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A10352	A refutation of sundry reprehensions, cauils, and false sleightes, by which M. Whitaker laboureth to deface the late English translation, and Catholike annotations of the new Testament, and the booke of Discouery of heretical corruptions. By William Rainolds, student of diuinitie in the English Colledge at Rhemes	Rainolds, William, 1544?-1594.	1583 (1583)	STC 20632; ESTC S115551	320,416	688

these two translations howsoeuer it seeme to thee Christian reader the difference is as great as is betwene our doctrine theirs And first they make a wilful fault and corrupt the text by making a fuller pointe then ether the greeke or latin beareth And Beza doth somewhat more desperately who maketh a downe ful point thereby more diuiding and distracting the later parcel from the former as though it contained not a reason of that which went before as it doth but were some new matter wherein he is controled of fowle dealing by his owne translation set out the yere 1556 and by the very greeke prints of Geneua Zurick Basile other Germane cities who point it as doth our latin and english But the reason of his and their turning Quoniā in to Nam Because in to For descrieth yet more their obdurate harts against Christ and his worde For where as Christ by S. Lukes reporte saith in effect thus because she loued much therefore manie sinnes are forgeuē her they by this peruersion and mispointing make a cleane different and almost contrarie sense thus because she had many sinnes forgeuen her therefore she loueth much this loue folowing was a token of the remission which she by only faith had obtained before so turning the cause in to the effect the antecedent into the consequent and hereby vtterly spilling the doctrine which Christ by his words and reason geueth and the Church of his words reason gathereth That this is the true groūd reasō why they so Luciferlike alter the speech of Christ Beza plainly cōfesseth Thus he writeth Nam dilexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For she loued The vulgar translation and Erasmus turne it Because she loued but I had rather interprete it as I do that men may best vnderstand in these vvords to be shevved not the cause of remission of sinnes but rather that vvhich ensued after such remission that by the consequent is gathered the antecedent And therefore they vvhich abuse this place to ouerthrovv free Iustification by only fayth are very impudent and childish wherein he speaketh very truly the words and sense being so as he hath framed them But if he had not plaid the part rather of a diuel then of an heretike to alter in pointing worde and sense the speach of our Sauiour and so taught him his lesson what he should say it had not bene impudencie for vs thus to argue but it had bene more then brutish ignorance in him to haue denied that charitie is required as wel for obtaining remission of sinnes as is faith which both in this place our Sauiour most diuinely conioyneth saying of charitie Many sinnes are forgeuen her because she hath loued much and adding straight way Thy faith hath made thee safe goe in peace And so of this text gathered al the auncient fathers who were for al that nether impudent nor childish So S. Chrysostom As first by vvater and the spirit so aftervvard by teares and confession vve are made cleane And he proueth it by this place So S. Gregorie expounding the same place Many sinnes are forgeuen her because she loued much as if it had bene said expresly He burneth out perfectly the rust of sinne vvhosoeuer burneth vehemently vvith the fier of loue For so much more is the rust of sinne scoured avvay by how much more the harte of a sinner is inflammed vvith the great fier of charitie And S. Ambrose vpon the same words Good are teares vvhich are able to vvash avvay our sinnes Good are teares In quibus nō solū redemptio peccatorum sed etiam refectio est iustorum vvherein is not only the redemption of sinners but also the refreshing of iust men And S. Austin debating this storie in a longe homelie saith This sinful vvoman the more she ovved the more she loued the forgeuer of her debtes our lord him selfe affirming so Many sinnes are forgeuen her because she loued much And vvhy loued she much but because she ovved much Quare fecit illa omnia nisi vt dimitterentur sibi peccata VVhy did she al those offices of vveping vvashing c. but to obtaine remission of her sinnes I omitte other fathers al agreing in the selfe same veritie al making her loue to be a cause going before nor only an effect or sequele comming after the remission of sinnes And this was the gathering of the auncient fathers S. Chrysostom S. Gregorie S. Ambrose S. Austin c. who were euer reuerenced for holy and learned fathers by the children of Christs Catholike Church vntil this Chams broode and prophane generation inuaded their roomes who now condemne them for impudent and childish But let me with thy leaue and patience Christian reader prosecute in one worde more their wonderful tossing and turning and inuerting this shorte sentence of our Sauiour And in this one allegation which I wil now produce thou shalt see the very image of Atheisme of contempt of God and man of impossibilitie to do any good by scriptures so longe as this licence of framing new translations is allowed Thou seest what sturre Beza hath kept and to serue his turne what fowle and detestable corruption he hath vsed But to make vp the matter and reconcile Christs words a litle better to this new solifidian gospel commeth in Wolfgangus Musculus with a deeper fetch after this maner First because S. Lukes words be very plaine and he can not so probably wrangle vpon thē in greeke he in his owne fansie imagineth what Christ ether did or should haue spoken in hebrew Next that fansie he putteth to be true and forthwith according to the same he correcteth S. Luke and so concludeth that al matcheth right with their Lucianical only faith For nowe by this time with his good helpe not one worde in effect stādeth as Christ spake it at least by S. Lukes reporte Thus he discourseth Ecce inquiunt manifestò datur dilectioni remissio peccatorum Ergo non sola fides iustificat c. Behold say the Papists remission of sinnes is attributed to loue ergo faith alone iustifieth not but vve ansvvere that loue in this vvoman vvas not the cause of remission of sinnes but a token declaration thereof Remissiō of her sinnes she obtained by faith in Christ Therefore vvhereas Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as vvitnesseth Suidas is a Dorical vvorde signifieth not in the imperatiue Remittantur Remitted be they but in the preterperfect tense Remissa sūt Haue bene remitted Next the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here not the cause but the probatiō of that vvhich is put before Thirdly the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath loued is an hebrew phrase by vvhich the preterperfecttense is put for the present For the hebrevves speake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because she hath loued much in

A REFVTATION OF SVNDRY REPREHENSIONS CAVILS AND FALSE sleightes by which M. Whitaker laboureth to deface the late English translation and Catholike annotations of the new Testament and the booke of Discouery of heretical corruptions By WILLIAM RAINOLDS Student of Diuinitie in the English Colledge at Rhemes 2 Timoth. 3. v. 8 9. As Iannes and Mambres resisted Moyses so these also resist the truth men corrupted in minde reprobate concerning the fayth But they shal prosper no further For their folly shal be manifest to al as theirs also vvas Veni vide Come and see Iohn 1. v. 46. Printed at PARIS the yere 1583. THE PREFACE TO THE READER BEING appointed by those vnder whose gouernement I haue put my selfe and to whose direction I haue willingly committed whatsoeuer facultie or abilitie is in me for the benefite of our countrie and reducing to the fold of Christs Catholike church the soules of our poore countrymen so miserably seduced appointed I say by such my Superiors to examine and answere M. W. booke of Antichrist first principally so far forth as touched this Seminarie that is the Translation of the new Testament lately published with the Annotatiōs thereof and M. Martins Discouerie of their heretical corruptions next and afterward the other argument concerning Antichrist I confesse my self to haue bene so loth to take the matter in hand as ether my duetie and obedience suffered or the loue and charitie of my countrymen and brethren permitted One reason was because I sawe many in this societie for good zeale and forwardnes as willing and for ripe knowledge in diuinitie more able to vndertake and dispatch a greater matter then that An other reason was because I thought I could not without some iniurie done to Catholikes dispute against that sauage barbarous paradox making sometime the order successiō of Popes to be Antichrist as M. VV. doth in one page sometime the whole Catholike and vniuersal Church vvhereof the Pope is head to be Antichrist as he affirmeth within 5. lines after ether of which in the iudgment of any Catholike is as notorious and palpable a lie as any of Lucians True Histories So that as if a man would with sage reasons go about to disproue some of those toies which he reporteth As that his ship being taken vp with a strong wind caried in the ayre seuen dayes seuen nights thē arriued at an Iland in the middest of the ayre where he saw a terrible battayle fought and many a thousand slayne and yet the field whereon both camps pitched was nothing els but the web or weauing of spiders which is not to be marueiled at spiders being as big there as prety Ilandes are with vs here that afterward he came to a land where mē tooke their eyes out of their heads at night time or otherwise whē they meāt not to vse them put them vp in cases at other conueniēt seasons they tooke them out thence put them on againe such like stuffe of riuers of wine seas of milke and Ilands of cheese c. as if I say a mā would go about with sober reasons to refute these reports he should thereby note his auditory of smale wit discretion who needed helpe to find out such incredible fables the very like is to be deemed of this idle inuention concerning Antichrist in the iudgment of al Catholikes Lucians fables being no more false vnreasonable and vnprobable against nature and philosophie then this deuise is peeuish lying absurd vncredible and vnpossible against Christian faith and diuinitie A greater reason was for that I vtterly abhorred in the middest of my course of studies and better exercises to spend any good houres ether in reading or refuting heretical bookes which neuer edifie to vertue deuotion and saluation but distract mens mindes from the meditation of al such religious spiritual and heauenly exercise and fil their heads only with contentions disputes and brawles of wordes Pugnis verborum as the Apostle calleth them the end where of as Tertullian of old noted is commonly no other but to wearie our selues offend the readers and exasperate the aduersarie whose proud spirite of contempt and contradiction is lightly incorrigible And of this I make the more sure reckening if at this present I write ought against our English aduersaries because by certaine experience of things past I see assuredly what must be looked for in time to come For as they passe other common heretikes in pride arrogancie and good opinion of them selues and the same ioyned with intolerable ignorance euen in the first principles of our religion so for this reason they bluntly dash into any kind of absurditie be it neuer so foule and blasphemous As that the image of Christ is as very an Idol as the image of Venus or Iupiter that S. Peter vvas neuer at Rome that Christ is not begottē of the substāce of his father that he is not god of god the father but god of him selfe that he was a Priest and offered sacrifice to his father according to his diuinitie vvherevnto may be added that The succession of popes is Antichrist or if that like you not then that The vniuersal Church is Antichrist such strange articles in our religion that Christian men ought rathet to stop their eares and shut vp their eyes from hearing them or reading them then expect any ansvver or refutation of them And vvho vvould not be greued to put pen to paper whē he knoweth he shal be troubled vvith multiplicatiō of such vnreasonable assertions of such old rotten execrable heresies such propositions as euery Christian man naturally doth abhor al aūcient stories monuments vniuersally vvithout exception reiect and refel al aūcient churches and coūcels since the time of Arrius vvith one vniforme consent haue accursed cōdemned But the chiefe and maine cause why I most of al lothed this maner of writing vvas because I find in our aduersaries doctrine no kind of stay or assurance no maner of certaintie or stedfastnes their vvhole faith being like Maie flovvers for some few monethes or yeres florishing and in estimation vvhich vvithin a short space after wythereth avvay is of them selues neglected changed and forsaken And thē vvhereas to dispute seriously of any matter requireth some certaine groūdes fountaines or heads of disputation vvherevnto euery man of learning ought to stand as we see in al other sciences of Logike Philosophie Law any kind of learning humane or diuine these men haue quite remoued and abolished al such and haue brought the whole course of their diuinitie to an idle lose vaine fantastical kynd of talking consisting most in denial of principles of religion where he is counted best diuine that can maintaine talke longest he is counted to beare the bel away that most arrogantly can preferre him self before al other be they few or many old or new

be most populous and of al nations sundry shal ioyne them selues vnto it abundantly VVherefore let the Ievves be ashamed vvhich thinke them selues alone to be the sonnes of Abraham Avvay with the Montanistes vvhich say that they alone haue receaued the holy Ghost Confounded be the Donatistes c. hovv much should vve vvithdravv and take from the church catholike if vve beleeued these men And againe vpon Ieremie God here speaketh of the eternitie of Christes kingdome and svveareth that as his league is stedfast with the sunne and moone vvith sommer and vvynter vvith day and night so also he vvil performe that vvhich he promised to Christ that he shal haue kinges and priestes and that for euer and that not a fevv but as the starres of heauen and the sand of the sea both for their dignitie and puritie and also for their multitude The like wordes he hath and confirmeth the same by sundry places of scripture in Isai ca. 64 v 13. Daniel ca. 2. v. 44. Zachar ca. 2. v. 1.2.3 et ca. 7. v. 13.14.15 et ca. 12. v. 6.7 And Illyricus gathereth very wel out of the first chap. of S. Matth. that the true church in the middest of al persecut●ōs destructions of cities Cōmon welthes and peoples is not only preserued miraculously by gods special ayde protection but also Ostendit ista series saith he ecclesiam et religionem verā habere certas historias suae originis et progressus This genealogie proueth that the true church and religion hath assured historyes of her beginning and encrease I passe ouer very many places of these and other learned Protestantes Brentius Lauatherus Luther Bullinger who in their Commentaries vpon the scriptures refel this sauage opinion of our english Protestants by infinite and the same very euident places of scripture And wonder it were if any thing were wonderful in men forsaken of God and geuen ouer to their ovvne sense hovv these men do not perceaue yea and feele the most sensible contradiction which disputing of this question and of Christes real presence in the sacrament they runne into For here they charge vs that we take from Christ the truth of his body and deny his incarnation because we say it is inuisible and not circumscribed with a certaine place which they say are proprieties so essential to humane nature that the very glorified body of our Sauiour remayneth not a body if it wante them Of this argument M. VV. insulteth and triumpheth in this booke Hoc argumentum saith he to M Martin impetus tuos non pertimescit This argument feareth not your forces Yet talking of the Church militant which consisteth of a number of bodies by nature mortal by essential proprietie visible and bound to a certaine place by Christes ordinance dispersed thorough al quarters of the world this Church they say was a true church and yet inuisible consisted of Emperours Priests nations and peoples and yet circumscribed with no certaine place appearing in no certaine citie prouince or kingdome so tying most ethnically the glorious celestial deified and supernatural body of Christ to the base rules of corruptible philosophie from which they exempt the mortal bodies of men which by the law of God and nature are subiect therevnto But to returne to the fal of the vniuersal Church vpō the ruines whereof M.W. booke in particular this new congregation in general is buylt and standeth the issue of that doctrine is no other nether possibly can be but a flat abnegation of Christ Christianitie as the writings of our aduersaries ioyned with their practise declare abundantly to al those who lyst to open their eyes and take a litle paines to learne that which so deepely it importeth them to know And to this purpose notable is the storie of Dauid George the Hollander who being expelled from the low countries for the Sacramentarie heresie and for the same cause honorably receaued and intertained by them of Basile being then of the same religion and many yeres wel esteemed of in that citie after proceeded so far in the gospel that he tooke to him self the name and office of Christ and accompted our Sauiour for a seducer and deceauer and secretly drew many to his opinion For which cause three yeres after his death the rulers of that Citie tooke the body out of his graue and burned it and withal set out the whole storie of his life fayth and death and the rest appertaining to his condemnation and their owne defence This man by what reason principally was he lead into that Turkish madnes forsooth his cheefe reason was this as in the same booke appeareth If that Christ had bene the true Christ then the Church erected by him should haue continued for euer But now we see and it is manifest that the Romish bishop that Antichrist hath surpressed and ouerthrowen many hundred yeres since the church which that Christ erected Hereof it foloweth that he was not the true Messias but a lying maister and a false prophet And Sebastianus Castalio in the preface of his bible dedicated to king Edward what doth he els but closely deny Christ to be the true Messias when vpon this very ground of the churches fal he thus discourseth First he laieth for a foundation the excellencies and prerogatiues of the church which should be established by the Messias as her quietnes and vnitie in religion described by Michaeas cap. 4. That the earth should be so replenished vvith the knovvledge of our Lord as the sea is vvith vvaters Esai 11. And againe cap. 60. VVhereas thou were forsaken enuied and vnfrequented I vvil make the saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt knovv that I thy God am thy sauiour and defender Thy sunne shal no more go dovvne nor thy moone leese her light for our lord shal be thy light which euer shal cōtinue After this sort much more he hath touching the churches happy estate and continuance as before hath bene noted Then looking to the effect and accomplishment of these promises according to Protestantes learning and iudgement he protesteth expressely that this excellencie and felicitie promised to the church of Christians by the cōming of Messias the more he considereth the scriptures the lesse he findeth the same as yet to haue bene performed howsoeuer a man vnderstand those places alleaged Whereof he frameth this argument Equidem aut haec sutura esse fatēdum est aut iam fuisse aut deus accusandus mendacit Quod si quis fuisse dicet quaeram ex eo quādo fuerint Si dicet Apostolorum tempore quaeram cur nec vndiquaque perfecta fuerit et tam cito ex●leuerit dei cognitio ac pietas quae et aeterna et marinis vndis abundantior fuerat promissa Truly vve must confesse ether

then our aunciēt Note this Few faultes are foūd by any protestants in our old translation which by other Protestants are not iustsied Bulling decad 5. serm 5. Bez. in praefatio noui testamenti an 1556. Supra Our old translation better then any of the protestants Beza The Councel of Trēt The later translatiōs of heretiks as likewise al other their procedings are worse then the former according to S. Pauls prophecie proficiētes in peius 2. Timo. c. 3. v. 13. In approuing our old translation we are warranted by the Protestants thē selues Pa. 17.18 M. W argumēt against the old trāslation The answere 1. Cor. 15. v. 53.54 Beza in Luc. ca. 20. v. 28. Beza praeferreth our latin translation before al greeke examples Ibi. c. 7. v. 31 Testament of the yere 1577 1579. and 1580. the Scottish great bible of the yere 1579. S. Hieroms translatiōs more autētical then the reading of many doc●ora Beza in praefat nou● testamen an 1565. S. Chrys iustifieth our latin reading Chrysost in 1. Cor. ho. 15 S. Ambrose vntruly cited Ambros in 1. Cor. 15. Beda in 1. Cor. ca 15. pag. 18. pag. 20. Benedictus Ar●as Montanus a Catholike priest Bible-beaters Neuer since Christes tyme were there such manglers defacers corrupters of the bible as are the protestātes of our age See example before pag. 288 The protestāts lay the way open for any man to deny the scripture at his pleasure Hier. prefat in Iudith M. Charke hath a deeper insight in scripture then al the bishops fathers of the great Nicene Councel Whit. cōtra Camp pa. 17 Light reasōs to disauthorize receaued parts of scripture Before pag. 364. S. Hier. ad Edibiam quaest 3. Beza in Ioā ca. 6.18 19 Luc. 22. The protestates bible is no more a bible then a headles mā is a man Castalio in praefat ad Edouardum sextum Angliae regem A true confession of a principal protestant The protestate church drowned in grosse ignorance A sure proofe thereof The protestāts voyde of the spirite of God and al truth Their light of the gospel is the night of the gospel The end of their religion is Atheisme eeuery mā to beleeue what he listeth Vbi supra Marke this plaine confession approued by so manifest reason against their common vaunting of the cleare light of the gospel Scripture applied to proue Atheisme 1. Mach. 4. Num. 15. Act. 5. Rom. 14. Mat. 7. D. Whitg defen tract 3. c. 6. pa. 178 The protestants maner of preaching the right way to Atheisme See the preface Impossible to do good with any kind of heretike so long as he may haue libertie to flee to diuers translations and interpretations Antinomi a sect of protestants Sleid. li. 12. anno 1538. fol. 199. The true cōclusion of only faith iustifying The protestāts maner of āswering the Catholikes Al fathers Councels contemned Concil Trident sess 6. cap. 9. See before chap. 3. in the praeface S. Iames refused Before c. 1. Caluin Beza in cōmentar ad Hebr. in argumento ca. 2. v. 3. Cent. 1. li. 2. c. 4. col 328. S. Paules epistle to the hebrewes reiected Iew. defēce of the Apolog par 4. c. 19.20 ¶ 1. 2. Pet. 1. v. 10 S. Peters second epistle may be denyed The fourth dayes conference see before cha 2. A place of S. Peter refused ●●cause it wāteth in many greeke pri●●es Luth tom 5. in 2 Pet. ca. 1. fol. 487. Testament● of the yeres 1577.1570.1580 the Scottish bible Vergerius dialog 1. de Ofio ●0 27 1. Pet. ca. 1. v. 22. Ibid. v. 17. Luther tom 5. in 1. Petri ca. 1. fo 451. Illyricus T●gurine translation Yere 1561. S. Peter notably corrupted in the later protestants translations against freewil good workes Testament of the yere 1556 1565 yere 1579. yere 1561. yere 1579. S. Peters words cleane inuerted Cone Trid. sess 6. ca. 4. ●hisi 1. v. 28 Sophistical quarelling Beza annot in illum locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament of the yeres 1577. 1579. 1580. 1561. ●ood works the cause of our saluatiō Theod. in Philip. ca. 1. Before ca. 5. pa. 98 in sequentib Luc. 7. v. 47. Beza transl anno 1565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniā because The yeres 1579. 1580. a 1553. b 1547. c 1536. 1540 1543. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs words clean inuerted Beza in Luc. 7. vers 47. Intolerable pride malice in abusing the scripture to helpe only only fayth The sense of Christs words according to the aunciēt fathers Chrys hom 6. in Mat. Sinnes purged by workes of penance claritie Greg. hom 33. in Euāg Ambros in Luc. lib. 6. c. 7. de mulicre peccatrice Aug. hom 23. inter 50. An example of singular notorious wrangling Good groūdes to expound and correct scripture vpon Musculus in locis cōmunibus ca. de Iustificat num 5. Luc. 7. v. 47. Yet S. Luke tooke it otherwise dilexit Note the wonderful tearing and renting of this short sentence No spirite but the spirite of Satā could teach the protestants this desperate maner of interpretation Protestant shiftes to auoide scripture when it is plaine against thē Zuing. to 4. in Luc. 7. Propre expositions dilexit id est credidit works that is faith the sunne that is the moone vertul de praescripti num 5. The agreement betwene the protestants of our time and aunciēt heretikes touching their behauiour about scriptures Not possible to do good with an heretike hauing this liberty to discourse The hebrew tonge open to infinite cauillinge and so vnfie to bind a cōtentious heretike Hebrew words haue great diuersitie of significations Psal 54. v. 21. Marlorate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence cōmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 59. v. 6. The yere 1577. 1579. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard difficulty what masters we must folow touching the true signification of the hebrew words Humf. lib. 2. de rat int pa. 219.320 The protestāts folowing the Iewish Rabbines translate wickedly Dictionari● Munsteri printed at Basile the yere 1564. Munster in praef bibli tom 1. Humf. vbi sup pa. 225. Before chap. 12. Bez. in praef Test noui ann 1565. principi Cond dica●i Molinae in a. Luc. Christs incarnation of the virgin can not be proued by scripture according to the protestantes maner of expounding it Mat. 1. v. 23. Before pag. 286.287 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Munst in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecolamp in Esa ca. 7. Translation Iudaical Antichristian Luth. tom 2 ad Amsdorf de Eras fol. 485. Iren. lib. 3. cap. 24. vide Euseb li. 5. ca. 8 Epiph. haer 30. Iustin in dialog eum Tripho●e The hebrew and greeke knowledge much aduaunced by Catholikes A man must haue a setled faith before he come to cōferre greeke and hebrew els shal he neuer haue any faith Vide Aug. de Gen. ad lit lib. 1. ca. 21. tract 18. in Ioan. Hier. ep 138 Marcellae