thought she is one of those last mentioned But if you say as the Geneua Bible doth but my doue is alone and my vndefiled is the onely daughter of her mother Nowe the church is excepted from all the rest of the Queenes concubines and damsels And where you say the Hebrue hath not that signification I pray you goe no further but euen to the same verse and tell me whether the sense be that she is one of her mothers daughters or the only daughter of her mother Here therefore as almost euery where you doe nothing but seeke a knot in a rush MART. 11. But we beseeche euerie indifferent Reader euen for his soules health to consider that one point specially before mentioned of their abandoning the name of Church for so many yeares out of their Englishe Bibles thereby to defeate the strongest argument that might and may possibly be brought against them and all other Heretikes to wit the authoritie of the Church which is so many wayes and so greatly recommended vnto all Christians in ho'y Scriptures Consider I pray you what a malitious intention they had herein First that the name Church shoulde neuer sound in the common peoples eares out of the Scriptures secondly that as in other things so in this also it might seeme to the ignoraunt a good argument against the authoritie of the Church to say We finde not this worde Church in all the holy Scriptures For as in other articles they say so because they finde not the expresse word in the holy Scripture so did they well prouide that the worde Church in the holy Scriptures should not stay or hinder their schismaticall and hereticall proceedings as long as that was the only English translation that was read and liked among the people that is so long till they had by preaching taken away the Catholike Churches credit and authorite altogither among the ignorant by opposing the Scriptures thereunto which them selues had thus falsely translated FVLK 11. We trust euerie indifferent Reader wil consider that they which translated the Greeke worde Ecclesia the congregation and admonished in the notes that they did by that worde meane the church and they which in the creede might haue translated Ecclesiam Catholicam the vniuersall congregation taught all children to say I beleue the Catholike churche coulde haue no such deuilish meaning as this malicious sclaunderer of his owne heade doeth imagine For who euer hearde any man reason thus This worde church is not found in the Scripture therefore the church must be despised c. Rather it is like beside other reasons before alleaged that those first translatours hauing in the olde Testament out of the Hebrue translated the wordes Cahal Hadath and such other for the congregation where the Papistes will not translate the church although their Latine text be Ecclesia as appeareth Act. 7. where they call it assembly thought good to retaine the word congregation throughout the newe Testament also least it might be thought of the ignoraunt that God had no church in the time of the olde Testament Howsoeuer it was they departed neither from the word nor meaning of the holy Ghost nor from the vsage of that word Ecclesia which in the Scripture signifieth as generally any assembly as the worde Congregation doeth in Englishe CHAP. VI. Hereticall translation against PRIEST and PRIESTHOODE Martin BVt because it may be they will stande here vpon their later translations which haue the name Church because by that time they sawe the absurditie of chaunging the name now their number was increased and them selues beganne to challenge to be the true Church though not the Catholike and for former times when they were not they deuised an inuisible Church If then they will stande vpon their later translations and refuse to iustifie the former let vs demaund of them concerning all their Englishe translation why and to what ende they suppresse the name Priest trāslating it Elder in all places where the holy Scripture would signifie by Presbyter and Presbyterium the Priestes and Priesthoode of the new Testament Fulke IF any errour haue escaped the former translations that hath bene reformed in the later all reasonable men ought to be satisfied with our owne corrections But because we are not charged with ouersights and small faults committed either of ignorāce or of negligence but with shamelesse trāslations wilful heretical corruptions we may not acknowledge any such crimes whereof our conscience is cleare That we deuised an inuisible church because we were few in number whē our translations were first printed it is a lewde sclaunder For being multiplied as we are God be thanked we holde still that the Catholike church which is the mother of vs all is inuisible and that the church on earth may at sometimes be driuen into suche streights as of the wicked it shall not be knowen And this we helde alwayes and not otherwise Nowe touching the worde Presbyter and Presbyterium why we translate them not Priest and Priesthoode of the new Testament we haue giuen sufficient reason before but because we are here vrged a freshe we must aunswere as occasion shall bee offered MART. 2. Vnderstand gentle Reader their wily pollicie therein is this To take away the holy sacrifice of the Masse they take away both altar and Priest because they know right well that these three Priest sacrifice and altar are dependentes and consequentes one of an other so that they can not be separated If there be an externall sacrifice there must be an external Priesthoode to offer it an altar to offer the same vpon So had the Gentiles their sacrifices Priestes and altars so had the Iewes so Christ him selfe being a Priest according to the order of Melchisedec had a sacrifice his bodie and an altar his Crosse vpon the which he offered it And because he instituted this sacrifice to continue in his Church for euer in commemoration and representation of his death therefore did he withall ordaine his Apostles Priests at his last supper there then instituted the holy order of Priesthoode and Priestes saying hoc faecite Do this to offer the selfe same sacrifice in a mysticall and vnblouddie maner vntill the worldes end FVLK 2. In denying the blasphemous sacrifice of the popish masse with the altar priesthood that therto belongeth we vse no wily policie but with open mouth at all times and in all places we cry out vpon it The sacrifices priestes and altars of the Gentiles were abhominable The sacrifices of the Iewes their priestes and altars are all accomplished and finished in the onely sacrifice of Christ our high Priest offered once for all vpon the altar of the crosse which Christ our Sauiour seeing he is a Priest according to the order of Melchisedech hath an eternall priesthood and such as passeth not by succession Heb. 7. Therefore did not Christ at his last supper institute any externall propitiatory sacrifice of his bodie and bloud but
hāds least as we haue laughed at in some men the secrete imprecation of the voyce should ordaine Clerkes being ignorant thereof And so proceedeth to inueigh against the abuse of them that would ordaine Clerkes of their basest officers and seruitours yea at the request of foolish women By which it is manifest that his purpose is not to tell what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly doth signifie but that imposition of handes is required in lawfull ordination which many did vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although in that place it signified no such matter And therefore you muste seeke further authoritie to proue your Ecclesiasticall etymologie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth putting foorth of the handes to giue orders The places you quote in the margent out of the titles of Nazianzens sermons are to no purpose although they were in the texte of his Homilies For it appeareth not although by Synecdoche the whole order of making Clerkes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that election was excluded where there was ordination by imposition of handes As for that you cite out of Ignatius proueth against you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth from imposition of hands because it is made a distinct office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to lay on handes and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your owne author doe differ MART. 8. But they are so profane and secular that they translate the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the new Testament as if it had the old profane signification still were indifferent to signifie the auncients of the Iewes 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 were such as had their flockes and cure of soules as foloweth in the same place They make S. Paul speake thus to Timothee Neglect not the gift so they had rather say than grace lest holy orders should be a Sacrament giuen thee with the laying on of the handes of the Eldership or by the authoritie of the Eldership 1. Tim. 4. What is this companie of Eldership Somewhat they woulde say like to the Apostles worde but they will not speake plainly least the worlde might heare out of the Scriptures that Timothee was made Priest or Bishop euen as the vse is in the Catholike Churche at this day Lette the fourth Councell of Carthage speake for bothe partes indifferently and tell vs the Apostles meaning A Prieste when hee taketh his orders the Bishoppe blessing him and holding his hande vppon his head let all the Priestes also that are present holde their handes by the Bishops hand vpon his head So doe our priestes as this daye when a Bishop maketh priests and this is the laying on of the handes of the companie of Priests which S. Paule speaketh of which they translate the companie of the Eldership Onely their former translation of 1562. in this place by what chaunce or consideration we know not let fall out of the penne by the authoritie of Priesthood FVLK 8. We desire not to be more holy in the englishe termes than the holye Ghost was in the Greeke termes Whome if it pleased to vse such a word as is indifferent to signifie the auncients of the Iewes the Senators of Rome the Elders of Lacedemonia and the Christian Cleargie why shoulde we not truely translate it into English But I pray you in good sadnes are we so profane and secular Act. 20. in calling those whome Saint Paule sent for out of Ephesus Elders What shall we saye then of the vulgar Latine text which calleth them Maiores natu as though they obtayned that degree by yeares rather than by any thing else and why doe you so profanely and secularly call them the Auncients of the Church Is there more profanenesse and secularitie in the Englishe worde Elders than in the Latine worde Maiores natu or in your Frenchenglishe terme Auncients Surely you doe nothing but play with the noses of such as be ignorant in the tongues and can perceiue no similitude or difference of these wordes but by the sounde of their eares But nowe for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Saint Paule 1. Tim. 4. which we call the Eldershippe or the companye of Elders I haue shewed before howe it is vsed by Saint Luke in his Gospell cap. 22. and Act. 22. You saye we will not speake playnely lest the worlde shoulde heare that Timothie was made Priest or Bishop euen as the vse is in the Catholike Church at this day And then you tell vs out of the Councell of Carthage 4. cap. 3. that all the Priestes present shoulde laye their handes on the heade of him that is ordayned togither with the Bishoppe We knowe it well and it is vsed in the Church of England at this daye Onely the terme of Eldership displeaseth you when we meane thereby the companye of Elders But whereas the translators of the Bible 1562. call it Priesthood eyther by Priesthood they meant the same that we doe by Eldershippe or if they meant by Priesthood the office of Priestes or Elders they were deceiued For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a companie of Elders as it is twise vsed by S. Luke and oftentimes by the auncient writers of the Church both Greekes and Latines MART. 9. Otherwise in all their English Bibles all the bells ringe one note as The Elders that rule well are worthye of double honour And Against an Elder receiue no accusation but vnder two or three witnesses 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 annoynt him with oyle c. Iacob 5. Wheras Saint Chrysostom out of this place proueth the high dignitie of Priestes in remitting sinnes in his booke entituled Of Priesthood vnlesse they will translate that title also Of Eldershippe Againe they make S. Peter saye thus The Elders which are among you I exhort which am also an Elder feedeye Christes flocke as much as lyeth in you c. 1. Pet 5. FVLK 9. In these three textes you triumphe not a litle because your vulgar Latine text hath the Greeke worde Presbyter The high dignitie of Priestes or Elders in remitting sinnes we acknowledge with Chrysostom in his booke entitled of Priesthood which seing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will neuer translate Eldershippe But we may lawfully wishe that both Chrysostom and other auncient writers had kept that distinction of termes which the Apostles and Euangelists did so precisely obserue In the last text 1. Pet. 5. your vulgar Latine sayth Seniores and Consenior your selues in English seniors and fellow senior What trespasse then haue we committed in saying Elders fellow Elder or an Elder also MART. 10.
why is not this confessioÌ„ a Sacrament where them selues acknowledge forgiuenesse of sinnes by the Minister These contradictions and repugnance of their practise and translation if they can wittily and wisely reconcile they may perhaps in this point satisfie the reader But whether the Apostle speake here of Sacramentall confession or no sincere translators should not haue fledde from the proper and most vsuall word of confession or confessing consonant both to the Greeke and Latine and indifferent to what soeuer the holy Ghost might meane as this word acknowledge is not FVLK 7. Of the word of penance and therevpoÌ„ to wring in satisfaction we haue heard more than enough but that penance is a Sacrament wee haue heard neuer a worde to proue it But what say wee against confession Forsooth Iames 5. wee translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledge your selfes Why sir dothe acknowledging signifie any other thing than confessing you want then nothing else but the sounde of confession which among the ignoraunt woulde helpe you litle whiche terme your Popishe acknowledging rather shrifte than confession It is maruaile then that you blame vs not because wee say not shriue your selues one to an other A miserable Sacrament that hath neede of the sounde of a worde to helpe it to bee gathered But how I pray you should the reader gather your auricular shrifte or Popishe confession if the worde confesse your selues were vsed by vs I weene because the Priests are called in a little before It is more than mough if you might gaine your Sacrament of anealing by their comming in But shrifte commeth to late after extreeme vnction Well admitte the Apostle forgotte the order and placed it after which shoulde come before must wee needes haue Priestly confession proued out of that place doth not S Iames say coÌ„fesse your selues one to an other as he saith pray one for an other Then it followeth that the Lay man muste shriue the Prieste as well as the Prieste muste shriue the Laye man And the Priest muste confesse him selfe to the people as well as the people muste pray for the Prieste But you haue an obiection out of the Communion booke to proue confession to be a Sacrament which appointeth that the sicke person shal make a speciall confession to the minister and he to absolue him c. Will you neuer leaue this shamelesse cogging and forging of matters against vs The Communion booke appointeth a speciall confessioÌ„ only for them that feele their conscience troubled with any waighty matter that they may receiue counsaile and comforte by the minister who hath aucthoritie in the name of God to remitte sinnes not only to them that be sicke but also to them that be whole and dayly dothe pronounce the absolution to them that acknowledge confesse their sinnes humbly before God But hereof it followeth not that this confession is a Sacrament for by preaching the people that beleeue are absolued froÌ„ their sinnes by the ministerie of the Preacher yet is not preaching a Sacrament A Sacrament must haue an outward element or bodily creature to represent the grace of remission of sinnes as in Baptisme and in the Lordes supper But where you conclude that sincere translators should not haue fledde the proper and moste vsuall worde of confession you speake your pleasure for the worde of acknowledging is more proper and vsuall in the English tongue than is the worde of confessing And if you can proue any Sacrament out of that texte beholde you haue the Greeke and Latine vntouched and the English answereable to both make your Syllogisme out of that place to proue Popish shrift when you dare CHAP. XV. Hereticall translation against the Sacrament of HOLY ORDERS and for the MARIAGE OF PRIESTS and VOTARIES Martin AGAINST the Sacrament of Orders what can they doe more in translation than in all their Bibles to take away the name of Priest and Priesthood of the new Testament altogether and for it to say Elder and Eldership Whereof I treated more at large in an other place of this booke Here I adde these fewe obseruations that both for Priestes and Deacons which are two holy orders in the Catholike Church they translate Ministers to commend that newe degree deuised by themselues As when they say in all their Bibles Feare the Lord with all thy soule and honour his ministers In the Greeke it is plaine thus and honour his Priests as the word alwayes signifieth and in the very next sentence themselues so translate Feare the Lorde and honour the Priestes But they would needes borowe one of these places for the honour of Ministers As also in the Epistle to Timothee where S. Paul talketh of Deacons and nameth them twise they in the firste place translate thus Likewise muste the Ministers be honest c. And a litle after Let the Deacons be the husbaÌ„ds of one wife Loe the Greeke worde being one and the Apostle speaking of one Ecclesiasticall order of Deacons and Beza so interpreating it in both places yet our English translators haue allowed the first place to their Ministers and the second to Deacons and so because Bishops also went before they haue found vs out their three orders Bishops Ministers and Deacons Alas poore soules that can haue no place in Scripture for their Ministers but by making the Apostle speake three things for two Fulke FOR the names of Priest and Elder wee haue spoken heretofore sufficiently as also for the name of Minister which is vsed for the same that Elder and Prieste althoughe the word signifie more generally That the worde Ministers is put for Priests I take it rather to bee an ouersight of the firste translatour whome the rest folowed because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth immediatly after than any purpose against the order of Priest or to dignifie the name of Ministers For seeing Syrachs sonne speaketh of the Priests and Ministers of the â—awe his saying can make nothing to or froe for the names of the Ministers Priestes or Elders of the new Testament That some translatioÌ„s in 1. Tim. 3. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reÌ„der Ministers it is because they supposed the Greeke word to be taken there in the generall sense as it is in manye other places not to make three degrees of twoo as you do fondly cauil For the orders of Bishops Elders or as you cal them Priests and as they be commonly called Priests and Ministers is all one in authoritie of ministring the word the Sacraments The degree of Bishoppes as they are taken to be a superiour order vnto Elders or Priestes is for gouernment and discipline specially committed vnto them not in authoritie of handling the worde and the sacraments MART. 2. There are in the Scripture that are called Ministers in infinite places and that by three Greeke wordes commonly but that is a large signification of minister attributed to al that minister waite serue or attend to doe any
discipline it is manifest in the next epistle where he complaineth that Basilides a wicked man after his crimes were detected and his cōscience made bare by his owne confession went to Rome and deceyued our fellow Bishop Stephanus dwelling farre of and being ignorant of the case so that he sought ambitiously to be vniustly restored into the Bishoprike from whence he was iustly deposed These things proue that S. Cyprian thought it no impossible thing for the Bishops and Church of Rome to erre in faith or gouernment Wherefore that you cite out of Augustine agreeth best vnto your selfe and such as you are who imploy al your eloquence and vtterance to set foorth lies and slaunders Laste of all when you haue nothing else to disgrace those graue and learned writers you woulde make them by abusing a peece of Tullie cōtemptible for their youth among such as know them not who if they wanted half a score yeares a peece of that ripe and well seasoned age they haue yet with those giftes of godlinesse and learning which God hath in great measure bestowed vpon them they were worthie to be reuerenced So that Venemous traytor which writeth of the persecution of the Papistes maketh me a very yong man and therefore contemned of the auncient Fathers at Wisbiche and yet I can easily proue that I was of lawfull age if more than twise one and twentie yeares will serue before euer I sawe Wisbiche castle MART. 16. The 4. point is of picking quarels to the very originall text for alter and change it I hope they shall not be able in this watchfull world of most vigilant Catholikes But what they would do if all Bibles were only in their handes and at their commaundement ghesse by this that Beza against the euidence of all copies both Greeke and Latine In his Annot. vpon the newe Testam set forth in the yeare 1556. thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than should be in the text Mat. 10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7 the first against Peters supremacie the seconde against the real presence of Christs bloud in the B. Sacrament the third against the making of what soeuer images whether they be adored or no. Thus you see how the mouse of Geneua as I told you before of Marcion the mouse of Pontus knibbleth and gnaweth about it though he can not bite it of altogither FVLK 16. In this point you do nothing but picke quarrels seeing you confesse that neither they haue nor can alter or chaunge any thing of the originall text If Beza expresse his coniecture vpon some grounde or similitude of reason that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mathew 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7. might perhaps be added to the texte out of the margent or otherwise and yet dothe not precisely affirme it but leaue it to iudgement and triall of auncient copies if any shall be found to fauour his coniecture what hath he like to the mouse of Pōtus Marcion which altered corrupted the text you say he knibbleth gnaweth about it though he can not bite it of altogither And for what aduātage forsooth because the first worde maketh for Peters supremacie a poore supremacie that Peter can gaine in that he is named the first in the Cataloge of the Apostles which is but a primacie of order not of honour or as Ambrose saith a primacie of confession not of honour of faith not of degree The secōd word you say is against the real presence of Christes bloud in the B. Sacrament You are a perilous catte that can spie a mouse gnawing at the real presence which none of the auncient Fathers or late writers before these dayes could finde in those wordes And as for making of Images who doth forbidde except it be in any vse of religion whiche God doth forbidde in the second commaundement of the first table And where you will haue men to ghesse what we would do if all Bibles were only in our hands by this example of Bezaes coniectures I wishe men rather to consider what the Romish rattes were like to do in that case which in their translation of the ten commaundementes for the peoples instruction haue cleane gnawen out the second commaundement and because they cannot bite it cleane out of the Bible they seeke all shiftes to hide it vnder the first commaundement Finally whether Lindanus and you do picke quarrels against all the euidence of all Greeke copies I referre me to your 4. section where out of Lindanus you falsely affirme that certaine of Marcions corruptions remayne in the Greke text vntill this day MART. 17. He doth the like in sundrie places which you may see in his Annotat. Act. 7. v. 16. Where he is saucie against al copies Greeke and Latin to pronounce corruption corruption auouching endeuouring to proue that it must be so and that with these words To what purpose should the holy Ghost or Luke adde this Act. 8. v. 26. But because those places cōcerne no cōtrouersie I say no more but that he biteth at the text and would change it according to his imagination if he might which is too proud an enterprise for Beza small reuerence of the holy scriptures so to call the very text into controuersie that whatsoeuer pleaseth not him crepte out of the margent into the text which is his common and almost his only coniecture FVLK 17. Where Beza noteth corruption in places that concerne no controuersie it appeareth that without parcialitie he desireth to restore the texte to sinceritie And yet he is charged of you with pride and saucinesse Why more I pray you than Lindanus of whom you learned to pratle so much of the mouse of Pontus Which lib. 2 de optim gen interpret scripturas hath diuerse chapters of the defect of the Greeke text of the redundance and of the corruption thereof If Lindanus might doe this with modestie and desire to finde out the truth as I thinke he did why may not an indifferent reader iudge the like of Beza in his doings As for creeping out of the margent into the texte which you say is his common and almost onely coniecture why may it not come to passe in writing out of the bookes of the Scripture as it hath in other writings of other auctors And that eyther by that meanes or by some other meanes corruption hath hapned to al copies that at this day are extant both Greeke Latine in naming Hieremie for Zacharie Math. 27 Who is so blinde that he wil not see yet the ordinarie Glose cōfesseth that there were diuerse copies in times past in which the name of Hieremie was not but the worde Prophete generally Likewise in the vulgar Latine texte in the beginning of S. Markes Gospell Esay is cited for that which is written in Malachie and some Greeke copies haue the same frō whence it is like the Latine
a sacrament ioyned with the spirituall sacrifice of praise and thankes giuing Which sacrament being administred by the ministers thereto appoynted the sacrifice is common to the whole Church of the faithfull who are all spirituall priestes to offer vp spirituall sacrifices as much as the minister of the worde and sacraments MART. 3. To defeate all this and to take away all externall priesthood and sacrifice they by corrupt translation of the holy Scriptures make them cleane dumme as though they had not a word of any such Priestes or Priesthood as we speake of Their Bibles we graunt haue the name of Priestes very often but that is when mention is made eyther of the Priests of the Iewes or of the Priests of the Gentiles specially when they are reprehended blamed in the holy Scriptures and in such places our Aduersaries haue the name Priests in there translations to make the very name of Priest odious among the common ignorant people Againe they haue also the name Priests when they are taken for all maner of men women or children that offer internall and spirituall sacrifices whereby our Aduersaries would falsely signifie that there are no other Priestes as one of them of late freshly auoucheth directly against S. Augustine who in one briefe sentence distinguisheth Priests properly so called in the Church and Priests as it is a cōmon name to all Christians Lib. 20. de Ciuit. Dei cap. 10. This name then of Priest and Priesthood properly so called as S. Augustine saith which is an order distinct from the Laitie and vulgar people ordained to offer Christ in an vnbloudy maner in sacrifice to his heauenly father for vs to preach minister the Sacraments and to be the Pastors of the people they wholy suppresse in their translations in all places where the holy scripture calleth them Presbyteros there they neuer translate Priestes but Elders And that they doe obserue so duely and so warily and with so full and generall consent in all their English Bibles as the Puritans doe plainly confesse and M. Whit. gift denieth it not that a man would wonder to see how carefull they are that the people may not once heare the name of any such Priest in all the holy scriptures FVLK 3. Nowe you haue gotten a fine nette to daunce naked in that no ignorant blinde bussarde can see you The maskes of your nette be the ambiguous and abusiue significations of this worde Priest which in deede according to the originall deriuation from Presbyter should signifie nothing else but an Elder as we translate it that is one appoynted to gouerne the Church of God according to his word but not to offer sacrifice for the quicke and the deade But by vsurpation it is commonly taken to signifie a sacrificer such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greeke and sacerdos in Latine by which names the ministers of the Gospell are neuer called by the holy Ghost After this common acception and vse of this word Priest we call the sacrificers of the olde Testament and of the Gentiles also because the Scripture calleth them by one name Cohanin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because the Scripture calleth the ministers of the newe Testament by diuerse other names and neuer by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thought it necessary to obserue that distinction which we see the holye Ghost so precisely hath obserued Therefore where the Scripture calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we call them according to the etymologie Elders and not Priestes which worde is taken vp by common vsurpation to signifie sacrificers of Iewes Gentiles or Papistes or else all Christians in respect of spirituall sacrifices And although Augustine and other of the auncient fathers call the ministers of the newe Testament by the name of sacerdotes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the ministers of the olde Testament yet the authoritie of the holy Ghost making a perfect distinction betweene these two appellations and functiōs ought to be of more estimation with vs. The Fathers were content to speake in Latin Greeke as the termes were taken vp by the common people newly conuerted from gentilitie but yet they retained the difference of the sacrificing priesthood of the one and the ministeriall office of the other This may suffice therefore to render a reason why we vse not the worde Priest for Ministers of the new Testament not that we refuse it in respect of the etymologie but in respect of the vse common signification thereof MART. 4. As for example in their translations When there fell a question about circumcision They determined that Paule and Barnabas should goe vp to Hierusalem vnto the Apostles and ELDERS about this question Act. 15. And againe They were receyued of the congregation and of the Apostles and ELDERS Againe The Apostles and Elders came togither to reason of this matter Againe Then pleased it the Apostles and Elders with the whole congregation to sende c. Againe The Apostles and Elders and brethren sende greeting c. Againe They deliuered them the decrees for to keepe that were ordained of the Apostles and ELDERS If in all these places they had translated Priests as in deede they should haue done according to the Greke word it had then disaduantaged them this much that men would haue thought both the dignitie of Priestes to be great and also their authoritie in Councels as being here ioyned with the Apostles to be greatly reuerenced and obeyed To keepe the people from all suche holy and reuerent cogitations of Priestes they put Elders a name wherewith our holy Christian forefathers eares were neuer acquainted in that sense FVLK 4. In al those places by you rehearsed Act. 15. and 16. your owne vulgar Latine text hath seniores which you had rather call auncients as the French Protestants call the Gouernours of their Churches than Elders as we doe That Popish Priestes should haue any dignitie or authoritie in Councels wee doe flatly denie but that the Seniors Auncients Elders or Priests if you wil of the new Testament should haue as much dignitie and auctoritie as Gods worde doth afford them we desire with all our hartes That our Christian Forefathers eares were not acquainted with the name of Elders it was because the name of Priest in their time soūded according to the etymologie and not according to the corruption of the Papistes otherwise I thinke their eares were as much acquainted with the name of Elders which we vse as with the name of Auncientes and Seniors that you haue newly taken vp not for that they differ in signification from Elders but because you woulde differ from vs. MART. 5. But let vs goe forward We haue heard often and of old time of making of Priestes and of late yeares also of making Ministers but did ye euer here in all England of making Elders Yet by these mens translations it hath bene in England a
phrase of Scripture this thirtie yeare but it must needes be verie straunge that this making of Elders hath not all this while bene practised and knowen no not among them selues in any of their Churches within the realme of Englande To Titus they make the Apostle say thus For this cause left I thee in Creta that thou shouldest ordaine ELDERS in euerie citie c. Againe of Paule and Barnabas When they had ordained Elders by Election in euerie congregration Act. 14. If they had sayed plainely as it is in the Greeke and as our forefathers were wont to speake and the truth is Titus was leâ—t in Creta to ordaine Priestes in euerie citie and Paule and Barnabas made Priestes in euerie Church then the people would haue vnderstoode them they know such speaches of old it had bene their ioy comfort to heare it specified in holy Scriptures Now they are tolde an other thing in suche newnesse of speaches and wordes of Elders to be made in euery citie congregation and yet not one citie nor congregation to haue any Elders in all Englande that we know not what is prophane noueltie of wordes which the Apostle willeth to be auoided if this be not an exceeding profane noueltie FVLK 5. When you haue gotteÌ„ a bable you make more of it than of the towre of London for you haue neuer done playing with it It must needes be a clarkely argument that is drawne from the vulgar speaches of making Priests and making Ministers Those Priests or Ministers that are made among vs are the same Elders that the Scripture in Greeke calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Bishops letters of orders testifying of their ordination call them by none other name but by the name of Presbyteri which the Scripture vseth which terme though in English you sounde it Priests Elders Auncients Seniors or Ministers which is the common peoples worde it is the same office which is described by the holy ghost Tit. 1. and in other places of Scripture As for the prophane noueltie wherewith this worde Elder is changed we will consider of it in the next section MART. 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 worde of ordaining for of the worde Presbyter we will speake more anone as if they should translate Demosthenes or the lawes of Athens concerning their choosing of Magistrates which was by giuing voices with lifting vp their handes So do they force this worde here to induce the peoples election and yet in their Churches in England the people elect not ministers but their Bishop Whereas the holy Scripture saith they ordained to the people and what soeuer force the word hath it is here spoken of the Apostles and pertaineth not to the people and therefore in the place to Titus it is another worde which cannot be forced further than to ordaine and appoint And they might know if malice and Heresic would suffer them to see and confesse it that the holy Scriptures and fathers and Ecclesiasticall custome hath drawen this and the like words from their profane and common signification to a more peculiar and Ecclesiasticall speach as Episcopus an ouerseer in Tulite is a Bishop in the new Testament FVLK 6. The name Elders vsed in our translation is neither more nouell to English eares nor more prophane to godly eares than the name Auncients which your translation vseth And yet I thinke the Apostle 1. Tim. 6. spake not of noueltie to English eares but of that which was newe to the eares of the Churche of God But the worde Elders I weene muste be prophane because we English the Greeke worde of ordeining as if wee should translate Demosthenes or the Lawes of Athens concerning the choosing of Magistrates Doth not this cauill redounde more against the holy Ghost to accuse his stile of prophanenesse which vseth the same wordes for the ordeining of Priestes that Demosthenes or the lawes of AtheÌ„s might vse for choosing of their Magistrates But this worde we enforce you say to enduce the peoples election and yet the Bishop not the people elect our ministers We meane not to enforce any other election than the worde doth signifie Neyther doth our Bishops if they doe well ordeine any Ministers or Priestes without the Testimonie of the people or at leastwise of such as be of moste credite where they are knowne Where you vrge the pronowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them as though the people gaue no consent nor testimonie it is more than ridiculous and beside that contrarie to the practise of the primitiue Churche for many hundreth yeares after the Apostles as also that you would inforce vpon the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by S. Paule Tit. 1. as though that worde of constitution did exclude election That the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Fathers of the Church since the Apostles hath bene drawne to other signification than it had before it is no reason to teach vs howe it was vsed by the Apostles Election is an indifferent thing the election of Bishops Elders or Priestes is an holy thing the holynesse whereof is not included in the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the holy institution of Christ and authoritie by appointment deliuered by imposition of the handes of the Eldership MART. 7. And coÌ„cerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we now speake of S. Hierom telleth them in c. 58. Esai that it signifieth Clericorum ordinationem that is giuing of holy orders whiche is done not onely by praier of the voice but by imposition of the hande 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 originall nature of this worde to profane stretching forth the hand in elections may learne an other Ecclesiasticall erymologie thereof as proper and as well deduced of the worde as the other to wit putting forth the hand to giue orders and so they shall finde it is all one with that which the Apostle calleth imposition of hands 1. Tim. 4 2. Tim 1 and consequently for ordaining Elders by election they should haue sayd ordaining or making Priests by imposition of handes as else where S. Paule 1. Tim. 5. and the Actes of the Apostles Act. 6. and 13. do speake in the ordaining of the seuen Deacons and of S. Paul and Barnabas FVLK 7. The testimonie of S. Hierome whom you cite you vnderstand not for speaking there of the extension of the finger which the septuaginta translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God requireth to be taken away he saith Many of our interpreters do vnderstande it of the ordination of Clerkes which is performed not onely at the imprecation of voice but also at the imposition of
their doctrine But what is their prastise in the regiment of their Churche cleane contrarie For in the order of the communion booke where it is appointed what the Minister shall do it is indifferently said Then shall the Prieste do or say this and that and Then shal the Minister c. Whereby it is euident that they make Priest a proper and peculiar calling applied to their Ministers and so their practise is contrarie to their teaching and doctrine FVLK 7. I haue satisfied your desire before if you list to knowe our translation must be as neere as it can to expresse the true signification of the originall words so it is in that place of the Acts. 14. v. 23. which being graunted by them that denie the necessitie of â—at forme of election to continue alwaies giueth no more aduauntage to the aduersaries than they woulde take out of the signification of the Greeke word how soeuer it were translated Your example of Maister Whitakers denying the name of Prieste to be applied to the ministers of the Gospel to proue that wee must mainteine our Ecclesiasticall state how soeuer we translate is very fonde and ridiculous as also the contradiction that you would make betweene him and the seruice booke touching the name of Prieste there vsed and allowed Maister Whitakers writing in Latine speaketh of the Latine terme Sacerdos the Communion booke of the English worde Priest is not this a goodly net for a foole to daunce naked in and thinke that no body can see him MART. 8. Nowe concerning imposition or laying on of handes in making their Ministers which the Puritans also are forced to allow by other wordes of Scripture howsoeuer they dispute and iangle againste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of them all make more of it than of the like Iudaicall ceremonie in the olde Law not acknowledging that there is any grace giuen withall though the Apostle say there is in expresse termes but they will aunswer this text as they are wont with a fauourable translation turning grace into gift As when the Apostle saith thus Neglect not THE GRACE that is in thee which is giuen thee by prophecie with impositioÌ„ of the hands of Priesthood they translate Neglect not the GIFT and Beza most impudently for by prophecie translateth to prophecie making that onely to be this gift and withall adding this goodly exposition that he had the gift of prophecie or preaching before and now by imposition of hands was chosen onely to execute that function But because it might be obiected that the Apostle sayth Which was giuen thee with the imposition of handes or as he speaketh in an other place by imposition of handes making this imposition of handes an instrumentall cause of giuing this grace he sayth that it did onely confirme the grace or gift before giuen FVLK 8. Though we finde that by or with imposition of handes many rare and extraordinary giftes of prophecie of tongues and such like were giuen in the Apostles time yet we finde no where that grace is ordinarily giuen by that ceremonie vsed alwayes in the Church for ordination of the ministers therof But whether there be or not our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into gift is true and proper to the worde For albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken not onely for the fauour of God but also for his gracious giftes yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer taken in the Scripture but for a free gift or a gift of his grace That Beza referreth the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ende of the gifte he hath the nature of the worde to beare him out which may well abide that sense and yet he doth not reiect the other common interpretation by prophecie that by appoyntment of the holye Ghost vttered by some of the Prophets But where you wrangle about the gift of prophecie as though he were vtterly voyde thereof before he receyued imposition of handes I knowe not what you meane Woulde you haue vs thinke that he was ordayned Prieste or Elder or to anye office of the Church without competent giftes meete to discharge his office That the gifte of prophecie as well as of speakinge with tongues might be giuen by and with imposition of hands Beza doubteth not But it is out of doubte that to an office none was chosen or admitted by the Apostle and the reste of the Presbyterie of Ephesus but such as had sufficient giftes to answere that office MART. 9. Thus it is euident that though the Apostle speake neuer so plaine for the dignitie of holy Orders that it giueth grace and consequently is a Sacrament they peruert all to the contrarie making it a bare ceremonie suppressing the worde grace which is much more significant to expresse the Greeke worde than gifte is because it is not euery gifte but a gratious gifte or a gifte proceeding of maruelous and mere grace At when it is saide To you it is giuen not onely to beleeue but also to suffer for him The Greeke worde signifieth this much To you this grace is giuen c. So when God gaue vnto S. Paule all that sayled with him this Greeke worde is vsed because it was a great grace or gratious gifte giuen vnto him When S. Paule pardoned the incestuous person before due time it is expressed by this worde because it was a grace as Theodorete calleth it giuen vnto him And therefore also the almes of the Corinthians 1. Cor. 16. v. 3. are called their grace which the Protestants translate liberalitie neglecting altogither the true force and signification of the Greeke wordes FVLK 9. Here is no euidence at al that the order of Priesthoode is a Sacrament or gyueth grace but that God by the ceremonie of laying on of handes did giue wonderfull and extraordinarie giftes of tongues and prophecying in the beginning and firste planting of the Churche But that grace should alwayes follow that ceremonie there is no proofe to bee made out of the holie Scriptures And experience sheweth that hee which was voide of giftes beefore hee was ordered Priest is as verye an asse and Dogbolte as hee was beefore for anye encrease of grace or gratious giftes althoughe hee haue authoritie committed vnto hym if hee bee ordained in the Church though vnworthily with great sinne both of him that ordaineth and of him that is ordained But wee suppresse the worde grace you say bicause charisma signifieth at least a gratious gift See how the bare sounde of tearmes delighteth you that you mighte therein seeke a shadowe for your singlesolde sacrament of popishe orders The worde signifieth a free or gratious gifte and so will euerie man vnderstande it whiche knoweth that it is giuen by God As also in all places where mention is made of Gods giftes wee must vnderstande that it proceedeth freely from him as a token of his fauoure and grace But that the Greeke worde 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 do the alwaies import the grace or fauour of God none eyther wise or learned wil affirme neither doth your vulgar interpretor expresse the word of grace in those places that you bring for example Phi. 1. v. 29. he saith plainly donatum est it is giuen and so your selues translate it Why I pray you do you suppres the word grace or why do you thus trifle againste vs When Saint Paule appealed to Caesar Acts. 25. affyrming that no manne coulde gyue him into the handes of his aduersaries he vseth the same worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So when Festus telleth Agrippa that he aunswered the Iewes that it was not the custome of the Romaines to giue any man to destruction c Saint Luke vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not he a mad translator or interpretor either that woulde expounde this worde of the grace of God which is spoken of the fauor of menne So when the Apostle 1. Cor. 16. calleth the almes of the Corinthians their grace is it not better englishe to say their liberalitie for althoughe their liberalitie proceeded of Gods gift yet the Apostle adding the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth the free gifte of the Corinthians not the grace of God MART. 10. But concerning the sacrament of orders as in the firste to Timothee so in the seconde also they suppresse the worde Grace and call it barely and coldely Gift saying I put thee in remembrance that thou stirre vp the gift of God which is in thee by the putting on of my handes Where if they had sayd the grace of God which is in thee by the putting on of my handes then were it plaine that S. Paule by the ceremonie of imposing hands vpon Timothee in making him Priest or Bishop gaue him grace and so it should be a very Sacrament of holy Orders for auoiding whereof they translate otherwise or els let them giue vs an other reason therof specially the Greeke word much more signifying grace than a bare gift as is declared FVLK 10. These colewoorts were sodden enough once before that they neede not be set on againe The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you finde it an hundreth times signifieth no more but a free gift or a gift that is freely giueÌ„ euen as the English word gift doth wherof the Prouerbe is what is so free as gift Wherfore if we had said the grace of God we had translated amisse otherwise than the Greeke word doth signifie But where you trifle in your termes of a bare gifte and we call it barely and coldly a gifte you doe nothing but bewray your owne shame Can the gift of God be called a bare gift or doth he speake barely and coldly that saith the gift of God Doth the Apostle Ephes. 2. speaking of our saluation and your vulgar interpretor and you your selues speake of a bare gifte and call it barely and coldly the gifte of God When you say you are saued through faith and that not of your selues for it is the gift of God not of workes c. See you not that while you seeke to rase our skinne you strike your selfe to the harte Be wiser therefore and spare your owne credite find no fault with that which you caÌ„not amend which if it were a fault you your selues commit as much as we MART. 11. The more to prosane this sacred order wherevnto continencie single life hath bene alwaies annexed in the newe Testament for the honour and reuerence of the functions therevnto belonging to profanâ— the same I say and to make it mere laicall and popular they will haue all to be maried men yea those that haue vowed the contrarie and it is a great credite among them for our Priests Apostataes to take wiues This they would deduce from the Apostles custome but by most false and impudent translation making S. Paul say thus as of his owne wife and the other Apostles wiues Haue not we power to lead about a wife being a sister as well as the rest of the Apostles Whereas the Apostle saith nothing else but a woman a sister that is a Christian woman meaning such holy women as folowed Christ and the Apostles to find and mainteine them of their substance So doth S. Hierom interprete it S. Augustine both directly prouing that it cannot be translated wife but womaÌ„ and the Greeke fathers most expresly And as for the Greeke word if they say it is ambiguous S. Augustine telleth them that as the Apostle hath put it downe with al the circuÌ„stances there is no ambiguitiâ— at al that might deceiue any man Yea let vs set a part the circumstances and consider the Greeke word alone in it selfe and Beza will tell vs in other places that it signifieth a woman rather than a wife reprehending Erasmus for translating it wife because there is no circumstance annexed why it shoulde so signifie thereby declaring that of it selfe it signifieth woman and therfore much more when the circumstance also as S. Augustine saith maketh it certaine that so it doth signifie FVLK 11. If matrimonie be a holy Sacrament as you say an holy ordinance of God as we both coÌ„fesse how should the sacred order of Priesthood be prophaned thereby That coÌ„tinence and single life hath alwaies bene annexed to the Ecclesiasticall functions in the new Testament it is so manifest an vntruth that I wil not staÌ„d to confute it As where you say that we make the order meere laycal popular that we will haue all men to be maried yea those that haue vowed the contrarie these be most impudent assertions Though it be free for all men to marrie yet no man is willed otherwise than he shall finde cause in him selfe And for Priests that come from you it is more credite to marrie than out of mariage to liue incontinently otherwise they are of as great credit that be vnmaried as they that be maried What the custome of the Apostles was for hauing wiues keeping coÌ„panie with theÌ„ not only the Scripture of the Apostles but also Clemens Alexandrinus a most auncient writer is witnesse for vs against your impudent assertion alledging euen this texte of 1. Cor. 9. To proue that they did lead their wiues about with them Pâ—r quas etiam in Gynecaum c. By meanes of whom the doctrine of our Lord might enter into the closet of womeÌ„ without any reprehension or euill suspition By which our translation is proued to be good true as I haue more at large declared before Cap. 1. Sect. 18. Nether is there here any new matter which is not there sufficiently answered MART. 12. Wherefore great must the impudencie of Beza be and of the English Bâ—zites that knowing this and protesting it else where in his Annotations yet here translateth soroâ—em vxorem a sister a wife and saying after his lordly manner I doubted not so to translate it disputing
to maintaine any cause of ours by plaine syllogismes onely In the meane time to finde you occupieâ— â—here hath beene a booke called syllogisticon set fooâ—th by maister Foxe more than twentie yeares agoe let vs see in a sheete of printed paper what ye haue to answere those syllogismes whether you will finde them defectiue in forme or matter or else there is no reason but you should graunt their conclusion Pag. 146. to prooue that protestantes are lordes of the scripture to make them say what they list D. Fulkes wordes to maister Bristowe are cited For the diuision of parishes excommunication suspension publike solemnizing of mariages with the lawes thereof and punishing of heretikes by death they are all manifestly prooued out of the scripture This I say alleaging no one place of scripture to prooue it sayth our censurer I say as much of holding of councels which Bristowe with the rest wil haue vs as apes to haue borrowed of the popish church Whereas I affirme they are proued out of the scriptures if Bristow wil reply denie y t such things may be proued out of the scriptures it shall be no harde matter to do it Yet in the meane time if you thinke I haue sayde more than I can shewe I will giue you this tast For diuision of Churches or parishes Act. 14. v. 23. Elders in euerie church and Tit. 1. v. 5. elders in euerie citie or towne Holding of councelles Act. 15. excommunication where the partie cast out is to be taken for an heathen or publicane Math. 18. v. 17. separation or suspension where the partie separated is to be taken as a brother 2. Thess. 3. publike solemnizing of mariage Mat. 1. v. 18. where betrothing and publike comming together are expressed Example Ioan. 2. for punishment of heretikes I haue cited before What the Puritans will grant I care not although I thinke there are none of them that are so called will denie any of these except he be some madde schismatike and for the last which you say was for a long time denied by our selues till nowe we haue burned some for religion in Englande you should haue tolde howe long For we haue not now first of all consented to the burning of heretikes The Arrians and Anabaptistes burned in king Edwardes dayes for thirtie yeares agoe can beare witnesse But you may say your pleasure I knowe few in other countries but heretikes themselues that denie it to be lawful to punish blasphemous obstinate heretikes by death If any haue any priuate opinion what haue we to doe wich it or to bee charged by it If I shoulde note your phrase when you say that protestantes doe now reigne in Englande as though there were more kinges than one you would say perhaps I were ouer captious Well let it passe But such thinges sayde I as are not euidently conteined in the worde a Christian is not absolutely bounde to beleeue them In plaine dealing you should haue bestowed a note in your margent where I haue so sayde as well as placed there hereticall audacitie of your papisticall charitie The saying I confesse or the like yet the circumstances of the place where it was vttered would perhaps haue bewrayed some part of your vsuall and honest dealing But what cause haue you to criâ—â—ut so loude Behoulde the last refuge of a proude hereticall spirite in breaking where he cannot otherwise get out Call you it proude heresie to holde that nothing is to be credited vpon necessitie of saluation which hath not authoritie of the holy scripture which are able to make a man wise to saluation which are written that beleeuing we might be saued which are able to make the man of God perfect prepared to euerie good worke And why doe yee dare M. Charke to aâ—ouch that which I haue affirmed I knowe he dare affirme and is able to defend this truth but there is no reason that he should be dared with my assertioÌ„s I dare affirm to your face if you dare shewe it that a christian man is not bounde to beleeue that the common creede was made by the Apostles after that fabulous maner that you papistes doe teach Namely that Peter made one peece Andrewe another and so of the rest yet I doubt not but it is gathered out of the doctrine and writinges of the Apostles But you haue ancient doctors which affirme that it was made by the Apostles Origen Terâ—llian Ierome Ruffinus Ambrose Austen and all the primitiue church doe so constantly affirme to be their doingâ—s Let vs consider then in order First Origen in proâ—â— lib. de princip testifieth that the Apostles by their preaching did most plainely deliuer y e summe of faith according to the capacitie of the most simple whereof hee maketh a rehearsall contayning in deede some articles of the creed but neither al nor any one in such forme of words as our creede doth expresse them And before he beginneth the rehearsall of them thus he sayeth Species verò eoruÌ„ quae per praedicationem ApostolicaÌ„ manifesté traduntur istae sunt These are the particulars of those thinges which by the preaching of the Apostles are manifestly deliuered Which wordes doe shewe that the Apostles in deede taught the doctrine yet prooue not that they made this creede rather than the Nicen creede or Athanasius Creede Tertullian against Praxeas much after the same maner yet more neere the wordes of the creede rehearseth the articles pertaining to the three persons of the deitie and then he addeth Hâ—â—c regulam ab initio euangelii de cucurrisse etiam ante priores quosque haereticâ—s nedum ante Praxeam hesternum probabis â—â—â— ipsa posteritaâ— omnium hâ—â—â—â—icorum quà m ipsa nouellitas Praxeae hesterni That this rule hath runne downe from the beginning of the gospell euen before all former heretikes not onely before Praxeas a yesterdayes birde as wel the later spring of all heretikes shall prooue as the verie noueltie of Praxeas one that came but yesterday That the rule of faith contained in the Creede is as auncient as the preaching of the Gospel I alwayes agreed with Tertullian but that the Apostles made the Creede I heare him yet say neuer a worde Ierom ad Pammachium against the errours of Iohn of Ierusalem sayth In symbolo fidei spei nostrae quod ab Apostolis traditum non scribitur in charta atramento sed in tabulis cordis carnalibus post confessioneÌ„ trinitatiâ— vnitatem ecclesiae omne Christiani dogmatis sacramentâ—m carnis resurrectione includitur In the symbole of our faith and hope which being deliuered from the Apostles is not written in paper and ynke but in the fleshie tables of our hearts after the confession of the Trinitie and the vnitie of the Church all the mysterie of Christian doctrine is inclosed in the resurrection of the flesh Although it be graunted that Saint Ierome here speaketh of our common Creede yet it followeth not that hee affirmeth it to bee made by the
vocat propterea sacerdotio fungitur vt homo recipis autem ea quae offeruntur vt Deus offeri verò ecclesia corporis eius sanguinis symbola omne fermentum per primitias sanctificans And Christ is nowe a priest which is sprung of Iuda according to the flesh not offering any thing himselfe but is called the head of them that offer seeing he calleth the church his bodie and therefore he exerciseth the priesthoode as a man and hee receiueth those thinges that are offered as God and the church truely doth offer the tokens of his bodie and bloud sanctifying euerie leauen by the first fruites In these wordes Theodoret speaketh not of the sacrifice that Christ offered himselfe but of the spirituall sacrifice of thankesgiuing which the church offereth to him in celebrating the memorie of his death Not of the priesthoode which Christ did exercise in earth but of the priesthoode that he doth exercise in heauen not now offering anie thing but as God receiuing oblations And where he sayth that nowe he exerciseth the priesthoode as man he denieth not but that he doeth exercise it as mediator God and man Which is more plaine in his exposition of the Epistle to the Heb. cap. 8. where he enquireth how Christ doth both sit at the right hande of maiestie and yet is a minister of the holy thinges Quonam enim munere sacerdotali fungitur qui seipsum semelobtuliâ— non offert amplius sacrificium Quomodo autem fieri potest vt idem sedeaâ— socerdotali officio fungatur Nisi fortè dixerit quispiam esse munus sacerdotale salutem quam vt dominus procurat Tabernaculum autem vocauit coelum cuius est ipse opifex quem vt hominem dixit Apostolus fungi sacerdotio For what priestly office doth he exercise which hath once offered vp himselfe and doth no more offer any sacrifice And howe can it be that the same person shoulde together both sit and exercise the priestly office Except perhaps a man will say that the saluation which he procureth as Lorde is a priestly office Neither hath he any other meaning Dialog prime where his purpose is to prooue that Christ had a body Si est ergo sacerdonum proprium offerre munera Christus autem quod ad humanit atem quidem attinet sacerdos appellatus est non aliam autem hostiam quam suum corpus obtuliâ— Dominus ergo Christus corpus habuiâ— If therefore it be proper for priestes to offer giftes and Christ as concerning his humanitie truely is called a priest and he offered none other sacrifice but his owne bodie therefore our Lorde Christ had a bodie He sayth not that Christ is a priest according to his humanitie onelie whereas the excellencie of his person being both God and man caused â—is sacrifice to be acceptable and auaileable for the redemption of man But to make the matter cleare beside that which the Apostle writeth to the Hebrues ca. 9. these argumentes may plainely be drawen out of the 7. cap. where he speaketh expresly of his priesthood after the order of Melchisedech Christ as he is without father and without mother is â— priest after the order of Melchisedech Christ as he is God and man is without father and without mother therfore Christ as he is God and man is a priest after the order of Melchisedech Againe Christ as he hath no beginning of his dayes nor ende of his life is a priest after the order of Melchisedech Christ according to his diuinitie hath no beginning of his daies nor ende of his life according to his whole person Therefore Christ according to his diuinitie and according to his whole person is a priest after the order of Melchisedech Againe except you vnderstand Christ to haue beene a priest according to his diuinitie he was tythed in the loynes of Abraham as well as Lcui but according to his diuinitie hee was not in the loynes of Abraham and therfore payde no tythe in Abraham as God though as man he was subiect to the law but receiued tythes of Abraham in his priest and figure Melchisedech For the priest receiueth tythes in the name of God as also he blesseth in the name of God Therefore if Christ giue priestly blessing in his owne name he giueth it as he is God and not as man onely Finally to say that that Christ was a priest only in respect of his manhood â—auoreth rankely of Nestorianisme whereas our assertion that Christ is an high priest both according to his deitie in which he is equall with his father and also according to his humanitie in which the father is greter than he is as farre from Arrianisme as the Papistes are from honestie and synceritie to charge vs with such open blasphemie God be praised Imprinted at London by George Bishop and Henrie Binneman 1583. D. Standish D. Heskins Heretikes fiue vvaies specially abuse the Scriptures â— Denying certaine bookes or parts of bookes 2 Doubting of their authoritie and calling theÌ„ into question 2 Voluntarie expositions according to euery ones fansie or heresie 4. Changing some vvordes or sentences of the very originall text Tertul. cont Marae cio li. â— in princ Tertul. lib. 5. False and heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. ep 89. lib. 1. de pec mer. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Protestants Caluinists vse the foresaid fiue meanes of defacing the Scriptures * Cont. rat Edm. Camp pag. 18. Retent pag. 32. dist of the Rock pag. 307. Luther in noâ—o Test. Germa in Prefat Iacobi Conc. Cart. 3. can 47. * Argu. in epist. Iacob * Whitak p. 10. * Ibid. Lib. 6. cap. 18. De doct Christ. lib. 2. cap. 8. Anno. 1532. Anno. 1537. Ibid. pag. 17. M. VVhitaker by these vvords condemneth their ovvne Seruice booke vvhich appointeth these bookes of Tobie and Ecclesiasticus to be read for holy Scripture as the other Doe they read in their Churches Apocryphall superstitious bookes for holy Scripture or is he a Puritane that thus disgraceth their order of daily Seruice In expositione Symbolâ— pag. 10. M. VVhitakers booke In the argument Bib. an 1579. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 6. cap. â— Hieronim ad â—aâ—d Tom. 3. â—â—â—â—â—â— lib. 3. cap. 6. in EuaÌ„g Math. â—â— 5. cap. 26. Cyprianus aliâ— in Concilio Aphricano * Whitak pag. 17. 120. Ibid. pag. 101. Praef. ad 6. theses Oxon pag. 25. Lib. Confess 1. cap. 14. lib. 7. c. 20. Cicer. de Senect Beza the mouse of Geneua gnavveth the text of Scripture De ineam dom cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No. Test. an 1556. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza reconcileth the Greeke â—â—â—â— of the nevv TestameÌ„t vvith the Hebrevve text of the old by putting out of the Greeke text so much as pleaseth him Est. 6. 9. 10. Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and reasoning against al other interpreters both auncient later for the coÌ„trary yea and affâ—ming that S. Paul him self did foolishly if he spake there of other rich womeÌ„ Such a fansie he hath to make the Apostles not onely maried man but that they caried about their wiues with them that they were the Apostles wiues for so he translateth it Act. 1. v. 14 that returned with them after our Lordes ascension to Hierusalem and continued togither in praier til the holy Ghost came vpon them Whereas S. Luke there speaketh so euidently of the other holy and faithful women which are famous in the Gospel as the Maries and other that the English Bezites them selues dare not here folow his translation For I beseech you M. Beza to turne my talke vnto you a litle is there any circumstance or particle here added why iâ— should be translated wiues none then by your owne reason before alleaged it should rather be trsÌ„lated women Againe did Erasmus translate well saying It is good for a man not to touch a wife 1 Cor. 7. v. 1. No say you reprehending this translation because it dehorteth from mariage If not shew your commissioÌ„ why you may translate in the foresaid places wife wiues at your pleasure the Greeke being all one both where you will not in any wise haue it translated wife and also where you will haue it so translated in any wise FVLK 12. Nay great must be the impudencie of the Papists that imagine the Apostles which had wiues of their owne did leaue them behinde them and leade straung women aboute with them into all partes of the world The first that inuented that glose of coÌ„tinent women such as followed Christ was Tertullian the Montanist in his booke of Monogamy which he wrote against the Church condeÌ„ning secoÌ„d mariage reprouing the Latine translation of his time as it seemeth which in this text 1. Cor. 9. vsed the terme of vxor by the ambiguitie of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that if the Apostle had spoken of matrimonie he would haue vnderstood this of wiues but seeing he speaketh De victuaria exhibitione of the exhibition toward his liuing he vnderstandeth it of such women as followed Christe Than the which distinction nothing can be more absurde for speaking of exhibition towarde his liuing the Apostle sheweth that he might haue lawfully charged the Church with finding not only of him self but also of his wife as the other Apostles did Againe if rich womeÌ„ did folow the Apostles ministring to theÌ„ of their substance as they folowed our Sauiour this was no burden but an easement vnto the Church which the Apostle would not haue absteined froÌ„ as a thing burdenous to the Church of Corinth CoÌ„cerning the other place Act. 1. v. 14. although perhaps it be not necessary to translate wiues yet it is necessary to vnderstand wiues For to answere you in M. Bezaes name who telleth you that it was meete as also Erasmus thinketh that their wiues should be coâ—firmed who partly were to be companions of their trauaile and peregrinatioÌ„ partly to tarie patieÌ„tly at home while their husbaÌ„ds were about the Lords businesse and therfore their wiues also were present Againe what a shamefull absurditie were it to thinke that the Apostles would tarie in a close house so long togither with other women than their wiues and shut out their owne wiues which must needes haue bene subiect to great offense and obloquie And what deuilish malice haue you agaynst the Apostles wiues that you caÌ„not abide that they should ioyne with their husbandes in praier and supplication and be made partakers of the holy Ghost with them as well as other women which were also maried women Mary the wife of Cleophas Ioanna the wife of Chuza and other holy women the mothers or wiues of holy men Will you say the Apostles had no wiues Peters wiues mother will testifie againste you Will you saye she was forsaken by Peter the storie of his martiredome if it bee true affirmeth that she continued with him to his dying day will you say he had no matrimoniall companie with hir his daughter Petronilla will beare witnes against you so yong that she was desired in marriage by Flaccus the Comes Touching the place 1. Corin. 7. where Erasmus translateth vxorem I haue answeared alreadie the circumstance of the place doth argue that it is spoken generally of continence not of abstinence in marriage only And who is such a nouice in the greke tongue that he knoweth not that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a wife or woman as the circumstaunce of the place requireth where it is vsed MART. 13. Againe to this purpose they make Sainct Paule say as to his wife I beseech thee also faithful yokfellow Phil. 4. v. 3. for in Englishe what doth it else sounde but man and wife but that S. Paule shoulde hâ—ere meane his wife moste of the greeke fathers count it ridiculous and foolishe S. Chrisostome Theodorete Oecumenius Theophilactus Beza and Caluin bothe mislike it translating also in the masculine gender S. Paule himselfe saith the contrarie that he had no wife 1. Cor. 7. And as for Clemens Alexandrinus who alleageth it for Paules wife Eusebius plainely insinuaâ—eth and Nicephorus expresly saith that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the way of contention and disputation whiles hee â—arnestly wrote against them that oppugned matrimonie FVLK 13. The Greeke worde being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a fellow or companion in yoke they haue not therfore translated amisse when they say yoke fellowe whiche signifieth felow in any yoke whatsoeuer If it sound man and wife in Englishe what matter is that for so it soundeth in Greeke Men must not follow the sound of wordes onely but examine the matter And great probabilitie there is that he speaketh there of his wife as Clemens Alexandrinus thinketh neither dothe S. Paule himselfe say precisely he had no wife 1. Cor. 7. but that he liued without the vse of a wife whiche might be hys wife consenting to remaine at â—hilippi That the later writers mislike the iudgement of Clemens and specially that fabulous historiaÌ„ Nicephorê° it derogateth nothing to his credite nor to the likelihoode of the matter That Theophy lact saith the adiectiue should be of the foeminine gender he is not to be credited aboue Clemens Alexandrinus who knewe the puritie of the Greke tong as wel as he But whether it be to be vnderstoode of hys wife or no we leaue it indifferent and translate according to the Greeke word without preiudice of either opinion which kind of translation at other times you do highly commend MART. 14. Againe for the mariage of Priests and of all sorts of men indifferently they translate the Apostle thus wedlock is honorable among al men Where one falsificatioÌ„ is that they say among all men and Beza inter quosuis in
the margent in omni hominuÌ„ ordine in euery order or condition of meÌ„ in his Annotation he raileth to make this translation good wheras the greke is as indiffereÌ„t to signifie that mariage is honorable by al means in al respects wholy throughly altogither So doth not onely Erasmus but also the greeke fathers expound it namely Theophilact whose words in the greeke be very significaÌ„t but too loÌ„g here to troble the reader with theÌ„ Not in part saith he honorable and in part not but wholy throughout by al means honorable and vndefiled in al ages in al times Therfore to restrain it in traÌ„slatioÌ„ to persons only thogh it may also very wel be vnderstode of all persoÌ„s that haue no impedimeÌ„â— to the coÌ„trary that is to traÌ„slate falsly FVLK 14. I haue answered alreadie that seeing the apostle threatneth the iudgement of God against fornicators and adulterers the moste apte signification of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among al meÌ„ Although that which you would haue compreheÌ„deth al persons as wel as al other things meanes respects c. If any persons haue an impediment to the contrarie such as Gods word doth alowe their marriage by this text is not authorised But Priests haue no impediment wheÌ„ they are by the word of God to be chosen as well of marrâ—ed men as of any other 1. Tim. 5. Tit. 1. neither can it be any falsification to translate so as both the words in the Greeke tong do signifie and the reason of the place doth require Theophilacts words you say be long and so it seemeth they bee for your purpose therefore you take but a peece in the middes cutting off both the beginning and the end that make against you In al saith he not in men of riper age and not in yong men also but in al meÌ„ or by al means and in al times not in affliction truly in quietnes not also not in this part pretious and honorable and in that part otherwise but the whole and through al parts let it be pretious Here heretikes are made to blush that slander marriage For beholde he calleth mariage pretious matrimonie honorable which kepeth a man in the vertue of temperance And afterward If matrimonie be permitted the fornicators adulterers are iustly punished Who is so blind that he wil not see Theophilact refer it to the persons as wel as to al parts of it At least wise you should haue remembred that Theophilact beeing a Byshop of the Greke church where their Priests haue bin and yet are suffred to be married men would not write any thing here against the marriage of Priests Neyther doth Oecumenius exclude the persons wheÌ„ he extolleth the perfection of marriage but rather doth comprehend them Chrysostome doth plainely refer it to the persons insomuch that he ioineth it in expositioÌ„ with that text Hâ—ue peace with al men MART. 15. An other and the like falsificatioÌ„ in this same short senteÌ„ce is that they make it an affirmatiue speech by adding is wheras the apostles words be these Mariage honorable in al the bed vndefiled Which is rather an exhortation as if he should say Let mariage be honourable and the bed vndefiled How honorable that as S. Peter speaketh 1. Pet. c. 3. non coÌ„uerse with their wiues accordyng to knowlege imâ—arting honor to them as to the weaker vessels that is as S. P. also explicaâ—eth it 1. Th. c. 4. possessing euery maÌ„ his vessel in sanctification and honour not in the passion or luste of concupiscence as the Gentiles c. Loe what honourable marriage is to wit when the husband vseth the wife honourably and honestly in all respectes not beastly and filihily according to all kinde of luste and concupiscence And that the Apostle here exhorteth to this honourable vsage of wedlocke rather than affirmeth any thing it is most probable both by that which goeth before and that which immediatly foloweth al which are exhortations and les the Protestants giue vs a reason out of the Greeke texte if they can why they translate the wordes following by waye of exhortation Let your conuersâ—tion be without couetousnes and not these wordes also in like maner Let marriage bee honourable in all Certaine it is that the Greeke in bothe is al one phrase and speach and Beza is muche troubled to finde a good reason against Erasmus who thinketh it is an exhortation The sentence then being ambiguous and doubtfull at the least what ioly fellows are these that wil so restraine it in translation that it cannot be taken in the other sense not rather leaue it indiffereÌ„tly as in the Greke and vulgar latin it is least the sense of the holy ghost be not that or not only that which they traÌ„slate FVLK 15. I haue alreadie shewed that the Verbe of the indicatiue moode is here to be vnderstoode because the verbe whiche followeth in the same verse is of the indicatiue moode Againe the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza telleth you declareth the firste wordes to be vttered affirmatiuely Marriage is honourable among al menne and the bed vndefiled but fornicatours and adulterers God wil iudge Moreouer Chrysostome Theodorete Theophilact Oecumeneus do al proue out of this place the permission and lawfulnesse of marriage to all men whiche coulde not be except they vnderstoode the Apostles wordes affirmatiuely That married menne muste liue temperately with their wiues it is also true but not the principall purpose of the Apostle here to exhorte therevnto but rather to disswade menne from fornication and adultery because marriage is honourable and vndefiled in all sortes of menne The reason you require Beza hathe giuen you and I haue reported it Neither is the sentence ambiguous neither hathe it beene so taken but of late dayes in despite of holiâ— matrimonie which though you can not deny in all men yet you deface the honour thereof as the Manichees and other Heretikes did when you affirme that the sacred order of priesthood is profaned thereby They be your owne wordes before sect 11. conuincing you to be a maintainer of the doctrine of deuils 1. Tim 4. MART. 16. Moreouer it is against the profession of continencie in Priestes and others that they translate our Sauiours words of single life and the vnmaried state thus All men can not receiue this saying as though it were impossible to liue continent Where Christ sayd not so that all men can not but All men doe not receiue this saying But of this I haue spoken more in the chapter of free will Here I adde onely concerning the words following that they translate them not exactly nor perhaps with a sincere meaning for if there be chastitie in mariage as well as in the single life as Paphnutius the confessor most truely sayd and they are wont much to alledge it then their translation doth nothing expresse our Sauiours meaning wheÌ„ they say There are some