A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies specially the English sectaries, and of their foule dealing herein, by partial & false translations to the aduantage of their heresies, in their English Bibles vsed and authorised since the time of schisme. By Gregory Martin one of the readers of diuinitie in the English College of Rhemes.

CHAP. XV. Heretical translation against the Sacrament of HOLY ORDERS, and for the MARIAGE OF PRIESTS and VOTARIES.

1 AGAINST the Sacramēt of Or∣ders what can they doe more in trāslation, then in al their Bibles to take avvay the name of Priest and Priesthod of the Nevv Testament alto∣gether, and for it to say, Elder and Eldership? Whereof I treated more at large* 1.1 in an other place of this booke. Here I adde these fevv obseruations, that both for Priests and Deacons, vvhich are tvvo holy orders in the Catholike Church, they translate, Mini∣sters, to commend that nevv degree deuised

by them selues.* 1.2 As when they say in al their bibles, Feare the Lord vvith al thy soule, and honour his ministers. in the Greeke it is plaine thus,* 1.3 & honour his Priests. as the vvord alvvaies signi∣fieth, and in the very next sentence them selues so translate,* 1.4 Feare the Lord and honour the Priests. but they vvould needes borovv one of these places for the honour of Mini∣sters. As also in the epistle to Timothee,* 1.5 vvhere S. Paul talketh of Deacons, and na∣meth them tvvise: they in the first place translate thus,* 1.6 Likevvise must the Ministers be honest &c. And a litle after, Let the Deacons be the husbads of one vvife. Loe, the Greeke word being one,* 1.7 and the Apostle speaking of one Ecclesia∣stical order of Deacons, and Beza so inter∣preting it in both places, yet our English translatours haue allovved the first place to their Ministers, and the second to Deacōs. and so (because Bishops also vvent before) they haue found vs out their three orders, Bishops, Ministers & Deacons. Alas poore soules, that can haue no place in Scripture for their Ministers, but by making the Apo∣stle speake thrée things for tvvo.

2 There are in the Scripture that are cal∣led ministers in infinite places, and that by three Greeke vvordes commonly: but that is a large signification of minister,* 1.8 attribu∣ted to al that minister, vvaite, serue, or at∣tend

to doe any seruice Ecclesiastical or tēporal, sacred or prophane. If the vvord be restrained to any one peculiar seruice or function, as one of the Greeke vvordes is, then doth it signifie Deacōs only. Vvhich if they knovv not, or vvil not beleeue me, let them see Beza him self in his Annotations vpon S. Matthevv,* 1.9 vvho protesteth that in his translation he vseth alvvaies the vvord, Minister, in the general signification: and, Diaconus, in the special and peculiar Ecclesia∣stical function of Deacons. So that yet vve can not vnderstād, neither can they tell vs, vvhence their peculiar calling & function of Minister commeth, vvhich is their secōd degree vnder a Bishop, & is placed in steede of Priests.

3 Againe, vvhat can be more against the dignitie of sacred orders and Ecclesiastical degrees, then to make them profane & se∣cular by their termes and translations? For this purpose, as they translate, Elders & Elder∣ship, for, Priests and Priesthod, so do they most impudently terme S. Peter and S. Iohn,* 1.10 lay men: they say for Apostle, Embassadour, & Messenger: Io. 13. v. 16. and for Apostles of the Churches, Messengers of the same: 2 Cor. 8. for Bishops, ouerseers Act. 20. Why my maisters, doth idiota signifie a lay man? Suppose a lay man be as vvise and learned as any other, is

he idiota? or that one of your Ministers be as vnlearned and ignorant as any shepheard, is he not idiota? so then idiota is neither clerke nor lay man, but euery simple and ignorant man. They that spake vvith miraculous tōgues in the primitiue Church, vvere they not lay men many of them?* 1.11 yet the Apostle plainely distinguisheth them from idiota. So that this is more ignorantly or vvilfully translated, then Neophytus, a yong scholer,* 1.12 in al your Bibles.

4 Novv for changing the name Apostle into Messenger, though Beza do so also in the foresaid places, yet in deede he controu∣leth both him self and you in other places, saying of the same vvord, Apostles:* 1.13 A man may say in Latin, legates, but vve haue gladly kept the Greeke vvord (Apostle) as many other vvordes familiar to the Church of Christ.* 1.14 And not only of the principal Apostles, but also of the other Disciples he both translateth and interpreteth in his co∣mentarie, that they are notable Apostles. and he proueth that al Ministers of the vvord (as he ter∣meth them) are and may be so called. And for your Ouerseers, he saith, Episcopos, and not, Superintendentes. Vvhich he might as wel haue said, as you, Ouerseers, But to say the truth, though he be to to profane, yet he doth much more keepe & vse the Ecclesiastical receiued termes, then you doe, often prote∣sting

it and as it vvere glorying therein,* 1.15 a∣gainst Castaleon especially. As, vvhen he saith Presbyterum, vvhere you say Elder: Diaconū, vvhere you say, Minister, & so forth. Vvhere if you tel me that hovvsoeuer he translate, he meaneth as prophanely as you, I beleeue you, and therfore you shal goe together, like Maister, like Scholers, al false and profane translatours. for, this Beza (vvho sometime so gladly keepeth the name of Apostle) yet calleth Epaphroditus legatum Philippensium, Philip. 2. v. 15. Vvherevpon the English Bezites translate, your messenger, for, your Apostle. As if S. Augustine vvho vvas our Apostle, should be called, our messenger.

5 As also, vvhen you translate of S. Mat∣thias the Apostle,* 1.16 that he vvas by a common con∣sent counted vvith the eleuen Apostles: Act. 1. v. 26. vvhat is it els but to make onely a popular election of Ecclesiastical degrees,* 1.17 as Beza in his Annotations vvould haue vs to vnder∣stand, saying, that nothing vvas done here peculiarly by Peter as one of more excellent dignitie then the rest, but in common by the voices of the vvhole Church. though in an other place vpon this election he no∣teth Peter to be the cheefe or Corypheus. And as for the Greeke vvord in this place,* 1.18 if partialitie of the cause vvould suffer him to consider of it, he should finde, that the proper signification thereof in this phrase

of speache, is, as the vulgar Latin interpre∣ter, Erasmus, and Valla (al vvhich he reie∣cteth) translate it, to vvit, He vvas numbred, or,* 1.19 counted vvith the eleuen Apostles, vvithout al re∣spect of common consent or not consent. as you also in your other bibles do trans∣late.

6 Vvhich diuersitie may procede of the diuersitie of opinions among you. For vve vnderstād by Maister vvhitegiftes bookes against the Puritanes,* 1.20 that he and his fel∣lovves deny this popular election, & giue preeminence, superioritie, and difference in this case to Peter, and to Ecclesiastical Pre∣lates. and therfore he proueth at large the vse and Ecclesiastical signification of the Greeke vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to be the gi∣uing of voices in popular elections, but to be the Ecclesiastical imposing of handes vpon persons taken to the Churches mini∣sterie. Vvhich he saith very truely, and nee∣deth the lesse here to be spoken of, spe∣cially being touched* 1.21 els vvhere in this booke.

7 One thing onely vve vvould knovv, vvhy they that pleade so earnestly against their brethren the Puritanes, about the sig∣nification of this vvord, pretending herein only the primitiue custome of imposition of handes in making their Ministers, vvhy

(I say) them selues translate not this word accordingly,* 1.22 but altogether as the Puri∣tanes, thus: Vvhen they had ordained them elders by election in euery Church.* 1.23 Act. 14. v. 23. For if the Greeke vvord signifie here the peoples gi∣uing of voices (as Beza forceth it only that vvay out of Tullie & the popular custome of old Athens) then the other signification of imposing handes is gone, vvhich Mai∣ster Whitgift defendeth, and the popular election is brought in, vvhich he refelleth: and so by their translation they haue in my opinion ouershot them selues, and giuen aduantage to their brotherly Aduersaries. Vnles in deede they trāslate as they thinke, because in deede they thinke as heretically as the other, but yet because their state of Ecclesiastical regiment is othervvise, they must mainteine that also in their vvritings, hovv so euer they translate. For an exāple, They al agree to translate Elder for Priest: and M. Whitakers telleth vs a fresh in the name of them all,* 1.24 that there are no Priests novv in the Church of Christ, that is (as he interpreteth him self) This name Priest is neuer in the Nevv Testamēt peculiarly applied to the Ministers of the Gospel,* 1.25 this is their doctrine. But vvhat is their practise in the regiment of their Church? cleane contrarie. For in the order of the communion booke, vvhere it is ap∣pointed

vvhat the Minister shal doe, it is indifferētly said, Then shal the Priest doe or say this & that: &, Then shal the Minister, &c. Vvhereby it is euident that they make Priest a proper and peculiar calling applied to their Mini∣sters, & so their practise is contrarie to their teaching and doctrine.

8 Novv concerning imposition or laying on of handes in making their Ministers (vvhich the Puritanes also are forced to allovv by other vvordes of Scripture,* 1.26 hovvsoeuer they dispute and iangle against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) none of them all make more of it, then of the like Iudaical ceremonie in the old Lavv, not acknovvledging that there is any grace giuen withal, though the Apostle say there is, in expresse termes. but they vvill ansvver this text (as they are vvont) vvith a fauorable translation, turning grace,* 1.27 into gift. As, vvhen the Apostle saith thus, Neglect not THE GRACE that is in thee,* 1.28 vvhich is giuen thee by prophecie, vvith imposition of the handes of Priesthod, they translate, Neglect not the GIFT. and Beza most impudently for, by prophecie,* 1.29 translateth, to prophecie: making that only to be this gift, & vvithal adding this goodly exposition, that he had the gift of prophe∣cie or preaching before, and now by impo∣sition of handes vvas chosen only to exe∣cute that function. But because it might be

obiected that the Apostle saith, Vvhich vvas giuen thee vvith the imposition of handes, or (as he speaketh in an other place) by impositiō of hādes, making this imposition of handes an in∣strumental cause of giuing this grace,* 1.30 he saith that it did only confirme the grace or gift before giuen.

9 Thus it is euident that, though the Apostle speake neuer so plaine for the dig∣nitie of holy Orders, that it giueth grace, & consequently is a Sacrament, they peruert all to the contrarie, making it a bare cere∣monie, suppressing the vvord grace, vvhich is much more significant to expresse the Greeke vvord,* 1.31 then gift is, because it is not euery gift, but a gratious gift, or a gift pro∣ceding of maruelous and mere grace. as when it is said,* 1.32 To you it is giuen not only to beleeue, but also to suffer for him. the Greeke vvord signi∣fieth this much, To you this grace is giuen, &c. So vvhen God gaue vnto S. Paul al that sailed vvith him,* 1.33 this Greeke vvord is vsed, be∣cause it vvas a great grace or gratious gift giuen vnto him. Vvhen S. Paul pardoned the incestuous person before due time,* 1.34 it is expressed by this vvord,. because it vvas a grace (as ** 1.35 Theodorete calleth it) giuen vnto him. & therfore also the almes of the Corinthians,* 1.36 1 Cor. 16. v. 3. are called, their grace, vvhich the Protestants translate, liberalitie,

neglecting altogether the true force and signification of the Greeke vvordes.

10 But concerning the Sacrament of or∣ders, as in the first to Timothee,* 1.37 so in the second also, they suppresse the vvord grace, and call it barely and coldly, gift, saying: I put thee in remembrance, that thou stirre vp the gift of God vvhich is in thee, by the putting on of my handes. Vvhere if they had said, the grace of God vvhich is in thee by the putting on of my handes: then vvere it plaine that S. Paul by the ceremonie of imposing handes vpon Timothee in making him Priest or Bishop, gaue him grace: and so it should be a very Sacrament of holy Orders. for auoiding vvhereof they translate othervvise, or els let them giue vs an other reason thereof, specially the Greeke vvord much more signifying grace, then a bare gift, as is de∣clared.

11 The more to profane this sacred order, vvherevnto continencie & single life hath been alvvaies annexed in the nevv Testa∣ment for the honour and reuerence of the functions therevnto belonging, to profane the same (I say) and to make it merc laical & popular, they vvil haue all to be maried men, yea those that haue vovved the con∣trarie: and it is a great credite among them, for our Priests Apostataes to take vviues.

This they would deduce from the Apostles custom, but by most false and impudent translation: making S. Paul say thus as of his ovvne vvife and the other Apostles vviues, Haue not vve povver to lead about a vvife being a sister,* 1.38 as vvel as the rest of the Apostles? Vvhereas the Apostle saith nothing els but,* 1.39 a vvoman a sister, that is, a Christian vvoman, meaning such holy vvomen as folovved Christ, and the Apostles, to finde and mainteine them of their substance.* 1.40 So doth S. Hierom inter∣pret it, and S. Augustine, both directly pro∣uing that it can not be translated, vvife, but, vvoman: & the Greeke fathers most expresly. And as for the Greeke vvord, if they say it is ambiguous,* 1.41 S. Augustine telleth them that as the Apostle hath put it dovvne with al the circumstances, there is no ambiguitie at al that might deceine any man. yea let vs set a part the circumstances, & consider the Greeke vvord alone in it self, and Beza vvil tell vs in other places,* 1.42 that it signifieth a vvoman rather then a vvife: reprehending Erasmus for translating it, vvife, because there is no* 1.43 circumstance annexed vvhy it should so signifie: thereby declaring that of it self it signifieth vvoman, and therfore much more vvhen th•• circumstance also (as S. Augustine faith maketh it certaine, that so it doth signifie.

12 Vvherfore great must the impudenc••

of Beza be (and of the English Bezites) that knovving this and protesting it els vvhere in his Annotations, yet here translateth, sororem vxorem, a sister a vvife, and saying after his lordly manner, I doubted not so to trāslate it, disputing and reasoning against al other interpreters both auncient and later, for the contrarie,* 1.44 yea and affirming that S. Paul him self, did foolishly, if he spake there of other riche vvomē. Such a fansie he hath to make the Apostles not only maried men, but that they caried about their vviues vvith them, and that they vvere the Apostles vviues, (for so he translateth it Act. 1. v. 14.) that re∣turned vvith them after our Lords ascēsion to Hierusalem,* 1.45 and continued together in praier til the Holy Ghost came vpon them. Whereas S. Luke there speaketh so euidētly of the other holy & faithful women which are famous in the Gospel (as the Maries & other) that the English Bezites them selues dare not here folovv his translation. For I beseeche you Maister Beza (to turne my talke vnto you a litle) is there any circum∣stāce or particle here added vvhy it should be translated vviues? none.* 1.46 then by your ovvne reason before alleaged it should rather be translated, vvomen. Againe, did Erasmus translate vvel, saying, It is good for a man not to touch a vvife? 1 Cor. 7. v. 1. No, say

you, reprehending this translation, because it dehorteth from mariage. if not, shevv your commission vvhy you may translate it in the foresaid places, vvife, and, vviues, at your pleasure: the Greeke being all one, both vvhere you vvill not in any wise haue it translated, vvife, and also vvhere you vvill haue it so translated in any vvise.

13 Againe, to this purpose they make S. Paul say as to his vvife,* 1.47 I beseeche thee also faith∣ful yokefellovv Phil. 4. v. 3: for in English what doth it els sound but man and vvife? but that S. Paul should here meane his vvife, most of the Greeke fathers count it tidicu∣lous and folish, S. Chrysostom, Theodo∣rete, Oecumenius,* 1.48 Theophylactus. Beza & Caluin both mislike it, translating also in the masculine gender, S. Paul him self saith the contrarie that he had no vvife, 1 Cor. 7. And as for Clemens Alexandrinus vvho alleageth it for Paules wife, Eusebius plaine∣ly insinuateth,* 1.49 and Nicephorus expresly saith, that he did it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the vvay of contention and disputation, vvhiles he earnestly vvrote against them that oppug∣ned matrimonie.

14 Againe, for the mariage of Priests & of al sortes of men indifferētly, they trans∣late the Apostle thus:* 1.50 vvedlocke is honorable a∣mong al men. Vvhere one falsification is, that

they say, among al men, and Beza, inter quosuis, and in the margent, ** 1.51 in omni hominū, ordine, in euery or∣der or condition of men, and in his Annotation he raileth, to make this translation good: vvhereas the Greeke is as indifferent to sig∣nifie, that mariage is honorable by al mea∣nes,* 1.52 in al respectes, vvholy, throughly, al∣together. So doth not only Erasmus, but also the Greeke fathers expound it, namely Theophylacte,* 1.53 vvhose vvordes in the Greeke be very significāt, but to long here to trouble the reader vvith them. Not in part saith he, honorable, & in part not: but vvholy, through∣out, by al meanes honorable and vndefiled, in al ages, in al times. Therfore to restraine it in translation to persons only (though it may also very vvel be vnderstood of al persons that haue no impediment to the contrarie) that is to translate falsely.

15 An other and the like falsification in this same short sentence, is, that they make it an affirmatiue speache, by adding, is: vvhereas the Apostles vvordes be these,* 1.54 Mariage honorable in al, and the bed vndefiled. Vvhich is rather an exhortation, as if he should say, Let mariage he honorable in al, and the bed vndefiled. How honorable? that (as S. Peter speaketh, 1 Pet. c. 3.) men conuerse vvith their vviues according to knovvledge, imparting honour,* 1.55 vnto them as to the vveaker vessels: that is

(as S. Paul also explicateth it, 1 Thess. c. 4.) pos∣sessing euery man his vessel in sanctifica∣tion and honour,* 1.56 not in the passion or lust of concupiscence, as the Gentiles, &c. Loe vvhat honorable mariage is, to vvit, vvhen the husband vseth his vvife honora∣bly and honestly in al respectes, not beastly and filthily according to al kinde of lust & concupiscence. And that the Apostle here exhorteth to this honorable vsage of vved∣locke, rather then affirmeth any thing, it is most probable both by that which goeth before & that which immediatly foloweth, al vvhich are exhortations. & let the Prote∣stants giue vs a reason out of the Greeke text, if they can, vvhy they translate the vvordes folovving by vvay of exhortatiō, Let your cōuersation be vvithout coucieousnes:* 1.57 and not these vvordes also in like maner, let mariage be honorable in al. Certaine it is that the Greeke in both is al one phrase and speache,* 1.58 and Beza, is much troubled to finde a good reason against Erasmus vvho thinketh it is an exhortation. The sentence then being ambiguous and doubtful at the least, vvhat ioly fellovves are these, that wil so restraine it in translation, that it can not be taken in the other sense, and not rather leaue it in∣differently, as in the Greeke and vulgar Latin it is, lest the sense of the holy Ghost

be not that, or not only that, vvhich they translate.

16 Moreouer it is against the profession of cōtinencie in Priests & others, that they translate our Sauiours vvordes of single life and the vnmaried state, thus:* 1.59 Al men can not receiue this saying: as though it were impossible to liue continent. Vvhere Christ said not so, that al men can not, but, Al men do not receiue this saying. But of this I haue spoken more in the chapter of free vvill. Here I adde only cōcerning the vvordes folovving, that they translate them not exactly, nor perhaps vvith a sincere meaning. for if there be cha∣stitie in mariage as vvel as in the single life, as Paphnutius the Confessor most truely said, and they are vvont much to alleage it, then their trāslation doth nothing expresse our Sauiours meaning, vvhen they say, There are some chast,* 1.60 vvhich haue made them selues chast for the kingdom of heauens sake. for a man might say, al do so that liue chastly in matrimonie. but our Sauiour speaketh of them that are impotent and vnable to generation, called ** 1.61 eunuches or gelded men, and that in three diuers kindes: some that haue that infir∣mitie or maime frō their birth, othersome that are gelded afrervvard by men, & other that geld them selues for the kingdom of heauen, not by cutting of those partes

vvhich vvere an horrible mortal sinne, but hauing those partes as other men haue,* 1.62 yet geld them selues (for so is the Greeke) and make them selues vnable to generation. Vvhich hovv it can be but by voluntarie profession, promis, and vovv of perpetual continencie which they may neuer breake, let the Protestants tell vs. Christ then as it is most euident speaketh of gelded men, either corporally, or spiritually (vvhich are al such as professe perpetual continencie:) and they tel vs of some that vvere borne chast, and some that vvere made chast by men, and some that make them selues chast: a most folish and false translation of the Greeke vvordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

17 The Bezites here, are blamelesse, vvho trāslate it vvord for vvord, eunuches: but they are more to blame in an other place, vvhere in derogation of the priuilege and dignitie of Priests,* 1.63 they translate thus: The Priests lippes should preserue knovvledge,* 1.64 and they should secke the Lavv at his mouth. vvhere in the Hebrue and Greeke it is as plaine as possibly can be spoken,* 1.65 The Priests lippes shal keepe knovvledge, and they shal seeke the Lavv at his mouth. Vvhich is a maruelous priuilege giuen to the Priests of of the old Lavv, for true determination of matters in controuersie, and right expoun∣ding of the Lavv, as vve reade more fully

Deutero. 17. Vvhere they are commaunded vnder paine of death to stand to the Priests iudgement, vvhich in this place God by the Prophet Malachie calleth his couenant vvith Leui, and that he vvil haue it to stand,* 1.66 to vvit, in the nevv Testamēt, vvhere Peter hath such priuilege for him and his succes∣sors, that his faith shal not faile, vvhere the holy Ghost is president in the Councels of Bishops and Priests. Al vvhich these Here∣tikes vvould deface and defeate, by transla∣ting the vvordes othervvise then the holy Ghost hath spoken them.

18 And vvhen the Prophet addeth imme∣diatly the cause of this singular prerogatiue of the Priest, quia angelus Domini exercituum est, because he is the Angel of the Lorde of hostes, vvhich is also a wonderful dignitie, so to be called: they after their cold maner of profane trās∣lation say, because he is the messenger of the Lord of hostes. So doe they in the next chapter call S. Iohn the Baptist, messenger:* 1.67 vvhere the Scripture no doubt speaketh more hono∣rably of him as being Christs precursor, then of a messenger, vvhich is a terme for postes also and lackies. The Scripture I say speaketh thus of S. Iohn,* 1.68 Behold I send mine an∣gel before thee: and our Sauiour in the Gospel, Mat. 11. Luc. 7: telling the people the vvonder∣ful dignities of S. Iohn, and that he vvas

more then a prophet, citeth this place and giueth this reason, For this is he of vvhom it is vvritten, Behold I send mine Angel before thee. Vvhich S. Hierom calleth meritorum〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.69 the encrease and augmenting of Iohns merites or priuileges, that in Malachie he is called an Angel:* 1.70 & S. Gregorie saith, he vvhich came to bring tidings of Christ him self, vvas vvorthely called an Angel, that in his very name there might be a dignitie. and al the fa∣thers, and al vvit and reason conceiue a great excellencie in this name: only our profane Protestants that thinke of al diuine things and persons most basely, translate accordingly, euen in the foresaid Gospel also, making our Sauiour to say, that Iohn vvas more then a prophet, because he vvas a messenger. Yea vvhere our Sauiour him self is called,* 1.71 Angelus Testamenti, the Angel of the Testament, there they translate, the messenger of the couenant.

19 If S. Hierom in al these places had translated, nūtium, then the English vvere, messenger: but translating it, angelum, and the Church and al antiquitie so reading and ex∣pounding it as a terme of more dignitie & excellencie,c 1.72 vvhat meane these base com∣panions to disgrace the very eloquence of the Scripture, vvhich by such termes of amplification vvould speake more signifi∣cantly and emphatically? vvhat meane

they (I say) that so inueigh against Castaleo for his profanenesse, them selues to say, for Angel, Messenger, for Apostle, Legate or Embas∣sadour, and the like? Are they afraid, lest by calling men Angels, it vvould be mistaken, as though they vvere Angels in deede by nature? then S. Paul spake dangerously, vvhen he said to the Galatians,* 1.73 As Gods Angel you receiued me, as Christ Iesus. But to procede.

20 It is much for the authoritie and dig∣nitie of Gods Priests, that they do binde and loose, and execute al Ecclesiastical fun∣ction as in the person & povver of Christ, vvhose ministers they are. So S. Paul saith, 2 Cor. 2. v. 10. that vvhen he pardoned or released the penance of the incestuous Co∣rinthian,* 1.74 he did it in the person of Christ. that is (as S. Ambrose expoundeth it) in the name of Christ, in his steede, as his Vicar and de∣putie. but they translate it, In the sight of Christ. Vvhere it is euident they can not pretend the Greeke, & if there be ambiguitie in the Greeke, the Apostle him self taketh it avvay interpreting him self in the very same case, whē he excōmunicateth the said incestuous person, saying, that he doth it,* 1.75 in the name and vvith the vertue of our Lord Iesus Christ: so expoun∣ding vvhat he meaneth also in this place.

21 And it may be, that for some such pur∣pose they change the auncient and accu∣stomed

reading in these vvordes of S. Mat∣thevv, Ex te enim exiet dux qui regat populum meum Israel:* 1.76 translating thus,* 1.77 Out of thee shal come the Go∣uernour that shal feede my people Israel. for, that shal rule my people Israel. This is certaine that it is a false translation, because the Prophets vvordes Mich. 5. (cited by S. Matthevv) both in Hebrue & Greeke,* 1.78 signifie only a ruler or Gouernour, & not a Pastor or feeder. Ther∣fore it is either a great ouersight, vvhich is a small matter in cōparison of the least cor∣ruption: or rather because they doe the like Act. 20. v. 28, it is done to suppresse the significatiō of Ecclesiastical povver and go∣uernement, that concurreth vvith feeding, first in Christ, and from him in his Apostles and Pastors of the Church, both vvhich are here signified in this one Greeke vvord, to vvit,* 1.79 that Christ our Sauiour shal rule and feede, (Psal. 2. Apoc. 2. v. 27) yea he shal rule in a rod of yron: and from him, Peter and the rest, by his cōmission giuen in the same vvord feede and rule my sheepe:* 1.80 Io. 21: yea and that in a rod of yron, as vvhen he strooke Ananias and Sapphîra to corporal death,* 1.81 as his successors doe the like offenders to spiri∣tual destruction (vnles they repent) by the terrible rod of excōmunication. This is im∣ported in the double signification of the Greeke vvord, vvhich they to diminish

Ecclesiastical authoritie, they translate, feede, then, rule, or gouerne.

22 To the diminishing of this Eccle∣siastical authoritie, in the later end of the reigne of king Henrie the eight, & during the reigne of king Edvvard the sixt, the on∣ly translation of their English Bibles, vvas, Submit your selues vnto al maner ordināce of man: vvhe∣ther it be VNTO THE KING,* 1.82 AS TO THE CHEEFE HEAD. 1 Pet. 2. Vvhere in this Queenes time, the later translatours can not finde those wordes novv in the Greeke, but do trāslate thus,* 1.83 To the king as hauing preemi∣nence: or, to the king as the Superior. Vvhy so? be∣cause then the King had first taken vpon him this name of Supreme head of the Church, and therfore they flattered both him and his sonne, til their heresie vvas planted, ma∣king the holy Scripture to say that the king vvas, the Cheefe head, vvhich is al one vvith, supreme head: but novv being better aduised in that point (by Caluin I suppose and the Lutherans of Magdeburge,* 1.84 vvho doe ioyntly inueigh against such title, and Caluin against that by name, vvhich vvas first giuen to king Henrie the eight) and be∣cause they may be bolder vvith a Queene then vvith a king, and because novv they thinke their kingdom is vvel established, therfore they suppresse this title in their la∣ter

translations, & vvould take it from her altogether if they could, to aduance their ovvne Ecclesiastical iurisdiction, vvithout any dependence of the Queenes supreme gouernement of their church, vvhich in their conscience (if they be true Caluinists, or Lutherans, or mixt of both) they do and must mislike.

23 But hovvsoeuer that be, let them iustifie their translation, or confesse their fault. and as for the kings supremacie ouer the Church, if they make any doubt, let them read S. Ignatius vvordes,* 1.85 who vvas in the Apostles time, euen vvhen S. Peter gaue the foresaid admonition of subiection to the king, and knevv very vvel hovv far his preeminence extended, and therfore saith plainely in notorious vvordes, that, vve must first honour God, then the Bishop, & thē the king. because in al thinges nothing is comparable to God, & in the Church, nothing greater then the Bishop, vvho is consecrated to God for the saluation of the vvhole vvorld, andc 1.86 among magistrates & temporal rulers, none is like the king. See hisb 1.87 other vvordes immediat∣ly folovving, vvhere he preferreth the Bi∣shops office before the kings and al other thinges of price among men.

24 But in the former sentence of S. Pe∣ter, though they haue altered their transla∣tion

about the kings headship, yet there is one corruption remaining still in these vvordes, Submit your selues VNTO AL MANER ORDINANCE OF MAN. Vvhereas in the Greeke it is vvord for vvord as in the old vulgar Latin translation, omni humanae creaturae,* 1.88 and as vve haue translated, to euery humane creature: meaning temporal Princes and Ma∣gistrates,* 1.89 as is plaine by the exemplification immediatly folovving, of king, and dukes and other sent or appointed by him. But they in fauour of their temporal statutes, actes of Parliament, Proclamations & Iniunctions made against the Catholike religion, do translate all vvith one consent, Submit your selues to al maner ordinance of man. Doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifie ordinance? or is it al one to be obedient to euery one of our Princes, and to al ma∣ner ordinance of the said Princes?

25 A strange case and much to be consi∣dered, hovv they vvring and vvrest the ho∣ly Scriptures this vvay and that vvay and euery vvay to serue their heretical proce∣dings. For vvhen the question is of due obedience to Ecclesiastical canons, and de∣crees of the Church and general Councels, vvhere the holy Ghost by Christs promis is assistant, and vvhereof it is said,* 1.90 If he heare not the Church, let him be vnto thee as an hethen & Pub∣licant: and, He that heareth you, heareth me:* 1.91 he that

despiseth you, despiseth me: there they crie out aloud, and odiously terme al such ordinan∣ces, Mens traditions, and, commaundements of men, & most despitefully contemne and condemne them. but here, for obedience vnto tēporal edictes & Patliament-statutes daily enacted in fauour of their schisme and heresies, they once malitiously forged, and still vvickedly reteine vvithout alteration, a text of their ovvne, making the Apostle to commaund submission vnto al maner ordināce of man, vvhereof hath ensued the false crime of treason and cruel death for the same, vpon those innocent men and glorious martyrs, that chose to obey God and his Churches holy ordinances, rather then mans statutes and lavves directly against the same.

Notes

• * 1.1

  Chap. 6.
• * 1.2

  Ecclici. c. 7. v. 31.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  1. Tim. 3.
• * 1.6

  Bib. 1562. and 1577.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Annot. e. 5. v. 25.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 4. Bib. 1562. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For messen∣ger & legate the Scriptu∣re vseth the∣se vvordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  1 Cor. 14.25.24.
• * 1.12

  1 Tim. 3.
• * 1.13

  Annot in c. 10. Mat. v. 2.
• * 1.14

  Annot. in Ro. 16. v. 7. & in 2 Cor. 8. v. 23.
• * 1.15

  In tit. Euāg. Math. & in c. 3. v. 11. &c. 10. v. 2. &c. 5. v. 25.
• * 1.16

  no. Test. 1580.
• * 1.17

  Annot. ibid. & Act. 14. v. 23.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Annumera∣tus est. cooptatus est.
• * 1.20

  His defense, or 2 booke pag. 157.
• * 1.21

  chap. 6. nu. 7
• * 1.22

  Bib. 1577.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Pag. 200. ad rat. Camp.
• * 1.25

  pag. 210.
• * 1.26

  Beza An∣not. Act. 6, v. 6.
• * 1.27

  1 Timoth. 4. v. 14.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  2 Tim. 1.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  Phil. cap. 1. v. 29.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 27.
• * 1.34

  2 Cor. 2.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  2. Tim. •••• v. 6.
• * 1.38

  1 Cor. 9. v. 5. No. Test. 1580.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 27.
• * 1.40

  Li. 1. aduers. Iouin. De op. mon. cap. 4.
• * 1.41

  in Collectā. Occu. super hūc locum.
• * 1.42

  Annot. Mat. 5. v. 28. & 1. Cor. 7. v. 1.
• * 1.43

  Quia non additur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  ineptè face∣ret.
• * 1.45

  Cum vxori∣bus.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vxorē non tangere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  Sorie germa∣ne. Theophy∣lacte saith, if he spake to a vvomā, it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke.
• * 1.49

  Li. 2. c. 24.
• * 1.50

  Hebr. 13.
• * 1.51

  no. Test. an. 1565.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.53

  See Occum. in catena.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  Mat. 19. V. 11.
• * 1.60

  Bibl. 1562. 1577.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  Mal. 2. v. 7.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The infalsi∣ble iudge∣mēt of the Priests, in questions of religion.
• * 1.66

  v. 4.
• * 1.67

  Malach. 3. v. 1.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. angelum meum.
• * 1.69

  Comment. in hunc lo∣cum.
• * 1.70

  Hom. 6. in Euang.
• * 1.71

  Malach. 3. v. 1.
• c 1.72

  See Apoc. c. 2. and 3. in the En∣glish Bibl. 1562. To the messenger of the congrega∣tion, &c. Angelo Ec∣clesia.
• * 1.73

  Gal. 4. v. 14.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  1 Cor. 5. v. 4.
• * 1.76

  Mat. 2.
• * 1.77

  no. Test. 1580.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  Act. 5. 1 Cor. 4. v. 21. &c. 5. v. 5. & 2 Cor. 10. v. 4. & 8.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.83

  Bibl. 1577. 1579.
• * 1.84

  Calu. in c. 7. Amos. Magdeb. in praef. Cent. 7. fo. 9.10.11.
• * 1.85

  Epist. 7. ad Smyrnenses.
• c 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.89

  1 Pet. 2. v. 13.14.
• * 1.90

  Mat. 18.
• * 1.91

  Luc. 10.