drawne out by vs in proofe of our Catholike Religion Our Aduersaries most scornefully traduce all such Miracles For Osiand Cent. 10. 11. 12. Osiander and the Cent. 4. Col. 144â— Cent. 5. Col. 1486. Centurists obserue heer the humility of this Priuate Spirit terme all such Miracles Antichristian wonders and flying signes But D. Whitakers more strangely answereth to all such Miracles for thus he writeth D. Whitak l. de Eccles p. 349. God doth giue power of working true Miracles to false Teachers not to confirme their false opinions but to tempt those to whome they are sent Thus he Galat. c. 3. O insensati Galatae quis vos fascinauit Thus my Deare Friend you see how your Protestants in matter of Fayth and Religion endeauour to waue all proofes and to breake with all Authority both Diuine and Humane and seeke to reduce all finally to the triall and touch-stone of the Priuate Spirit which Spirit is with them the Oedipus which must resolue all Enigmaticall doubts And thus the Protestants being but parties will eyther finally iudge all QuestioÌ„s of faith or els they will suffer no iudgement to passe on the at all Is there any candour ingenuity or vpright meaning in this their proceedings Or is it hard to defend any Religion how false wicked soeuer if so the maintayners of it could iustly reiect all sorts of Arguments and Authorities produced for the impugning of the sayd false Religion aduancing their owne priuate iudgements aboue all proofs whatsoeuer But seeing our Aduersaries will admit no Authorities but their owne I will therefore in this next place and in proofe of my secoÌ„d Reason which shal be to euict that The Protestant Church is not the true Church of God tye my selfe only to the Testimonyes and authorities of the learned Protestants themselues forbearing purposely all other kinds of proofes whatsoeuer so ready my good friend I am for the tyme to humour our Aduersaries in their owne Methode and this chiefly for your more full satisfaction My Media or Premises for the proofe of this foresaid Position which potentially inuolues all other Controuersies within it selfe shall rest in two points both clearly and abundantly taught by the most learned Protestants that euer with their pens endeauoured to honor their Religion My first Medium shal be that the Protestants teach that the true Church of Christ must at all tymes without the least interruption be visible and enioy her Pastours and administration of the word and Sacraments For proofe of this vndenyable verity I produce these following Testimonies from the Protestants own penns And first D. Field thus writeth Li. of the church â— 10. p. 190. The persons of whome the Church consisteth are visible their Profession known euen to the Prophane And againe thus he sayth Vbi supra pag. 21. Bellarmine in vayne laboureth to proue that there is and alwayes hath beene a visible Church and that not consisting of some few scattered Christians without Order of Ministery or vse of Sacraments for all this we doe most willingly yield vnto M. Hooker thus writeth Ecclesiast Policy p. 126. God hath had and euer shall haue some visible Church vpon earth Hunnius the great Protestant thus acknowledgeth In his Treatise of Free-will p. 91. God in all tymes hath placed his Church in a high place and hath exalted it in the sight of all Nations Iacobus Andreas In his booke against Hosius pa. â—10 we are not ignorant that the Church must be a visible Company of teachers and hearers Melancthon is most strong in this point for thus he discourseth Loc. com edit 2561. c. de Eccles whensoeuer we thinke of the Church let vs behold the company of such men as are gathered together which is the visible Church neither let vs dreame that the elect of God are to be found any other place theÌ„ in this visible Society neyther let vs imagine any other visible Church And againe the said Melancthon Melancth in Concil Theolog. part 2. It is necessary to confesse that the Church is visible c. Whither tendeth then haec portentosa oratio this monstruous speach which denyeth the Church to be visible Peter Martyr In his Epist annexed to his common places printed in English pag. â—53 We doe not appoint an inuisible Church but do define the Church to be a Congregation which the faythfull may know that they may adioyne themselues thereto D. Humfrey thus teacheth In Ieisuitism part 2. c. 1. Non clancularij secessus CoÌ„uocationes sunt Christianae c. The Societies of Christians are not secret meetings And he thus endeth Oportet Ecclesiam esse conspicuam Conclusio est clarissima The same D. Humfrey also giueth a reason why the Church must euer be visible thus writing D. Humf. in Iesuitism part 2. tract â— rat 3. Dum Ministri docent alij discunt c. Whiles the Ministers do teach others do learne whiles these Men do Minister the Sacraments those do communicate of them whiles all do call vpon God and professe their fayth He that doth not see these things is more blynd then a Moale Instit c. 1. parag 10. Caluin In his defence of the censure pag. 81. D. Whitgifâ— Contra Camp rat 8. D. Whitakers Art 7. The Confession of Augusta almost with all other ProtestaÌ„ts do teach that the Preaching of the word c. administration of the SacrameÌ„ts are essentiall Notes of the Church that the preaching of the word doth constitute a Church as Contra Duraeum l. 3. pag. 249. D. Whitakers words are the want of it doth subuert it But how can eyther the Word be preached or the Sacraments ministred but to such men as are visible according to the former iudgement of D. Humfrey And thus farre in proofe of my first ground or PositioÌ„ to wit that the True Church of Christ must euer be visible Now I come to the second Proposition or grouÌ„d which is That the Protestant Church euen by the doctrine acknowledgment of the most remarkable Protestants hath beene wholly latent and inuisible for more then a thousand yeares togeather To proue this first I produce M. Perkins His wordes are these In his exposition of the creed pa. 400. we say that before the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspred the whole face of the earth and that our Church was not then visible to the World Caelius Secundus Curio a Protestant of extraordinary Note acknowledgeth no lesse thus writing De amplitud regnî Dei pag. 12. Factum est vt per multos iam annos Ecclesia latuerit c. It is fallen out that the Church for many yeares hath beene latent and that the Cittizens of this Kingdome could scarcely ac ne vix quidem and indeed not at all be knowne of others D. Fulke setteth downe in his iudgment the tyme of the Inuisibility of the Protestant Church he thus saying In his answer to a Counterfeit catholike p. 16. The Church in
indisposition of the secondary causes that the lyke in Nature euer produceth and begetteth the like Thus irreasonable Creatures do ingender irreasonable Creatures and men beget men and this oftentimes with such a great resemblance similitude in the particulars as that we may easily glasse the Fathers eye in the Childs face The like by allusion we may affirme of the Theoremes and Principles of fayth whose immediate subiect is Morality or Conuersation of life Yf the Thearemes do resent of vertue piety and deuotion the fruites which they beget in mans soule belieuing them are vertuousnes of life Practise of good workes Austerity in manners and the like But if the Theoremes be of such nature as that they send steame forth nothing els thē sensuality libertinisme and voluptuousnes then such as giue assent and beliefe to the said Theoremes do in their manners participate of the same prophane Qualities Touching the vertuous liues of Catholikes in particular proceeding from their doctrines teaching vertue I will not heere in the displaying therof laboriously insist since my mayne Proiect at this present is to spend these ensuing leaues in this later point to wit to demonstrate first that the Principles of Puritanisme do inuolue in themselues the warrāting of vice falshood and Impiety and the dishonouring of vertue And secondly that the first Inuentors or coyners of them sucking from their owne grounds elements of doctrine tanquam ex traduce the secret poyson lying in them haue beene men of most enormous and facinorous liues And now to beginne with the doctrines 1. First I will begin with their chiefe Principle of the Priuate Spirit which they describe very gloriously to be (1) D. VVhitak in controuers 1 q. 5. c. 3. 11. A persuasion of the truth from the Holy Ghost in the secret closet of the belieuers hart With this I begin in that it comprehendeth within it selfe as a greater number doth many lesser diuers other positions of liberty For first it begets an vnaccustomed pride and elation of mind in the belieuers of this doctrine seeing it teacheth that euery one that enioyeth this spirit as euery Puritane by his owne religion ought to belieue that he enioyeth it is to preferre in exposition of Scripture determining points of fayth Himselfe aboue all other mens authorities of Gods Church whosoeuer And therefore Luther as resting himselfe vpon this ground writeth (2) tom 2. contra Regem Angliae fol. 344. Gods word is aboue all c. I regard not if a thousand Austins a thousand Cyprians a thousand Churches stood against me And another as presuming to enioy this spirit thus condemneth all Generall Councels (3) Peter Martyr l. de votis p. 476. As long as we insist in Generall Councels so long we shall continue in the Papists errours And the same priuiledge of this spirit doth euery obscure particuler Minister by the help of his owne spirit challenge to himselfe Now what an insufferable pride is it for a fellow being but one a man lately appearing for most part but meanly learned to aduance his iudgment in matters of fayth and Religion aboue so many so ancient and so learned Doctours and Fathers of Christs Church as haue flourished The second kind of Sinne flowing from this Principle is Multiplicity of Heresyes Seeing all Heresyes fortify themselues for the tyme vnder the rampyer of this Priuate Spirit in interpreting the Scriptures And from hēce it is that Vincentius Lyrinensis complayneth of the Spiritualists of his dayes in these wordes (4) l. aduers haeres An Haeretici diuinis Scripturae c. Do Heretykes cyte the diuine testimonies of Scripture They do and that most vehemently but therefore they are so much the more to be taken heed of And hence also ryseth that Hydra of different Sects and Heresyes in these dayes as the Moderate Protestant the Puritane the Brownist the Anabaptist the Anti-trinitarians others all which Heresyes did first take their roote from each particuler mans priuate spirit interpreting the Scripture in a different sense and construction from the rest of his Brethren And hereupon it proceedeth that so many hundreds of bookes mentioned by Coccius and by (5) Coccius in thesauro tom 2. Hospiniam in his Historia Sacramentaria parte altera Hospinian the Protestant are written by the Professours of the foresaid Sects one against another and often by men of the same Religion euen against others of their owne Brethren The third current of this Reuealing Spirit runneth not only to interpreting of passages of Scriptures which meerely touch Speculation in matters of fayth but also to giue most sensuall explications of such Texts thereof as may best sort to liberty and sinne Thus but to instance in one in place of many the priuate Spirit hath cast such an exposition of these wordes (6) Matth. c. 5. qui dimiserit vxorem suam exceptâ fornicationis causâ facit eam maechari Qui dimissam duxerit adulterat Whosoeuer shall dimisse his wife except for cause of fornication maketh her to commit adultery and he that shall marry her that is dimissed committeth adultery As that it teacheth that in case of fornication on the wyues syde the husband may marry agayne and consequently if his future wyues should offend therein might haue a dozen twenty or more wyues liuing all at one instant Thus the Priuate Spirit for his better maintayning of his voluptuous doctrine of Polygamy referreth those wordes excepta fornicatione to be the cause of taking a second wife which are to be referred only to the cause of a mans dimitting or parting with his wife according to the exposition of (7) In exposit huius loci Ierome almost all others 2. In this next place I proceed to that doctrine of theirs which teacheth that God is the Authour of sinne seeing this blasphemy implicitly contayneth within it selfe as a greater circle doth the lesse diuers other strange Paradoxes taught by the Puritans And first we find Luther thus to teach (a) Luth. in assertion damnat per Leonem art 36. How can man prepare himselfe to good seeing it is not in his power to make his wayes euill for God worketh the wicked worke in the wicked Againe (b) Vbi supra Art 36. Nullius est in manu c. It is not in the power of any man to thinke euil or good but al things proceed frō absolute necessity Swinglius heerto accordeth saying (c) Tom. 2. de Prouident◠Dei fol. 166. sayth Mouet Deus latronem ad occidendum c. and there againe Deo impullore latro occidit and finally Latro coactus est ad peccandum God moueth the theefe to kil the theefe killeth God procuring him Yea the theefe is enforced to kill Melācthon thus affirmeth of the adultery of Dauid (d) In Rom. 8. The adultery of Dauid was the proper worke of God as was the conuersion of Paul Which sentence in Melancthon
the soules to vs committed we desire marriage least that the soules committed to our charge by example of our sensuality diutius offendantur should be any longer offended And yet more Quare * Swinglius vbi supra cùm carnis nostrae infirmitatem c. We haue proued that the weaknes of our flesh hath beene proh delor O for griefe cause of our often falling Thus far in the petition of Swinglius and the rest to that State Now in another epistle to the Bishop of Constance written and subscribed vnto by Swinglius and twelue more Ministers there named Swinglius thus confesseth and sayth (o) Tom. 1. fol. 121. 122. 123. Hactenus experti quòd c. Hitherto we haue tryed that this gift of Chastity hath bene denied vs c. We haue burned O for shame so greatly that we haue committed many things vnseemely To speake freely without boasting We are not otherwise of such vnciuill manners that we should be euill spoken off among the people to vs committed for any wickednes hoc vno excepto this one point excepted Thus far Swinglius with his Complices By this now we may coniecture of the extraordinary sensuality of Swinglius and of his incredible thirst after a woman For heere we see how himselfe with the rest are not ashamed to confesse themselues to haue liued till that day most incontinently dissolutely a course little sorting to those who vndertake the first planting of the true Religion and fayth of Christ which Religion vtterly forbiddeth all vnchast and lustfull actions (p) Galat 5. The workes of the flesh are adultery fornication c. Who do these shall not inherite the Kingdome of God I here passe ouer Swinglius his temporizing liberty in writing of matters of Religion For speaking after of certaine of his writings some yeares afore penned he thus blusheth not to say That when he did such and such thinges before (q) Swing tom 2. de vera Religione fol. 202. Tempori potiùs scripsimus quà m rei sic iubente Domino c. We rather fitted our writings to the tyme then to the truth of the matter God himselfe so commanding vs c. A most irreligious and heathenish saying and so disliked that at the Alphabeticall table there vnder the letter z. it is said Swinglius docendo seruiuit tempori Swinglius in his teaching serued the tymes The death and end of Swinglius was so calamitous that diuers most markable Protestants do write that he was infallibly damned For first Luther thus censureth thereof by the testimony of Hospinian Hospinians wordes are these (1) In histo Sacrament part 2. at anno 1544. fol. 187. Lutherus dicit Swinglium miserrime in praelio à Papistis interfectum ideò in peccatis suis mortuum esse Luther sayth that Swinglius was miserabâ—y killed by the Papists in warres and that he dyed in sinne And agayne the said Hospinian thus further writeth (2) Vbi supra Lutherus se c. Luther sayth that he wholly despayreth of the saluation of Swinglius soule And Gualterus speaking of the iudgmeÌ„t of diuers Protestants herein thus writeth (3) In Apolog fol. 30. 31. Nostri illi c. Those our men are not afrayd to pronounce that Swinglius died in Sinne the sonne of Hell Thus much of Swinglius Now to conclude this Scene with that Prodromus of Antichrist I meane Luther who first layed most of the chiefe corner stones of Puritanisme Luther was first a Catholike (r) Luth. in his Epist. to his Father extat tom 2. VVittenberg fol. â—69 Priest Monke during which his state of life he thus writeth of himselfe (s) See Luthers words hereof in in his CommeÌ„t vpon the epistle to the Galathians englished in cap. 1. fol. 35. I then honoured the Pope of meere conscience kept chastity pouerty and obedience and whatsoeuer I did I did it with a single hart of good Zeale and for the glory of God fearing grieuously the last day and desirous to be saued from the bottome of my heart Of whose pure and sincere intention at that tyme (t) In epist ad Thomam Cardinalem Eboracens Erasmus speaketh fully Simon Voyon more particularly thus dilateth thereof (u) Vpon the Catalogue of the Doctors of the Church â—nglished pag. 180. Luther in his Monastery punished his body with watching fasting and prayer But after he had once apostated from the Church of Rome and cast of his Catholike Religion then he began to speake in another Dialect and thus writeth of himselfe marke here good Reader the difference of one and the same man when at one tyme he is Catholike at another ProtestaÌ„t (x) Luth. tom 1. epi. Latin fol. 334. ad Philippum I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust sloth c. Eight dayes are now past wherein I neither did write pray nor study being vexed partly with temptations of the flesh partly with other troubles Agayne the same Luther thus acknowledgeth further of himselfe I am almost mad through the rage of lust desire of women And yet more (y) Luth. tom 5. VVittenberg serm de Matrimonio fol. 119. As it is not in my power that I should be no man so it is not in my power that I should be without a woman c. It is not in our power that it should be stayed or omitted but it is as necessary as that I should be a man and more necessary then to eate drinke purge make cleane the nose And yet he ceaseth not but further sayth (z) Luth. in Prouerb 31. addeth these words in Ducth which are englished as are here set downe Nothing is more sweet then is the loue of a woman if a man can obtaine it and finally (a) Luth. tom 7. VVittenberg epist ad VVolphangum fol. 505. He that resolueth to be without a woman let him lay asyde from him the name of a man making himselfe a playne Angell or spirit And according to these his speaches he hauing cast of all his former Religion tooke Catherine Bore out of a Monastery and maryed her Behold here good Protestant Reader and blush at the Primitiae of that Spirit which in this age first sowed Protestancy or our new reformed Religion For where are now those former wordes of Luthers keeping his chastity pouerty and obedience and what he did he did with a single hart to the glory of God and desirous to be saued from the bottome of his heart c. So iust reason had euen Caluin himselfe to say of Luther (b) These words of Caluin are alleaged by Schlussenburg in Theolog. Calu. l. 2. fol. 126. magnis vitijs abundat As also so fully is warranted from Luthers sensuality that phraze vsed among many of his followers who when they would giue assent to the prouocation of nature by accompanying lewd women were accustomed
Antichristian and repugnant to the word of God Now to requite the Puritanes Charity herein we find them thus charged by other English Protestants In the Suruey of the pretended discipline c. 5. c. 24. cap. 35. The Puritanes peruert the true meaning of certaine places both of Scripture and Fathers to serue their owne turne And agayne in this sort The word of God is troubled with such choppers and changers of it M. Parks is no lesse sparing in his reprehension thus writing In his epist. dedicatory p. 3. The Puritanes seeke to vndermine the foundation of fayth And finally M. Powel thus doth recriminate the Puritanes In his Considerations The Puritanes are notorious and manifest Schismatikes cut off from the Church of God Neither do the Protestants thus inueigh one against another in short sentences or Periods of speach but they haue written seuerall hundred whole Treatises in reproofe of ech others doctrines and haue printed them in Protestant townes and Vniuersities as appeareth from the Catalogues heretofore yearely returned from Frankefort mentioned by Hospinian the ProtestaÌ„t in his Historia Sacramentaria part altera and by Coccius his Thesaurus tom 2. The very Titles wherof sufficiently discouer that the Protestants do hould one another for Heretikes and therfore not capable of saluation see here the viperous brood issuing from the loynes of one Luther Apostata Fryar For greater expedition I will here content my selfe with setting downe the Titles only of Ten of their Bookes of which not any of them touch the sole Doctrine of the Eucharist because perhaps it may be replied that the one syde speakâ— therin rather like Papists then Protestants And out of these ten you may easily coniecture with what spirit of Contention and diuision the rest of the Bookes are written The ten Bookes are these following 1. Conradi Schlussenburgi Theologiae Caluinisticae libri tres in quibus seu in tabula quadam quasi ad oculum plusquam ex ducentis viginti tribus Sacramentariorum publicis scriptis pagellis verbis proprijs Authorum nominibus indicatis demonstratur eos de nullo ferè Christianae fidei articulo rectè sentire Printed Francofurti 1594. 2. Oratio de Incarnatione filij Dei contra impios blasphemos errores Swinglianorum Caluinistarum Printed Tubingae Anno Domini 1586. 3. Alberti Graueri Bellum Ioannis Caluini Iesu Christi Braptae 1598. 4. Gulielmi Zepperi Dillinburgensis Ecclesiae Pastoris Institutio de tribus Religionis summis Capitibus quae inter Euangelicos in Controuersiam vocantur Hannouiae 1596. 5. Aegidij Hunnij Caluinus Iudaizans Hoc est Iudaicae glossae corruptelae quibus Ioannes Caluinus illustrissima Scripturae sacrae loca testiâ—onia de gloriosâ Trinitate Deitate Christi Spiritus Sancti cum primis autem vaticinia Prophetarum de aduentu Messiae Natiuitate eius Passione Resurrectione Ascensione ad caelos Sessione ad dextram Dei detestandum in modum corrumpere non abhorruit Wittembergae 1593. 6. Pia defensio aduersus Iohannis Caluini Petri Boquini Theodori Bezae Gulielmi Ctebitij c. similium calumnias Item Refutatio Pelagiani seu Anabaptistici Caluinistarum erroris de Baptismo peccato Originali Adduntur Collectaneae plurimorum Caluini contra Deum eius Prouidentiam Praedestinationem Erfordiae 1583. 7. Christiani Kittelmanni decem graues perniciost errores Swinglianorum in doctrinâ de peccatis baptismo ex proprijs ipsorum libris collecti refutati Magdeburgi 1562. 8. De gaudijs aeternae vitae quomodo Sacramentarij nobis illa gaudia imminuant Erfordiae 1585. 9. Ioannis Mosellani Praeseruatiuae contra venenum Swinglianorum Tubingae 1586. 10. Denominatio Imposturarum fraudum quibus Aegidius Hunnius Ecclesiae Orthodoxae doctrinam petulanter corrumpere pergit Bremae 1592. Thus we see My worthy Friend in what inueterate intestine and irreconciable simulties dissensions and Booke-warres the Protestants of all kinds and sorts doe liue among themselues from the true consideration of which point it may euidently be inferred that the Protestants by such their disagreements cannot nor do affoard the hope of saluation to other Protestants dying in a contrary faction to themselues except the said Protestants should graunt contrary to the Scriptures to all Antiquity and to the force of all reason that men who are Heretikes and Aliens from the Church of God who vrge only a shadow of the word of God but not the word it selfe who are Heretikes maintayning two Gods whose Religion is erroneous Antichristian and repugnant to the word of God who peruert the Scriptures to serue their owne turnes who vndermyne the foundation of fayth as being manifest schismatikes are cut of from the Church finally who are charged by other Protestants their owne Brethren and this in set Treatises not to belieue aright almost any one Article of Christian fayth but to maintayne blasphemous and impious errrours as to wage war against Iesus-Christ to defend Pelagianisme and Anabaptisticall errours and lastly to corrupt the most illustrious passages of Scripture vrged by all antiquity in proofe of the most glorious Trinity of the Diuinity of Christ and of the holy Ghost except I say that such men as these dying in this state irrepentantly can be saued But now if we will turne the leafe ouer and obserue what the most learned Protestants do confesse and teach in behalfe of the Papists dying Papists we shall fynd that both by necessary Inferences resulting out of their owne graunted Premises as also in expresse tearmes they maintayne that the Papists dying in their owne Religion may be saued This shall be proued seuerall wayes therby to iustify Doctour Pryce his election and choyce in dying a Catholike member of the Roman Church and not a member of the Protestants late erected Conuenticle And first this Verity takes its probation from that other acknowledged Verity of the Protestants who confesse that the Roman Church is the true Church of God and that in the same Church Saluation is to be obtained To this purpose we may alleadge D. Field in his owne wordes In his booke of the Church lib. 3. c. 46. We doubt not but that the Church in which the Bishop of Rome with more then a Luciferian pryde exalted himselfe was notwithstanding the true Church of God that it held a sauing profession of the truth in Christ M. Hooker thus worthily honoureth the Church of Rome In his booke of Ecclesiast policy agâ— 88. The Church of Rome is to be reputed a part of the house of God a limme of the Visible Church of Christ we gladly acknowledge them to be of the family of Iesus Christ. D. Barrows In his Sermons and two questions disputed ad Clerum pag. 448. I dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God M. Morton In his treatise of the Kingdome of Israel and of the Church pag
alledge such parcells of Holy Writ as our Aduersaries doe acknowledge for true Scripture then they will needs rest doubtfull of the Translation of it for the Latin Translation coÌ„monly called the vulgar Translation made by S. Hierome in Latine is ouer Papisticall and therefore condemned by Li. aduersus Concil Trident. Caluin In Exam. Concil Trident. Kempnitius others And as touching the Translations of Scripture made by the Protestants they will not admit one anothers TraÌ„slatioÌ„ Thus for example Luthers Translation is reiected by Lib. de 〈◊〉 fol. â—1â— Swinglius and Dialog 〈◊〉 Meâ—â—cth Bucer Caluins Translation disallowed by Transl Testam â—oui part â—1 fol. 110. Carolus Molinaeus a Protestant The Translation of Oecolampadius and his Brethren of Basill codemned by In res 〈◊〉 ad 〈◊〉 Castaâ—â—â—nis Beza Beza's Translation disallowed by Castalio and the foresayd In Translat noui Testam part 64. 65. 66. Molinaeus who expressely affirmeth that Beza de facto textum mutat Beza doth actually alter the Text. And as touching our English Translation how it is condemned by other Protestants these two Testimonies following do manifest The Ministers of Lincolne in the abridgement of a Booke deliuered to King Iames. The English Translation taketh away from the Text and this sometymes to the changing or obscuring of the meaning of the holy Ghost In like sort the English Translation with the notes of Geneua is thus censured by M. Parks In his Apolog. concerning christâ— descending into hell As for those Bibles it is to be wished that eyther they may be purged from those manifold errours which are both in the Text and Margent or els vtterly prohibited But if leauing these Latine and English Translations we recurre to the Translation of the Septuagint â—ho being Hebrews borne translated the Old Testament into Greeke our Aduersaries the Protestants do charge it as false and corrupt in behalfe of vs Catholikes to wit in Thiâ— appeareth by our Aduersaries translating of these texts here cited differently from the Septuagints Translation of the said Texts Psalm 15. touching Christ descending into Hell in Psalm 18. touching merit of workes in Daniel 4. touching the redeeming of Sinne by Almes in Psalm 18. concerning the honour to be exhibited to Saints besides some other places 8. Let vs arriue higher and rest in the Originall of the new Testament of which all or at least most of it was first written in Greeke by the Apostles Euangelists The Protestants reiect as corrupt and impure all copies of the Greeke Originall extant at this day To instance but in one or two places for breuity Whereas S. Matthew c. 10. ascribeth a prerogatiue to Peter aboue the rest of the Apostles in saying The first Peter it being thus in al Greeke Copies Beza sayth that the In his annotations vpon the new Testament set forth anno 1556. Greeke Text is corrupted by adding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first by some one Papist or other to establish the Primacy of Peter Againe where in Luke 22. we read Hic calix nouum Testamentum in sanguine meo qui vz. Calix provobis funditur Heer the relatiue qui by force of the Greeke and all true construction hath reference to For it is in Greeke in 〈◊〉 Copie◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calix and not to the word sanguine But Beza heere seeing that if the Cup be shed for vs thereby the bloud in the Cup is vnderstood consequently that after Consecration Bloud is in the Cup Beza I say foreseeing this illation peremptorily affirmes Beza vbi supra That the Greeke is heere corrupted and that the wordes thus fortifying the Reall Presence are meere surreptitious as creeping out of the Margent into the Text. 9. Let vs produce in behalfe of our fayth such passages of Scripture in which our Aduersaries do grant both the Originalls and the Translations to be pure and vncorrupted the ProtestaÌ„ts do then make their refuge for the interpreting of the sayd passages of Scripture contrary to the interpretation of all Antiquity to their owne Reuealing Spirit which Spirit is by theÌ„ defined Doctour Whitak contra Bellar. in controu 1. q. 5. c. 3. 11. To be an inward persuasion of the truth from the holy Ghost in the secret closet of the Belieuers hart But indeed this Spirit is the Roote from whence the bulke of all Heresy ryseth And then according heerto can Luther dissolue the hardest knot of Scripture obiected against him by saying Luther tom 2. contra Regem Angliae fol. 344. The Word of God is aboue all the diuine Maiesty maketh for me Non sinam ipsos Angelos de mea doctrina iudicare And D. Bilson will maintaine that this Priuate Spirit belongs to euery Laicall and ignorant man for thus he writes In his true difference betweene true subiection Antichristian Rebellion The People must be discerners and iudges of what is taught 10. Let vs reply that if so they rely vpon Scripture only as it is interpreted by the Priuate Spirit that then they compart with all ancient and moderne Heretikes in the manner of the defence of their Heresies according to those wordes of S. Austin spoken of the Hereticall Scripturists of his tyme Epist 222. ad Consentium Omnes qui Scripturas c. All those who alledge Scripture for Authority make shew to affect the Scripture when indeed they affect their own errors The ProtestaÌ„ts salue the matter by iustifying that all those Heretikes wanted the meanes for the finding out of the true sense of Scripture which meanes themselues infallibly enioy as prayer knowledge in tongues Conference of places c. But to confront this euasion how commeth it then to passe that Luther and Caluin both enioying in their Conceits this Priuate Spirit both being forsooth Holy men both skillfull in the tongues both vsing Prayer Conference of places c. did neuertheles mightily disagree in the Construction of these few words Hoc est corpus meum Hic est sanguis meus And their disagreement is such and so diametricall that the one of them must of necessity teach Heresy by such their different Construction But heer our Aduersaries are at a stand and this is their Non plus vltra beyond which they cannot passe 11. Let vs in this last place for higher it is impossible to asceÌ„d in proofes vrge the sundry stupendious Miracles exhibited by God and his seruaÌ„ts in warrant of diuers Articles of our Catholike fayth recorded by Li. â— Confess c. 7. 8. l. de ciuit Dei c. 8. Austin In vita Hilarionis contra Vigilant Ierome Hist l. 3. c. 13. l. 6. c. 28. Zozomene In Cyprian Nazianzene Epiph. Haer. 30. Epiphanius Chrysost de Sacerdot l. 6. c. 4. Chrysostome Cyprian Serm. de lapsis Cyprian c. and tell our Aduersaries that since Truth cannot impugne Truth that therefore the sayd Miracles wrought to the foresayd end doe vnanswerably fortify our Catholike exposition of Gods word