Defense of the Translations of the Scriptures into the English Tongue — William Fulke

Defense of the Translations of the Scriptures into the English Tongue · William Fulke

CHAP. VI.

Hereticall translation against PRIEST and PRIESTHOODE.

Martin.

BVt because it may be, they will stande here vponupon1. their later translations, which hauehave 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 vponupon their later translations, and refuse to iustifie the former: let vsus 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 hauehave escaped the former1. 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 vsus 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 hauehave 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 vponupon. 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, vponupon 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 sacrificeLuc. c. 22. v. 19. 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 vponupon 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 onelyonly sacrifice of Christ our high Priest, offered once for all, vponupon 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 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) hauehave 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 hauehave the name Priests in there translations, to make the very name of Priest odious among the common ignorant people. Againe they hauehave 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,VVhitakers pag. 199. 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 vsus, 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 EnglishSee the Puritans reply, pag. 159. and VVhitgifts defence against the Puritans, pag. 722. 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 hauehave 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 foreign 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 foreign, but because the Scripture calleth the ministers of the newe Testament by diuerse other names, and neuer by the name of foreign, we thought it necessary to obserue that distinction, which we see the holye Ghost so precisely hath obserued. Therefore where the Scripture calleth them foreign, 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 foreign, 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 vsus. 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 determinedforeign. that Paule and Barnabas should goe vp to HierusalemPresbyteros. vntounto the Apostles and ELDERS, about this question. Act. 15. And againe, They were receyued of the *The later Bibles read Churche.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,Act 16. that were ordained of the Apostles and ELDERS. If in all these places they had translated Priests (as in deede they should hauehave done according to the Greke word) it had then disaduantaged them this much, that men would hauehave 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 hauehave 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 hauehave 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 hauehave newly taken vp, not for that they differ in signification from Elders, but because you woulde differ from vsus.

MART. 5. But let vsus goe forward. We hauehave 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 leftTit. 1. I thee in Creta, that thou shouldest ordaine ELDERS in euerie citie, &c. Againe of Paule and Barnabas: When*foreign. they had ordained Elders by Election, in euerie congregration. Presbyteros.Bib. an 1562.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 le…t in Creta to ordaine Priestes in euerie citie: and, Paule and Barnabas made Priestes in euerie Church: then the people would hauehave 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 eueryevery citie & congregation, and yet not one citie nor congregation to hauehave any Elders in all Englande, that we know not what is prophane noueltie of wordes, which the Apostle…. Tim. 6. willeth to be auoided, if this be not an exceeding profane noueltie.

FVLK. 5. When you hauehave gottē a bable, you make more of it than of the towre of London, for you hauehave 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 vsus, are the same Elders that the Scripture in Greeke calleth foreign, 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 foreign.Act. 14.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 Scriptureforeign. saith, they ordained to the people: and what soeuer force the word hath, it is here spoken of the Apostles, and pertaineth notforeign. to the people, and therefore in the place to Titus it is anotherTit. 1. 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 Athēs 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, foreign, 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 vponupon the worde foreign, vsed by S. Paule, Tit. 1. as though that worde of constitution, did exclude election. That the worde foreign 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 vsus 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 foreign but in the holy institution of Christ, and authoritie by appointment deliuered, by imposition of the handes of the Eldership.

MART. 7. And cōcerning foreign which we now speake of, S. Hierom telleth them (in c. 58. Esai.) that it signifieth ClericorumGreg. Nazian. in titul. Ser. 1. 4. 5. ordinationem, that is, giuing of holy orders, whiche is done not onelyonly by praier of the voice, but byforeign and foreign. imposition of the hande: according to S. Paul vntounto Timothee, Manus citò nemini imposueris. Impose or put hands quickly on no man. That is, be not hastie or easie to giuegive holy orders. Where these great etymologistes, that soIgnat. ep. 10. saith of Bishoppes, foreign. 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 giuegive 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 hauehave 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 youIn Esa. cap. 58. cite, you vnderstand not, for speaking there of the extension of the finger, which the septuaginta translate foreign, 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 onelyonly at the imprecation of voice, but also at the imposition of hāds, least as we hauehave 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 foreign. properly doth signifie, but that imposition of handes, is required in lawfull ordination, which many did vnderstand by the word foreign. although in that place it signified no such matter. And therefore you muste seeke further authoritie to proue your Ecclesiasticall etymologie, that foreign signifieth putting foorth of the handes to giuegive 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 foreign that election was excluded where there was ordination by imposition of handes. As for that you cite out of Ignatius, proueth against you, that foreign differeth from imposition of hands: because it is made a distinct office from foreign, that signifieth to lay on handes? and so foreign and foreign by your owne author doe differ.

MART. 8. But they are so profane and secular, that they translate the Greeke worde foreign 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 Eldersforeign. 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 theforeign. gift (so they had rather say than grace, lest holy orders shouldBib. 1579. 1577. be a Sacrament) giuen thee with the laying on of the handes of the Eldership. or, by the authoritie of theforeign. Eldership. 1. Tim. 4. What is this companie of Eldership?Presbyterij. 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 theCa. 3. in the yeare 436. VVhere S. Augustine vvas present and subscribed. fourth Councell of Carthage speake for bothe partes indifferently, and tell vsus 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 vponupon 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. OnelyOnly 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 foreign, vsed by Saint Paule, 1. Tim. 4. which we call the Eldershippe, or the companye of Elders, I hauehave 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 vsus 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. OnelyOnly 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 foreign 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 vnderunder two or three witnesses, 1. Tim. 5. And, If any be diseased among you, let himforeign. call for the Elders of the Church, and let them pray ouer him, and annoynt him with oyle, &c. Iacob. 5. WherasLib. 3. de Sacerdotio. 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. foreign.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 foreign, 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 hauehave we committed, in saying Elders, & fellow Elder, or an Elder also?

MART. 10. Where if they wil tel vsus (as also in certaineS. Hierom readeth, Presbyteros ego compresbyter Ep. 85. ad Euag. & in 1. ad Gal. prouing the dignitie of Priests. and yet in 4. Gal. he readeth according to the vulgar Latine text, Seniores in vobis rogo consenior & ipse. VVhereby it is euident, that Senior here, and in the Actes, is a Priest, and not contrary, Presbyter, an Elder. other places) that our Latine translation hath Seniores, and maiores natu: we tel them, as heretofore we hauehave told them, that this is nothing to them, who professe to translate the Greeke. Againe we say, that if they meant no worse than the olde Latine translator did, they would be as indifferent as he, to hauehave sayde sometime Priests, & Priesthood, when he hath the words Presbyteros & Presbyterium: as we are indifferent in our translation, saying Seniors and Auncients, when we finde it so in our Latine: being well assured that by sundry wordes he meant but one thing, as in Greeke it is but one, & as both Erasmus, & also Beza him selfe alwaies translate it, keeping the name Presbyter & Presbyteri: of whome by reason they should hauehave learned, rather than of our Latine translator, whom otherwise they condemne. And if they say, they doe follow them, & not him, because they translate not Senior, & maior natu, but the word Presbyter, or foreign, an Elder, in all places: we tell them, and herein we conuent their conscience, that they doe it to take away the externall Priesthood of the new Testament, and to suppresse the name Priest, against the Ecclesiasticall, & (as nowe since Christ) very proper & vsual signification thereof, in the newe Testament, councels, & fathers, in all common writing and speaking: specially the Latine Presbyter, which grew to this signification out of the Greeke, in the foresayd places of holy scripture.

FVLK. 10. I hauehave told you already, & you could not but know, that it should be told you, that seeing we translate none otherwise, thā your vulgar Latine trāslator, we are no more to be blamed of falshood, corruption, profanenesse, nouelty, thā he is, who professed to traslate the Greeke as much as we do. But if we had meant no worse (say you) than he, we would hauehave bene as indifferent to hauehave said somtimes priest & priesthood, where he hath the word Presbyteros, & Presbyteriū. I aunswer, Presbyteriū he hath but once, and for that you hauehave Priesthood once, as you confessed before. And if the name Priest were of the same vnderstanding in common English, that the worde Presbyter is, from whence it is deriued, we woulde neuer hauehave sought more wordes for it, than we doe for the wordes Bishoppe, Deacon, and such like.

The wordes Presbyter, and Presbyterium, you confesse, that Beza doth alwayes vse, and so doe we, when we write or speake Latine, but we can not vse them in English, except we shoulde be as fonde as you in your gratis, deposi…um, and suche fantasies. And to tell you plainely, as our conscience beareth vsus witnesse, we will neuer dissemble, that we auoyde that worde Priest, as it is vsed to signifie a sacrificer, because we would shew a perfect distinction, betwene the priesthood of the lawe, and the ministerye of the Gospell: betwene Sacerdos, and Presbyter, a sacrificer, and a gouernor of the Church. And I appeale to your owne conscience, whether if the Englishe worde Priest, were as indifferent as Presbyter, and sounded no more towardes a sacrifice, than either Presbyter, or your owne Englishe wordes, Auncient, and Senior, whether (I saye) you woulde make so muche a doe about it, for to hauehave it in all places of the Newe Testament, where foreign is in the Greeke. But seeing your popishe sacrificing power, and blasphemous sactifice of your Masse, hath no manner grounde at all in the holye Scriptures, eyther in the originall Greeke, or in your owne Latine translation, you are driuen to seeke a seelye shadowe for it, in the abusiue acception and sounding of the Englishe worde, Priest, and priesthoode. And therefore you doe in the seconde section of this chapiter, in greate earnest affirme, that Priest, sacrifice, and altar, are dependents, and consequents, one of another, so that they can not be separated. If you shoulde saye in Latine Sacerdos, sacrificium, altare▪ or in Greeke foreign be such consequents, we will all subscribe vntounto you: but if you will chaunge the first word, and say Presbyter, sacrificium, altare, or foreign, euerie learned mans eares will gloe, to heare you say, they are dependents and consequentes inseparable. Therefore we must needes distinguish of the word Priest, in your Corollarie, for you meane thereby Sacerdotem, we graunt the consequence of sacrifice and altar, but if you meane Presbyterium, we deny that euer God ioyned those three in an vnseparable bande, or that Presbyter in that he is Presbyter, hath any thing to doe with sacrifice, or altar, more than Senior, or Maicr natu, or Auncient, or Elder.

MART. 11. Insomuch that immediatly in the first CanonsSee can. Apost. Conc. 1. Nic. Epist. Ignat. Cōc. Carth. 4. Beza in 1. Pet. 5. and Councels of the Apostles and their successors, nothing is more common than this distinction of Ecclesiasticall degrees and names, Si Episcopus, vel Presbyter, vel Diaconus, &c. If any Bishop, or Priest, or Deacon doe this or that. Which if the Protestantes or Caluinistes will translate after their maner thus, If a Bishoppe, or Elder, or Deacon, &c. they doe against them selues, which make Presbyter or Elder a common name to all Ecclesiastical persons: and not a peculiar degree, next vntounto a Bishop. So that either they must condemne all antiquity for placing Presbyter in the 2. degree after a Bishoppe, or they must translate it Priest as we doe, or they must make Elder to be their seconde degree, and so put Minister out of place.

FVLK. 11. The distinction of Episcopus▪ and Presbyter to signifie seuerall offices, we graunt to be of great antiquitie, albeit we may not admitte the counterfaite Canons of the Apostles, nor the Epistles of Ignatius, for suche mens writings as they beare the name to be. We make Presbyter, or Elder, a common name to all Ecclesiasticall persons, none otherwise, than you doe this word Priest. For Deacons with vsus, are not called Presbyteri, or Elders. As for the distinction of Bishoppes and Elders names, which the Scripture taketh for the same, doth no more condemne all antiquity in vsus, than in you. Who acknowledge that the Scripture vseth those names without distinctiō, in your note vponupon Act. 20. v. 28. where they are called Bishoppes, which before ver. 17. are called foreign, which you translate Auncients, and expound Priests: and thus you write. Bishops or Priests (for those names were sometime vsed indifferently, Gouernours of the Churche of God, and placed in that roome and high function by the holy Ghost. But it seemeth you hauehave small regard to defende your owne notes, so you might find occasion to quarrell at our wordes.

MART. 12. And here we must aske them, how this nameforeign Minister came to be a degree distinct from a Deacon, whereasDiaconus. by their owne rule of translation, Deacon is nothing else but a Minister: & why keepe they the old and vsuall EcclesiasticallS. Tim. 3. Bib. 1577. 1579. name of Deacon in translating Diaconus, and not the name of Priest, in translating Presbyter? Doeth not Priest come of Presbyter as certainly and as agreeably as Deacon of Diaconus? Prebstre. Prete.Doth not also the French and Italian word for Priest come directly from the same? Will you alwaies followe fansie and not reason, doe what you list, translate as you list, and not as the truth is, and that in the holy Scriptures, which you boast and vaunt so much of? Because your selues hauehave thē whom you call Bishops, the name Bishops is in your Englishe Bibles, which otherwise by your owne rule of translation, should be called an Ouerseer or Superintendent: likewise Deacon you are content to vse as an Ecclesiasticall word so vsed in antiquitie, because you also hauehave those whom you call Deacons: Only Priests must be turned contemptuously out of the text of the holy Scriptures, & Elders put in their place, because you hauehave no Priestes, nor will none of them, and because that is in controuersie betwene vsus. And as for Elders, you hauehave none permitted in Englād, for feare of ouerthrowing your Bishops office and the Queenes supreame gouernment in all spiritual things and causes. Is not this to followe the humour of your heresie, by Machiauels politike rules without any feare of God?

FVLK. 12. Here I must aunswere you, that we hauehave no degree of Ministers distinct from Deacons, but by vulgar and popular vse of speaking, which we are not curious to controule. Otherwise, in truth, we account Bishops, Elders, and Deacons, all Ministers of the Church. It is no more therefore, but the common speache of men, which vseth that worde, which is common to all Ecclesiasticall persons, as peculiar to the Elders, or Priestes. Why we keepe the name of Deacons in translating Diaconus, rather than of Priestes, in translating Presbyter, I hauehave tolde you often before. The name Priest being by long abuse of speache applied to signifie Sacrificers of the olde Testament, called foreign, we could not giuegive the same name to the Ministers of the new Testament, except we had some other name whereby to call the Ministers of the olde Testament, wherein we followe reason, and not fansie, for it is great reason, we should retaine that difference in names of the Ministers of both the Testamentes, which the holy Ghost doth alwaies obserue. But you follow fansie altogither, imagining that Priestes onelyonly are put out of the text, because we hauehave no Priestes. Whereas we hauehave Priestes as well as we hauehave Bishops, and Deacons, and so are they called in our booke of common prayer indifferently Priestes, or Ministers. And where you say, we hauehave no Elders permitted in Englande, it is false, for those that are commonly called Bishoppes, Ministers, or Priestes among vsus, be suche Elders as the Scripture commendeth vntounto vsus. And although we hauehave not suche a consistorie of Elders, of gouernemente, as in the Primitiue Churche they had, and many Churches at this daye hauehave: yet hauehave wee also Elders of gouernement to exercise discipline, as Archbishoppes, and Bishoppes, with their Chauncellours, Archedeacons, Commissaries, Officialles, in whome if any defecte bee, we wishe it may be reformed according to the worde of God.

MART. 13. Apostles you say for the most parte in your translations (not alwayes) as we doe, and Prophetes, and Euangelistes, and Angels, and such like, & wheresoeuer there is no matter of controuersie betwene you and vsus, there you can pleade verie grauely for keeping the auncient EcclesiasticallBeza in cap. 5. Mat. nu. 25. &c. 10. nu. 2. wordes, as your maister Beza for example, beside many other places where he bitterly rebuketh his fellow Castal…ons translation, in one place writeth thus: I can not in this place dissembleIn 3. cap. Mat. nu. 1…. the boldnesse of certaine men, which would God it rested within the compasse of words only. These menBaptizo. therefore concerning the worde Baptizing, though vsed of sacred writers in the mystery or Sacrament of the new Testament, and for so many yeares after, by the secrete consent of all Churches, consecrated to this one Sacrament, so that it is now growen into the vulgar speachesBaptisme. almost of all nations, yet they dare presume rashly to chaunge it, and in place thereof to vse the word washing. Delicate men forsooth, which neither are moued with the perpetual authority of so many ages, nor by the daily custom of the vulgar speach, can be brought to thinke that lawfull for Diuines, which all men graunt to other Maisters and professors of artes: that is, to retaine and holde that as their owne, which by long vse and in good faith they hauehave truly possessed. Neither may they pretēd the authoritie of some auncient writers, as that Cyprian sayeth, TINGENTES, for BA…PTIZANTES, and Tertullian in a certaine place calleth SEQVESTREM, for MEDIATOREM. For that which was to those auncientes as it were newe, to vsus is olde: and euen then, thatBaptizo. Mediator. the selfe same words which we now vse, were familiar to the Church, it is euident, because it is very seldome that they speake otherwise. But these men by this noueltie seeke after vaine glorie, &c.

FVLK. 13. If in any place we vse not the name of the Apostles, Prophetes, Euangelists, Angels, and such like, wee are able to giuegive as sufficient a reason why we translate those wordes according to their Generall signification, as you for translating somtime Baptismata, washings, and not baptismes, Ecclesia the assembly and not the Church, with such like. Therefore as Castaleo & such other Heretikes, are iustly reprehended by Beza, for leauing (without cause) the vsuall Ecclesiasticall termes, so when good cause or necessitie requireth not to vse them, it were superstition, yea and almost madnes sometimes in translating to vse them, as to call the Pharisees washings Baptismes, or the assembly of the Ephesiā Idolaters the Churche, yet both in Greeke and Latine the wordes are Baptismata, ecclesia.

MART. 14. He speaketh against Castaleon, who in his newe Latine translation of the Bible, changed all Ecclesiasticall wordes into profane and Heathenish, as Angelos into genios, Prophetas into Fatidicos, Templum into fanum, and so foorth. But that which he did for foolish affectation of finenesse and stile, do not our English Caluinistes the very same when they list, for furthering their Heresies? When the holy Scripture saith idols according as Christians hauehave alwayes vnderstood it for false goddes, they come and tell vsus out of Homer andforeign the Lexicons, that it may signifie an image, and therfore so theyConfut. of the Reas. fol. 35. translate it. Do they not the like in the Greeke worde that by Ecclesiasticall vse signifieth, penaunce, and doing penaunce, foreign.when they argue out of Plutarch, and by the profane sense therof, that it is nothing else but chaunging of the minde or amendment of life? Whereas in the Greeke Church, Poenitentes, that is, they that were 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 foreign.Dionys. Ec. Hier. c. 3.

FVLK. 14. That Castaleo did for foolish affectatiō of finenesse, you slaūder vsus to do for furthering of heresie. And here againe with lothsomnes, you repeate your rotten quarrell of idols, translated images, which was to discouer your abhominable idolatrie, cloked vnderunder a blind & false distinction of images and idols. The word foreign, we translate repentance, as you doe sometimes, when you can not for shame vse your Popishe terme penance, by which you vnderstande satisfaction for sinne, which in diuerse places you are enforced to giuegive ouer in the plaine fielde, and to vse the terme repentance: as in the fift of the Actes. This Prince and Sauiour, God hath exalted with his right hand to giuegive repentance to Israell and remission of sinnes, likewise Act. 11. where the Scripture speaketh of God giuing repentaunce to the Gentils. And when you speake of Iudas, you say also repenting him, so that the repentance of Iudas, and that which God gaue to Israell, and to the Gentils is vttered in one terme, whereas else you hauehave almost euerie where penance, and doing of penance. Where you say we make repentance nothing but chaunging of the minde, or amendment of life, you speake vntruely, for not euerie chaunging of the minde is godly repentance, neither is only amendment of life all repentance: but there must be contrition, and sorowe for the life past. That in the Greeke Church they that were Catechumeni, and Energumeni, were called foreign, such as are in repentance it maketh nothing against the true vse of the Greeke word, as it is vsed in the Scriptures. We know the discipline of the Churche appointed an outwarde exercise of praying, fasting, and other humbling, for a trial, and testimonie of true and hartie repentance, which was some times called by the name of repentaunce by a Metonymia signi, whiche hee that will enforce by that name to bee partes of true and inwarde repentaunce, is as wise as hee that will contend the Iuy bushe to be a parte of wine, because some men seing it hang ouer the house, will say, loe here is wine.

MART. 15. They therefore leauing this Ecclesiasticall signification, and translating it according to Plutarch, doe they not much like to Castaleo? Doe they not the same,Latrîa. Dulîa. Beza in 4. Mat. nu. 10. agaynst the famous and auncient distinction of Latrîa, and Dulîa, when they tell vsus out of Eustathius vponupon Homer, and Aristophanes the Grammarian, that these two are all one? Whereas wee proue out of S. Augustine in many places, theforeign & foreign in the Scriptures, almost alvvaies vsed for the seruice & honour proper to God. August▪ de Ciuit. Dei. li. 10. c. 1. Bib. an. 1562. seconde Councell of Nice, Venerable Bede, and the long custome of the Churche, that according to the Ecclesiasticall sense and vse deduced out of the Scriptures, they differ very much. Doe they not the like in Mysterium and Sacramentum, which they translate a Secrete in the profane sense, whereas they know how these wordes are otherwise taken both in Greeke and Latine, in the Church of God? did they not the like in the worde Ecclesia, when they translated it nothing else but congregation? Doe they not the like in foreign, which they translate, ordaining by election, as it was in the profane court of Athens: whereas S. Hierons telleth them, that Ecclesiasticall writers take it for giuing holy orders by imposition of hands? Do they not the like in many other wordes, wheresoeuer it serueth their hereticall purpose? And as for profane translation, is there any more profane than Beza him selfe, that so often in his annotations, reprehendeth the olde translation, by the authoritie of Tullie, and Terence, Homer, and Aristophanes, and the like profane authors? yea so fondly and childishly, that for Olfactum, which Erasmus vseth, as Plinies word, he will needes say, odoratum, because it is Tullies word.

FVLK. 15. In translating the Scripture, we vse the worde repentance, in the same signification, that the scripture vseth foreign. In other Ecclesiasticall writers, we can neuerthelesse vnderstand it, as they meane it. Concerning that vnlearned distinction of Latria and Dulia, we doe rightly, to shewe out of profane writers, that it is vaine, and that the termes signifie all one, and you your selfe confesse in your marginall note, that sometimes in the Scripture foreign, and foreign, doe not signifie the seruice and honour that is proper to God, as for foreign, is in more than an hundred places, vsed for the seruice & honour proper to God. S. Augustine you confesse afterward, knew wel but one tōgue, & therfore he is no meete iudge of distinction of Greeke wordes. Bede followeth Augustines error. The idolaters of the 2. Nicene councel, were glad of a cloke for the raine, cōtrary to the property of their tongue. As is proued by Eustathius, Aristophanes, Xenophon, Suidas, and by later writers, no Protestants, Laurentius Valla, and Ludouicus Viues. Mysterium we translate a secret, or a mysterie, indifferently, the word signifying no more an holy secret, than a prophane and abhominable secrete, as the mysterie of iniquitie, the mysterie of Babylon. For the wordes Ecclesia, and foreign, we hauehave sayd sufficiently, and very lately. To vse Tullies words, when they answer the Greeke, as properly as any barbarous wordes, or lesse commendable wordes, I knowe not why it shoulde be counted blame worthy in Beza, or in any man, except it be of such a Sycophant, as liketh nothing, but that which sauoureth of his owne spittle.

MART. 16. But to returne to our English translatours: doe not they the like to profane Castaleo, and doe they not the very same that Beza their Maister so largely reprehendeth, when they translate Presbyterum, an Elder? Is it not all one fault to translate so, and to translate, as Castaleo doth Baptismum, washing? Hath not Presbyter bene a peculiar and vsual word for a Priest, as long as Baptismus for the Sacrament of regeneration, which Castaleo altering into a cōmon and profane worde, is worthily reprehended? We will proue it hath, not for their sake, who know it well enough, but for the Readers sake, whom they abuse, as if they knew it not.

FVLK. 16. If it be as great a fault in vsus to translate Presbyterum, an Elder, as for Castaleo to translate Baptismum, washing: your vulgar translatour must be in the same faulte with vsus, which so often translateth Presbyteros, seniores, or maiores natu, which signifie Elders, and not Priestes: it is a vaine thing therefore that you promise to proue, that Presbyter hath bene a peculiar, and vsual word for a Priest, as long as Baptismus for the Sacrament of regeneration. For peculiar you can neuer proue it, seeing it is vsed in the Scripture so often, for such Elders & Ancients, as you your selfe would not cal Priests. So that if you did translate the whole Bible out of your owne vulgar Latine▪ you must translate Presbyter thrice, an Elder or Auncient, for once a Priest.

MART. 17. In the first and second Canon of the ApostlesThat Presbyter hath signified a Priest, from the Apostles time, not an Elder. we reade thus, Episcopus à duobus aut tribus Episcopis ordinetur. Presbyter ab vno Episcopo ordinetur, & Diaconus, & alij Clerici. that is, Let a bishop be consecrated or ordained by two or three Bishops. Let a Priest be made by one Bishop. See in the 4. Councel of Carthage the diuerse maner ofCan. 23. 4. cōsecrating Bishops, Priests, Deacons, &c. Where S. Augustine was present and subscribed. Againe, Si quis Presbyter contē nensCan. Apost. 32. Episcopum suum &c. If any Priest contemning his Bishop, make a seueral congregation, and erect another altar, (that is, make a Sehisme or Heresie) let him be deposed. So did Arius being a Priest against his Bishop Alexāder. Againe, Priests and Deacons, let them attempt to do nothingCan. 40. without the Bishop. The first Councell of Nice saith,Can. 3. The holy Synode by all meanes forbiddeth, that neyther Bishop, nor Priest, nor Deacon &c. hauehave with them any forren woman, but the mother, or sister, &c. in whom there is no suspicion. Againe, It is told the holy Councel,Can. 14. that in certaine places & cities, Deacons giuegive the Sacraments to Priests. This neither rule nor custome hath deliuered, that they which hauehave not authoritie to offer the sacrifice, should giuegive to them that offer, the body of Christ. The 3. Councel of Carthage wherein S. Augustine was, and to the which he subscribed, decreeth, That in the SacramentsCan. 24. of the body & bloud of Christ, there be no more offered than our Lord him selfe deliuered▪ that is, bread and wine mingled with water. Whiche the sixth generall Councell of Constantinople repeating and confirming, ad doth Ifforeign. therefore any Bishop or Priest doe not according to the order giuen by the Apostles mingling water with wine, but offer an vnmingled sacrifice, let him be deposed &c. But of these speaches all Councelles be full: where wee would gladly know of these new Translatours, how Presbyter must be translated: eyther an Elder, or a Priest.

FVLK. 17. I thinke you hauehave cleane forgotten your promise so lately made, that this word Presbyter hath alwaies bin peculiar for a Priest, you bring many testimonies, some counterfaite, some autenticall, in which the name of foreign and Presbyter is found, but that in all them it is peculiar for a Priest, you shew not at all. Some colour it hath of that you say, in the 14. Can. of the Nicene Councell, & Carth. 3. c. 24. repeated Const. 6. where mention is made of sacrifice and offering, for so they did vnproperly call the administration of the Lordes supper, in respect of the sacrifice of thanks giuing that was offered therein. After which phrase also, they called the Ministers foreign and Sacerdotes, sacrificers. So they called that which in deede was a table of wood an altar, and the inferior ministers Leuites, by which it appeareth they did rather allude to the names vsed in the old Testamēt, than acknowledged a sacrificing Priesthood, that might as properly be so called, as the Priesthood after the order of Aaron was. Sometime they vsed the name of sacrifice & Sacerdos generally, for religious seruice, & the minister of religion as the Gentils did. And hereof it is that wee read often▪ of the sacrifices of bread and wine, and in the Canon of Carthage by you cited. Nec amplius in sacrificijs offeratur quàm de vuis & frumentis. And let no more be offered in the sacrifices, thā that which is made of grapes and corne. This was bread and wine, not the naturall body and bloud of Christe. Wherefore these vnpropre speaches proue not a sacrificing priesthood, whereby the naturall body and bloud of Christ should be offered in the Masse, which is the marke you shoote at.

MART. 18. Do not all the fathers speake after the same maner, making alwaies this distinction of Bishop and Priest,Ep. 2. ad Trallianos. as of the first and second degree? S. Ignatius the Apostles scholer doth he not place Presbyterium as he calleth it, and Presbyteros foreign.(Priests, or the College of Priests) next after Bishops, and Deacons in the third place, repeating it no lesse than thrice in one Epistle, and cōmending the dignitie of all three vntounto theComment. in c. 7. Michea. people▪ doth not S. Hierom the very same, saying▪ Let vsus honour a Bishop; do reuerence to a Priest, rise vp to a Deacon? Ep. 85. ad Euagrium.And when he saith, that as Aaron & his sonnes & the Leuites were in the Temple, so are Bishops, Priests, and Deacons in the Church, for place and degree. And in an other place, speaking of … ages done by the Vandals and such like, Bishops wereEpitaph. Nepotiani. c. 9. … Priestes slaine, and diuerse of other Ecclesiastical o…ers: Churches ouerthrowen, the altars of Christe made stables for horses, the relikes of Martyrs digged vp, &c. When he saith of Nepotian, fit Clericus, & per solitos gradus Presbyter ordinatur: he becommeth a man of the Clergie, and by the accustomed degrees in m…at? a Priest, or an Elder? when he saith, Mihi ante Presby…ū 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? When he▪ & Vincentius (as S. Epiphanius writeth) of reuerence to theEp. 60. apud Hie… …. ca. 1. degree, were hardly induced to be made Presbyteri: did they refuse the Eldership? What was the matter that Iohn the B. of Hierusalem, seemed to be so much offended with Epiphanius & S. Hierom? was it not because Epiphanius made Pauliamus, S.Ep. 1. ad Heliod. Hieroms brother, Priest within the said Iohns Diocese?

FVLK. 18. Before the blasphemous heresie of the Popish sacrifice of the Masse was established in the world, the fathers did with more libertie vse the termes of sacrifice, and sacrificing Priestes: which improper speaches, since they hauehave giuen occasion in the time of ignorance, to maintain that blasphemous heresie, there is good reason that we should beware how we vse any such termes, especially in translatiō of the Scriptures. Al the rest of the authorities you cite in this section, & 500. moe such as they are, speake of Presbyter or foreign which wordes we embrace: but of the English word Prieste, as it is cō monly taken for a sacrificer, or against this word Elder, they speake nothing, for in all those places, we may truly translate for Presbyter an Elder.

MART. 19. When all antiquitie saith, Hieronymus Presbyter, Cecilius Presbyter, Ruffinus Presbyter, Philippus, I…encus, Hesychius, Beda, Presbyteri: and when 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 were Priests, and not Bishops? namely when he saith of S. Chrysostom, Ioannes Presbyter Antiochenus, doth he not meane, he was as then but a Priest of Antioche? Would he hauehave said so, … had written of him, after he was Bishop of Constantinopl…

FVLK. 19. Al this while here is nothing for the English word Priest, in that respect we auoid it in trāslatiō, nor against the worde Elder, which we vse, by which we meane … other thing, than the Scripture doth giuegive vsus to vn…d by the worde foreign. As for the distinction of Episcopus, & Presbyter which came in afterward, you your selfe confessed as we heard of late, that it is not obserued in the Scriptures, but the same men are called Episcopi, which before were called Presbyteri. And according to that distinctiō, you can allow but one Bishop of one citie at once: yet the Scripture in diuerse places speaketh of many Bishops of one citie, as Act. 20. the Bishops of Ephesus called before Presbyteri, Elders, also he saluteth the Bishops and Deacons of Philippi, Phil. 1. where your note saith, that, In the Apostles time, there were not obserued alwaies distinct names of either function of B. & Priest. Would you hauehave vsus to translate the Scripture with distinction of names which the holy ghost maketh not, nor your vulgar Latin obserueth, nor you your selfe for shame can obserue? And if we should hauehave translated for Elders, Priests, that distinction taken vp after the Apostles times, or the writing of the Scripture, had bene neuer the more confirmed.

MART. 20. But of al other places, we would desire these gay translatours to translate this one place of S. Augustine, speaking of him self a Bishop, and S. Hierom a Priest. QuanquamInter Epistolas Hiero. Ep. 97. in …ine. enim secundū honorū vocabula, quae iam Ecclesiae vsus obtinuit, Episcopatus Presbyterio maior fit: tamen in multis rebus, Augustinus Hieronymo minor est. Is not this the English therof? For although according to the titles or names of honour, which now by vse of the church hauehave preuailed, the degree of Bishoppe be greater than Priesthood, yet in many things, Augustine is lesse than Hierom. Or, doth it like them to translate it thus, The degree of Bishop is greater than Eldership, &c? Againe, against Iulian the heretike, when he hath brought many testimonies of the holy doctors, that were all Bishops, as of S. Cyprian, Ambrose, Basil, Nazianzene, Chrysostome: at length he commeth to S. Hierom, who was no Bishop, and sayth: Nec sanctum Hieronymum,Lib. 1. ca. 2. in fine. quia Presbyter fuit, contemnendum arbitreris, that is, Neither must thou thinke, that S. Hierom, because he was but a priest, therfore is to be contemned: whose diuine eloquēce, hath shined to vsus, from the East, euen to the West, like a lampe, and so forth to his great commendation. Here is a plaine distinction of an inferiour degree to a Bishop, for the which the Heretike Iulian did easily contemne him. Is …ot S. Cyprian full of the like places? is not all antiquitie so full, that whiles I proue this, me thinketh I proue nothing els, but that snow is white?

FVLK. 20. Of all other importune and vnreasonable iudges, you are one of the worst, that would enforce vsus to translate the Scriptures, which you confesse obserueth not the distinction of Bishops, and Priestes, according to the fathers, which doe almost alwayes obserue it. If we should translate those sentences of S. Augustine, we might vse the word Priest, for Presbyter, and priesthood, for presbyterium, and if we vse the words Elder, and Eldership, what offence I pray you, were it, when by these names we vnderstand nothing, but the same function & minister which Augustine doth? That Episcopus, a Bishop, was of very olde time vsed, to signifie a degree Ecclesiasticall, higher than Presbyter, an Elder or Priest, we did neuer deny, we knowe it right well. We knowe what S. Hierom writeth vponupon the epistle to Titus, cap. 1. idem est …rgo Presbyter, qui Episcopus. The same man is Presbyter, or an Elder, or Priest, which is Episcopus, a Bishop. And before that by the instinct of the deuill, factions were made in religion, and it was sayd among the people, I am of Paule, I of Apollo, and I of Cephas, the Churches were gouerned by common councell Presbyterorum, of the Elders. But afterwarde, when eueryevery one thought those whome he had baptised to be his owne, and not Christes, it was decreed in the whole worlde, that one de Presbyteris, of the Elders, being elected, should be set ouer the reste, to whome all the care of the Churche should pertaine, and the seedes of schismes shoulde be taken away. This and much more to this effect, writeth Saint Hieronyme of this distinction, in that place, and in diuerse other places, which nothing proueth, that we are bounde to translate Presbyter in the Scripture, a Priest, and least of all, that we are bound in termes, to keepe that distinction, which the Scripture maketh not, and the Papistes them selues can not obserue in their most partiall translation.

MART. 21. In all which places, if they will translate Elder, and yet make the same a common name to all Ecclesiastical degrees, as Beza defineth it, let the indifferent Reader considerAnnot. in 1. Pet. 5. the absurd confusion, or rather the impossibilitie thereof: if not, but they will graunt in all these places, it signifieth Priest, and so is meant: then we must beate them with Bezaes rodde of reprehensionBezaes vvords in the place a▪ boue alledged. against Castaleon: that we can not dissemble the boldnesse of these men, which woulde God it rested within the custome of words onelyonly, and were not important matter, concerning their heresie. These men therefore touching the word Priest, though vsed of sacred writers in the mysterie of the newe Testament, and for so many yeares after, by the secret consent of all Churches, consecrated to this one Sacrament, so that it is now growen to be the proper vulgar speeche almoste of all nations: yetPrete. Prebstre. Priest. they dare presume rashly to change it, and in place thereof, to vse the word Elder delicate men forsooth (yea worse a great deale, because these do it for heresie, & not for delicacy) which neither are moued with the perpetuall authoritie of so many ages, nor by the daily custome of the vulgar speech, can be brought to thinke that lawful for diuines, which all men graunt to other maisters & professors of artes, that is, to reteyne & hold that as their owne, which by long vse, & in good faith, they hauehave truely possessed. Neither may they pretend the authoritie of any auncient writer (as that the old Latine translator sayth, Senior, & Seniores)*Presbyter, for a Priest. Baptismus for the Sacrament of Baptisme. for that which was to them as it were newe, to vsus is olde: & euen then, that the selfe same wordes which we now vse, were more familiar to the Church, it is euident, because it is very seldom that they speake otherwise.

FVLK. 21. I see no impossibilitie, but that in all places where we reade Presbyter, we may lawfully translate Elder, as well as Priest, and make it stil in Scripture, a common name to all Ecclesiasticall degrees, at least, to as many as the Scripture maketh it common, without any absurditie or confusion. And albeit in the fathers, we should translate it Priest, because they vnderstood by the name Presbyter, a distinct degree from Episcopus: yet the saying of Beza against Castaleo, could not by any wise man be applyed to vsus. For Castaleo changed the name of the Sacrament Baptismus, by which both the Scriptures, and the fathers vniformely, did vse to signifie one, and the same Sacrament: whereas the name of Presbyter, in the Scripture, signifieth one thing, and in the fathers an other. For in the Scripture it is taken indifferētly for Episcopus, and Episcopus for Presbyter: but in the fathers these are two distinct degrees. Therfore he is worthy to be beaten in a Grammar schole, that can not see manifest difference betwene the vse of the worde Baptismus, which being spoken of the Sacrament▪ in the Scriptures, and fathers, is alwayes one and of Presbyter, which in the Scriptures is eueryevery Ecclesiasticall gouernor, in the fathers one degree onelyonly, that is subiect to the Bishop.

MART. 22. Thus we hauehave repeated Bezaes wordes againe, onelyonly changing the word Baptisme into Priest, because the case is all one: and so vnwittingly Beza the successor of Caluin in Geneua, hath giuen plaine sentence against our English Translatours in all such cases, as they goe from the common receiued and vsuall sense, to another profane sense, and out of vse: as namely in this point of Priest and Priesthood. Where we must needes adde a word or two, though we be too long, becauseSee M. VVhitgifts defence against the Puritans reply. pag. 721. vvhere he affi…meth that this vvorde Priest, commeth of the vvord Presbyter, and not of the vvord Sacerdos. their follie and malice is too too great herein. For whereas the very name Priest, neuer came into our English tongue, but of the Latine Presbyte…, (for therevpon Sacerdos also was so called, onelyonly by a consequence) they translate Sacerdos, Priest, and Presbyter, not Priest, but Elder, as wisely, and as reasonably, as if a man should translate, Praetor Londini, Maire of London: & 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.

FVLK 22. Bezaes words agree to vsus, as well as Germans lippes, that were nine myle asunder. For if this english word Priest, by custom of speech, did signifie no more than the Greeke worde foreign, we would no lesse vse it in our translations, than Bishops and Deacons: which offices though they be shamefully abused by the Papistes, yet the abuse of the wordes, maketh no confusion betwene the ministers of the lawe, and of the Gospell, as this worde Priest doth, by which the Iewish sacrificers are rather vnderstoode, than preachers of the Gospell, and ministers of the Sacraments. But whereas the etymologie of this English worde Priest, commeth from Presbyter, you charge vsus with great follie and malice, that for Sacerdos, we translate Priest, and for Presbyter, Elder. To this I aunswere, we are not Lordes of the common speeche of men, for if we were, we woulde teache them to vse their termes more properly, but seeing we can not chaunge the vse of speeche, we followe Aristotels councell, which is to speake, and vse wordes▪ as the common people vseth, but to vnderstande and conceaue of thinges, according to the nature and true propertie of them. Althoughe for my parte, I lyke well of the Frenche translation, which for foreign or Sacerdotes alwaies translateth sacrificateurs, sacrificers, and for Presbyteri, where they signifie the Ministers of the word and Sacramentes, Prestres, Priests. But this diuersitie being only of words and not of matter, or meaning reasonable men wil take an aunswere, fooles and quarrellers will neuer acknowledge any satisfaction.

MART. 23. Againe, what exceeding folly is it, to thinke that by false and profane translation of Presbyter into Elder, they might take away the externall Priesthoode of the new Testament, whereas their owne word Sacerdos, which they do and must needes translate Priest, is as common and as vsuall in all antiouitie, as Presbyter: and so much the more, for that it is vsed indifferently to signifie both Bishoppes and Priestes, which Presbyter lightly doth not but in the new Testament. As when Constantine the Great sayed to the Bishoppes assembled in the Councell of Nice, Deus vos constituit sacerdotes, &c. GodRuffin. lib. 1. ca. 2. hath ordained you Priests, and hath giuen you power to iudge of vsus also. And Sainct Ambrose, When diddest thouEpist. 32. ad Valē tinianum Imp. euer heare, most clement Prince, that lay men hauehave iudged Bishoppes. Shall we bende by flatterie so farre, that forgetting the right of our Priesthoode, we should yeldIuris Sacerdotalis. vp to others, that which God hath commended to vsus? And therefore doeth Sainct Chrysostome entitle his sixe bookes De Sacerdotio, Of Priesthoode, concerning the dignitie and calling not only of mere Priestes, but also of Bishoppes: and S.In Apolog. pro sua f…g. orat. 1. foreign. Epist. 1. ad Hieronem. Sacerdotes. foreign ▪ foreign. Gregorie Nazianzene handling the same argument sayth, that they execute Priesthoode togither with CHRIST. And S. Ignatius sayth, Do nothing without the Bishoppes, for they are Priests, but thou the Deacon of the Priests. And in the Greeke Liturgies or Masses, so often, foreign, Then the Priest saith this, and that▪ signifying also the Bishoppe when he sayth Masse. and *Ec. Hiera. c. 3.S. Denys sayeth sometime Archisacerdotem cum sacerdotibus. The high Priest or Bishoppe with the Priests: whereof come the wordes foreign, in the auncient Greeke fathers, for the sacred function of Priesthoode, and executing of the same.

MART. 24. If then the Heretikes coulde possibly hauehave extinguished Priesthoode in the word Presbyter, yet you see, it would hauehave remained still in the wordes Sacerdos & Sacerdotium▪ which themselues translate Priest and Priesthoode: and therefore we must desire them to translate vsus a place or two after their owne maner: first Sainct Augustine speaking thus, Q…is vnquam audiuit sacerdotem ad altare stantem etiā Lib. 8 cap. 27. De Ciu. Dei.super reliquias Martyrum▪ dicere: offero tibi Petre, & Paule vel Cypriane? Who euer hearde that a PRIEST standing at the altar▪ euen ouer the relikes of the Martyrs, said, I offer to thee Peter, and Paule, or Cyprian? So (we trow) they must translate it. Againe, Nos vni Deo & Lib. 22. Ciuit. c. 10.Martyrum & nostro, sacrificium immolamus, ad quod sacrificium sicut homines Dei, suo loco & ordine nominantur, non tamen à sacerdote inuocantur. Deo quippe, non ipsis sacrificat, quamuis in memoria sacrificet eorū, quia Dei sacerdos est, non illorū. Ipsum verò sacrificium corpus est Christi. We thinke they will and must translate it thus. We offer sacrifice to the only God both of Martyrs and ours, at the which Sacrifice, as men of God they (Martyrs) are named in their place & order: yet are they not inuocated of the Priest that sacrificeth. For he sacrificeth*So as he said before, I offer to …ee Peter, &c. to God, and not to them (though he sacrifice in the memorie of them) because he is Gods Priest, and not theirs. And the sacrifice it selfe is the body of Christ.

FVLK. 23. 24. Nay, what exceeding follie is it to thinke that an externall sacrificing office, can be established in the new Testament (which neuer calleth the Ministers thereof, Sacerdotes, or foreign) because men of later time hauehave vnproperly transferred those termes vntounto the Elders or Priests of the new Testamēt. Certainly among so many names as the Scripture giueth them, if sacrificing for the quicke and the deade, had bene the principall parte of their function, as by you Papistes hath bene accounted: is it credible, that the holy Ghost would neuer hauehave called them foreign, as well, yea, and rather than the Sacrificers of the olde Testament? Seeing therefore the holy Ghost had made such a broade difference, betwene their names, and offices, those auncient fathers that confounded those names, which the spirit of God would hauehave to be distinct can not be excused: although they neuer dreamed of the mischiefe that followed, that the altar of the crosse being ouerthrowē, & the only & sufficient sacrifice, which Christ our high Sacrificer offered once for all, being iudged imperfect, a new altar, a newe sacrifice, and a new sacrificing Priesthoode shoulde be set vp in the steede of it. Wherefore the vnproper speaches of the auncient writers, are no warrant for vsus, either to translate the Scripture according to their vnproper speaking, or to set vp a newe sacrifice and function of sacrificing, contrarie to their meaning. They named sacrifice and offering, but they meant not propitiatorie sacrifiee, but only of prayers, or praises and giuing of thankes. They named foreign, and Sacerdotes, but they meant according to the generall etymologie of those wordes, suche as were occupied in distributing holy things, not suche as shoulde verily sacrifice the bodie of Christ againe to his father, but offer the sacrifice of thankes giuing in the Sacrament of the Lordes supper, which after a certaine manner (as Sainct Augustine sayeth) is called the bodie of Christ,Epist. 23. …onifac. De cōsec. dissinct. 2. cap. hoc est, & Glossa ibidem calestis. when in deede it is the Sacrament of the bodie and bloude of Christ. And it is called the sacrificing of the bodie of Christ, not in trueth of the thing, but a signifying mysterie▪ as Gracian citeth out of Hierome.

MART. 25. Likewise when Sainct Ambrose sayth▪ TheLib. de Sacram. c. 4. consecration (of the bodie of Christ) with what wordes is it, and by whose speache? Of our Lord Iesus. For in the rest that is said there is praise giuen to God, prayer made for the people, for Kings, and others: but when it commeth that the venerable Sacrament must be consecrated,Sacerdos. now the Priest vseth not his owne words, but he vseth the wordes of Christ. And S. Chrysostome in very many places Hom▪ 2. in 2. Timoth.saith, The sacred oblation it selfe, whether Peter, or Paul, or any meaner Priest whatsoeuer offer it, is the verieSacerdos. Sacerdote. same that Christ gaue vntounto his disciples, and which now the Priestes doe make or consecrate Why so I pray thee? because not men doe sanctifie this, but Christ him selfe. which before consecrated the same. And againe, It is not man that maketh the bodie and bloud of Christ, but he that was crucified for vsus, Christ: the wordes are vtteredSacerdotis. by the Priestes mouth, and by Gods power & grace are the things proposed, consecrated. For this, sayth he, is my bodie. With this worde are the things proposed, consecrated.

FVLK. 25. These testimonies are heaped vp without any neede, for the vnproper vsage of these words foreign, or Sacerdos in the auncient writers, we doe acknowledge: but in the holy Scripture you are not able to bring one place, where Presbyteri of the newe Testament are called Sacerdotes, or foreign. Wherefore of the vnproper applying of these names, to the Ministers of the newe Testament, can followe no consequence of externall sacrifice, or altar which you vrge, except sacrifice and altar be likewise vsed vnproperly, as where the table is called an altar, the bread & wine a sacrifice, as in Irenaeus lib. 4. cap. 32. where also he saith, that the sacrifices do not sanctifie the man, but the cōscience of the man being pur…, sanctifieth the sacrifice, and causeth God to accept it as of a friende cap▪ 34. Which can not in any wise be true of the naturall bodie of Christ.

MART. 26. And so be these places, where them selues translate Sacerdos a Priest, they may learne also how to translate Presbyteros in S. Hierome saying the verie same thing,Presbyteri. that at their praiers, the bodie and bloud of our Lord is made. And in an other place, that with their sacred mouth, they make our Lordes bodie. Likewise when they read S. Ambrose agaist the Nouatians, that God hath graūted licēc… to his Priests to release & forgiue as well great sinnes asSacerdotibus. litle without exception: & in the Ecclesiastical history, how the Nouatian Heretikes taught that such as were fallen into great sinnes, should not aske for remission of the Priest, but of Goda Sacerdote. onelyonly: they may learne howe to translate Presbyteros, in S. Hierom, and in the Ecclesiasticall historie, where the one sayth thus: Episcopus & Presbyter, cùm peccatorum audierit varietates, scit qui ligandus sit, qui soluendus: and the otherSozom. lib. 7. c. 16▪ Socrat. lib. 5. c. 19. speaketh de Presbytero Poenitentiario, of an extraordinarie Priest, that heard confessions, and enioyned penance, who afterward was taken away, and the people went to diuerse ghostly fathers, as before. And especially Saint Chrysostome …ill make them vnderstand what these Presbyteri were, and how they are to be called in English, who telleth them in their owne word, that Sacerdotes, the Priestes of the newe laweLib. 3. de Sacerd. hauehave power, not onelyonly to know, but to purge the filth of the soule, therefore whosoeuer despiseth them, is more worthy to be punished, than the …ebell Dathan, and his complices.

FVLK. 26. Where S. Hierom vseth the worde Presbyteri, we wil make no great curtesie to translate Priests: knowing that when he sayth, at their prayers, the bodie and bloud of Christ is made, he meaneth the Sacrament of the bodie and bloud: of Christ, as he him selfe sayth in an other place. Dupliciter sanguis Christi, & …ar… intelligitur. The bloud and flesh of Christ is vnderstoode two maner of wayes either that spirituall and diuine, whereof he him selfe sayde: my flesh is meate in deede, and my bloud is drinke in deede: and except yee shall eate my fleshe and drinke my bloud, you shall not hauehave eternall life: or else the flesh and bloud which was crucified, and which was shedde by the speare of the souldier. This and such other places teach vsus to vnderstand S. Hierome, if he speake any where obscurely or vnproperly of the mysterie of our Lordes supper. We graunt with Ambrose, that God hath giuen auctoritie to all the ministers of the worde, to remit all sinnes that be remissible. But this do not you graunt, for you reserue some to the Bishops, and some to the Pope alone to remitte, wherein you goe cleane against Ambrose, who fauoureth you not so much by the terme Sacerdos, which you say he vseth, as he condemneth your partiall & Popish reseruation of cases, when he alloweth eueryevery Priest to forgiue, as well great sinnes as litle▪ without exception. S. Hierom you cite at large, as it seemeth, to insinuate auricular cōfession. But the whole saying you liked not, because it▪ sheweth how they forgiue sinnes. It is writtē in Math. lib. 3. cap. 16. vpō those wordes spoken to Peter. VntoUnto thee will I giuegive the keies of the kingdome of heauen &c. Istū locū episcopi & presbyteri nōintelligentes &c. This place Bishops & Priests not vnderstanding, take vponupon them somewhat of the pride of the Pharizees: so that they thinke they may eyther condemne the innocentes, or lose the guiltie persons: whereas with God not the sentence of the Priests, but the life of the persons accused is inquired of. Wee read in Leuiticus of the Lepers, where they are cōmaunded to shewe them selues to the Priestes, and if they hauehave the Leprosie, then by the Priest they are made vncleane. Not that Priestes make Lepers and vncleane persons, but that they may hauehave knowledge of him that is a Leper▪ and him that is no Leper: and may discerne who is cleane or who is vncleane. Therefore euen as the Prieste doth there make the Leper cleane or vncleane: So here also the Bishop and Prieste doth binde or lose, not them that be innocent or guiltie, but according to his office, when he shall heare the varietie of sinners, he knoweth who is to be bound, and who is to be loosed. But where you saye, the people went to diuerse ghostly fathers, as before, when that extraordinarie penitentiarie Priest was taken away, for the adulterie of a Deaco… at Constātinople, you speake beside the booke, to make the ignorant beleeue that the people went to auricular shrift. For in Constantinople, where this priuie confession was taken away, the people were left to their owne consciences. At Rome the same time, great offenders did open penance, neither were there any such diuerse ghostly fathers, as you speake of. That Chrysostom sayth, lib. 3. de sacerdotio, we receiue it, being so vnderstood, as i… be not contrary to that I cited euen nowe our of Hie… But what maketh all this against translating Presbyter, an Elder?

MART. 27 Nowe then (to conclude this point) seeingHeb 12: we hauehave such a cloud of witnesses (as the Apostle speaketh) euen from Christes time, that testifie not onelyonly for the name▪ but for the very principall functions of externall Priesthood, in offering the sucrifice of Christs bodie & bloud▪ in remitting sinnes, and so forth: what a pe…ish, malicious, and impudent corruption is this, for the defacing of the testimonies of the holy scriptures tending therevnto, to seeke to scratch aduantage of the …ord Presbyter, and to make it signifie an Elder, not a Priest: Presbytenum Eldership rather than Priesthoode: as if other new fangled companions that would forge an Heresie that there were no Apostles, shoulde for that purpose translate it alwaies legates: or that there were no Angels▪ & should translate it alwaies Messengers: & that Baptisme were but a Iudaical ceremony, & should translate it washing: which Castalio did much more tolerably in his trāsiatiō than any of these should, if he did it only of curiosity & folly. And if to take away al distinction of clergie & lai…y the Protestantes should alwayes translate clerum▪ Clerus.* In …. Pet. 5. See S▪ Hierome ad Nepot. de vit. Clericorum ep. 2. c. 5.lotte or lotterie, as they do translate is for the same purpose parish and heritage: might not Beza him selfe controule them, saying, that the auncient fathers transferred the name clerus to the Colledge of Ecclesiastical Ministers?

FVLK. 27. A cloude of testimonies in deede you hauehave heaped togither, not as the Apostle did to vpholde the certainty of faith: but to obscure the light of truth. For our trāslation of foreign an Elder is true, cleare & plaine, without ambiguity. Insomuch as the vulgar Latin interpreter▪ who as it semeth was a Greciā, & therfore vseth gladly many Greeke termes, doeth yet translate this wo…d almost twise as oftē senior or maior natu, as he doth Presbyter, whē he speaketh of the ministers of the gospel. How the anciēt writers applied vntounto thē improperly the name of sacrificer, as vntounto the sacramēt the name of oblation or sacrifice, I hauehave spoken already sufficiently. Our translation therefore is nothing lyke your vai… supposall of of new fangled companions, which to … ▪ Apostles, Angels, and Baptisme, would turne the wordes into Legates, Messengers, & washing. Whereas we hauehave no purpose to denie any office or function of the Churche appointed by Christ, but to distinguish in name, as his spirite in the Scriptures doth alwaies, the sacrificers of the old Testament, from the Ministers of the new Testamēt. The worde Clerus, 1. Pet. 5▪ which we translate parishe or heritage, your selues in your notes of that place confesse, to comprehende in signification all Christians, whiche you are not able to proue, that in S▪ Peters time it was transferred vntounto the college of ecclesiasticall ministers, as Beza saith it was afterwarde: wherefore it is one of your accustomed slaūders, to say we trāslate it so of purpose, to take away all distinction of Cleargie and Laitie, when al men know, that wheresoeuer our Churches are established, we retaine the distinction, and so thinke it necessarie alwayes.

MART. 28. But al…s, the effect of this corruption and heresie concerning Priestes, hathe it not wrought within these fewe yeares such contempt of al Priestes, that nothing is more odious in our countrey than that name: which before was so honourable & venerable, & now is, among all men? If ministery or Eldership were growen to estimation in steede thereof, somwhat they had to say but that is yet more contemptible, and especially Elders and Eldership, for the Queenes Maiestie and her Counsailours wil permit none in gouernement of anie Churche in Englande, and so they hauehave brought all, to nothing else, but profane lai…ie. And no maruel of these horrible inconueniences, for as the Sacrifice and Priesthoode goe togither, and therfore were both honourable togither: so when they had according to Daniels prophecie, abolished the daily sacrifice out of the churche, what remained, but the contempt of Priestes and Cleargie and their offices, so farre foorth, that for the holy Sacrifice sake, Priestes are called in great despite, Massing Priestes▪ of them that litle consider, or lesse care, what notable holy learned fathers of all ages since Christes time, this their reproch toucheth and concerneth, as by the testimonies before alleaged is manifest, and whereof the Reader may see a peculiar Chapter in the late ApologieChap. 6. of the English Seminaries.

FVLK. 28. A meruaylous corruption, for vsus to cal them Elders, whom you in your translation call Auncients, and the vulgar Latine before vsus both called Seniores. But what is come to passe I pray you by this wonderfull corruption? The name of Popish Priestes is so contemptible, that nothing is more odious in England. And good cause why: both for their blasphemie against God, and traiterous practises against the honourable state of the realme▪ and our most gratious Queene. But Elders and Eldership (you weene) is more contemptible because the Queenes Maiestie & her Counsailors will permit none in gouernment of any Churches in England, and so they hauehave brought all to nothing else, but prophane Laitie. This trayterous slaunder of yours, is as true, as all the rest. For although the Queenes Maiestie and the Counsaile do not permitte such consistories of Elders for onelyonly discipline and gouernment, as be in some other Churches, yet doe they not only permit, but also mainteyne and reuerence, such Elders, being signified by the Greeke worde foreign as are necessarie for the gouernment of the Church in doctrine, Sacraments, and discipline to the saluation of Gods people. The dayly sacrifice mentioned in Daniell, was the Morning and Euening sacrifice of the old Lawe, wherevnto your blasphemous sacrifice of the Masse hath no resemblaunce. You may not therefore looke to recouer the credite of Massing Priestes, by that sacrifice, which being once instituted by God, was at length taken away by the onelyonly sacrifice of Christes death: Against which all the Apologies in the worlde shall neuer be able to defende your Massing Priesthood. As for the chapter of Allens Apologie, wherevnto you refer vsus, conteyneth certaine quotations, & a few sentences of the auncient writers which hauehave bene answered an hūdreth times, to iustifie massing Priests, but all in vaine, for neuer shall he proue, that any one from the Eldest which he nameth vntounto Beda, which is the yongest, was such a Massing Prieste in all pointes, as those traytours are, which by the Queenes lawes and edict are proscribed and prohibited. I meane not for their manners, but for their Masse and all opinions incident therevnto.

Defense of the Translations of the Scriptures into the English Tongue, Treatise · Chapter 6

p. 157CHAP. VI.

Martin.

Fulke.

CHAP. VI.