THE PSEVDO-SCRIPTVRIST OR A TREATISE WHEREIN IS PROVED That the Wrytten Word of God though most Sacred Reuerend and Diuine is not the sole Iudge of Controuersies in Fayth and Religion Agaynst the prime Sectaries of these Tymes who contend to maintayne the Contrary Written by N. S. Priest and Doctour of Diuinity DEVIDED INTO TWO PARTS And dedicated to the Right Honorable and Reuerend Iudges of England and the other graue Sages of the Law An Haeretici diuinis Scripturae testimonijs vtantur Vtuntur planè vehementer quidem Sed tantò magis cauendi sunt Vincent Lyrinens lib. aduers Haer. Do Heretiks cite the diuine testimonies of Scripture They do indeed and that most vehemently But therfore are they so much the more to be taken heed of Permissu Superiorum M. DC XXIII THE CONTENTS OF THE seuerall parts of this Treatise IN the first part besides a briefe refutatioÌ„ of the priuate spirit first prefixed therto it is disputed Categoricè and absolutly that the Scripture is not the Iudge of CoÌ„trouersies And this euicted from the difficulty of the Scripture in regard of its Subiect seueral senses and phraze of the stile as also from Reason testimony of the Fathers Doctrine of Traditions c. In the second Part it is disputed Hypotheticè that supposing for the time that the Scripture as it is simply coÌ„sidered in it self were the iudge of Controuersies yet it is proued that of all the different kynds of Sectaries that euer were the Protestants can with the least reason insist in it as Iudge And this is made euident by three seuerall wayes First because the Protestants cannot agree among themselues what Bookes are true Scripture and consequently do not agree in assigning which bookes doe concurre to the making vp of this Iudge some allotting more bookes to it some fewer and so they make it of greater or lesser extent then euen according to their seuerall opinions it should be Secondly because euen of those Bookes which the Protestants ioyntly imbrace for Canonicall Scripture there is not in their iudgments any one entire true Original either Hebrew or Greeke now to be found neither are there any traslatioÌ„s of them now extant but such as are by the PtotestaÌ„ts assertions false corrupt and impure And so by obtruding the Scripture for Iudge they obtrude at least by their owne Doctrine a false corrupt and impure Iudge Thirdly lastly because euen of those particular bookes only or parts of Canonicall Scripture whose Originalls in them yet extant are true and whose translations in those passages are admitted by the Protestants for true and vncorrupted the texts and testimonies do make against the Protestants and in behalfe of the Catholike Roman Religion if we insist either in the perspicuity of the letter and words or in the iudgment of the auncient Fathers interpreting the said texts or finally in the implicit tacit censure acknowledgment of the Protestants theÌ„selues And thus the Protestants by appealing to Scripture do wound themselues TO THE RIGHT HONOVRABLE AND REVEREND IVDGES OF England and to the other graue Professours of the Law THERE is no kind of learning right Honourâ—ble and Learned which more conduceth to mans benefit as instructing him in the way towardes heauen then the sacred knowledge of Diuinity There is no part of Diuinity more expedient in these our contentions and misbelieuing Times which threaten shipwrack of our auncient Christian Faith then the study of Controuersies There is no Controuersy more to be insisted vpon then the question concerning the Iudge of these Controuersies since the proofe of it inuolues within it selfe by force of necessary illations the proofe of all other controuersiall points For wheras most of the doubts betwene the Protestants and vs being conuincingly demonstrated for certaine infallible yet such proofes do but force the iudgment of the Reader only in those particulars But it being heere once coÌ„cluded acknowledged on both sides what or who is this Iudge it then ineuitably followeth that all those articles of faith are most true and Orthodoxall which are found to be decreed and defined by the sayd Iudge Besides daily experience telleth vs that the particular discourse of any dogmaticall point in Religion being fortified and confirmed either by vs or our Aduersaries according to the state therof differently maintained with seuerall authorities of Gods word doth finally resolue into this point to wit who is to iudge of the sense and true meaning of the foresaid alledged testimonies In so much as that we may iustly pronounce the question of this Iudge to be both the Center Circumference of all other questions since no lesse the lynes and deductioÌ„s of all controuersies do for their last resolution meet and concurre in this one common poynt then that it selfe being cleared and made euident doth include containe by demonstrable inferences the proofe of al the rest within the capacity and largnes of its owne Orbe The difference betwene vs and our Aduersaries herein is this That we do ioyntly (a) Câ—ncil Trident. sess 4. teach that the whole Church of God by the mouth of the chiefe pastour alone or otherwise seconded with a lawfull generall Councell is ordayned in appealably to define either from Scripture or from the ancient practice of Gods Church what is the vndoubted and Orthodoxall faith of Christians what is Schisme and Heresy But our Aduersaries (b) Luth praefat assertionis suae Melancthlocis de Ecclesia Caluin l. 4. Instit c. 9. Chemnitius in exam CoÌ„cil TrideÌ„t sess 4. do with one consent maintaine that all Controuersies of faith are to be tryed by the touchstone of the holy Scripture so as the Scripture it self is to become the sole iudge since nothing they say is to be receaued as an article of fayth but what hath it expresse warrant from the wrytten Word of God The sentence of the Catholiks in his Controuersy I forbeare to handle in this Treatise since it is already discussed very painfully by diuers Catholike writers and particularly in seuerall (c) Tract 1. sect 4. subd 14. tract 3. sect 7. passages of that most learned worke of the Protestantes Apology of the Roman Church the very store-house of reading or the Armory wherin are layed vp the weapons vsed by vs and taken from our Aduersaries owne sides Therefore I will spend these ensuing leaues in refutation of our Aduersaries Doctrine which consisteth in making the Scripture the sole iudge of Controuersies a subiect not so frequently written off in particuler though otherwise the reprouall therof be potentially and implicitly included in the confirmation of the Catholike contrary Doctrine Now Graue learned Sages the reason emboldning me to dedicate this Treatise otherwise vnworthy your iudiciall view to your selues though of a different religion from me is the consideration of the subiect here discussed which is indeed of that nature as that you may iustly seeme to challenge a particuler interest therin for
Protestants Chap. 8. That the Texts of Scripture are expounded by the Fathers in the same sense in the which they are alledged by Catholikes for proofe of their fayth Chap. 9. That the Textes of Scripture obiected by the Protestantes in disprouall of our Religion are otherwise expounded by the Fathers then in that sense wherin our Aduersaries do vrge them and that such their expositions do agree with ours Chap. 10. That the Scripture is cleare for proofe of our Catholike Fayth euer in the impliciâ—e and tacite iudgments of our Aduersaries themselues Chap 11. The Conclusion Chap. 12. THE FIRST PART OF THE PSEVDOSCRIPTVRIST The Catholikes Reuerence towardes the Scriptures with the state of the Question touching the Scriptures not being Iudge CHAP. I. BEFORE we enter into any particuler redargution and reproual of the Protestants doctrine touching the subiect of this Treatise I must put them in mind with what slanderous calumniations for detraction is euer accustomed to tread vpon the heeles of truth and integrity they wrong vs Catholikes for our supposed contempt of the holy Scriptures their chief reason thereof besides others being because we deny to them that facility and easines as that they ought to determine all doubts of religion before the true sense of them among so many that are forced and adulterate be deliuered by the Pastours of Gods Church And heerupon they teach that we in effect reiect the Scriptures and do aduance mens doctrines and iudgements aboue them So deep are their pens steeped in gaul against vs and so deseruedly may they be ranged with those mentioned by the (a) Isa c. 32. Prophet Fraudulenti vasa pessima sunt vsque ad perdendos mites in sermone mendacij But how easy is it to dissipate and dissolue this cloud of suggesting malice For we teach not that the Church is to iudge whether that which the Scripture sayth be true or false since the Scripture is Scripture and most true whether the Church should so iudge of it or not but our doctrine is that it being first acknowledged for an infallible principle that the wordes of the Scripture are most true the Church doth only teach amongst many interpretations which is the true sense and meaning of the sayd wordes And in this sort it followeth not that the Church is aboue Gods Word for it is only a vigilant Depositary and Guardian thereof but aboue the iudgement of particuler men interpreting his Word which men do commonly make their priuate and reuealing spirit to become as it were their Mercuryes-rod therewith to chase away all construction of Scripture not sorting to their phantasyes Neither doth the Scripture receaue any strength and force which afore it wanted from this sentence and iudgment of the Church but only our vnderstanding is strengthned confirmed thereby which sentence of the Church is not meerely the Word of man which is lyable to errour and vncertainty but in some sort it may be tearmed the Word of God as being deliuered by the assistance of the Holy Ghost in regard of those infallible promises made in the Scriptures to the Church that she (b) Luc. 21. should not erre Act. 15. 2. But to proceed further in acknowledging our due respect to the Scriptures we graunt most freely that they are the spirituall conduits whereby are deriued to vs the highest misteryes of our fayth that the blessed penners of them were so directed by the holy Ghost as that they neither did nor could erre in any one letter that they transcend in worth and dignity all humane writings as farre as an infallibility of truth surpasseth a possibility of errour Lastly that the sense of them is a most powerfull and working phisicke against the poysonous receitps of all hereticall distillations if so it be deliuered by the appointment of our spirituall Phisitian So venerable and reuerent respect we see the Catholiks do beare to the sacred Scripture as to one chiefe meanes ordained by God for our eternall health and wellfare yet withall they teach that true fayth is to be found not in leaues of the wordes but in the roole of the sense thus making the true and indubious interpretation of Gods word to be a rule to the Protestants imaginary rule since it is to ouerule controule the priuate spirit of euery particuler Sectary 3. But now in the next place to enter more particulerly into the state of this point touching the Scriptures supposed Iudge of fayth we are to conceaue that wheras our Sectaryes do generally maintaine that the written Word of God is the sole and infallible Iudge as also the only rule and square of the articles of Christian Religion thereby reiecting not only any other Iudge but also all other points touching fayth which haue not their expresse proofe or necessary inference in the sayd holy Scriptures The Catholikes on the other side running one and the same line of fayth with all antiquity teach as followeth 4. First that the holy Scripture is not the Iudge of all Controuersyes of fayth Secondly they teach that it is norma infallibilis an infallible rule or square of fayth that is that nothing contrary to the Scripture is to be admitted but they say not that it is the only rule of square and therefore they affirme that besids the Scripture there are Apostolical traditioÌ„s and other definitions of the Church Thus we grant that the written word is regula partialis but not regula totalis of fayth and Religion and therefore we admitte some thinges praeter Scripturam but nothing contra Scripturam that is we approue some thinges not expresly sound in the Scripture but not any thing contrary or repugnant to the Scripture 5. Thirdly they hould that graunting the Scripture to be the rule or square of most articles of religion yet it followeth not that it is the Iudge of the sayd articles since Regula and Iudex are in nature things different for euen in ciuill matters the law is the rule and sqare according to which suites and contentions are determined and yet the law is not the Iuge of them but the Magistrate himselfe expounding the law though sometymes the Law is called improperly and Metaphorically the Iudge 6. Fourthly and lastly they deny not but that the Scripture may in a restained sense be tearmed the Iudge of all Controuersies in faith because it (c) Matth. 16. 18. 23. IoaÌ„ vlt. Luc. 22. Act. 15. appointeth and setteth downe who is that Iudge to wit the Church as also they grant that in the lyke reserued construction the Scripture may be said to deliuer all thinges sufficiently which belong to faith and religion And this not only because it deliuereth euidently al those articles of faith which are simply and absolutely necessary for all men to know as the Articles of our Creed the Decalogue and those Sacraments which are more necessary but also in that all other poyntes whatsoeuer concerning either the true exposition of the written word
of all Controuersyes in fayth whatsoeuer without any restraint or exception Sometymes therefore the Fathers meaning is to shew that the Scripture is sufficient to proue expresly the chiefest Articles of our beliefe and of which euery man is bound to haue an explicite and cleare knowledge such are the articles contained in the Creed and those Sacraments which are more necessary which kind of sufficiency we also admit In this sense Augustine writeth as the contexture of the passages there do shew that what points concerne our fayth are clearely to be found in the Scripture another like saying of the sayd Father and to be thus expounded is found in Tract 49. in Ioannem 7. The Fathers at other tymes do teach that the Scripture is of that perfection that the certainty of the truth of it in regard of it selfe alone though not in respect of vs is sufficiently proued from it selfe without the help of any other probation as being penned by them who were immediatly assisted by the holy Ghost In this sense Athanasius (n) Contra Gentiâ—es in exordio calleth the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturas sufficientes Irenâ—us (o) Lib. 2. c. 47. in like sort sayth that Scripturae perfectae sunt The Scriptures are perfect and then immediatly followeth this reason Quippe à verbo Dei spiritu eius dictae Because they are indicted by the word of God and the holy Ghost The Fathers also are in their writinges accustomed to ascribe a great perfection to the Scripture for recording such miracles of Christ by the which he is sufficiently proued to be the sonne of God which is the generall doctrine also of the Catholikes which testimonyes our Sectaryes are not ashamed to alleage in proofe of the Scriptures fulnes for warrant of any article of Religion whatsoeuer Thus we find that (p) In Ioan l 12. c. 68. Cyrill wryting of the miracles of our Lord sayth with reference to the wordes of S. Iohn The number of our Lords miracles were great yet those which are related Sufficiunt ad plenissimam fidem attente legentibus faâ—iendaÌ„ meaning that they were sufficient to proue that Christ was the sonne of God and Sauiour of mankind 9. Lastly the Fathers acknowledg in their writings mostfully that the perfection of Scripture is such as that it is sufficient to disswade man from vice and perswade him to vertue a point which we al willingly grant both in regard of the ten Commaundments expresly set down which euery one is obliged to obserue as also by reason of many most eminent and remarkable examples of vertue and vice recorded in the Scripture and the inestimable rewardes promised to the vertuous the most dreadfull comminations and threats thundred against the wicked Now of this sufficiency Theophilact speaketh in c. 2. ad Tim. 3. where he sayth that the Scripture is of force to make Vt nihil bonorum desit homini Dei That no vertue be wanting in the man of God the same interpretatioÌ„ a place Authoris (q) In Mat. 22. hom 41. imperfecti admitteth And heere now by these short explications it appeareth that none of these former passages of the Fathers whether they concerne the perfection or sufficiency of the written word either in regard of exhortation to vertue or of demonstrating Christ to be the Sonne of God or of prouing the Scriptures certainty from it owne worth and dignity alone or finally of expresly containing the chiefest Articles of our beliefe can in any sort preiudice our Catholike doctrine handled in this discourse and therefore the wrong of our Aduersaryes towardes their followers is the greater in seeking to abuse their ignorance and credulity by such idle and trifling allegations 9. The third and last head of those misapplyed sentences of the Fathers in this question doth concerne the perspicuity of the Scripture which word is not heere to be taken in that sense as if the Fathers taught that the Scripture were in it selfe absolutely so easy perspicuous and cleare as that without the helpe of the Churches authority in the exposition thereof euery illiterate and mechanicall fellow were able to iudge of the true sense thereof and consequently by the only meanes of it to determine end all Controuersies for they fully acknowledged it to be as Ezechiel (r) Ezech. 2. styled it The enrolled volume written within and without as also to be that hidden booke described by the Euangelist (s) Apoc. 5. to be clapsed with seauen seales But their meaning herein is that the Scripture is perspicuous in two constructions 10. First that the histories similitudes other matters of fact recorded in the Scripture as also some principle Articles of our beliefe are there clearly and perspicuously set downe But what is this to conuince that the Scripture is in generall easy for the truth of any abstruse speculatiue and dogmaticall point or article of Fayth whatsoeuer 11. Of this first manner S. Austin (t) lib. de operibus monac c. 9. speaketh when he sayth that the Scripture is most perspicuous and cleare to proue which no man denyeth that Christ ordayned that those who did preach the Ghospell should be maintained by the Ghospell and therupon shewing that this is clearly and euidently set downe in the Scripture he thus wryteth Quid hoc apertiùs quid clariùs That the Fathers do in like sort sometymes restraine this euidency clearnes of the Scripture to some chiefe articles of Christian Religion appeareth as afore I haue shewed that they in like sort attribute a perfection and sufficiency of the written word of God to the same end Thus doth Irenaeus (u) lib. â— cap. 46. wryting against certaine Infidels denying that there was one only God affirme that for the proofe of this verity Vniuersae Scripturae propheticae Apostolicae c. The whole Scriptures both Prophetical Apostolical are euident without any ambiguity Which wordes being spoken only of that particular point hurteth vs nothing at all Yet our Sectaries sleight in deprauing the Fathers wrytinges is such as what words are spoken for the perspicuity of the Scripture for one only article they shame not to stretch them as spoken in proofe of all 12. The second sense or construction of the Fathers wordes touching the perspicuity of the written word is that the Scripture is cleare and euident in that it doth illuminate and enlighten the mynd of the reader vnderstanding the Scripture a verity which we acknowledge as elsewhere is shewed as it is explained by the spirit of God which spirit speaketh in the voyce of his Church And in this sense to omit the like sentences of diuers other Fathers Epiphanius (x) Contra Aetium l. 3. tom 2. wryteth that in the Scripture omnia lucida sunt all things are cleare in conceauing this clearnes as I sayd before only in respect of the mynd which by truly vnderstaÌ„ding the Scripture is enlightned cleared and much freed
from all other proofes whatsoeuer he was able so to varnish ouer his heresies with some misapplyed and forced texts therof as that to a credulous and mistaking eye the grayne of them should appeare most faire specious and regardable 3. But let vs particularize this point in some few examples who knoweth not that the Arians (a) Teste Epiphan haeres 69. who laboured to ouerthrow in effect the whole frame and Systema of Christian ReligioÌ„ by teaching that Christ was not God did with this their blasphemy inuade and ouerrunne whole countries through the supposed warrant of many texts of the holy Scriptures themselues still peruerting the sense therof He that doubteth of this let him consider the texs heere (b) Pater maior me est Ioan. 14. 18. Descendi de caelo non vt faciam voluntateÌ„ meam sed eius qui misit me Ioan. 6. vt agnoscant te solum veâ—uÌ„ DeuÌ„ quem misisti IesuÌ„ Christum Ioan. 17. Nobis autem vnus est Deus Pater 1. Cor. 18. vide etiam 1. Cor. c. 15. 1. Tim. 2. Act. 2. noted in the margent which they among many other like places alledged So shal he grant that these heretikes pressed Scripture against him who is the authour of Scripture In like sort Eutiches (c) Apud Leonem epist Flauiani epist Leonâ— 97. who taught that our Sauiour had but a phantasticall and imputatiue body through the conuersion of his diuinity into his flesh was not altogether depriued of all proofes through his misconstruction of Gods (d) VerbuÌ„ caro factuÌ„ est Ioan 1. As after the same phrase we read Aqua vinum facta est Ioan. 2. wherin we find the water to be made wine by a true conuersion of the one into the other word Nestorius (e) Euâ—grius l. 1. c. 2. Theodoret. l. 4. haeret fabularum prope finem the former heretikes diametricall enemy in Doctrine so easy it is for this priuate spirit by misconstruction to extract both fire and water from one and the same word of God so deuided Iesus from Christ as that he affirmed Iesus to be only pure man and him who was borne of the blessed Virgin and suffred death but Christ to be the Son of God This man neyther wanted diuers passages (f) In similitudinem hominum factus habitu inuentus vt homo Phi. 2. Est sine matre sine genealogia Heb. 7. where Christ is thus described Deus meus vt quid dereâ—quisti me Math. 27. And else where it is â—ayd Pater clarifica me hac hora. Ioan. 12. Both which sayings might be taught to be disagreable to the forme of God of holy Scripture interpreted by his owne spirit for the enamiling of this his execrable blasphemy 4. Wicliffe (g) Thomas VValdens l. 2. Doctrin Fidei c. 81. and Husse (h) as appeareth out of the Councell of Constance sessione 15. to the great preiudice of secular Princes taught that temporal Magistrats committing any mortall sinne did ipso facto cease to be Magistrates and being in that state might be deposed by their subiectes Which false and wicked Doctrine they were not affraid to confirme with certaine vsurped testimonies of Gods word The (i) Ipsi regnauerunt non ex me principes extiterunt non cognoui argentum aurum suum fecerunt sibi idola vt interimereÌ„t Osee 8. RegnuÌ„ à gente in gentem transfertur propter iniustitias Eccles 18. Waldenses Luthers Prodromi and precursors the Anabaptistes (k) They are charged here with euen by Caluin lib. 4. Institut 2. 20. would not brooke that christian Magistrates should make any lawes eyther to punish the wicked or to appeale to any court of iustice for redressing of wrongs affirming that such proceeding did take away all Christian liberty and these fellowes made in like sort the holy Scriptures (l) Si quis voluerit teâ—um iudicio contendere tunicam tuam tollere da ei pallium Math. 5. Delictum est in vobis quod iudicia habebitis inter nos cur non magis fraudem patimini quare non magis iniuriam accipitis 1. Cor. 6. Dictum est antiquis oculum pro oculo dentem pro dente ego autem dico vobis non resistere malo Math. 5. Omnes qui acceperint gladium gladio peribunt Math. 26. Si quis te percufferit in vnâ—m maxillam praebe ei alteram Math. 5. their sanctuary So daÌ„gerously they erred herein through a vitious affectatioÌ„ of ouermuch patience and innocency These loe such like are the adulterate ofspring of which I spake afore ingendred and brought forth by that former principle of the Scriptures sole Iudge sucking from the same ground tanquam ex traduce all that falshood and impiery which is found in them In which poynt we see how sollicitous and carefull the chiefe Patrones thereof were as it were to legitimate them with so many detorsions and misapplyed testimonies of Gods sacred writ Thus haue the Scriptures through the want of the true sense occasioned heresies as the Sunne through absence of it heat may be sayd to be the cause of cold which heresies according to Tertullian (m) Tertul de Pudicitia dum sunt habent posse dum possunt habent esse 6. And heere now I would demaund of our Aduersaries who acknowledge at least in wordes all the former opinions for damnable heresies what prerogatiue and priuiledge themselues may take whiles they make their sole recourse to the Scriptures as the supreme Iudge in defence of their late appearing fayth which the former Hereâ—â—kes may not with the like freedome and with as iust sheâ— of reason challenge to themselues Wil they obiect to the former heretiks want of Scripture for proofe of their Doctrine We haue seene how luxuriant and ryotous as it were they shewed to be in alledging the same for the better dogmatizing of their errours in so much that for iustifying of some of their heresies if we respect not the sense but the number they were able â—uen to vye text for text against the orthodoxall Doctrine Will they say they were ignorant in the primitiue tongues and vsed not conference of Scripture the two acknowledged meanes conducing to the true vnderstanding therof Concerning the first diuers of them had some of the tongues euen from their cradle and as for the other they were so studious and painfull therin as that they spent a great part of their life in diligent searching comparing and applying of seuerall passages of the Scripture 6. To conclude will they reply that notwithstanding all this they wanted true humility and prayer which they say with the former conditions are as it were the Media wherin the Species of the high mysteries of fayth are multiplyed before they can enter into the eye of our vnderstanding and consequently enioyed not this reuealing spirit wherof themselues are assured they would if in their life
these states shal for euer remaine in the same And thus we see how farre of the texts obiected by our Aduersaries are from conuincing plainly literally and without any strained deductions the Doctrine of Purgatory or Prayer for the dead 18. Lastly to omit the like examples of diuers other Controuersies the Catholikes do produce for proofe of Euangelicall Counsells that plaine saying of our Sauiour (m) Math. 19. Sunt Eunuchi c. There are Eunuchs who haue gelded themselues for the kingdome of heauen Which words contayning no precept are so cleare and direct in proofe of those Counsells as that our Aduersaries (n) Peter Martyr l. de caelib votis therby to auoyd the force of them are constrained to say that by the words For the kingdome of heauen is figuratiuely meant for the more speady preaching of the Ghospell So ridiculous far fetcht is this their answere 19. As cleare also are those other wordes of Christ spoken to the yong man for confirmation of the said Doctrine being taken literally plainly vz. Si (o) Math. 19. vis perfectus esse c. If thou wilt be perfect Go and sell all and follow me and thou shalt haue a treasure in heauen Which text as also the former doth immediatly and primatiuely without any secondary deductions touch and proue the Doctrine it selfe of Euangelicall Counsells 20. Now against the sayd Doctrine they vsually obiect diuers passages (p) Math 22. Marc. 12. Luc. 10. of Scripture where we are cōmanded to loue God with all our soule and withal our strength where we fynd that what is collected is by this supposition to wit that the phrases Toto corde tota anima do signify all our endeauour possibly in the highest degree which being false they heerupon infer that there is nothing which is good left vncommanded to be done then they conclude there is no place for Euāgelical Coūsells which are distinguished against precepts Now what toto corde tota anima or totis viribus do signify shall appeare in the Chapter following 21. To the same purpose they detort those words of our Sauiour (g) Luc. 17. Cùm feceritis haec omina c. When you haue done all these thinges which are commanded you say we are vnprofitable seruants we haue done that which we ought to doe Which place as it is manifest in it immediate sense doth not touch the Doctrine of Euangelicall Counsells besydes the very words themselues do expresly shew that it cannot be applyed to our Aduersaries sense and meaning since our Sauiour speaketh precisely of those things which are commanded to be done where the Catholikes doe teach that nothing which is particularly commanded in Gods word is an Euangelicall Counsell 22. Now by these few example set down of the places alledged out of Gods holy word both by the Catholikes and Protestants we may make a coniecture of the rest wherin as I sayd before we see the great disparity betwene the seuerall kinds of those texts Seing that if we grant the literall ordinary facill and most naturall sense of the testimonies vrged by Catholikes we necessarily grant the conclusion it selfe of that Doctrine for which they are vrged since they do touch immediatly without any ambages or borrowed supposalls the primary and radicall poynt or question controuerted betwene vs and the Protestants wheras our Aduersaries testimonies out of the sayd Scriptures though they were granted them in their own sense cōstructiō yet they presently force not the proofes of their assertions and the reason her of is because they fall not directly vpon the question it selfe but only by meanes of their supposed inferences and deductions and then sometimes they but concerne the māner or some other circumstance therof which being only accessory and subsequēt euen among Catholike Deuines is holden indifferent and disputable 23. Thus we see that these men though they be much verbally conuersant with the Scripture yet for any conuincing proofes deduced by them from thence they are most needy therin not much vnlike vnto those who haue the stamping or coyning of siluer and gold who though great store therof come through their handes yet commonly are poore as hauing no true interest in any part of the same That the textes of Scripture are expounded by the Fathers in the same sense in the which they are alledged by Catholikes for proofe of their Doctrine and fayth CHAP. IX IT being made cleare in the precedent chapter that the texts of holy Scripture alledged by the Catholiks for proofe of their faith are more literall perspicuous as also do touch more directly and punctually the doubts for which they are vrged then any cōtrary passages or places therof obiected by our Aduersaries It now remaineth that we shew two things first that the ancient Fathers haue in their wrytings and commētaries euer interpreted the sayd former texts and others of like nature vrged by vs euen in the same sense and meaning which we do for the iustifying of our Catholike Doctrine Secondly that they haue deliuered a different construction from our Aduersaries of those principall texts which they now produce against vs so as according to the Fathers expositions of the sayd places which agree with the Catholikes construction therof they do nothing at all impugne our Religion Both which poynts being once made good do mightily preiudice our Sectaries For what probability I might say possibility can there be conceaued to the contrary but that the Fathers did interprete both the sayd sorts of texts I meane of such as are produced eyther by vs or our Aduersaries according to the intendment of the holy Ghost or at least were much aduantaged aboue the Nouellistes of these dayes for the true construction therof When we consider that they were men of admirable vertue and piety of great and extraordinary learning such as were not interessed our in Cōtrouersies as neither hauing then enemies to crosse their present Doctrine except it were some one or other confessed Heretike nor yet knowing what doubts in fayth might aryse in after ages but especially when we call to mynd the tymes wherin they liued to with euen then when by our Aduersaries confessions the Church of God of which they were the graue and reuerend Pastours and Doctours had in no one poynt departed from the Doctrine deliuered by our Sauiour and his Apostles So litle reason we find hath our Nouellist to make his sole refuge to Gods sacred word were it not therby to auoyde the ordinary and vsuall tryall drawne from all other proofes or testimonies whatsoeuer and finally to make himselfe sole iudge of the sayd word 2. But to begin with some chiefest of those testimonies of Scripture which the Catholikes are accustomed to alledge reseruing the textes obiected by our Aduersaries to the next Chapter where I intend to restraine my selfe only to some few texts of euery maine Controuersy both because to examine al the places of euery
1. Ambrose (x) Hom. 35. in Gen. Chrysostome (y) Epist ad Marcel Ierome (z) Epist. 95. ad Innocent Pap. Austin (a) Dialog cū Tripho and others 29. A second conuincing testimony in proofe of the sacrifice of the Masse is takē out of Malachy in these words Non est mihi voluntas in vobis dicit Dominus Exercituum c. I haue not a mynd or will in you sayth the Lord of hostes and I will not take any guift from your hand for from the rising of the sunne vnto the setting therof my name is great among the Gentles and in euery place is sacrified and offered to my name a cleane oblation because my name is great among the Gentils saith the Lord of hostes Which text containeth a prophesy of the sacrifice which shal be offered to God by the Gentils after their conuersion to Christian religion And because thus far the Protestants do acknowledge they therfore interprete this (b) l. 4. c. 32. place of spirituall sacrifices to wit prayers thankesgiuings and such like which the elect and faythfull offer vp to God But the Catholikes do expound this sayd place of Malachy of a Sacrifice as it is truly and properly taken to wit of the sacrifice of the Eucharist And in this particular sense they find this prophesy expounded by Iustinus (c) l. 3. contra Marc. Martyr who thus plainly saith De nostris gentium c. Of our sacrifices of Gentils that is of the bread and Cup of the Eucharist Malachias did then speake c. By Ireneus (d) l. cont Iudaeos c. c. 16. by Tertullian (e) In Cōment Psal 95. by Cypriā by Chrysostome by Ierome (h) In Cōment Malach finally by S. Austin (i) l. 1. contra aduers leg prophet c. 20. l. 18. de Ciuit. Dei c. 36. al which Fathers do directly in plaine words expoūd this prophesy of Malachy of the sacrifice of the masse 30. I could exemplify in many more textes both of these articles and of others the Fathers like agrement with the Catholiks in expounding such passages of Scripture as we at this day do alledge in warrant of our religion But the seformer examples being of the chiefest cōtrouersies and of the most markable textes obiected by vs may seeme as a scantling wherby to measure the Fathers mynd and inclination in interpreting of all such others And now by this which hath bene already set downe we may gather how much our Aduersaries are en dangered by seking to determine all controuersies betwene vs and them only by the wrytten Word if therein they would stand to the iugdgment of the auncient Fathers whose great distāce of a thousād yeares at least is the reasō belike why they appeare so litle in the eyes of these our Sectaries who we see do not only beleeue the Doctrine answerable to the Catholikes expositions of the former texts but thēselues do expound the sayd texts authorities as we do and from their owne such constructions do deryue and iustify their faith and Doctrine equally maintayned by vs both so as those wordes of Tertullian (p) lib. de pudicitia doe rightly concerne the Fathers and vs Concorporauit nos scriptura diuina literae ipsae glutina nostra sunt So hard indeed so impossible it is to deuyde the thred euenly betwene the Fathers and vs but that we both must ioyntly participate eyther of interpreting the Scripture according to the intended sense of the holy Ghost or else of most fowly deprauing and adulterating the same since if we Catholikes erre therein we see how iustly we may insimulate the Fathers within our sayd errour And yet our Aduersaries see the subtilty of Heresy do peremptory call the sayd poynts of fayth and Doctrine deduced out of the former constructions of Scripture Antichristian and damnable heresies as they are maintayned by vs Catholikes which in the Fathers they allieuate and gentle by tearming them but Naeuos and Naeuia idle and inconsiderate eyther heresies in both or but spots and blemishes in both for it is the Doctrine which denominates the person not the person the Doctrine Yet neyther dare they iustify since the one would discouer their open dangerous breach with the Fathers the other an ouer fauorable extenuation of our religion both an acknowledmēt of their ouer sight in retracting that in the end which hitherto they haue so pertinaciously auerred But to recall my selfe and to hastō to the next Chapter That the textes of Scripture obiected by the Protestantes in disprouall of our Religion are otherwise expounded by the Fathers then in that sense wherin our Aduersaries do vrge them And that their expositions of them do commonly agree with ours CHAP. X. NOw after we haue shewed that the Fathers do ioyne with vs Catholikes in their expositions of the chiefest and most conuincing textes which we are accustomed to alledge for warrant of our Doctrine it followeth according to our former designe that we in like sort do demonstrate that the Fathers do deliuer farre differēt cōstructions and for the most part the same with vs Catholikes of the principall and mayne passages of Scripture obiected against vs from that sense and meaning wherin our Aduersaries do vrge them so as it is most euident that in the sayd Fathers iudgment which in all reason is to ouerballance the priuate spirit of any Sectary whatsoeuer no one such text doth preiudice our Catholike faith at all 2. And to begin The Protestantes greatest argument against the Supremacy of S. Peter is taken frō S. Pauls cōtradicting of him as we read in the Epistle to the Galathians (a) cap. 2. and as it is aboue touched yet we fynd that the Fathers in the exposition of this place do so prayse the humility of S. Peter therein as that they take occasion therby to intimate his superiority ouer all the other Apostles See S. Cyprian (b) Epist. ad Quintū S. Gregory (c) Hom. 18. in Ezech S. Austin (d) Epist 19. ad Hieronym who thus wryteth of this point Rarius sanctius exemplum Petrus c. Peter hath left a more rare and holy example to his successours then Paul hath done since by that of Peters they are taught not to disdaine to be corrected by their inferiours wheras by the other of Paules the inferiours are emboldned to resist their superiours in a charitable manner for the defence of truth Thus farre S. Austin who we see by the commenting of this place doth strengthen and fortify the Doctrine of Peters Primacy 3. To proue that the Bishop of Rome is Antichrist they obiect those words in the Apocalips where it is said that the whore of Babylon shall sit on that Citty which hath seauen hils to wit Rome Now we find that such Fathers as do interprete this place of Rome doe meane therby Rome in the tyme of the heathen Emperours then worshipping Idols
necessarily gathered that their disclaiming from the auncient Fathers as patrones of our religion doth implicitly inuolue in it selfe as aboue I haue touched that euen in our aduersaries acknowledgmeÌ„ts the Fathers interpreted the Scriptures in one and the same sense with vs Catholikes for if they had made one and the same construction of the Scripture with the ProtestaÌ„ts they had then taught the same Doctrine which the Protestants now teach and consequently it appeareth how dangerous it is to our Aduersaries to appeale to the Scripture alone as Iudge of all Controuersies if for the true construction and sense therof they would rest in the iudgments of the anncient Fathers That the Scripture doth make for the Catholikes euen by the tacite acknowledgment of our Aduersaries rising from their maintayning of our Catholike articles CHAP. XI IN this last place we are to vndertake to shew that euen by our Aduersaries Confessions the holy Scripture is most cleare for iustifying our Catholike Faith which point might be proued at large by producing their owne words and expositions of many of the chiefe passages of Scripture wherby we are able to demonstrate out of their owne books and writings that they are interpreted by them in the same sense and meaning wherein we Catholikes do vsually expound them But this course I will purposely forbeare partly to auoyde the distastfull iteration of the former texts so often already repeated but chiefly in regard of the tedious prolixity which would necessarily attend the deliuering in their owne wordes of our Aduersaries expositions of all such places and in supply therof I will take a more briefe and yet no lesse conuincing method That is I will set downe ten of our mayne Controuersies for example of al the rest acknowledged taught and iustified by our Aduersaries and such who for wit and learning may seeme to equall any others of their owne side Which thing being once performed it then ineuitably followeth euen from their owne Principles that they acknowledge the Scriptureto make for the Catholikes in the sayd Doctrines confessed by theÌ„ since their owne generall and constant axiome (*) Luther iâ— CoÌ„ment c. 1. ad Galat Caluin l. 4. Instit c. 8. §. 8. Chemnit in Exam. Conc. Trident sess 4. in libro quem inseripsit Theologiae Iesuit praecip capit Brentius in suis Prologeminis c. de Traditionibus HaÌ„melmanus in suo volumine coÌ„tra Traditiones alij permulti is that they are not to beleeue any thing as matter of fayth but what hath it warrant in Gods written word And to proceed yet more particularly seing that for iustifying of such Catholike articles no passages of Scripture can be alledged more forcibly and pressingly by our Aduersaries own censure then the texts alledged in the former Chapters it therfore may be concluded that those very particular texts euen by the acknowledgment of the Protestants do receaue that sense and construction which the Fathers and we Catholikes haue deliuered of them for proofe and warranting of our fayth Agayne wheras our Aduersaries which maintaine any such Catholike Positions will no doubt confidently auouch that they teach nothing which may be contradicted by the Scripture It in like sort followeth that all such texts of Scripture meÌ„tioned aboue and others of like nature which are vrged by other protestaÌ„ts to impugne the said Catholike points are at least in these mens iudgments to be taken in a construction far different from ouerthrowing the sayd articles So as the conclusion of all is this that in these mens censures we implicity do shew that such authorities of Scripture vrged by vs do confirme our Catholike Fayth and obiected by them do preiudice it nothing at all But to beginne 1. And first concerning the Primacy of one in the Church of God we fynd that Caluin (a) Alledged by VVhitg p. 137. thus sayth The twelue Apostles had one among them to gouerne the rest D. Whitguift (b) vbi suprap 375. sayth Among the Apostles themselues there was one chiefe c. In like sort Musculus (c) Alledged by VVhitguift vbi supra p. 66. sayth Peter is found in many places to haue bene chiefe among the rest Melancthon (d) In his booke intituled Centur epist theolog epist 74. thus writeth as certaine Bishops are President ouer many Churches so the Bishop of Rome is President ouer all Bishops and this Canonical policy no wyse man I hope will or ought to disalow To maintaine this sayd Doctrine Iacobus Andraeas is alledged by Hospinianus (e) Historia sacramentaria part 2. fol. 589. 2. That the Pope is not Antichrist appeareth froÌ„ the testimonies of diuers Protestants which teach that Antichrist is not yet come So doth Zanchius (f) In epist Pauli ad Philippens teach the like doth Franciscus (g) In his booke intituled Antichristus siue progno stiâ—â— mundi Lambertus affirme And Done in one of his sermons (h) Of the sâ—â—ond coÌ„ming of Christ confesseth That some Protestantes do make a doubt whether Antichrist be yet reuealed or no. And heere we are to obserue that some other Protestants who do teach him to be come do make the Turk to be him thus doth MelaÌ„cthon so vrged by Haruey in his Theological discourse pag. 102. Bucer and Fox teach vz. Act. Mon. of anno 1577. pag. 539. 3. Touching the Reall Presence who knoweth not that Luther and the Lutheranes defend it And therfore it is needles to set down the particular names of any of them since the maintainers of this Doctrine which are not Catholikes are tearmed Lutherans especially because they chiefly dissent from the Caluinistes in this poynt 4. That Priests do truly remit sinnes by Absolution and not only pronounce them to be remitted appeareth from the testimony of the English Communion booke where the Priest sayth And by his authority committed to me I absolue thee from all thy sinnes Which booke is therfore reprehended by the booke called the Suruey (i) p. 145. of the booke of common prayer As also the same is proued by Lobechius (k) Disput Theologic pag. 301. who sayth That God remits sinne immediatly by himselfe but mediatly by his ministers And that the Caluinistes do therfore erre in withdrawing this efficacy from the absolution giuen by the minister of the word Thus farre Lobechius And answerably hereto we find that Melancthon (l) In Apolog confess Aug. art 13. did teach that Absolution is properly a Sacrament The like did Spandeburge (m) In margarit Theologic pag. 116. Andraeas (n) In concilat locorum seript pugnant loc 191. Althamerus and Sarcerius (o) Loc. com hom 1. de potest Eccles fol. 305. affirme 5. That the Sacraments of the new Testament conferre grace ex opere operato appeareth from the iudgment of D. Bilson in his true difference part 4. pag. 539 D. Whitaker contra Duraeum l. 8. p. 662. M. Hooker in his Ecclesiasticall policy lib. 5.
sect 57. Melancthon in cap. 4. epist. ad Roman Iacobus Andraeas in Epitom colloq Montisbelgar pag. 58. Luc. Osiander in Enchirid. controuers c. p. 272. 6. The Doctrine of Freewill in like sort is maintayned by Osiander Cent. 16. p. 814. by Siccanus Hemingius as Willet doth witnesse in his Sinopsis printed 1600. p. 808. By Perkins in his reuelat p. 326. 7. The Doctrine of merit of workes to wit that in regard of Christ his Passion and promise and as proceeding from faith all which poynts the Catholiks do acknowledge as necessary they are meritorious is warranted by the testimonies of Melancthon (p) loc com de bonis operib of the Confessions q in the Harmony of Hooker (r) l. 5. Ecclesiast polic sect 72. pag. 208. and of the disputation holden at Ratisbone (s) p. 509. 8. The forbearance of certaine meates at set tymes and this not for a politick respect but in regard of spirituall ends is iustified by Hooker (t) In his Ecclesiast polic l. 5. sect 72. p. 204. who not only condemneth Aerius and Montanus for teaching the contrary but doth also answere the place vrged out of S. Paul by our Aduersaries in disproofe of our Catholike fastings The sayd Doctrine is also approued by a booke wrytten by a Protestant authour intituled Querimonia (u) p. 31. 94. Ecclesiae printed in London anno 1592. 9. The Doctrine of Euangelicall Counsels is maintained by Luther (x) assertionib art 30. by Hooker in his Ecclesiasticall policy lib. 3. sect 8. pag. 140. and by D. Couel in his defence of Hooker art 8. p. 49. 50. c. 10. Lastly that the true Church is euer to be Visible is proued from the testimonies of Melancthon who alledging sundry texts out of Scripture in proofe therof thus (y) loc com de Eccles p. 354. concludeth Hi similes loci non de Idea Platonica sed de Ecclesiae visibili loquuntur D. Field (z) l. 1. of the Church p. 19. 21. doth affirme the same and therupon reprehendeth Bellarmine for prouing needlesly the Visibility of the Church as if the same were denyed by the Protestants D. Humfrey in like sort iustifieth the Churches Visibility and intreating at large and prouing this poynt in the end directeth his wordes to the Catholikes in this manner Cur (a) In Iesuitismo part 2. rat 3. p. 240. ergo anxiè curiosè probant quod à nobis nunquam est negatum that is why do our Aduersaries so painfully proue that to wit the Churches Visibility which we neuer denied Thus teacheth the said Doctour 11. The same Doctrine of the Churches Visibility is in like sort maintained by Henoch Clappam (b) In his soueraigne remedy against schisme p. 18. who thus saith Not only all Auncients did hould the Churches Visibility but also al learned men of our age 12. These now ten articles among many other such like Catholike poynts acknowledged by our Aduersaries as the Reader may fully see in that most elaborate learned conuincing and vnanswerable booke stiled The Protestants Apology of the Roman Church may be sufficient to proue that the Scripture maketh most cleare and euidēt for the iustifying of our Catholike Fayth in the former poynts at least in the iudgments of these as I may tearme them Agrippian and halfe Christians I meane in the iudgments of the aforealledged Protestants teaching and acknowledging these Catholike Positions And the reason hereof is in that those who maintaine and defend the sayd former articles do neuertheles as I touched before confidently teach auouch that that only and nothing els is to be beleeued in matters of faith which is manifestly and expresly warranted or necessarily deduced out of the written word Now this being thus I see not how our former Protestants can auoyde and diuert the danger of this their present Doctrine which broacheth that the written word alone is solely definitiuely to determine all Ecclesiastical doubts Controuersies of Religion The Conclusion CHAP. XII IT is recorded of a certaine Heathen Poet who endeauouring to discounsell his Prince and Mecaenas from waging of warre to the which he had bene ouermuch inclined composed a Tragedy representing therin all those aggreuances and terrours commonly attending vpon warrs as sacking of townes depopulation of countries slaughter of souldiers murthering of the innocent and other such lamentable effects But insteed of his Catastrophe or last Act therof he caused the Chorus without any speach at all to bring forth in a vessell certaine dead bones of his Princes predecessours with a paper therin bearing this or the like inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Behould heere mighty Prince the bonesof such thy auncestours which were slaine and dyed in the warres Which deadliuely spectacle being set in the sight of his Lord spake no doubt more feelingly and persuadingly as forcing or inuading his Vnderstanding by the irresistable assault of the Eye then the deliuerance of words or any other external representation could import 2. The like in the closure of this treatise I thinke good to obserue for hauing laboured to withdraw our Sectaries from erecting the Scripture as sole Iudge of Cōtrouersies in the patronizing wherof they warr fight against Gods sacred word against the practise of the church in her first purity against the vniforme iudgment of the auncient Fathers and finally against Reason it self And hauing refuted this their Doctrine first by discouering the difficulty of the Scriptures in regard wherof euery priuate spirit though of such as are predestinated and elected cannot assure himself indubiously of their true sense meaning Secōdly by laying down the incōpetency insufficiency of the Scriptures in this poynt proceeding both from the Protestants disagrements which is Scripture from the corruptions of all Originalls and Translations therof now extant at least by the iudgment of our new Ghospellers and lastly by shewing that supposing the Scripture to be this iudge yet it maketh in behalfe of vs Catholiks and not for our Aduersaries if we insist either in the perspicuity of the letter therof or in the iudgment of the Fathers and Protestants passed theron The proofe of which passages necessarily forcing that the Scripture cannot be this determining Iudge Which being accomplished it now remaineth by allusion to the former Poet that in place of an exact ceremonious Conclusion I only present to the view of the Protestants the yet extant and as it were the vn-entombed sentences Iudgments of their own ancestours I meane of Luther Caluin Zuinglius and their followers wherin with great bitternes of speach they do anathematize and damne one another for their different opinions rysing out of their supposed reuealing spirit out of their priuate interpreting the Scriptures as ech one doth truly charge another though they all indifferently maintained with the like feruour this Doctrine promising infallibly to thēselues in particular the certainty of this spirit and iustifying
signify any such kind of election 4. In like sort in their Bible printed anno 1577. in the ninth of the Actes we read thus Paul confounded the Iewes prouing by conferring one Scripture with another that this is very Christ to which text our Aduersaries did adde this sētence vz. by conferring one Scripture with another since no one word hereof is in the Greeke which might be thus translated through any mistaking or supposed ignorance But this was done to make the ignorant reader belieue that S. Luke sayd that conference of Scriptures is the only meane to vnderstand them reiecting therby all commentaries and expositions of Fathers and Councels 5. The second poynt which manifesteth the corruptions of our English Bibles is taken from the conferring together of seuerall textes of Scripture translated in them in which seuerall textes one and the same Greeke word for here I speake chiefly of the new Testament is diuersly translated My meaning here is this that in textes concerning poynts of fayth betweene vs and the Protestants the Greeke word is translated by them in a forced or secondary sense preiudicing our Catholike fayth the which same word being found in other textes which touch not any Controuersiall poynt they are content to translate in it true immediate and ordinary signification since they see that in such places they cannot disaduantage vs at all by any false translation 6. Two examples insteed of many scores which I could produce shall illustrate my meaning herein The first shal be touching the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very notorious for wheras it signifieth to be made worthy indeed they translate it only to be counted worthy in such texts wherin is included the worth merit of good workes meaning therby that we are not made worthy indeed but only so reputed by God Thus for example they translate in the Ghospell of S. Luke c. 21. Watch therfore at all tymes praying that you may be counted worthy to stand before the sonne of God the same translation to wit to be accounted worthy they giue of the former Greeke verbe in the sayd Ghospell of S. Luke c. 20. and in the second to the Thessalonians c. 1. in diuers other places in al which the merits of workes are signified Now in other passages of Scripture which do not concerne merit of workes and wherin the foresayd Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed in the Originall they can be content to translate it with vs Catholikes in it true and proper signification to wit to be worthy indeed and not only to be counted worthy for example to omit other places they thus truly translate in the tenth to the Hebrewes O how much sorer punishment shall he be worthy of which treadeth vnder foote the sonne of God 7. Another example of this second kind of discouering the falshood of the English translations shal be specifyed touching Traditions For the better apprehending of which sleight the reader is to cōceaue that in the new Testament there is mention made of two sorts of Traditions the one being Iudaicall prophane and dissenting from the word of God The other godly and such as the Apostles themselues did leaue to the Church both which sorts of Traditions are expressed by the Apostles and Euangelistes in one and the same Greeke word vz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comming of the Greeke Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Trado signifyeth as properly Traditio as domus in Latin signifieth a house Nowhere I say our Aduersaries falshood intranslation doth lye in that in their Translations they suppresse the word Tradition in all such textes where mention is made of godly and Apostolicall Traditions vsing insteed thereof the wordes Ordinances or instructions And accordingly thereto we find that thus they translate the first to the Corinthians c. 11. I pray you brethren that you be mindfull of me and as I haue deliuered vnto you you keepe my ordinances being notwithstanding in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You keepe my traditions Againe in like sort thus they translate in the second to the Thessalonians Therfore brethren stand and hold fast the instructions in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which you haue learned eyther by word or by our Epistle To be short the same translation of the sayd Greeke word they vse in the foresaid epistle to the Thessalonians c. 3. where it is spoken of Traditions in a good sense 8. But now on the contrary side which poynt conuinceth our Aduersaries of an vnanswerable corruption and iniustifiable fraude in their Translatiōs in those textes where traditions are mētioned in a bad wicked sense they euer translate the foresaid Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it true and naturall signification to wit Traditio Tradition As for instance sake in Math. c. 15. Why doe you transgresse the Commaudements of God by your traditions in which very Chapter mention is made three seueral times of Iewish wicked traditions in all which textes they can be courteously content to translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being found in them all with vs Catholikes Traditions and not Ordinances or Instructions And though the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in a secondary and strained signification be extended sometimes to signify Ordinances or Instructions yet the sleight subtilty of our Aduersaries herein is this because they would haue the ignorant reader to find the word Tradition in Scripture euer in a bad sense and neuer in a good sense therby the more to alicnate and withdraw his mynd from the Doctrine of Traditions maintained by the Catholikes 9. A third Consideration of displaying the false translations of our English Bibles may be taken from the multiplicity of their translations made heretofore in seuerall yeares and yet one of them crossing another in many controuersiall poynts of fayth betweene the Protestantes and vs. Now from this contrariety in translation and especially in pointes of Controuersies is necessarily euicted a falshood of their translations for supposing one translation for true it vnauoydably followeth that all other translations which are made absolutely contrary to that one must needes be false and erroneous This contrariety they vse in infinite textes of Scripture but I will instance it for great breuity only in two Well then their Bibles printed anno 1562. do thus read in 2. Cor. c. 6. How agreeth the temple of God with Images Againe in 1. Cor. c. 10. Be not worshippers of Images as some of them are In like sort 1. Iohn c. 5. the same Bible thus readeth Babes keepe your selues from Images Al which translations being supposed as true prohibit and forbid all religious vse and reuerence to Images whatsoeuer But now in all their later translatiōs made since that tyme in the former three places and texts insteed of the word Images they translate and read Idols restraining the former prohibition to those Images only which are made Idols and
but seldome the authours of the last translation are content as conuinced with the euidency of the truth wherby withall they acknowledge the former contrary translations therin to be hereticall to translate truly and simply with vs Catholikes without any fraudulēt marginal annotations Thus in the Acts c. 1. touching the Election of Matthias they leaue out the words By common consent fraudulently inserted in some of the more auncient English translations In like sort Acts 9. where it is sayd that Paul confounded the Iewes in proofe of the Messias already then come they leaue out these wordes by conferring one Scripture with another added herefore to the text in some of the former translations So againe Rom. 8. touching the certainty or vncertainty of our saluation they translate the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am persuaded and not I am assured or I am certaine The like course I meane to translate as we Catholikes doe they are content to take in some other few textes where eyther they can haue no colour of truth to translate otherwise or else where by their true translating they thinke they do not much endanger in an ignorāt eare their new Doctrine therby 16. Secondly when the translatours thinke that by their true trāslating they might greatly preiudice their Caluinian Doctrine they are not ashamed leauing the true Catholike translation to translate according to the former hereticall translations Thus we fynd for instance sake Hebrews c. 13. they adde the word is for the aduantage of Priests mariage though in the sayd translation both the textes going before and comming after wherin one and the sayd verbe is vnderstood are trāslated by them in the Imperatiue mood Againe Cor. 2. c. 5. they falsly trāslate these two wordes Iustitia Dei the righteousnes of God which is in him therby to intimate to the ignorant reader that not inherent righteousnes is in man In like sort Col. c. 1. they translate according to their former brethren the Greeke adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meete and not worthy as euery yong Grecian knoweth the signification to be therby to eneruate the Doctrine of the merit of workes With the like fraud and intention they trāslate Luke 21. and 2. Thessal c. 1. the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be accounted worthy which word signifieth to be worthy indeed Finally Genes 4. they translate touching Cain and Abel his desire insteed of it desire thou shalt rule ouer him in place of ouer it therby to take away free will in man 17. Thirdly where they translate falsly that they may the better answere for such their translations being expostulated therof they are sometymes content in another place to translate the sayd words truly though both the seuerall textes so contrarily translated do alike and indifferently concerne the Doctrine to be proued or disproued therby Thus that one instance may serue for many we find that where our Sauiour sayd to the persons which he cured of their corporal infirmities Thy fayth hath made thee whole they in like manner so translate with vs in Luke 8. and Marke 5. Yet Luke 18. where the same Greeke word is to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vsed vpon the same occasion they translate in fauour of iustification by fayth only Thy fayth hath saued thee and not hath made thee whole This they do as is to be presumed that if they be charged with false translating of some textes that they may reply that such textes are not purposely and determinatly so translated against the truth seing in other textes and places they trāslate the sayd words and vsed vpon the like occasion as we doe So subtile is Heresy for the more cautelous patronizing of her selfe And yet they must needes grant that if they translate one place truly the other seing the intention of the holy Ghost in the Scripture notwithstanding the seuerall significations of words is not capable of contrary and repugnant senses must needes be trāslated by them falsly 18. Fourthly where they translate diuers of the former textes falsly and corruptly yet that they may in some sort not much vnlike to the former manner plaster the matter they are content to set downe the true translation also in the margent Thus 1. Cor. 9. they translate the Apostles words in defence of Priests mariage Haue we not power to lead about a sister a wife And then in the margent in lieu of the word Wife they set downe the word Woman as we read So againe 1. Cor. 11. where they falsly translate the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there taken in a good sense Ordinances they annex in the margent the better to salue their credit being expostulated therof these words or Traditions 19. Fiftly and lastly more contrary to this former course when they are forced euen for very shame to translate truly with vs yet for feare as it should seeme that the reader should giue ouer much credit therto they adde in the margent another hereticall translation agreable to some former corrupt translation and consequently to the vpholding of some one hereticall poynt or other that so by this meanes the reader may take that which best sorteth to his humour Thus agreably hereto to specify this in one or two instances where they translate truly that text in Iohn 1. He gaue them power to be made the sons of God implying herein a liberty of will they thus paraphrase the margent He gaue them right or priuiledge c Which second translation is nothing so forcible for the proofe of free will as the first is After the same manner in Math. 26. touching Christes Consecration of bread and wine they truly translate the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had blessed Yet for feare that the reader should ascribe ouer much vertue to this significant words of the Euangelist they thus wryte in the margent Many Greeke Copies haue Gauethankes 20. And thus farre now for some tast of our new translatours seuerall sleights and collusions in these few textes the which sleights though for breuity omitted might be instanced in many other passages of Scripture concerning the Controuersies of this tyme from al which we may iustly inferre first that seing this their last translation so much prized and applauded is found most corrupt and deceitfull and indeed for the most part as thēselues confesse in their epistle dedicatory more agreing with some one or other former false English translation in poynts of Controuersies then with the Catholike trāslation that therfore it cannot with any shew of reason be vrged as Iudge for the decyding of doubts in religion Secondly we may from hence also collect that al these different subtile comportments of our Aduersaries in this their new translation tend but to delude their ignorant followers obtruding to them by this meanes a false construction of Gods written word for the true sense therof And so by these deuises and collusions we see the intended
by the works of the law In both which places the very answere is expressed which the Catholikes are accustomed to make to such arguments since in the sayd testimonies it is set down so we Catholikes do teach that the works of the law of Moyses and consequently all others done meerely by nature and freewill without the fayth spirit and grace of Christ can in no sort iustify a man vpon which expresse distinction of works in the Scripture it selfe it followeth that all other places which through a naked resemblance of words may seeme to make more literally for the Protestants in this poynt then these alledged are to be expounded by these former texts since the holy Ghost caÌ„not set downe contrary and repugnant Doctrines 11. For defence of Traditions we vsually alledge that place of the Thessalonians (a) 2. c. 2. Brethren hold the traditions which you haue receaued whether it be by word or by Epistle Wher we see that the Apostles words do immediatly and necessarily without any helpe of strained consequences imply a diuision or partition of his Doctrine which no doubt was Gods word And that part therof was deliuered to the Thessalonians by his Epistle the rest by word of mouth only Which Text containes the very conclusion of the Catholikes Doctrine to wit that the Euangelists and Apostles did not wryte all things touching Christian fayth but deliuered part therof only by preaching or by some other such like instruction Now our Aduersaries to confront this text and the Doctrine deriued thence are acccustomed to obiect the words of S. Paul (b) Galat. 1. Sed licet nos c. But if we or an Angell from heauen euangelize to you besides that we haue euangelized be he anathema In which words they suppose two things and both false before they can square this text to their purpose 12. First that the word Euangelizare doth include only the wrytten word and not verbum traditum the word left by Tradition which is implicitly the matter in question and as the Sophisters call it Petitio principij Secondly that the Latin word praeter being in this text hath reference to euery thing which is not expresly set down in Scripture since indeed it here signifieth as much as contra meaning therby all Doctrine contrary to the Doctrine already deliuered by the Apostles for otherwise S. Iohn should haue had the Anathema pronounced against him for wryting of the Apocalips after this Epistle of S. Paul was wrytten So farre distant is this text from falling directly and plainly vpon the impugning of Traditions since from such false supposalls as granted they draw their Illation against the Catholike Doctrine therof 13. In like sort they alledge that saying of the Apostle to Timothy All Scripture (c) 2. c. 3. inspired of God is profitable to teach to argue to correct to instructe in iustice thaâ— the man of God may be perfect instructed to euery good worke Where we see that this text as well as the former is so farre froÌ„ pressing the Doctrine of Traditions immediatly and without any helpe of a secondary inference as that it doth not so much as once make mention of Traditions at all either in word or sense neyther can any thing be racked against vs from thence vntill it be first proued which neuer shal be that the word vtilis signifyeth sufficient and because a thing is profitable and conduceth to another thing or end it therfore is sufficient alone of it selfe for the obtayning therof 14. Lastly they bring forth certaine places (d) Math. 15. Galat. 1. Coloss 2. which do particularly condemne certayne pernicious and friuolous Traditions of the Iewes and the Traditions which the Catholikes do teach to haue bene deriued from our Sauiour and his Apostles be all one So impertinently do our Aduersaries alledge these and such like places against our Doctrine of Traditions 15. Concerning prayer for the dead what can be more cleare perspicuous for proofe therof then those words alledged out of the Machabees (e) 2. c. 1. a testimony so euident as that I cannot forbeare it though it impugne my former method Sancta ergo salubris est cogitatio c. It is therfore a holy and heathfull cogitation to pray for the dead that they may be loosed from their sinnes Which place we see doth literally expresly contayne the very conclusion of the Catholike Doctrine therin and which words proceeded vpon the practise of Iudas Machabeus who sent a summe of money vnto Ierusalem to procure sacrifices to be performed for the spirituall reliefe and ease of his dead souldiers I know that our Sectaries do expunge out of the Canon of Scripture this booke as Apocryphall yet they are to remember that it is reckoned among other diuine and vndoubted bookes of Scripture by the third Councell of Carthage (f) Can. 47. by Innocentius (g) Epist ad Exuperium the first and by S. Austin himselfe who thus (h) l 18. de Ciuit. Dei c. 36. sayth Libros Machabeorum c. The bookes of the Machabees are acknowledged by the Christians for Canonicall not by the Iewes 16. Now the chiefest places which our Aduersaries do obiect herein are among others such as being intended of the generall resurrection of the Iust are calumniously wrested by them to the particular tyme of ech vertuous mans death Thus they alledge that sayng of the Psalmist (i) Psalm 126. Cùm dederit dilectis suis somnum ecce haereditas Domini as also that place of the Apocalips (k) 14. Beatiqui in Domino moriuntur c. Blessed are they which dye in the Lord from henceforth now sayth the spirit that they rest from their labours for their workes follow them And as concerning this later place Saint Iohn throughout his whole Chapter speaketh of the later iudgment and therfore except the Protestants do first coÌ„found the particular tymes of mens deaths with the tyme of the general iudgment they can draw nothing from hence in denyall of purgatory adde to this that some of the Fathers as shal be shewed hereafter do interpret this text of martyrs only who neuer suffer any paynes in Purgatorie 17. They also produce to the same end the place in Ecclesiastes (l) â—1 Si occiderit lignum ad Austrum c. If the tree shall fall towardes the Souht or towardes the North it shal be in that place where it did fall The meaning of which passage being deliuered in Metaphors or Allegories doth the more hardly conuince any thing since the sense in regard therof appeares the more doubtfull Notwithstanding the common exposition of this place is that euery man eyther dyes in state of grace vnder which state are also vnderstood those which come to Purgatory and so falleth towards the South wherby is meant Heauen or in the state of mortall sinne and then falleth towards the North to wit into hell And whosoeuer dyeth in eyther of
epist 59. q. 4. doth expound with vs Catholikes to wit that our Lord spake only of our readines and preparation of mynd for the renouncing of all which he requireth at our hands when iust occasion is giuen therof which exposition no doubt is true because a little before in the sayd Chapter our Sauiour did reckon our wyues and our owne bodyes among those thinges which we are to renounce 16. To iustify the Inuisibility of the Church they rack and tenter those words of our Sauiour Venit (u) â—ohn 4. horae nunc est c. The houre commeth and now is when the true worshipper shall worship the Father in spirit and truth Where they labour to proue the words in spiritu in spirit to imply the Inuisibility of the Church because such cannot be certainly knowne and seene who serue God only in spirit wheras Cyril (x) In hunc locum Chrysostome (y) Ibid. and Euthymius (z) Ibid. doe oppose the wordes In spirit to the ceremonies of the Iewes as they were corporall externall the words in Truth to the same ceremonies as they were figures of thinges to come 17. They in like sort do obiect to iustify the sayd Heresy the wordes of the Apostle who sayth Non (a) Hebr. 12. accessistis ad tractabilem moÌ„tem c. You are not come vnto the mouÌ„t that may be touched c. but vnto the mount Sion and vnto the Citty of the liuing God the celestiall Ierusalem c. Where by the wordes Mount Sion and the Citty of God they teach that the militant Church is vnderstood which because it is spirituall is opposed in this text to the mount Sinai which is visible But S. Chrysostome (e) â—n hunc locum Theophilact (f) ibidem and others do expound with the Catholikes that by spirituall Sion and the Citty of God in this place is not vnderstood the Church militant but triumphant which doth consist of the blessed spirits and therfore it followeth immediatly (g) c 9. after But you are come to the company of many thousand Angells and to the spirits of the iust Which words cannot haue a direct reference to the militant Church 18. To proue in like manner that the Church of God may vtterly faile and decay they vsually obiect that prophesy of Daniel Deficiet hostia sacrificium the sacrifice shall cease wheras those wordes are not vnderstood of the time of Antichrist but of the ouerthrow of Ierusalem and of the ceasing of the Iewish sacrifices and thus is this prophesy expounded by Chrysostome (h) in cap. 24. Math. Ierome (i) ibidem Austin (k) Epist 80. ad Hesichium Eusebius (l) l. 8. Euang demonst c. 2. Clemens (m) lib. 1. stromat Alexandrinns and Tertullian (n) l. contra Iudaeos cap. 5. 19. They also obiect to the same purpose those words of Christ Cùm (o) Luc. 28 venerit c. When the sonne of man shall come dost thou thinke he shal find fayth vpon the earth Which is not vnderstood that at Christ his coÌ„ming the Church of God shal be extinct but only that markable and eximious fayth which is so much commended shal be found but in few at those later dayes And thus doth S. Ierome (p) Dialog contra Lucifer S. Austin (q) de Vnitat Eccles cap. 1â— expound this text To the short they among other textes do bring forth the words of the Apostle (r) 2. Thessal 2. Nisi venerit discessio primùm c. Except there come a departing first that man of sinne be disclosed c. Out of which wordes they labour to proue that there must be a general departure from the true fayth at the comming of Antichrist And the contrary to this sense and meaning diuers of the Fathers to wit Chrysostome (s) In hunc locum Theodoret (t) Ibidem Theophilact (u) Ibidem and Austin (x) l 20. de Ciuit. Dei cap. 19. do by the word discessio or departure in this place vnderstand Antichrist himselfe by the figure Metonymia as being the cause that diuers shall depart from the fayth Others of them to wit Ambrose (y) In huÌ„c loum Sedulius (z) Ibidem do vnderstand therby a departure from the Roman Empire neyther of which expositions do fauour our Aduersaries at all 20. To obscure the Doctrine of Traditions they peruert the sense and meaning of the Apostle (a) Galat. 1 who sayth Sed licetnos vel Angelus decaelo euaÌ„gelizat vobis praeterquaÌ„ quod euangelizauimus c. But though we or a Angell from heauen preach vnto you contrary to that which hath bene preached let him be accursed Where they deduce that al Traditions are herby condemned But notwithstanding the Fathers doe expound this place only of such Doctrines as are contrary and opposite to the Doctrine there already preached And therfore S. Ambrose (b) In huÌ„c locum doth expound this place by these wordes si contra in like sort S. Austin (c) l. 17. coÌ„tra Eaustum c. 3. si contra S. Ierome (d) In huÌ„c locum si aliter meaning therby if not agreable but repugnant to the former Doctrine In like sort they produce certaine places (e) Math. 1â— Col. 2 aboue touched where our Sauiour and his Apostles do disproue and reprehend Traditions in generall Which words being spoken only of certaine friuolous and wicked traditions of the Iewes do nothing at all impugne the Traditions of the Catholike Church thus we find those texts expounded by Ireneus (f) l. 4. cap. 25. Epiphanius (g) In haeres Ptolomeâ— S. Ierome (h) In c. 8. Isa in c. 3. ad TituÌ„ 21. Wheras we hould the vnlawfulnes of mariage in some persons and of meates at some tymes our Aduersaries to impugne our Doctrine herein do vsually alledge that place of the Apostle where he sayth (i) 1. Timoth c. 4. In nouissimis diebus discedent quidam à fide c. prohibentes nubere abstinere à cibis In the later dayes certaine shall depart from the fayth c forbidding to marry and commanding to abstaine from meates Wheras the Apostle in this place speaketh of such who absolutly forbeare mariage and meates as things altogether vnlawful which cannot in any sort be applyed to the Catholikes And these were the Tatians Marcionites and the Manichees Thus is this text expounded by Austin (k) l. 30. coÌ„tra Faustum Ierome (l) l. 1. in Iouinian Ambrose (m) In huÌ„c locum and Chrysostome (n) In huÌ„c locum 22. Concerning our Sauiour they teach seuerall errours first that he increased in wisedome and knowledge (o) cap. 2. as other men do and that he was not filled with grace and knowledge from his mothers wombe To proue this their Heresy they bring those words of S.
wheras they do alledge to proue that there is now no sacrifice in the Church the words of our Sauiour (a) Ioan. 29. CoÌ„summatum est It is consummated or finished As if our Sauiour testifyed hereby that whatsoeuer was requisite for our health and saluation was accomplished and consummated by his only sacrifice vpon the Crosse wheras his meaning only was that all his afflictions and punishments which he suffred in flesh were consummated and ended by his death vpon the Crosse thus do Austin Cyril Theophilact Chrysostome teach in their expositions of this place 29. This now among many other like passages of Scripture obiected by our Aduersaries may serue to discouer the Fathers iudgments in the explicating of al such texts and how far distant at least in those learned Doctours censures they are from coÌ„tradicting any one point of our Catholike Fayth consequently how preiudiciall it were to the Protestants in the Fathers iudgments to make the holy Scripture the sole and last resort and Tribunall of Controuersies And here we are to aduertise the Reader that he is not to expect that the Fathers should preuent in their bookes Commentaries by way of explication the obiections and arguments drawne from all such places of Scripture as are vrged by our Aduersaries both because they could not foresee the Heresies of our tymes as also if they had yet could they not be induced to belieue that any one of learning professing Christian Fayth and Religion would so pertinaciously and impertinently rack and force Gods sacred word for the vphoulding of their Heresies as the Sectaries of our age haue done 30. Neither is the Reader to looke that our Catholike Expositions of euery text which our Aduersaries doe vrge against vs should be warranted with the authorities of many Fathers though most of them haue bene so fortified in that some such passages of Scripture there are of which few Fathers did vndertake to make any peculiar Comment or exposition at all Only it suffiseth that we can haue our expositioÌ„s of euery such senteÌ„ce of Scripture strengthned with the authorities of some few of theÌ„ And that the Protestants are not able to alledge so much as one Father interpreting in the Protestants construction against our Catholike Doctrine any one of the former alledged places of Scripture or any one other text which our Aduersaries alledge though heere it be not set downe And now hauing thus dislodged our Aduersaries of their best couerts and places of Retyre for patronage of their strange and exorbitant Positions and Doctrine as also hauing in the precedent Chapter fortified and strengthned with the Fathers explications the sense and meaning of such texs as we produce against theÌ„ I will herein proceed no further referring one point to their owne considerations and iudgments to wit whether themselues receaue greater hurt and domage by the Fathers erecting their impregnable Forts of Gods word from whence they make their issues sallyes out in pursuite and profligation of these mens Heresies then by the sayd Fathers raising and battering downe the weake houlds and fortresses of such misapplyed texts of holy Scripture wherin our Sectaries are wont to place theyr greatest strength and confidence since by the first theyr Heresies receaue most deadly and incurable wounds by the second the Catholike Faith is secured freed from al dangerous assaults and encounters 31. But to end this point to wit that the Fathes interpreted the Scripture in generall in one the same sense with vs Catholikes the euidency of it is such as that therefore the Fathers are charged by our Aduersaries through their supposed misconstruction of Scripture as maintainers of Popish Religion The consideration of which assertion of theirs being for seueral respects not to be neglected and as particularly conducing to our preseÌ„t purpose induceth me a litle to insist in setting downe the seuerall reproualls and criminations of the Protestantes bouldly deliuered against the Fathers for their defending of our Catholike Articles and Doctrine Which point being made manifest it then ineuitably followeth that eueÌ„ in our Aduersaries iudgments the Fathers did deliuer the sayd constructions of Scripture which we Catholikâ— do seing the Fathers maintained no Doctrines but such as were in their owne opinions warranted with the authority of Gods sacred wrytten word or at least not any way impugned by the same 32. And first we find D. Whitaker (a) Contra Duraeum l. 6. p. 423. scornefully traducing the Fathers in a generall to write thus the Popish Religion to vse his own words is a patched Couerlet of the Fathers errours sowed together 33. D. Whitguift (b) In his defence of the answer to the admonition pag. 472. 473. the once pretended Archbishop of Canterbury in like manner thus chargeth the Fathers How greatly were almost all the Bishops and learned wryters of the Greeke Church and Latin also for the most part spotted with Doctrines of freewill of merits of Inuocation of Saintes and such like meaning such like points of our Religion 34. Peter (c) De votis p. 476. Martyr speaking of the supposed Popish Errours thus insimulates the Fathers within the said errours saying As long as we insist in Councels and Fathers so long we shal be conuersant in the said errours Malancthon (d) Iu 1. Cor. c. 3. in like sort inueighing against the Fathers thus auerreth Presently from the beginning of the Church the anncient Fathers obscured the Doctrine concerning the iustice of faith increased Ceremonies and deuised peculiar worships 35. M. Iewel (e) l. de vita Iewelli printed at London pag. 212. most Hypocritically appealing to the Fathers at Paules Crosse as challenging them for Protestants is sharply reprehended for such his idle vaunting by D. Humfrey himselfe in these words He gaue the Papists too large a scope was iniurious to himselfe and after a maÌ„ner spoiled himselfe and his Church 36. Beza thus (f) In his preface vpoÌ„ the new Testâ—ment dedicated do the Prince of Condy anno 2587. confidently wryteth vpon the said poynt Euen in the best tymes meaning the tymes of the Fathers of the Primitiue Church the ambition ignorance and lewdnes of the Bishops was such that the very blynd may easily perceaue that Sathan was president in their assemblies or Councels 37. But I will conclude this point with the testimony of Luther who as he was the first in our age that broached a religion vnknowne to the Fathers of the Primitiue Church So he shewed himselfe most insolent in controlling them for their maintaining of our Catholike Religion he thus speaking of them (g) Luther Tom. 2. VVittenberg anno 1551. deseruo arbitrio pag. 434. The Fathers for so many ages haue bene plainly blind and most ignorant in the Scriptures they haue erred all their life tyme and vnles they were ameÌ„ded before their deathes they were neuer Saintes nor pertayning to the Church 38. Now from all these assertions of our Sectaries it is