubt of or rather thinke it not to be S. Paules for they vvil tel me because it vvas once in doubt not considering that it vvas in like maner doubted vvhether it vvere Canonical yet they vvil not novv deny but it is Canonical but I must aske them and request them to make a reasonable ansvver vvhy in their English Bible of the yere 1579 and 1580 they presume to leaue out S. Paules name out of the very title of the said epistle vvhich name is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke and in Bezas Latin translation both vvhich they professe to folovv See the title of the new Test an 1580. Doth not the title tel them that it is S. Paules vvhy seeke they further or vvhy do they change the title striking out S. Paules name if they meant to deale simply and sincerely and vvhat an heretical peeuishnes is this because Beza telleth them of one obscure Greeke copie that hath not Paules name and onely one that they vvil rather folovv it then al other copies both Greeke and Latin I report me to al indifferent men of common sense vvhether they do it not to diminish the credite of the epistle 12 I knovv very vvel that the authoritie of Canonical Scripture standeth not vpon the certaintie of the author but yet to be Paules or not Paules Apostolical or not Apostolical maketh great difference of credite and estimation For vvhat made S. Iames epistle doubted of sometime or the secoÌ„d of S. Peter and the rest but that they vvere not thought to be the epistles of those Apostles This Luther savv very vvel vvhen he denied S. Iames epistle to be same 's the Apostles vvriting If titles of bookes be of no importaÌ„ce then leaue out Matthevv Marke Luke and Iohn leaue out Paul in his other epistles also and you shal much pleasure the Manichees and other old Heretikes and if the titles make no difference vrge no more the title of the Apocalypse S. Iohn the Diuines as though it vvere not S. Iohns the Euangelistes and you shal much displeasure some Heretikes novv a daies breefely most certaine it is and they knovv it best by their ovvne vsual doings that it is a principal vvay to the discredite of any booke to deny it to be that authors vnder vvhose name it hath been receiued 13 But I come to the third point of voluÌ„tarie expositions of the Scripture that is vvhen euery man expouÌ„deth according to his errour Heresie This needeth no proofe for vve see it vvith our eies Looke vpon the Caluinists and Puritanes at home the Lutherans Zuinglians and Caluinists abrode read their bookes vvritten vehemently one sect against an other are not their expositions of one and the same Scripture as diuerse and contrarie as their opinions differ one from an other Let the example at home be their controuersie about the distinction of Ecclesiastical degrees Arch-bishop Bishop and minister the example abrode their diuers imaginations phantasies vpon these most sacred vvordes Hoc est corpus meum 14 And if you vvil yet haue a further demonstration this one may suffice for al. They reiect Councels and Fathers and the Catholike Churches interpretation vnles it be agreable to Gods vvord and vvhether it be agreable or no that Luther shal iudge for the Lutherans Caluin for the Caluinists Cartvvright for the Puritanes and an other for the Brethren of loue breefely * Vvhitak pa. 17. 120.
shal be examined discussed in this booke THE ARGVMENTS OF EVERY CHAPTER VVITH THE PAGE VVHEReuery Chapter beginneth CHAP. 1. THAT the Protestants translate the holy Scripture falselâ— of purpose in fauour of their heresies through out 〈◊〉 controuersies pag. 2. CHAP. 2 Against Apostolical Traditions pag. 25. CHAP. 3 Against sacred Images pag. 32. CHAP. 4 The Ecclesiastical vse of vvordes turned into their original anâ— profane significations pag. 58. CHAP. 5 Against the CHVRCH pag. 63. CHAP. 6 Against Priest and Priesthod Vvhere much also is said of theiâ— profaning of Ecclesiastical vvordes pag. 72. CHAP. 7 Against Purgatorie Limbus patrum and Christs descending inâ—â— Hel. pag. 98. CHAP. 8 Concerning Iustification and Gods iustice in revvarding gooâ— vvorkes pag. 133. CHAP. 9 Against Merites meritorious vvorkes and the revvard for thâ— same pag. 140. CHAP. 10 Against Free vvil pag. 163. CHAP. 11 For Imputatius iustice against true inherent iustice pag. 180. CHAP. 12 For Special faith vaine securitie and only faith pag. 187. CHAP. 13 Against Penance and Satisfaction pag. 196. CHAP. 14 Against the holy Sacraments namely Baptisme and Confession pag. 213. CHAP. 15 Against the Sacrament of Holy Orders and for the Mariage oâ— Priests and Votaries pag. 220. CHAP. 16 Against the Sacrament of Matrimonie pag. 244. CHAP. 17 Against the B. Sacrament and Sacrifice and alians pag. 249. CHAP. 18 Against the honour of Saincts namely of our B. LADIEâ— pag. 273. CHAP. 19 Against the distinction of Dulia and Latria pag. 285. CHAP. 20 Adding to the text pag. 290. CHAP. 21 Other heretical treacheries and corruptions vvorthie of obseruâ—tion pag. 298. CHAP. 22 Other faultes Iudaical profane more vanities follies and nouelties pag. 306. A DISCOVERIE OF THE MANIFOLD CORRVPTIONS OF THE HOLY SCRIPTVRES by the Heretikes of our daies specially the English Sectaries of their foule dealing herein by partial and false translations to the aduantage of their heresies in their English Bibles vsed and authorised since the time of Schisme CHAP. I. That the Protestants translate the holy Scriptures falsely of purpose in fauour of their heresies 1 THOVGH this shal euidently appeare through out this vvhole booke in euery place that shal be obiected vnto them yet because it is an obseruation of greatest importance in this case and vvhich stingeth them sore toucheth their credite excedingly in so much that one of them setting a good face vpon the matter * Confutation of Io. Hovvlet fol. 35. pag. 2. saith confidently that al the Papists in the vvorld are not able to shevv one place of Scripture mistraÌ„slated wilfully and of purpose therfore I vvil giue the reader certaine breife obseruations and euident markes to knovv vvilful corruptions as it vvere an abridgement and summe of this treatise 2 The first marke and most general is If they translate els vvhere not amisse EuideÌ„t markes or signes to knovv vvilful corruptions in translating and in places of controuersie betvvene them and vs most falsely it is an euident argument that they doe it not of negligence or ignorance but of partialitie to the matter in coÌ„trouersie This is to be seen through the vvhole Bible vvhere the faultes of their translations are altogether or specially in those Scriptures that concerne the causes in question betvvene vs. For other smal faultes or rather ouersightes vve vvil no further note vnto them then to the end that they may the more easily pardon vs the like if they finde them 3. If as in their opinions heresies they forsake the auncient fathers so also in their translations they goe from that text auncient reading of holy Scriptures vvhich al the fathers vsed and expounded is it not plaine that their translation folovveth the veine and humor of their heresie And againe if they that so abhorre from the auncient expositions of the fathers yet if it seeme to serue for them sticke not to make the exposition of any one Doctor the very text of holy Scripture vvhat is this but heretical wilfulnes See this 1. chap. nu 43. ch 10. nu 1.2 cha 18. numb 10.11 and chap. 19. nu 1. 4 Againe if they that professe to translate the Hebrue and Greeke and that because it maketh more for them as they say and therfore in al coÌ„ferences and disputations appeale vnto it as to the fouÌ„taine touchstone if they I say in translating places of controuersie flee from the Hebrue and the Greeke it is a most certaine argumeÌ„t of vvilful corruption This is done many vvaies and is to be obserued also through out the vvhole Bible and in al this booke 5 If the Greeke be Idololatria and idololátra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. Col. 3 Bib. an 1577. and they translate not Idolatrie and idolater but vvorshipping of images vvorshipper of images and that so absurdly that they make the Apostle say Couetousnes is vvorshipping of images this none vvould doe but fooles or mad men vnles it vvere of purpose against sacred images See chap. 3. numb 1.2 6 If the Apostle say A pagan idolater 1 Cor. 5. and a Christian idolater by one and the same Greeke vvord in one and the same meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they translate A pagan idolater Bib. an 1562 a Christian vvorshipper of images by tvvo distinct vvordes and diuerse meanings it must needes be done vvilfully to the foresaid purpose See chap. 3. nu 8.9 7 If they traÌ„slate one the same Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradition vvhensoeuer the Scripture speaketh of euil traditions and neuer translate it so vvhensoeuer it speaketh of good and Apostolical traditions their intention is euident against the authoritie of Traditions See chap. 2. numb 1.2.3 Yea if they translate Tradition takeÌ„ in il part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhere it is not in the Greeke traÌ„slate it not so where it is in the Greeke takeÌ„ in good part Col. 2. v. 20. it is more euidence of the foresaid wicked intention See chap. 2. nu 5.6 9 If they make this a good rule to translate according to the vsual signification and not the original deriuation of wordes as Beza and * Pag. 209. M. Vvhitakers doe and if they translate contrarie to this rule vvhat is it but vvilful corruption So they doe in translating idolum an image Presbyter an elder and the like See chap. 4. chap. 6. nu 6.7.8 c. nu 13. c. 10 If Presbyter by Ecclesiastical vse be appropriated to signifie a Priest no lesse then Episcopus to signifie a Bishop or Diaconus a Deacon and if they translate these tvvo â—ater accordingly and the first neuer in al the nevv Testament vvhat can it be but vvilful corruption in fauour of this heresie 〈◊〉 That there are no Priests of the nevv Testament Vvhitak p. 199. See chap. 6. numb 12. 11 If for Gods altar they translate Temple for Bels idololatrical table they translate altar iudge vvhether it be not
London according to the original propertie of it likevvise Episcopus a Greeke vvord in the original sense is euery ouerseer as Tullie vseth it and other profane vvriters but among Christians in Ecclesiastical speache it is a Bishop and no man vvil say My Lord ouerseer of London for my L. Bishop Likevvise vve say Seuen Deacons S. Steuen a Deacon no man vvill say Seuen Ministers S. Steuen a Minister although that be the original signification of the vvord Deacon but by Ecclesiastical vse appropriation being taken for a certaine degree of the Clergie so it soundeth in euery mans eare and so it must be translated As vve say Nero made many Martyrs not Nero made many vvitnesses and yet Martyr by the first originall propertie of the vvord is nothing els but a vvitnes Vve say Baptisme is a Sacrament not Vvashing is a Sacrament Yet Baptisme and vvashing by the first originall propertie of the vvord is all one 2 Novv then to come to our purpose such are the absurde translations of the English Bibles and altogether like vnto these Namely vvhen they translate congregation for Church Elder for Priest image for idol dissension for schisme General for Catholike secrete for Sacrament ouer-seer for Bishop c See chap. 15. nu 18. 3.4 chap. 21. nu messenger for Angel embassadour for Apostle minister for Deacon and such like to vvhat other end be these deceitfull translations but to conceale obscure the name of the Church and dignities thereof mentioned in the holy Scriptures to dissemble the vvord schisme as they do also * Gal. 5. Tit. 3. 1 Cor. 11. Bib. 1562. Heresie and Heretike for feare of disgracing their schismes and Heresies to say of Matrimonie neither Sacrament vvhich is the Latin nor mysterie which is the Greeke but to goe as far as they can possibly from the common vsual and Ecclesiastical vvordes Eph. 5. v. 32. saying This is a great secrete in fauour of their heresie that Matrimonie is no Sacrament 3 S. Paul saith as plaine as he can speake 1 Cor. 1. v. 10 I beseeche you brethren that you all say one thing and that there be no schismes among you They translate for schismes dissentions vvhich may be in profane and vvorldly things as vvell as in matters of religion but schismes are those that diuide the vnitie of the Church vvherof they knovv them selues guilty S. Paul saith as plainely as is possible Tit. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. A man that is an Heretike auoid after the first and second admonition they translated in their Bible of the yere 1562 A man that is an authour of Sectes and vvhere the Greeke is Heresie reckened among damnable sinnes they say Sectes fauouring that name for their owne sakes and dissembling it as though the holy Scriptures spake not against Heresie or Heretikes Schisme or Schismatikes 4 As also they suppresse the very name Catholike vvhen it is expresly in the Greeke for malice tovvard Catholikes and Catholike religion because they knovv them selues neuer shal be called or knowē by that name An. 1562. 1577. And therfore theire tvvo English Bibles accustomed to be reade in theire church therfore by like most authenticall leaue it cleane out in the title of al those Epistles Euseb li. 2. Ec. hist c. 22 in fine 1579. which haue been knovven by the name of Catholicae Epistolae euer since the Apostles time and their later English Bible dealing somevvhat more honestly hath turned the word Catholike into General saying The General Epistle of Iames of Peter c. As if a man should say in his Creede I beleeue the general Church because he vvould not say the Catholike Church as the Lutheran Catechismes say for that purpose I beleeue the Christian Church Lind. in Dubitautio So that by this rule vvhen S. Augustine telleth that the maner vvas in cities vvhere there vvas libertie of religion to aske Qua itur ad Catholicam Vve must translate it Vvhich is the vvay to the General And vvhen S. Hierom saith If vve agree in faith vvith the B. of Rome ergo Catholicisumus vve must traslate it Then vve are Generals Is not this good stuff Are they not ashamed thus to inuert and peruert al vvordes against common sense and vse and reason Catholike and General or Vniuersal vve knovv is by the original propertie of the vvord al one but according to the vse of both as it is ridiculous to say A Catholike Councel for a general Councel so is it ridiculous and impious to say General for Catholike in derogation thereof and for to hide it vnder a bushel 5 Is it because they vvould folovv the Greeke Catholica that they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 general euen as iust as vvhen they turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secrete and such like vvhere they goe as far from the Greeke as they can vvill be glad to pretend for ansvver of their vvord secte that they folovv our Latin translation Alas poore shift for them that othervvise pretend nothing but the Greeke to be tried by that Latin vvhich them selues cōdemne But vve honour the said text and translate it sectes also as vve there finde it and as vve do in other places folovv the Latin text and take not our aduantage of the Greeke text because vve knovv the Latin translation is good also and sincere and approued in the Church by long antiquitie and it is in sense al one to vs vvith the Greeke but not so to them vvho in these daies of controuersie about the Greeke and Latin text by not folovving the Greeke vvhich they professe sincerely to follovv bevvray them selues that they do it for a malitious purpose CHAP. V. Heretical translation against the CHVRCH 1 AS they suppresse the name Catholike euen so did they in their first English bible the name of Church it self because at their first reuolt apostasie from that that vvas vniuersally knovven to be the onely true Catholike Church it vvas a great obiection against their schismatical procedings and it stucke much in the peoples consciences that they forsooke the Church and that the Church cōdemned them Vvherevpon very vvilely they suppressed the name Church in their English translation so Bib. 1562. that in al that Bible so lōg read in their cōgregatiōs we can not once finde the name thereof Ludge by these places vvhich seeme of most importance for the dignitie preeminence authoritie of the Church 2 Our Sauiour saith Mat. 16. Vpon this Rocke I vvil build my Church and the gates of Hel shal not preuaile against it They make him to say Vpon this rocke I wil build my cōgregation Againe Mat. 18. If he heare not them tel the Church and if he heare not the Church let him be to
very grauely for keeping the auncient Ecclesiastical wordes Beza in c. 9. Mat. nu 25. c. 10. nu 2 as your maister Beza for example beside many other places vvhere he bitterly rebuketh his fellovv Castaleons translation in one place vvriteth thus in 3 ca. Mat. nu 11. I cannot in this place dissemble the boldnesse of certaine men vvhich vvould God it rested vvithin the compasse of vvordes onely these men therfore concerning the vvord Baptizing Baptizo though vsed of sacred vvriters in the mysterie or Sacrament of the nevv Testament and for so many yeres after by the secrete consent of al Churches consecrated to this one Sacrament Baptisme so that it is novv grovven into the vulgar speaches almost of al nations yet they dare presume rashly to change it and in place thereof to vse the vvord vvashing delicate men forsooth vvhich neither are moued vvith the perpetual authoritie of so many ages nor by the daily custom of the vulgar speache can be brought to thinke that lavvful for Diuines vvhich al men graunt to other Maisters and professors of artes that is to reteine and hold that as their ovvne vvhich by long vse and in good faith they haue truely possessed Neither may they pretend the authoritie of some auncient vvriters as that Cyprian saith TINGENTES for BAPTIZANTES and Tertullian in a certaine place calleth SEQVESTREM for MEDIATOREM For that vvhich vvas to those auncients as it vvere nevv to vs is old and euen then that the self same vvordes vvhich vve novv vse vvere familiar to the Church Baptizo Mediator it is euident because it is very seldom that they speake othervvise but these men by this noueltie seeke after vaine glorie c. 14 He speaketh against Castaleon vvho in his nevv Latin translation of the Bible changed al Ecclesiastical vvordes into profane and Heathenish as Angelos in to genios Prophetas into Fatidicos Templum into fanum and so forth But that vvhich he did for folish affectation of finenesse and stile do not our English Caluinists the very same vvhen they list for furthering their Heresies Vvhen the holy Scripture saith idols according as Christians haue alvvaies vnderstood it for false goddes they come and tell vs out of Homer the Lexicōs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confut. of the Reas 10.35 that it may signifie an image therfore so they translate it do they not the like in the Greeke vvord that by Ecclesiastical vse signifieth penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doing penance vvhen they argue out of Plutarche and by the profane sense thereof that it is nothing els but chāging of the minde or amendment of life Vvhereas in the Greeke Church Poenitentes that is they that vvere in the course of penance and excluded from the Church as Catechumeni and Energumeni till they had accomplished their penance the very same are called in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Ec. Hier. c. 5. 15 They therfore leauing this Ecclesiastical signification translating it according to Plutarche do they not much like to Castaleo Do they not the same against the famous and auncient distinction of Latrîa and Dulîa Latrîa Dulîa Beza in ◠Mat. nu 10. vvhen they tell vs out of Eustathius vpon Homer and Aristophanes the Grammarian that these tvvo are al one Vvhereas vve proue out of S. Augustine in many places the second Councel of Nice Venerable Bede the long custom of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures almost alvvaies vsed for the seruice and honour proper to God August de Ciuit. Dei li. 10. c 1. that according to the Ecclesiastical sense and vse deduced out of the Scriptures they differ very much Do they not the like in Mysterium and Sacramentum vvhich they translate a Secrete in the profane sense vvheras they knovv hovv these vvordes are othervvise taken both in Greeke and Latin in the Church of God did they not the like in the vvord Ecclesia Bib. an 1562. vvhen they translated it nothing els but congregation Do they not the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich they translate ordaining by election as it vvas in the profane court of Athens vvhereas S. Hierom telleth them that Ecclesiastical vvriters take it for giuing holy orders by imposition of hands Do they not the like in many other vvordes vvheresoeuer it serueth their hereticall purpose And as for profane translation is there any more profane then Beza him self that so often in his Annotations reprehendeth the old Translation by the authoritie of Tullie and Terence Homer and Aristophanes the like profane authors yea so fondly and childishly that for Olfactum vvhich Erasmus vseth as Plinies vvord he vvill needes say odoratum because it is Tullies vvord 16 But to returne to our English Translatours do not they the like to profane Castaleo and do they not the very same that Beza their Maister so largely reprehendeth vvhen they translate Presbyterum an Elder Is it not al one fault to translate so and to translate as Castaleo doth Baptismum vvashing Hath not Presbyter been a peculiar and vsual vvord for a Priest as long as Baptismus for the Sacrament of regeneration which Castaleo altering into a common profane vvord is vvorthely reprehended Vve vvill proue it hath not for their sake vvho knovv it vvell ynough but for the Readers sake vvhom they abuse as if they knevv it not 17 In the first second Canō of the Apostles vve read thus That Presbyter hath signified a Priest from the Apostles time not an Elder Episcopus a duobus aut tribus Episcopis ordinetur Presbyter ab vno Episcopo ordinetur Diaconus alij Clerici that is Let a Bishop be cōsecrated or ordained by tvvo or three Bishops let a Priest be made by one Bishop See in the 4 Coūcel of Carthage the diuerse maner of cōsecrating Bishops Priests Deacōs Can. 2.3.4 c. Where S. Augustine vvas present subscribed Againe Can. Apost 32. Si quis Presbyter contemnens Episcopum suum c. If any Priest contemning his Bishop make a seueral congregation and erect another altar that is make a Schisme or Heresie let him be deposed So did Arius being a Priest against his Bishop Alexander Againe Priests and Deacons Can. 40. let them attempt to do nothing vvithout the Bishop The first Councel of Nice saith Can. 3. The holy Synode by al meanes forbiddeth that neither Bishop nor Priest nor Deacon c. haue vvith them any forren vvoman but the mother or sister c. in vvhom there is no suspicion Againe It is told the holy Councel Can. 14. that in certaine places and cities Deacons giue the Sacraments to Priests This neither rule nor custom hath deliuered that they vvhich haue not authoritie to offer the sacrifice should giue to them that offer the body of Christ The 3 Councel of Carthage vvherein S. Augustine vvas and
ghostly fathers as before And especially S. Chrysostom vvill make them vnderstand what these Presbyteri vvere and hovv they are to be called in English vvho telleth them in their ovvne vvord that Sacerdotes the Priests of the nevv lavv haue povver not onely to knovv Li. 3. de Sacerd but to purge the filth of the soule therfore vvhosoeuer despiseth them is more vvorthie to be punished then the rebel Dathan and his complices 27 Novv then to conclude this point seeing vve haue such a cloude of vvitnesses as the Apostle speaketh euen from Christs time Hebr. 12. that testifie not onely for the name but for the very principal functions of external Priesthod in offering the sacrifice of Christs body bloud in remitting sinnes and so forth vvhat a peeuish malicious impudent corruption is this for the defacing of the testimonies of the holy Scriptures tending there vnto to seeke to scrarch aduantage of the vvord Presbyter to make it signifie an Elder not a Priest Presbyterium Eldership rather then Priesthod as if other nevvfangled cōpanions that vvould forge an Heresie that there vvere no Apostles should for that purpose translate it alwaies legates or that there vvere no Angels and should translate it alwaies Messengers that Baptisme vvere but a Iudaical ceremonie and should translate it vvashing vvhich Castalio did much more to lerably in his translation then any of these should if he did it onely of curiositie and folly And if to take avvay al distinction of clergie laitie the Protestants should alvvaies translate clerum Clerics lotte or lotterie as they do translate it for the same purpose parish and heritage might not * In 1 Pet ◠See S. Hierom ad Nepot de vit Clericorum ep 2. c. 5. Beza him self controull them saing that the auncient fathers transferred the name clerus to the College of Ecclesiastical Ministers 28 But alas the effect of this corruption heresie concerning Priests hath it not vvrought vvithin these fevv yeres such cōtempt of al Priests that nothing is more odious in our countrie then that name vvhich before vvas so honorable and Venerable and novv is among all good men If ministerie or Eldership vvere grovven to estimation in steede thereof somevvhat they had to say but that is yet more contemprible and especially Elders and Eldership for the Queenes Maiestie her Coūsellors vvill permit none in gouernement of any Church in England and so they haue brought al to nothing els but profane laitie And no maruel of these horrible inconueniences for as the Sacrifice Priesthod goe together and therfore vvere both honorable together so vvhen they had according to Daniels Prophecie abolis hed the daily sacrifice out of the Church vvhat remained but the contempt of Priests and Cleargie and their offices so far forth that for the holy Sacrifice sake Priests are called in great despite Massing Priests of them that litle consider or lesse care vvhat notable holy learned fathers of al ages since Christs time this their reproche toucheth and concerneth as by the testimonies before alleaged is manifest and vvhereof the Reader may see a peculiar Chapter in the late Apologie of the English Seminaries Chap. 6. CHAP. VII Heretical translation against PVRGATORIS LIMBVS PATRVM CHRISTS DESCENDING INTO HEL 1 HAVING now discouered their corrupt translations for defacing of the Churches name and abolishing of Priest and Priesthod let vs come to another point of verie great importance also and vvhich by the wonted cōsequence or sequele of error includeth in it many erroneous branches Their principal malice then being bent against Purgatorie that is against a place vvhere Christian soules be purged by suffering of temporal paines after this life for surer maintenance of their erroneous denial hereof they take avvay and denie al third places saying that there vvas neuer from the beginning of the vvorld any other place for soules after this life but only tvvo to vvit heauen for the blessed hel for the damned And so it folovveth by their heretical doctrine that the Patriarches Prophets and other good holy men of the old Testament vvent not after their deathes to the place called Abrahams bosome or limbus patrum but immediatly to heauen and so againe by their erroneous doctrine it folovveth that the fathers of the old Testamēt vvere in heauen before our sauiour Christ had suffered death for their redemption and also by their erroneous doctrine it folovveth that our sauiout Christ vvas not the first man that ascended and entred into heauen and moreouer by their heretical doctrine it folovveth that our sauiour Christ descended not into any such third place to deliuer the fathers of the old Testament out of their prison and to bring them triumphātly vvith him into heauen because by their erroneous doctrine they vvere neuer there so that article of the Apostles Creede concerning our sauiour Christ his descending into hel must either be put out by the Caluinists as Beza did in his Confession of his faith printed an 1564 or it hath some other meaning to vvit either the lying of his body in the graue or as Caluine and the purer Caluinists his schollers vvill haue it the suffering of hel paines and distresses vpon the Crosse Caluins Institutions li. 2. c. 16. Sect. 10. in his Catechisme Loe the consequence and coherence of these errours and heresies 2 These novv being the heretical doctrines vvhich they meane to auouch and defend vvhatsoeuer come of it first they are at a point not to care a rush for all the auncient holy Doctors Beza in 1 Pet. 3 19. that vvrite vvith ful consent to the contrarie as them selues confesse Caluins Institut li. 2. c. 16. Sect. 9. calling it their common errour secondly they translate the holy scriptures in fauour thereof most corruptly vvilfully as in Bezaes false translation vvho is Caluins successor in Geneua it is notorious for he in his nevv Testament of the yere 1556. printed by Robertus Stephanus in folio vvith Annotations maketh our sauiour Christ say thus to his father Non derelinques cadauer meum in sepulchro thou shalt not leaue my carcasse in the graue Act. 2. for that which the Hebrue the Greeke and the Latine Hiero. in Ps verso ex Hebraeo and S. Hierom according to the Hebrue say Nō derelinques animā meam in inferno as plainely as vve say in English Thou shalt not leaue my soule in hel Thus the Prophet Dauid spake it in Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 15. thus the Septuaginta vttered it in Greeke thus the Apostle S. Peter alleageth it thus the holy Euangelist S. Luke in the Act. of the Apostles cap. 2. recordeth it and for this S. Augustine calleth him an infidel that denieth it yet al this vvould not suffise to make Beza translate it so because of certaine errours * See his Annot in 2. Act. as he heretically tearmeth them vvhich he
〈◊〉 〈◊〉 is to doe penāce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentiā egissent 2 First that the circumstance of the text doth giue it so to signifie vve read in Saint Mathevv c. 11 v. 21. If in Tyre and Sidon had been vvrought the miracles that haue been vvrought in you they had done penance in hearecloth or sackecloth and ashes long agoe And in S. Luc. c. 10. v. 13. they had done penance sitting in sackecloth and ashes I beseeche you these circunstances of sackcloth and ashes adioyned doe they signifie penance and affliction of the body or only amēdement of life as you vvould haue the vvord to signifie S. Basil saith in Ps 29. Sackcloth maketh for penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the fathers in old time sitting in sackcloth and ashes did penance Vnles you vvil translate S. Basil also after your fashiō vvhom you can not any vvay translate but the sense must needes be penāce doing penāce Againe S. Paul saith You vvere made sorie to penance or 2 Co. 7 9. to repentance say vvhich you vvill and The sorovv vvhich is according to God vvorketh penāce or repentance vnto saluation Is not sorovv and bitter mourning affliction partes of penance Did the incestuous man vvhom S. Paul excommunicated 1 Cor. 5. and aftervvard absolued him because of his exceding sorovv and teares 2 Cor. 2. for feare lest he might be ouervvhelmed vvith sorovv did he I say chāge his minde only or amend his life as you translate the Greeke vvord and interpret repentance did he not penance also for his fault Mat. 3. Luc. 3. Act. 26. enioyned of the Apostle vvhen S. Iohn the Baptist saith S. Paul exhorteth the like Doe fruites vvorthie of penance or as you translate meete for repentance Doe they not plainely signifie penitential vvorkes or the vvorkes of penance vvhich is the very cause vvhy Beza rather translated in those places Fructus dignos ijs qui resipuerint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe the fruites meete for them that amend their liues or giue vs some other good cause ô ye Bezites vvhy your maister doth so fouly falsifie his translation 3 Secondly for the signification of this Greeke vvord in al the Greeke Church and Greeke fathers euen from S. Denys the Aeropagite S. Paules scholer vvho must needes deduce it from the Scriptures and learne it of the Apostles it is most euident that they vse this vvord for that penance vvhich vvas done in the primitiue Church according to the penitētial canons vvherof al antiquitie of Councels and fathers is ful Ec. Hier. c. 3. in principio in so much that S. Denys reckening vp the three sortes of persons that vvere excluded from seeing and participating of the diuine mysteries of Christes body and bloud Paenitentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vvit Catechumens Poenitents and the possessed of il spirites for Poenitents he saith in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as vvere in their course of penance or had not yet done their ful penance Vvhich penance S. Augustine declareth thus Ho. 27. inter 50 ho. and ep 108. Est poenitentia grauior c. There is a more greuous and more mourneful penance vvhereby proprely they are called in the Church that are Poenitentes remoued also from partaking the sacramēt of the altar And the Greeke Ecclesiastical historie thus Sozom. li. 7. c. 16. In the Church of Rome there is a manifest and knovven place for the POENITENTS in it they stād sorovvful as it vvere mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See S. Hier. in epitaph Fabiolae vvhen the sacrifice is ended being not made partakers thereof vvith vveeping and lamentation they cast them selues flat on the ground then the Bishop vveeping also vvith compassion lifteth them vp and after a certaine time enioyned absolueth thē frō their penāce This the Priests or Bishops of Rome keepe from the very beginning euen vntil our time 4 In these vvordes other in the same chapter Li. 5. c. 19. in Socrates Greeke historie likevvise whē they speake of Poenitents that confessed and lamented their sinnes that vvere enioyned penance for the same did it I vvould demaund of our English Graecians in vvhat Greeke vvordes they expresse al this Do they it not in the vvordes vvhich vve novv speake of vvhich therfore are proued most euidētly to signifie penāce doing penāce Againe vvhen the most aūcient Coūcel of Laodicea can 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the time of penāce should be giuen to offenders according to the proportion of the fault and againe can 9. That such shal not communicate til a certaine time but after they haue done penance and confessed their fault then to be receiued and againe Can. 19. After the Catechumens are gone out that praier be made of the Penitents or them that are in doing penance And vvhen the first Councel of Nice saith can 12. about shortening or prolonging the daies of penance that they must vvel examine their purpose and maner of doing penance that is vvith what alacritie of minde teares patience humilitie good vvorkes they accomplished the same and accordingly to deale more mercifully vvith them as is there expressed in the councel vvhen S. Basil Can. 1. ad Amphiloch speaketh after the same sort vvhen S. Chrysostom calleth the sackcloth and fasting of the Niniuites for certaine daies tot dierum poenitentiam so many daies penance in al these places I would gladly knovv of our English Grecians vvhether these speaches of penance and doing penance are not expressed by the said Greeke vvordes vvhich they vvil in no case so to signifie 5 Or I vvould also aske them vvhether in these places they vvil translate repentance and amendement of life vvhere there is mentioned a prescript time of satisfaction for their fault by such and such penal meanes vvhether there be any prescript times of repentance or amendement of life to continue so long and no longer if not then must it needes be translated Penance and doing penance vvhich is longer or shorter according to the fault and the maner of doing the same I may repent in a moment and amend my life at one instant and this repentance and amendement ought to continue for euer but the holy Councels and fathers speake of a thing to be done for certaine yeres or daies and to be released at the Bishops discretion this therfore is penance and not repentance only or amendemēt of life and is expressed by the foresaid Greeke wordes as also by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an other equiualent therevnto 6 I omit that this very phrase to doe penance is vvord for word expressed thus in Greeke Litur Chrys in rubricis pag. 69. 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ausonius the Xp̄ian Poëte vvhom I may as vvel alleage once and vse it not Metanoea as they do Virgil Terence and the like very often vseth this
regiment of their Church cleane contrarie For in the order of the communion booke vvhere it is appointed vvhat the Minister shal doe it is indiffereÌ„tly said Then shal the Priest doe or say this that Then shal the Minister c. Vvhereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers so their practise is contrarie to their teaching and doctrine 8 Novv concerning imposition or laying on of handes in making their Ministers vvhich the Puritanes also are forced to allovv by other vvordes of Scripture Beza Annot Act. 6 v. 6. hovvsoeuer they dispute and iangle against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it then of the like Iudaical ceremonie in the old Lavv not acknovvledging that there is any grace giuen withal though the Apostle say there is in expresse termes but they vvill ansvver this text as they are vvont vvith a fauorable translation turning grace 1 Timoth. 4. v. 14. into gift As vvhen the Apostle saith thus Neglect not THE GRACE that is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich is giuen thee by prophecie vvith imposition of the handes of Priesthod they translate Neglect not the GIFT and Beza most impudently for by prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth to prophecie making that only to be this gift vvithal adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of handes vvas chosen only to execute that function But because it might be obiected that the Apostle saith Vvhich vvas giuen thee vvith the imposition of handes or as he speaketh in an other place by impositioÌ„ of haÌ„des making this imposition of handes an instrumental cause of giuing this grace 2 Tim. 1. he saith that it did only confirme the grace or gift before giuen 9 Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the vvord grace vvhich is much more significant to expresse the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then gift is because it is not euery gift but a gratious gift or a gift proceding of maruelous and mere grace as when it is said Phil. cap. 1. v. 29. To you it is giuen not only to beleeue but also to suffer for him the Greeke vvord signifieth this much To you this grace is giuen c. So vvhen God gaue vnto S. Paul al that sailed vvith him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27. this Greeke vvord is vsed because it vvas a great grace or gratious gift giuen vnto him Vvhen S. Paul pardoned the incestuous person before due time 2 Cor. 2. it is expressed by this vvord because it vvas a grace as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodorete calleth it giuen vnto him therfore also the almes of the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. v. 3. are called their grace vvhich the Protestants translate liberalitie neglecting altogether the true force and signification of the Greeke vvordes 10 But concerning the Sacrament of orders as in the first to Timothee 2. Tim. â—â— v. 6. so in the second also they suppresse the vvord grace and call it barely and coldly gift saying I put thee in remembrance that thou stirre vp the gift of God vvhich is in thee by the putting on of my handes Vvhere if they had said the grace of God vvhich is in thee by the putting on of my handes then vvere it plaine that S. Paul by the ceremonie of imposing handes vpon Timothee in making him Priest or Bishop gaue him grace and so it should be a very Sacrament of holy Orders for auoiding vvhereof they translate othervvise or els let them giue vs an other reason thereof specially the Greeke vvord much more signifying grace then a bare gift as is declared 11 The more to profane this sacred order vvherevnto continencie single life hath been alvvaies annexed in the nevv Testament for the honour and reuerence of the functions therevnto belonging to profane the same I say and to make it merc laical popular they vvil haue all to be maried men yea those that haue vovved the contrarie and it is a great credite among them for our Priests Apostataes to take vviues This they would deduce from the Apostles custom but by most false and impudent translation making S. Paul say thus as of his ovvne vvife and the other Apostles vviues Haue not vve povver to lead about a vvife being a sister 1 Cor. 9. v. 5. No. Test 1580. as vvel as the rest of the Apostles Vvhereas the Apostle saith nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. a vvoman a sister that is a Christian vvoman meaning such holy vvomen as folovved Christ and the Apostles to finde and mainteine them of their substance Li. 1. aduers Iouin De op mon. cap. 4. So doth S. Hierom interpret it and S. Augustine both directly prouing that it can not be translated vvife but vvoman the Greeke fathers most expresly And as for the Greeke vvord if they say it is ambiguous in CollectaÌ„ Occu super huÌ„c locum S. Augustine telleth them that as the Apostle hath put it dovvne with al the circumstances there is no ambiguitie at al that might deceine any man yea let vs set a part the circumstances consider the Greeke vvord alone in it self and Beza vvil tell vs in other places Annot. Mat. 5. v. 28. 1. Cor. 7. v. 1. that it signifieth a vvoman rather then a vvife reprehending Erasmus for translating it vvife because there is no * Quia non additur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance annexed vvhy it should so signifie thereby declaring that of it self it signifieth vvoman and therfore much more vvhen thâ— circumstance also as S. Augustine faith maketh it certaine that so it doth signifie 12 Vvherfore great must the impudencâ— of Beza be and of the English Bezites that knovving this and protesting it els vvhere in his Annotations yet here translateth sororem vxorem a sister a vvife and saying after his lordly manner I doubted not so to traÌ„slate it disputing and reasoning against al other interpreters both auncient and later for the contrarie ineptè faceret yea and affirming that S. Paul him self did foolishly if he spake there of other riche vvomeÌ„ Such a fansie he hath to make the Apostles not only maried men but that they caried about their vviues vvith them and that they vvere the Apostles vviues for so he translateth it Act. 1. v. 14. that returned vvith them after our Lords asceÌ„sion to Hierusalem Cum vxoribus and continued together in praier til the Holy Ghost came vpon them Whereas S. Luke there speaketh so euideÌ„tly of the other holy faithful women
false translation of the Greeke vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 The Bezites here are blamelesse vvho trāslate it vvord for vvord eunuches but they are more to blame in an other place vvhere in derogation of the priuilege and dignitie of Priests Mal. 2. v. 7. they translate thus The Priests lippes should preserue knovvledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they should secke the Lavv at his mouth vvhere in the Hebrue and Greeke it is as plaine as possibly can be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The infalsible iudgemēt of the Priests in questions of religion The Priests lippes shal keepe knovvledge and they shal seeke the Lavv at his mouth Vvhich is a maruelous priuilege giuen to the Priests of of the old Lavv for true determination of matters in controuersie and right expounding of the Lavv as vve reade more fully Deutero 17. Vvhere they are commaunded vnder paine of death to stand to the Priests iudgement vvhich in this place God by the Prophet Malachie calleth his couenant vvith Leui and that he vvil haue it to stand v. 4. to vvit in the nevv Testamēt vvhere Peter hath such priuilege for him and his successors that his faith shal not faile vvhere the holy Ghost is president in the Councels of Bishops and Priests Al vvhich these Heretikes vvould deface and defeate by translating the vvordes othervvise then the holy Ghost hath spoken them 18 And vvhen the Prophet addeth immediatly the cause of this singular prerogatiue of the Priest quia angelus Domini exercituum est because he is the Angel of the Lorde of hostes vvhich is also a wonderful dignitie so to be called they after their cold maner of profane trāslation say because he is the messenger of the Lord of hostes So doe they in the next chapter call S. Iohn the Baptist messenger Malach. 3. v. 1. vvhere the Scripture no doubt speaketh more honorably of him as being Christs precursor then of a messenger vvhich is a terme for postes also and lackies The Scripture I say speaketh thus of S. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angelum meum Behold I send mine angel before thee and our Sauiour in the Gospel Mat. 11. Luc. 7 telling the people the vvonderful dignities of S. Iohn and that he vvas more then a prophet citeth this place and giueth this reason For this is he of vvhom it is vvritten Behold I send mine Angel before thee Vvhich S. Hierom calleth meritorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comment in hunc locum the encrease and augmenting of Iohns merites or priuileges that in Malachie he is called an Angel Hom. 6. in Euang. S. Gregorie saith he vvhich came to bring tidings of Christ him self vvas vvorthely called an Angel that in his very name there might be a dignitie and al the fathers and al vvit and reason conceiue a great excellencie in this name only our profane Protestants that thinke of al diuine things and persons most basely translate accordingly euen in the foresaid Gospel also making our Sauiour to say that Iohn vvas more then a prophet because he vvas a messenger Yea vvhere our Sauiour him self is called Malach. 3. v. 1. Angelus Testamenti the Angel of the Testament there they translate the messenger of the couenant 19 If S. Hierom in al these places had translated nūtium then the English vvere messenger but translating it angelum and the Church and al antiquitie so reading and expounding it as a terme of more dignitie excellencie c See Apoc. c. 2. and 3. in the English Bibl. 1562. To the messenger of the congregation c. Angelo Ecclesia vvhat meane these base companions to disgrace the very eloquence of the Scripture vvhich by such termes of amplification vvould speake more significantly and emphatically vvhat meane they I say that so inueigh against Castaleo for his profanenesse them selues to say for Angel Messenger for Apostle Legate or Embassadour and the like Are they afraid lest by calling men Angels it vvould be mistaken as though they vvere Angels in deede by nature then S. Paul spake dangerously vvhen he said to the Galatians Gal. 4. v. 14. As Gods Angel you receiued me as Christ Iesus But to procede 20 It is much for the authoritie and dignitie of Gods Priests that they do binde and loose and execute al Ecclesiastical function as in the person povver of Christ vvhose ministers they are So S. Paul saith 2 Cor. 2. v. 10. that vvhen he pardoned or released the penance of the incestuous Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did it in the person of Christ that is as S. Ambrose expoundeth it in the name of Christ in his steede as his Vicar and deputie but they translate it In the sight of Christ Vvhere it is euident they can not pretend the Greeke if there be ambiguitie in the Greeke the Apostle him self taketh it avvay interpreting him self in the very same case whē he excōmunicateth the said incestuous person saying that he doth it 1 Cor. 5. v. 4. in the name and vvith the vertue of our Lord Iesus Christ so expounding vvhat he meaneth also in this place 21 And it may be that for some such purpose they change the auncient and accustomed reading in these vvordes of S. Matthevv Ex te enim exiet dux qui regat populum meum Israel Mat. 2. translating thus no. Test 1580. Out of thee shal come the Gouernour that shal feede my people Israel for that shal rule my people Israel This is certaine that it is a false translation because the Prophets vvordes Mich. 5. cited by S. Matthevv both in Hebrue Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie only a ruler or Gouernour not a Pastor or feeder Therfore it is either a great ouersight vvhich is a small matter in cōparison of the least corruption or rather because they doe the like Act. 20. v. 28 it is done to suppresse the significatiō of Ecclesiastical povver and gouernement that concurreth vvith feeding first in Christ and from him in his Apostles and Pastors of the Church both vvhich are here signified in this one Greeke vvord to vvit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ our Sauiour shal rule and feede Psal 2. Apoc. 2. v. 27 yea he shal rule in a rod of yron and from him Peter and the rest by his cōmission giuen in the same vvord feede and rule my sheepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 21 yea and that in a rod of yron as vvhen he strooke Ananias and Sapphîra to corporal death Act. 5. 1 Cor. 4. v. 21. c. 5. v. 5. 2 Cor. 10. v. 4. 8. as his successors doe the like offenders to spiritual destruction vnles they repent by the terrible rod of excōmunication This is imported in the double signification of the Greeke vvord vvhich they to diminish Ecclesiastical authoritie they translate feede then rule or
gouerne 22 To the diminishing of this Ecclesiastical authoritie in the later end of the reigne of king Henrie the eight during the reigne of king Edvvard the sixt the only translation of their English Bibles vvas Submit your selues vnto al maner ordināce of man vvhether it be VNTO THE KING 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS TO THE CHEEFE HEAD 1 Pet. 2. Vvhere in this Queenes time the later translatours can not finde those wordes novv in the Greeke but do trāslate thus Bibl. 1577. 1579. To the king as hauing preeminence or to the king as the Superior Vvhy so because then the King had first taken vpon him this name of Supreme head of the Church and therfore they flattered both him and his sonne til their heresie vvas planted making the holy Scripture to say that the king vvas the Cheefe head vvhich is al one vvith supreme head but novv being better aduised in that point by Caluin I suppose and the Lutherans of Magdeburge Calu. in c. 7. Amos. Magdeb. in praef Cent. 7. fo 9.10.11 vvho doe ioyntly inueigh against such title and Caluin against that by name vvhich vvas first giuen to king Henrie the eight and because they may be bolder vvith a Queene then vvith a king and because novv they thinke their kingdom is vvel established therfore they suppresse this title in their later translations vvould take it from her altogether if they could to aduance their ovvne Ecclesiastical iurisdiction vvithout any dependence of the Queenes supreme gouernement of their church vvhich in their conscience if they be true Caluinists or Lutherans or mixt of both they do and must mislike 23 But hovvsoeuer that be let them iustifie their translation or confesse their fault and as for the kings supremacie ouer the Church if they make any doubt let them read S. Ignatius vvordes Epist 7. ad Smyrnenses who vvas in the Apostles time euen vvhen S. Peter gaue the foresaid admonition of subiection to the king and knevv very vvel hovv far his preeminence extended and therfore saith plainely in notorious vvordes that vve must first honour God then the Bishop thē the king because in al thinges nothing is comparable to God in the Church nothing greater then the Bishop vvho is consecrated to God for the saluation of the vvhole vvorld and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among magistrates temporal rulers none is like the king See his b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other vvordes immediatly folovving vvhere he preferreth the Bishops office before the kings and al other thinges of price among men 24 But in the former sentence of S. Peter though they haue altered their translation about the kings headship yet there is one corruption remaining still in these vvordes Submit your selues VNTO AL MANER ORDINANCE OF MAN Vvhereas in the Greeke it is vvord for vvord as in the old vulgar Latin translation omni humanae creaturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as vve haue translated to euery humane creature meaning temporal Princes and Magistrates 1 Pet. 2. v. 13.14 as is plaine by the exemplification immediatly folovving of king and dukes and other sent or appointed by him But they in fauour of their temporal statutes actes of Parliament Proclamations Iniunctions made against the Catholike religion do translate all vvith one consent Submit your selues to al maner ordinance of man Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ordinance or is it al one to be obedient to euery one of our Princes and to al maner ordinance of the said Princes 25 A strange case and much to be considered hovv they vvring and vvrest the holy Scriptures this vvay and that vvay and euery vvay to serue their heretical procedings For vvhen the question is of due obedience to Ecclesiastical canons and decrees of the Church and general Councels vvhere the holy Ghost by Christs promis is assistant and vvhereof it is said Mat. 18. If he heare not the Church let him be vnto thee as an hethen Publicant and He that heareth you heareth me Luc. 10. he that despiseth you despiseth me there they crie out aloud and odiously terme al such ordinances Mens traditions and commaundements of men most despitefully contemne and condemne them but here for obedience vnto tēporal edictes Patliament-statutes daily enacted in fauour of their schisme and heresies they once malitiously forged and still vvickedly reteine vvithout alteration a text of their ovvne making the Apostle to commaund submission vnto al maner ordināce of man vvhereof hath ensued the false crime of treason and cruel death for the same vpon those innocent men and glorious martyrs that chose to obey God and his Churches holy ordinances rather then mans statutes and lavves directly against the same CHAP. XVI Heretical translation against the Sacrament of MATRIMONIE 1 BVT as they are iniurious translatours to the sacred Order of Priesthod so a mā vvould thinke they should be very frendly to the Sacrament of Matrimonie for they would seeme to make more of Matrimonie then vve doe making it equal at the least vvith virginitie Yet the truth is vve make it or rather the Church of God esteemeth it as a holy Sacrament they doe not as giuing grace to the maried persons to liue together in loue concord and fidelitie they acknovvledge no such thing So that Matrimonie vvith them is highly esteemed in respect of the flesh or to say the best only for a ciuil cōtract as it is among Iewes Pagans but as it is peculiar to Christians and as S. Augustine saith in the sanctification also and holines of a Sacrament they make no account of it but flatly deny it 2 And to this purpose they translate in the epistle to the Ephesians 5. vvhere the Apostle speaketh of Matrimonie This is a great secrete Sacramentū hoc magnū est Vvhereas the Latin Church and al the Doctors thereof haue euer read This is a great Sacrament the Greeke Church and al the fathers thereof This is a great mysterie because that vvhich is in Greeke mysterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Latin Sacrament contrarievvise the vvordes in both tongues being equiualent so that if one be taken in the large signification the other also as Apoc. 17. I vvil shevv thee the sacramet of the vvoman Sacramentū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vvil shevv thee the mysterie of the vvoman and so in sundrie places againe if one be restrained from the larger signification and peculiarly applied signifie the Sacraments of the Church the other also As the Sacrament of the body and bloud of Christ or the Mysterie of the body and bloud of Christ Duo Sacramenta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Caluinists in their Latin and Greeke Catechisme say tvvo Sacraments or tvvo Mysteries 3 This being so vvhat is the fault of their translation in the place aforesaid this that they translate neither Sacrament nor Mysterie As for the vvord