to the vvhich he subscribed decreeth Can. 24. That in the Sacraments of the body and bloud of Christ there be no more offered then our Lord him self deliuered that is bread and vvine mingled vvith vvater Vvhich the sixth general Councel of Constantinople repeating and confirming addeth If therfore any Bishop or Priest doe not according to the order giuen by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingling vvater vvith vvine but offer an vnmingled sacrifice let him be deposed c. But of these speaches al Councels be full vvhere vve vvould gladly knovv of these nevv Translatours hovv Presbyter must be translated either an Elder or a Priest 18 Do not al the fathers speake after the same maner making alvvaies this distinction of Bishop and Priest as of the first and second degree Ep. 2. ad Trallianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignatius the Apostles scholer doth he not place Presbyterium as he calleth it and Presbyteros Priests or the College of Priests next after Bishops and Deacons in the third place repeating it no lesse then thrise in one Epistle commending the dignitie of all three vnto the people Comment in c. 7. Micheae doth not S. Hierom the very same saying Let vs honour a Bishop do reuerence to a Priest rise vp to a Deacon Ep. 85. ad Euagrium And vvhen he saith that as Aaron and his sonnes and the Leuites vvere in the Temple so are Bishops Priests Deacons in the Church for place and degree And in an other place speaking of the outrages done by the Vandals and such like Epitaph Nepotiani c. 9. Bishops vvere taken Priests slaine and diuers of other Ecclesiastical orders Churches ouerthrovven the altars of Christ made stables for horses the relikes of Martyrs digged vp c. Vvhen he saith of Nepotian fit Clericus per solitos gradus Presbyter ordinatur he becōmeth a man of the Clergie and by the accustomed degrees is made vvhat a Priest or an Elder vvhen he saith Mihi ante Presbyterum sedere non licet c. doth he meane he could not sit aboue an Elder or aboue a Priest him self as then being not Priest Vvhen he and Vincentius as S. Epiphanius vvriteth of reuerence to the degree Ep. 60 apud Hiero. ca. 1. vvere hardly induced to be made Presbyteri did they refuse the Eldership Vvhat vvas the matter that Iohn the B. of Hierusalem seemed to be so much offended vvith Epiphanius and S. Hierom Ep. 1 ad Heliod vvas it not because Epiphanius made Paulianus S. Hieroms brother Priest vvithin the said Iohns Diocese 19 Vvhen al antiquitie saith Hieronymus Presbyter Cecilius Presbyter Ruffinus Presbyter Philippus Iuuencus Hesychius Beda Presbyteri and vvhen S. Hierom so often in his Cataloge saith Such a man Presbyter is it not for distinction of a certaine order to signifie that they vvere Priests and not Bishops namely vvhen he saith of S. Chrysostom Ioannes Presbyter Antiochenus doth he not meane he vvas as then but a Priest of Antioche Vvould he haue said so if he had vvritten of him after he vvas Bishop of Constantinople 20 But of al other places vve vvould desire these gay trāslatours to trāslate this one place of S. Augustine speaking of him self a Bishop and S. Hierom a Priest Inter Epistolas Hiero. Ep. 97 in fine Quanquā enim secundum honorum vocabula quaeiam Ecclesia vsus obtinuit Episcopatus Presbyterio maior sit tamen in multis rebus Augustinus Hieronymo minor est Is not this the English thereof For although according to the titles or names of honour which now by vse of the Church haue preuailed the degree of Bishop be greater thē Priesthod yet in many things Augustine is lesse thē Hierom. or doth it like thē to trāslate it thus The degree of Bishop is greater then Eldership c Againe against Iulian the Heretike vvhen he hath brought many testimonies of the holy Doctors that vvere all Bishops as of SS Cyprian Ambrose Basil Nazianzene Chrysostom at length he cōmeth to S. Hierom vvho vvas no Bishop Lib. 1. ca. 2. in fine and saith Nec sanctum Hieronymum quia Presbyter fuit contemnendum arbitreris that is Neither must thou thinke that S. Hierom because he vvas but a Priest therfore is to be contemned vvhose diuine eloquence hath shined to vs from the East euen to the vvest like a lampe and so forth to his great cōmendation Here is a plaine distinction of an inferiour degree to a Bishop for the which the Heretike Iuliān did easily contemne him Is not S. Cyprian full of the like places is not al antiquitie so full that vvhiles I proue this me thinketh I proue nothing els but that snovv is vvhite 21 In al vvhich places if they vvil translate Elder and yet make the same a common name to all Ecclesiastical degrees Annot. in 1 Pet. 5. as Beza defineth it let the indifferent Reader consider the absurde cōfusion or rather the impossibilitie thereof if not but they vvill graunt in al these places it signifieth Priest and so is meant then vve must beate them vvith Bezaes rod of reprehension against Castaleon Bezaes vvordes in the place aboue alleaged that vve can not dissemble the boldnes of these mē vvhich vvould God it rested vvithin the custom of wordes onely and vvere not important matter concerning their Heresie These men therfore touching the vvord Priest though vsed of sacred vvriters in the mysterie of the nevv Testamēt and for so many yeres after by the secrete consent of al Churches consecrated to this one Sacrāment so that it is novv grovven to be the proper vulgar speach almost of al Nations Prete Prebstre Priest yet they dare presume rashly to change it and in place thereof to vse the vvord Elder delicate men forsooth yea vvorse a great deale because these do it for heresie not for delicacie vvhich neither are moued vvith the perpetual authoritie of so many ages nor by the daily custom of the vulgar speach can be brought to thinke that lavvful for Diuines vvhich all 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 any auncient vvriter as that the old Latin Translatour saith Senior and Seniores for * Presbyter for a Priest Baptismus for the Sacrament of Baptisme that vvhich vvas to them as it vvere nevv to vs is old and euen then that the self same vvordes vvhich vve novv vse were more familiar to the Church it is euident because it is very seldom that they speake othervvise 22 Thus vve haue repeated Bezaes vvordes againe onely changing the vvord Baptisme into Priest because the case is all one so vn vvittingly Beza the successor of Caluin in Geneua hath giuen plaine sentence against our English Translatours in al such cases as they go from
Gen. 1. 9. Noe and his children saying Increase and multiplie vvhen he blessed the children of Israël and they multiplied excedingly vvhen he blessed the later things of Iob more then the first Iob. 42. Vvas this also a giuing of thankes and not an effectual blessing vpon these creatures Vvhat vvil they say or vvhat difference vvil they make As God blessed here so he vvas God and man that blessed the loaues and fishes there If they vvil say he did it as man and therfore it was a giuing of thankes to God his father to omit that he blessed them as he multiplied them that is rather according to his diuine nature then humane vve aske them vvhen he blessed as man vvas it alvvaies giuing of thankes he blessed the litle children he blessed his disciples Luc. 24. vvhen he ascended vvas this giuing thākes for them as Beza expoundeth his blessing of the loaues fishes Vvhen * Beza loco citato vve blesse the table or the meate vpon the table vvhen S. Paul saith 1 Timoth. 4. al meate is lavvful that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word cā neuer signifie giuing thankes is sanctified by the vvord by praier is al this nothing but giuing thankes So saith Beza in expresse vvordes 3 Vve goe forvvard and proue the contrarie yet more manifestly in the very matter of the B. Sacrament for the vvhich they multiplie al the foresaid absurdities Vve tell them that S. Paul saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice of blessing vvhich vve blesse is it not c. hovv could he speake more plainely that the chalice or cuppe meaning that in the cuppe is blessed Vvhich S. Cyprian de Corn. Do. explicateth thus Calix solenni benedictione sacratus The Chalice consecrated by solemne blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenius thus The Chalice vvhich blessing vve prepare that is which vve blesse so prepare for so it must signifie not as Beza vvould haue it Annot. in 1 Cor. 10. v. 16. vvhich vvith thankes giuing vve prepare and that I proue by his ovvne vvordes immediatly before vvhere he saith that the Greeke vvord being vsed of the Apostle transitiuely that is vvith a case folovving can not signifie giuing thankes Hovv then can it so signifie in Oecumenius vvordes vvho doth interprete the Apostles meaning by the Apostles ovvne vvordes and phrase yea that you may note a notorious contradiction hovv doth Beza then in the place of Luke before alleaged vvhere the same Greeke vvord is a plaine transitiue as in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place expound it of giuing thankes for the bread and fishes A lyer they say must be mindeful to make his tale agree in euery point He that before forced the vvord in euery sentēce to be nothing els but thankes giuing euen vvhen it vvas a plaine transitiue novv confesseth that he neuer read it in that signification vvhen it is a transitiue and so vve haue that the blessing of the cuppe or of the bread is not giuing thankes as they either translate or interprete it 4 And surely in the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is most euident that it signifieth in this case the blessing consecration of the creature or element in so much that S. Basil and S. Chrysostom in their Liturgies or Masses say thus by the same Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse ô Lord the sacred bread and Blesse ô Lord the sacred cuppe and vvhy or to vvhat effect It folovveth changing it by the holy Spirit Vvhere is signified the transmutation and cōsecration thereof into the body and bloud But in the other vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be some questiō because it signifieth properly to giue thankes and therfore may seeme to be referred to God only and not to the element and creature But this also vve finde contrarie in the Greeke fathers vvho vse this vvord also transitiuely saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panem calicem eucharistisatos or panem in quo gratiae act ae sunt that is the bread and the cuppe made the Eucharist the bread ouer vvhich thankes are giuen that is vvhich by the vvord of praier and thankes-giuing is made a consecrated meate the flesh and bloud of Christ as S. Iustine in fine 2 Apolgo and S. Irenaeus li. 4.34 in the same places expound it Vvhereas it may also signifie that for vvhich thankes are giuen in that most solemne sacrifice of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Denys in one place seemeth to take it Eccl. Hier. c. 3 in fine Vvho in the self same chapter speaketh of the consecration thereof most euidently 5 Vvhereby vve haue to note that the Heretikes in vrging the vvord Eucharist as mere thankes-giuing thereby to take away blessing and consecration of the elements of bread and vvine do vnlearnedly and deceitfully because al the fathers make mention of both S. Paul also calleth it blessing of the chalice which the Euāgelists call giuing of thankes Vvhose vvordes Theophylacte explicateth thus THE CHALICE OF BLESSING that is of the Eucharist For holding it in our handes vve blesse it giue thankes to him that shed his bloud for vs. See here both blessing Eucharist blessing the chalice and thankes-giuing to Christ Liturg. S. Iac. Basil Chrys S. Iames and the Greeke fathers in their Liturgies put both vvordes in the consecration of eche element saying thus giuing thankes sanctifying breaking and giuing thankes blessing sanctifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking the cuppe giuing thankes sanctifying blessing filling it vvith the boly Ghost he gaue it to vs his Disciples S. Chrysostom vvho in many places of his vvorkes speaketh much of thankes-giuing in these holy mysteries Hom. 2. in Tim. 2. Hom. 83. in Mat. Ho. de Iuda proditore doth he not as often speake of the blessing consecration yea and the transmutation thereof that vvith vvhat vvordes and by vvhat povver it is done Doth not S. Augustine say of the same Aug. ep 59. benedicitur sanctificatur it is blessed and sanctified vvho often speaketh of the solemne giuing of thankes in the sacrifice of the Church De bone viduit c. 16. Doth not the Church at this day vse the very same termes as in S. Augustines time Gratias agamus Domino Deo nostro Let vs giue thankes to the Lord our God and Verè dignum iustum est semper vbique tibigratias agere c. It is very meete and right alvvaies and in al places to giue thee thankes Vvhich the Greeke Church also in their Liturgies expresse most aboundantly yet doth there folovv blessing consecration and vvhatsoeuer S. Ambrose describeth to be done in this holy sacrifice touching this point vvriting thereof most excellently in his booke de ijs qui initiantur mysterijs c. 9. 6 Of al vvhich this is the conclusion that the Eucharist is a solemne name taken of the vvord 〈◊〉
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
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
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
Sacrament they are excused because they translate not the Latin but translating the Greeke vvhy faid they not Mysterie vvhich is the Greeke vvord here in the Apostle I meane vvhy said they not of Matrimonie This is a great Mysterie No doubt there can be no other cause but to auoid both those vvordes vvhich are vsed in the Latin and Greeke Church to signifie the Sacraments For in the Greeke Church the Sacrament of the body and bloud it self is called but a mysterie or mysteries vvhich yet the Protestants them selues call a true Sacrament Therfore if they should haue called Matrimonie also by that name it might easily haue sounded to be a Sacrament also Vvere it honest or lavvfull to translate Baptis◠I vvash or Baptismus vvashing or Euāgeliū good nevves yet the vvords prophanely taken signifie no more But in saying it is a great secrete they put it out of doubt that it shal not be so taken 4 They vvil say vnto me Is not euery sacrament and mysterie in english a secrete yes as Angel is a messenger and Apostle one that is sent but vvhen the holy Scripture vseth these vvordes to signifie more excellent and diuine thinges then those of the common sort doth it become translators to vse baser termes in steede therof and so to disgrace the vvriting meaning of the holy Ghost I appeale to them selues when they translate this vvord in other places vvhether they say not thus And vvithout doubt great was that MYSTERIE of godlines 1 Tim. ◠God was shewed manifestly in the flesh c. againe The MYSTERIE vvhich hath beene hid since the vvorld began Col. 1. v. 26. Eph. 3. v. 9. 1 Cor. 15. v. 51. but novv is opened to his sainctes againe I shevv you a MYSTERIE vve shal not al sleepe but vve shal al be changed and the like Vvhere if they should trāslate secrete in steede of mysterie as the Bezites doe in one of these places saying I vvil shevv you a secrete thing vvhat a disgracing and debasing vvere it to those high mysteries there signified And if it vvere so in these is it not so in Matrimonie vvhich the Apostle maketh such a mysterie that it representeth no lesse matter then Christ and his Church and vvhatsoeuer is most excellent in that coniunction Novv then if in al other places of high mysterie they translate it also mysterie as it is in the Greeke and only in Matrimonie do not so but say rather This is a great secrete vsing so base a terme in so high excellent a mysterie must vve not needes thinke as no doubt it is that they doe it because of their Heretical opinion against the Sacrament of Matrimonie and for their base estimation thereof 5 But they vvil yet replie againe aske vs vvhat vve gaine by translating it either Sacrament or mysterie Doth that make it one of the Sacraments properly so called to vvit such a Sacrament as Baptisme is no surely but hovvsoeuer vve gaine othervvise at least vve gaine the commendation of trew translators vvhether it make vvith vs or against vs. for othervvise it is not the name that maketh it such a peculiar Sacrament for as is said before Sacrament is a general name in Scripture to other things neither do vve therfore so translate it as though it vvere forthvvith one of the 7 Sacraments because of the name but as in other places vvheresoeuer vve finde this vvord in the Latin vve translate it Sacrament as in the Apocalypse Apoc. 17. the Sacrament of the vvoman so finding it here vve do here also so translate it and as for the diuers taking of it here and els vvhere that vve examine other vvise by circumstance of the text and by the Churches and Doctors interpretation and vve finde that here it is taken for a Sacrament in that sense as vve say seuen Sacraments not so in the other places 6 As vvhen vve read this name Iesus in Scripture common to our Sauiour and to other men vve transtate it alvvaies alike Iesus but vvhen it is b Iude. v. 5. IESVS Christ and vvhen some other Iesus c Act. 7. v. 45. Colos 4. v. 11. vve knovv by other circumstances likevvise presuppose Baptisme in the Scripture vvere called a sacrament yet the Protestants them selues would not nor could thereby conclude that it vvere one of their tvvo Sacraments yet I trovv they vvould not auoid to translate it by the vvord sacrament if they foud it so called euen so vve finding Matrimonie so called do so translate it neither concluding thereby that it is one of the Seuen nor yet suppressing the name vvhich no doubt gaue some occasion to the Church and the holy doctors to esteeme it as one of the Seuen They cōtrarievvise as though it vvere neuer so called suppresse the name altogether calling it a secrete to put it out of al question that it is no Sacrament vvhich they vvould not haue done if the Scripture had said of Baptisme or the Eucharist This is a great Sacrament So partial they are to their ovvne opinions CHAP. XVII Heretical translation against the B. S ACRAMENT and SACRIFICE and ALTARS 1 NOvv let vs see concerning the Eucharist vvhich they allovv for a Sacrament hovv they handle the matter to the disgracing and defacing of the same also They take avvay the operation and efficacie of Christes blessing pronounced vpon the bread vvine making it only a thankes-giuing to God and to this purpose they translate more gladly thankes-giuing then blessing as Matth. 26. the Greeke vvordes being tvvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bib. 1562. 1577. the one signifying properly to blesse the other to giue thankes they translate both thus vvhen he had giuen thankes likevvise Marc. 14. in the Bible printed 1562. And vvhen they translate it blessing they meane nothing els but giuing thankes Great difference in the scriptures betvvene blessing and geuing of thankes as Beza telleth vs in his Annotations Mat. 26. v. 26. We reply and by most manifest Scripture proue vnto them that the former Greeke vvord doth not signifie thankes-giuing properly but blessing and a blessing of creatures to the operation of some great effect in them as vvhē Christ tooke the fiue loaues tvvo fishes to multiplie them Benedixit cis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno. in 9. Luc. v. 16. he blessed them Luc. 9. Vvhat say they to this thinke you Doth not the Greeke vvord here plainely signifie blessing of creatures No saith Beza no doubt but here also it signifieth giuing thankes Hovv Beza he addeth Not as though Christ had giuen thankes to the bread for that vvere to absurd but vve must mollifie this interpretation thus that he gaue thankes to God the father for the loaues and the fishes Is not this a notable exposition of these vvordes benedixit cis 2 Vve aske him in the like cases vvhen God blessed Adam and Eue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because this Sacrament and sacrifice is blessed and consecrated vvith praier thankes-giuing as S. Iustine speaketh and because in this sacrifice so blessed and consecrated into the body and bloud of Christ him vve offer vp a most acceptable oblation of thankes-giuing and a memorie of al Gods maruelous benefites tovvard vs. In this sense the fathers and the holy Church speake of the Eucharist including al the rest to vvit Sacrament sacrifice blessing consecration vvithout vvhich this vvere no more to be called Eucharist then any other common giuing of thakes as S. Irenaeus doth plainely signifie vvhen he declareth hat being before bread Li. 4. c. 34. and receiuing the inuocation of God ouer it novv is no more common bread but the Eucharist consisting of tvvo things the earthly and the heauenly So that it is made the Eucharist by circumstance of solemne vvordes and ceremonies therfore is not a mere giuing of thankes and further vve learne that S. Iustines and S. Irenaeus vvordes before alleaged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis calix Eucharistisatus signifie the bread and chalice made the Eucharist and consequently vve learne that the actiue thereof is by thankes-giuing to make the Eucharist and because the other vvord of blessing this of thankes-giuing are vsed indifferently one for an other in Christs action about this Sacrament vve learne vndoubtedly that vvhen it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is blessing giuing thankes he made the Eucharist of his body and bloud that is the Sacrament and Sacrifice of a singular thankesgiuing vvhich as S. Augustine often is vvont to say the faithful only do knovv vnderstand in the sacrifice of the Church and because the faithful only vnderstand therfore the Protestants and Caluinistes are so ignorant in this mysterie that to take away al the dignitie thereof they bend both their expositions and translations 7 After they haue turned blessing or consecration into bare thankes-giuing vvhich is one steppe tovvard the denying of the real presence they come neerer and so include Christ in heauen that he can not be vvithal vpon the altar translating thus Vvhom heauen must conteine vntil the times that althings be restored Act. 3. v. 21. and yet Beza vvorse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad rat camp pag. 43. and he that alleageth him M. Vvhitakers vvho must be conteined in heauen Vvhich is so far from the Greeke that not only Illyricus the Luthera but Caluin him self doth not like it Beza protesteth that he so trāslateth of purpose to keepe Christs presence from the altar and vve maruel the lesse because vve are wel acquainted vvith many the like his impudēt Protestatiōs M. Vvhitak only vve do maruel at that he should be either so deceiued by an other mans translation or him self be so ouerseen in the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he knovveth not a mere deponent and onely deponent from a passiue 8 This doth not become him that * Ibid. pa. 84. obiecteth ignorance of the Greeke to an other man and that after he had vvel tried by publike conference If he had not yet tried him he presumed to belye him before he knevv him that he vvas not ignorant so obiecteth it as though he knevv not three vvordes in that tongue vvhereas he had heard him reade interpret S. Basil not the easiest of the Greeke Doctors This is palpable impudencie and a face that can not blush and ful of malice against the sainctes of God vvho if they knevv not a vvord in the Greeke tongue vvere neuer the vvorse nor the lesse learned but among fooles and children that esteeme learning by such trifles vvhich Grammarians knovv far better then great Diuines For vvere not he a vvise man that vvould prefer one Maister Humfrey Maister Fulke Maister Whitakers or some of vs poore mē because vve haue a litle smack in the three tonges before S. Chrysostom S. Basil S. Augustin S. Gregorie or S. Thomas that vnderstoode vvel none but one Hovvbeit if they esteeme learning by knovvledge of the tongues they vvil not I trovv compare vvith Catholikes either of former time or of these later age specially since their nevv Gospel began if they vvil cōpare with vs herein for their simple credite vve may perhaps giue them occasion ere it be long to muster their men al at once if they dare shevv their face before our campe of excellent Hebricians Grecians Latinistes of absolute linguistes in the Chaldoe Syriake Arabike c. vvhom they must needes confesse to haue been and to be euen at this day their Maisters and teachers 9 But to returne to you M. Vvhitakers greater is your fault in diuinitie then in the tonges vvhen you make your argument against the real presence out of this place as out of the Scripture S. Peter vvhereas they are Bezas vvordes and not S. Peters Againe vvhether you take Bezas vvordes or S. Peters your argument faileth very much when you conclude that Christs natural body is not in the Sacrament because it is placed and conteined in heauen For S. Chrysostom telleth you Ho. 2 ad po Antioch that Christ ascending into heauen both left vs his flesh and yet ascending hath the same and againe O miracle saith he Li. 3 de Sacerdotio He that sitteth aboue vvith the Father in the same moment of time is handled vvith the handes of al. This is the faith of the auncient fathers M. Whitakers and this is the Catholike faith and this is I trovv an other maner of faith and far greater thus to beleeue the presence of Christ in both places at once because he is omnipotent and hath said the vvord then your faith vvhereof you boast so much vvhich beleeueth no further then that he is ascended and that therfore he cannot be present vpon the altar nor dispose of his body as he list 10 Againe it is a very famous place for the real presence of the bloud vvhich vve haue handled at large * Chap. 1. numb 38. els vvhere but here also must be breifely touched vvhen our Sauiour saith Luc. 22. This is the Chalice the nevv Testamēt in my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich Chalice is shed for you For so vvhich must needes be referred according to the Greeke In which speache Chalice must needes be taken for that in the chalice and that in the chalice must needes be the bloud of Christ not wine because his bloud only vvas shed for vs. so vve do plainely proue the real presence according as S. Chrysostom also said in 1 Cor. ca. 10. ho. 24. Hoc quod est in calice illud est quod fluxit de latere That vvhich is in the Chalice is the same that gushed out of his side Al vvhich most necessarie deduction Beza vvould defeate by saying the Greeke is corrupted in al the copies that
are extant in the vvorld and by trāslating thus cleane othervvise then the Greeke vvil beare This cuppe is the nevv Testamēt in my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich bloud is shed for you 11 But what pertaineth this to the English Heretikes Who translate Vvhich is shed so indifferētly that it may signifie Vvhich cuppe or vvhich bloud is shed Thus far it pertaineth Ad rat Cāp pag. 34. because they do not only defend this translatiō by al meanes but they tel vs plainely namely Fulke that they referre vvhich to the vvord bloud and not to the vvord cuppe Against D. Sand. Rocke pag. 309. euen as Beza doth asking vs vvhat Grammarian vvould referre it othervvise in vvhich questiō he sheweth him self a very simple Grāmariā in the Greeke or a madde heretike that either knovveth not or vvil not knovv that in the Greeke it can not be so referred and consequently neither in latin nor English vvhich in true translation must folovv the Greeke but of these and other their foule and manifold shiftes to auoid this place * Chap. 1. nu 37.38 c. I haue spokē in an other place of this booke 12 Only M. Whitakers to say truely hath brought somevvhat to the purpose Pag. 35. to vvit that S. Basil readeth the Greeke as they translate But he doth vvel to make light of it because it is euident that S. Basil cited not the text of the Euangelist but the sense vvhich Beza noteth to be the custom of the auncient fathers Praef. in no. Test an 1556. telling vs vvithal that therfore the reading of the fathers is no certaine rule to reforme or alter the wordes of Scripture according to the same and it is very like that if Beza or Fulke his aduocate had thought S. Basils reading of any importance they vvould haue vsed it long since rather then so many other shiftes and so absurd as they doe vnles vve may thinke they knevv it not and therfore could not vse it But for S Basil according to the sense he citeth it very truely for vvhether vve say the Cuppe that is shed or the bloud that is shed both signifieth the bloud of Christ shed for vs as S. Basil citeth it the differēce is that referring it to the cuppe as S. Luke hath it it signifieth the bloud both present in the cuppe and also then shed in a Sacrament at the last supper but referring it to the vvord bloud as S. Basil doth as they translate it may signifie the bloud shed on the crosse also yea as these translatours meane and vvould haue it only that on the Crosse not considering that the Greeke vvord is the present tense and therfore rather signifieth the present sheding of his bloud then in mystical sacrifice then the other visible sheding thereof vvhich vvas to come in the future tense Lastly they translate S. Lukes Gospel and not S. Basil and therfore not folovving S. Luke they are false translators hovvsoeuer S. Basil readeth 13 As this falshod is both against Sacrament and Sacrifice so against the Sacrifice also of the altar it is that they controule S. Hieroms translation in the old Testament concerning the sacrifice of Melchisedec The sacrifice of Melchisedec Vvho brought forth bread and vvine Gen. 14. v. 18. that is offered or sacrificed bread vvine vvhich vve proue to be the true sense and interpretation that this bringing forth of bread vvine vvas sacrificing thereof not only by al the fathers expositions that vvrite of Melchisedeks priesthod Cypr. epist 63. Epiph. har 55. 79. Hiero. in Mat. 26. in epist ad Euagrium by the Hebrue vvord vvhich is a vvord of sacrifice Iud. 6. v. 18 and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pet. Galat li. 10 c. 4. et 5. et Chro. Genebrardi pag. 13. by the greatest Rabbines and Hebricians that vvrite thereof but vve proue it also by these vvordes of the very text it self He brought forth bread and vvine for he vvas the Priest of God most high Vvhich reason immediatly folovving Because he vvas Gods Priest proueth euidētly that he brought it not forth in cōmon maner as any other man might haue done but as Gods Priest vvhose office is to offer sacrifice This cōsequence is so plaine that for auoiding thereof the Aduersaries vvil not haue it translated in any vvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he vvas the Priest as though the Scripture gaue a reason vvhy he brought forth bread and vvine but and he vvas a Priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvrangling about the signification of the Hebrue coniunction 14 Vvherein the reader may see their exceding partiality wilfulnes For besides infinite like places of Scripture whereby vve do easily shevv that this Hebrue particle is vsed to giue a reason or cause of a thing them selues also in an other place proue it for vs Beza annot in 1 Luc. v. 42. and that by the authoritie of Theophylacte allegation of examples out of the Scripture no. Test an 1580. and translate accordingly thus Blessed art thou among vvomen because the fruite of thy vvombe is blessed Benedicta tu c. benedictus c. Let them giue vs a reason vvhy the said Coniunction is here by their translation quia or enim vvhere it vvas neuer so translated before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it must not be in any case in the other place of Genesis vvhere it hath been so translated and generally receiued euē in the primitiue Church In other places of Scripture also vvhich Theophylacte alleageth and many moe may be alleaged they cōfesse and like very vvell it should so signifie only in the place of Genesis Gen. 14. v. 18. they can not abide any such sense or translation thereof but He brought forth bread and vvine and he vvas the Priest c. not because he vvas the Priest Vvhat is the cause of this their dealing None other vndoubtedly and in al these cases I knocke at their consciences but that here they vvould auoid the necessarie sequele of Melchisedecks sacrifice vpon such translation vvhich typical sacrifice of bread and vvine if it should be graūted then vvould folow also a sacrifice of the nevv Testamēt made of bread and vvine ansvvering to the same and so vve should haue the sacrifice of the altar and their bare communion should be excluded 15 For vvhich purpose also their partial translation about altar and table is notorious For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of altar as they knovv very vvel both in the Hebrue and Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the custome of al peoples both Ievves and Pagans implying and importing sacrifice therfore vve in respect of the sacrifice of Christs body bloud say altar rather then table as al the auncient fathers Chrys ho. 53 ad po Antioch and ho. 20 in 2 Cor. and in Demōst que Christus sit Deus to
5. Nazianz. de Gorgonia sorore Basil in Liturg. Socrat. li. 1. Hist c. 20 25. Theodoret. hist li. 4. c. 20. Theophyl in 23 Mat. Cypr. epist 63. Optat. cont Parm. Aug. ep 86. li. 9. Confess c. 11 13. alibi saepe are wont to speake vvrite namely vvhen S. Hierom calleth the bodies or bones of SS Peter Paul the altars of Christ because of this sacrifice offered ouer and vpon the same though in respect of eating drinking the body and bloud it is also called a table so that vvith vs it is both an altar and a table vvhether it be of vvood or of stone but the Protestants because they make it only a communion of bread and vvine or a supper and no sacrifice therfore they call it table only and abhorre from the vvord altar as Papistical For the vvhich purpose in their first translation Bible an 1562. vvhen altars vvere then in digging dovvne through out England they translated vvith no lesse malice then they threvve them dovvne putting the vvord temple in steede of altar vvhich is so grosse a corruption that a man vvould haue thought it had been done by ouersight and not of purpose if they had not done it thrise immediatly vvithin tvvo chapters 1 Cor. 9. 10. saying Knovv you not that they vvhich vvaite of the TEMPLE are partakers of the TEMPLE and Are not they vvhich eate of the sacrifice partakers of the TEMPLE in al vvhich places the Apostles vvord in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 9. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altar and not temple and see here their notorious peeuishnes vvhere the Apostle saith temple there the same translation saith sacrifice vvhere the Apostle saith altar there it saith temple 16 Thus vve see hovv they suppresse the name of altar vvhere it should be novv let vs see how they put it in their translatiō vvhere it should not be this also they do thrise in one chapter that for to saue the honour of their communion table namely in the storie of Bel Dan. 14. v. 12.17.20 vvhere we haue it thrise called the table of that idol vnder vvhich Bels priests had made a priuie entrance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the king looked vpon the table and that they did eate vp such things as vvere vpon the table these vvicked trāslators fearing lest the name of Bels table might redound to the dishonour of their Communion table translate it altar See the Bib. 1562. and 1577. in al these places Vvherein I cannot but pitie their follie and vvonder excedingly hovv they could imagin it any disgrace either for table or altar if the I dols also had their tables and altars vvhereas S. Paul so plainely nameth both together The table of our Lord 1 Cor. 10. v. 21. and the table of Diuels If the table of Diuels vvhy not the table of Bel if that be no disgrace to the table of our Lord vvhy are you afraid of Bels table lest it should disgrace yours Or if you had no such feare then you must tell vs some other good reason of your vnreasonable trāslation in this place vvhy you translate altar for table that is chaulke for cheese 17 And here by the vvay the Reader may note an other exceding folly in them that thinke the name of table maketh against altar sacrifice their ovvne translation here condemning them vvhere they call Bels table an altar and S. Paul hauing said to the Corinthians the table of our Lord saith to the Hebrues * Haimo Oecumen of the self same vve haue an altar againe he saith the table of Diuels vvhich I am sure they wil not deny to haue been a true altar of I dololatrical sacrifice Malach. 1. v. 7. in one sentence it is called both altar table vvherevpon the Ievves offered their external and true sacrifices al the fathers both Greeke and Latin speaking of the sacrifice of the nevv Testamēt call that where vpon it is offered both altar table but the Greekes more often table the Latin fathers more often altar and vvhy or in vvhat respectes it is called both this and that vve haue before declared here might adde the very same out of S. Germanus Arch. B. of Constantinople in his Greeke commentaries called mystica theoria vpon the Liturgies or Masses of the Greeke fathers but to procede 18 There are also some places lesse euidēt yet such as smatche of the like heretical humor against the B. Sacrament In the prophet Hieremie c. 11. v. 19. vve reade thus according to the Latin and the Greeke Let vs cast * Lignum in panem eius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvood vpon his bread that is saith S. Hierom in comment huius loci the crosse vpon the body of our Sauiour For it is he that said I am the bread that descended from heauen Vvhere the Prophet so long before saying bread and meaning his body alludeth prophetically to his body in the B. Sacrament made of bread and vnder the forme of bread and therfore also called bread of the Apostle So that both in the Prophet and the Apostle 1 Cor. 10. his bread and his body is al one and lest vve should thinke that the bread only signifieth his body he saith let vs put the Crosse vpon his bread that is vpō his very natural body vvhich hung on the crosse Novv for these vvordes of the Prophet so vsual and vvel knovven in the Church and al antiquitie hovv thinke you do these nevv Maisters translate in one bible thus Let vs destroy the tree vvith the fruite therof An other vve vvil destroy his meate vvith vvood or as they should haue said rather the vvood vvith his meate Do you see how properly they agree vvhiles they seeke nouelties and forsake the auncient vsual translation 19 They vvil say the first Hebrue vvord can not be as S. Hierom translateth and as it is in the Greeke and as al antiquitie readeth but it must signifie Let vs destroy They say truely according to the Hebrue vvord vvhich novv is But is it not euidēt thereby that the Hebrue vvord novv is not the same vvhich the Septuaginta trāslated into Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittamus and S. Hierom into Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently the Hebrue is altered and corrupted from the original copie vvhich they had perhaps by the Ievves as * Ps some other places to obscure this prophecie also of Christs Passion and their crucifying of him vpon the Crosse Such Ievvish Rabbines and nevv Hebrue vvordes do our nevv maisters gladly folovv in the translation of the old Testament vvhereas they might easily conceiue the old Hebrue vvord in this place if they vvould employ their skill that vvay and not only to nouelties For who seeth not that the Greeke Interpreters in number 70 and al Hebrues of best skill in their ovvne tongue S. Hierom
adored tovvard the toppe of his scepter as other read and interpret and beside these there is no other interpretation of this place in al antiquitie but in S. Augustine only as Beza coÌ„fesseth Quaest in Gen. Bib. 1579. yet are they so bold to make his exposition only and his commentarie peculiar to him alone the text of the Scripture in their traÌ„slation saying Iacob leaning on the end of his staffe vvorshipped God and so excluding al other senses expositions of al the other fathers excluding and condemning their ovvne former translations Bib. 1562. 1577. adding tvvo vvordes more then are in the Greeke text leaning God forcing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich may be but is as rare as virgae eius for virgae suae turning the other vvordes cleane out of their order and place and forme of construction vvhich they must needes haue correspondent and ansvverable to the Hebrue text from vvhence they vvere translated Gen. 47. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich Hebrue vvordes them selues translate in this order He vvorshipped tovvard the beddes head If he vvorshipped tovvard the beddes head according to the Hebrue then did he vvorship tovvard the toppe of his scepter according to the Greeke the difference of both being only in these vvordes scepter and bedde because the Hebrue is ambiguous to both and not in the order or construction of the sentence 2 To make it more plaine vvhen the Prophet Dauid saith Adorabo ad templum sanctum tuum Psal 5. 137. is not the true translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graÌ„matical sequele of the vvordes thus I vvil adore tovvard thy holy temple Is it not a common phrase in the Scripture that the people of God adored tovvard Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 6. 3 Reg. 8. Psal 98. Ios 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 131. tovvard his holy mount before the arke tovvard the place vvhere his feete stood May any man be so bold by adding and transposing to alter and obscure al such places of holy Scripture that there may appeare no maner of adoration tovvard or before a creature and for vvorshipping or adoring tovvard the things aforesaid and the like may vve say leaning vpon those things to vvorship or adore God Vvere they afraid lest those speaches of holy Scripture might vvarrant and confirme the Catholike Christian maner of adoring our Sauiour Christ toward the holy Roode at or before his image and the Crucifixe before the altar and so forth For had they not feated this vvhy should they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caning vpon rather then tovvards yea vvhy in Genesis tovvards his beddes head here not tovvards 3 And vvhich is more vvhen the auncient Greeke faâ—hers Chrys Oecum in Collectan Damesc li. 1. pro imaginibus Leont apud Damasc put so litle force either in this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the other alleaged that they expound al those speaches as if the prepositions vvere of phrase only and not of signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying Iacob adored Iosephs scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of Israel adored the temple the Arke the holy mount the place vvhere his feete stoode and the like vvhereby S. Damascene proueth the adoration of creatures named Dulia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely of the crosse and of sacred images if I say they make so litle force of the prepositions that they inferre not only adoration towards the thing but adoratioÌ„ of the thing hovv do these goodly translatours of al other vvordes so straine and racke the litle particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie leaning vpon that it shal in no vvise signifie any thing tending tovvards adoration 4 And if the Greeke Doctors suffise not to satisfie these great Grecians herein telme you that haue skil in the Hebrue vvhether in the foresaid speaches cited out of the Psalmes there be any force in the Hebrue prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 98.131 surely no more then if vve should say in English vvithout prepositions Adore ye his holy hil vve vvil adore the place vvhere his feete stoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 95. or 96. Adore ye his footestoole For you knovv that there is the same preposition also vvhen it is said Adore ye our Lord or as your selues translate vvorship the Lord vvhere there can be no force nor signification of the prepositioÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therfore in these places also your translation is corrupt and vvilful vvhen you say thus Vve vvil fall dovvne before his footestoole fall ye dovvne before his footestoole before his holy mount or vvouship him vpon his holy hil Vvhere you shunne and auoid first the terme of adoration vvhich the Hebrue and Greeke duely expresse by termes correspondent in both languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through out the Bible and are applied for the most part to signifie adoring of creatures Secondly you auoid the Greeke phrase vvhich is at the least to adore tovvards these holy things and places much more the Hebrue phrase vvhich is to adore the very things rehearsed to adore Gods footestoole as the Psalme saith because it is holy Psal 98. or because he is holy vvhose footestoole it is as the Greeke readeth 5 This being most manifest to al that haue skil in these tongues it is euident that you regard neither Hebrue nor Greeke but only your heresie that in S. Paules place aforesaid of adoring Iosephs scepter you alter it by your ovvne fansie and not by S. Augustines authoritie vvhom I am sure you vvil not admit reading in the Psalme Adore ye his footestoole and so precisely and religiously reading thus that he examineth the case and findeth thereby that the B. Sacrament must be adored and that no good Christian doth take it before he adore it Neither vvil you admit him vvhen he readeth thus of Dauid Praef. in Ps 33. He vvas caried iÌ„ his ovvne handes interpreteth it mystically of Christ that he vvas caried in his ovvne handes vvhen he gaue his body and bloud to his disciples Yet are S. Augustines interpretations hovvsoeuer you like or mislike them very good as also that aboue named of Iacobs leaning vpon his staffe and adoring may be one good sense or commentarie of that place but yet a commentarie and one Doctors opinion not the sacred text of Scripture as you would make it by so translating 6 And if S. Hierom like not the Greeke Doctors interpretation in this place of adoring Ioseph and his scepter yet he also saith that Iacob adored tovvard Iosephs rodde or tovvard the beds head and not leaning vpon his staffe he adored vvhich you make the text of Scripture And though he thinke that in this place is not meant any adoratioÌ„ of Ioseph yet I am sure for adoration of holy things namely Relikes the holy land and al the holy places
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