therof in a phrase or speach altogeather different from that tongue wherein he readeth them and peculiar to another strange language whereof he hath no knowledge at all 3. To passe on further the Scripture in diuers passages is deliuered in very ambiguous imperfect broken sentences which are such as must greatly increase the doubtfulnes of the meaning of the Holy Ghost And to exemplify but one amongst many where the (o) Ioan. 8. Iewes demanded of our Sauiour Tu quis es And he answered Principium qui loquor vobis Which answere of his is so obscure as that it hardly standeth with good construction especially in all Greek copyes wherin we find the greek word signifying principium viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the accusatiue case and therefore no maruaile if the Fathers as we find in their commentaryes did much labour in the exposition of these very wordes 4. Lastly to conuince demonstratiuely the difficulty of the holy Scriptures concerning the Letter the Holy Ghost who is truth it selfe and cannot leaue written contrary and repugnant thinges hath neuerthelesse thought good for our greater humility in acknowledging the abysmall obstrusenes of those writinges to pen the same in such manner as that there appeare diuers sentences which at the first sight and reading seeme meere contradictory in so much that if the one be true it followeth in the iudgment of the illiterate Scripturist who resteth only in the naked word that the other is false Infinite examples might be alledged but these few following shall suffice 5. Dominus (p) â— Reg. cap. 1â— precaepit Semei vt malediceret Dauid Our Lord commanded Semei that he would accurse Dauid In like sort it is said (q) Rom. 1. God deliuered them vp to a reprobate sense to do those thinges which are not conuenient both which actions no man will deny but to haue beene sinnes And yet weread elswhere Nemâ—â—i (r) Ecclâ—s 1â— mandauit impiè agere God hath commanded no man to do wickedly 6. In lâ—ke sort in one place we read Et ne nos inducas intentationem And lead vs not into temptation which prayer seemes to be superfluous if God did not sometymes tempt men and yet to confront as it were this text (Å¿) Cap. 1. S. Iames sayth Let no man say when he is tempted I am tempted of God for God tempteth no man Do we not read after the same manner that the (t) Luc. c. 1. Euangelist giueth most honourable commendation of Zacharias and Elizabeth in these wordes Both were iust before God and walked in all the Commendements and iustifications of our Lord without blame And yet we find it registred in (u) Cap. 7. Ecclesiasticus Non est homo iustus in terra qui faciat bonum non peccet There is not a iust man vpon earth which doth good and sinneth not as also in another (x) Iac. 3. place In multis offendimus omnes We all offend in many thinges Which later sentences seeme plainely to recall that iustice and piety which in the former words were attributed to those two vertuous persons 7. Lastly it is sayd in (y) Cap. 20 Exodus Ego Deus Zelotes c. I am a iealous God risiting the sinnes of the parents vpon their sons vnto the third and fourth generation and yet (z) Cap. 18. Ezechiel affirmeth Filius non portabit iniquitatem Patris sed anima quae peccauerit ipsa morietur The sonne shall not beare the iniquity of his Father but that soule alone which hath sinned shall dye Now what greater diametrical contrariety can lye in sentences then seemes to be in all these former if nakedly we consider the bare wordes for the vnlearned can proceed no further though in themselues they are reconciliable and so declared to be by the Commentaryes of the learned since otherwise Scripture were to be alleadged against Scripture and this were to make truth to lye â—ut to end this point of the Scriptures obscurity we do heerin see in what a sea of diffâ—cultyes that man is tossed who attempteth to vnderstand the Scriptures by the sole help of his owne iudgment whether he looketh into the subiect or matter whereof they intreate or into the variety of senses appearing therin or finally into the style or phrase wherein they are written 8. Now let our verse and lyne-cunning Scripturist or other Sectary who so striketh his aduersary with the scabard of the Scriptures as one Doctour speaketh as that he neuer woundeth him with the blade let such a one I say skillfull chiefly in yelling out a Geneua Psalme venditate the Scriptures facility affirming that they are more illustrious for proofe of any controuersiall point then the Sunne beames Let him insult ouer the Caâ—holikes in mantaining that Paul and Peter with the rest as they commonly speake for it were ouermuch to style them Saints are out of his owne knowledge and reading so cleare in such and such places against the Papists as that they need no explication or comment whatsoeuer and that he laments the blindnesse of such who willfully do charge Gods word with supposed obscurityes Let him go on in this sort since the graue and learned may iustly smyle to see how comically such a naturalized Heretike doth lay open to the world his pryde ignorance and foolery especially when they read of such men as Origen and Tertullian were to haue laine drowned perhaps to the eternall ship wracke and perdition of their soules in the vast Ocean of the Scriptures profundity 9. Thus we see the bare letter of the Scripture being only stood vpon doth often seeme to maintaine an errour which is mainly impugned by the true sense once drawns from the sayd Scripture like as the Phisitians obserue that the grosse substance of some drugs or Minerals being taken doth occasion some diseases which are after cured by the spirits extracted from the former drugs CHAP. VII The difficulty of the Scriptures acknowledged by the Fathers IT is a strange thing to obserue the inconsiderate pryde of our Aduersaryes in iustifying the Scriptures perspicuity when as the auncient Fathers to whom our Men are infinitely inferiour in all good parts of literature are not ashamed to acknowledg their wonderfull depth and obscurity which sentence of theirs is manifest two seuerall wayes First by their owne Commentaries written vpon the Scriptures Secondly by their expresse and plaine wordes directly confessing so much And concerning the first what greater proofe can be therof then to see so many and such as they were to spend the greatest part of their lyues in illustrating explaining diuers parcells of the said Scriptures and in digging through the most stony and hardest passages thereof with their written Scholies wherin they haue most elaborately dissected as it were and anatomized text after text to the great ease and perspicuity of the reader whose most commendable and painfull labours in that kynd had bene no doubt but needles
and that the one had no greater illumination then the other it therefore necessarily followeth that we ought to giue no greater credit to the one then to the other so since we cannot belieue both we ought according to all force of reason to belieue neither 10. Fifthly this spirit wherof they make such ventitation as that we ought not to entertaine any other sense of Gods word then what the influence of the said spirit may seeme to exhale either is absolutely infallible or els at some times and in some thinges fallible and subiect to errour if the later then it proceedeth from the Diuell since the spirit of God neuer erreth if the first then how can there be any contention or Controuersy amongst the faythfull enioying this spirit And yet diuers both haue beene and are amongst the Caluinists Lutherans It may be they will reply heereto that this spirit is euer infallible when it speaketh according to the sense of the holy Scripture A goodly priuiledg for so the spirit of the Diuell is infallible as long as it followeth Gods sacred word furthermore who must iudge when it speaketh according to the sense of the holy Scripture And thus is the difficulty made as intricate as before 11. Sixâ—ly and lastly the falshood of the Protestants doctrine heerein is euicted from the Protestants doctrine in another point thus is heresy become the sword which woundeth heresy to wit that Generall Councells may erre for if such Synods being aduantaged with many priuiledges aboue any one priuate man may want the assistance of the holy Ghost in interpreting the Scripture or defining what is heresy how can we probably assure our selues that this or that particuler Protestant infallibly enioyeth the guift of expounding truly Gods sacred written word And because this inference is much preiudiciall to our Aduersaries therfore I will dissect euery particular veyne and sinew of all such circumstances which may afford aduantage to the one part aboue the other 12. Thus then if an Oecumenical and generall CouÌ„cell indicted and confirmed by lawfull authority representing the maiesty of Gods Church as being the supreme (y) So doth Augustin tearme a Generall Councell epist 162. Tribunal therof assured by (z) Wher two or three are gathered togeather in my name Matt. 18. promise of Christ his assisting presence warranted with the first exaÌ„ple of that kind by the blessed (a) Act. 15. Apostles highly reuerenced and magnified by the (b) Aug. vbi supra lib. de Baptis c. 18 Anast ep ad Epictetum Basil epist 78. Amb. epist 32. Leo ep 53. Hier. lib. cont Luciferianos ancient fathers acknowledged and receaued by our learnedest (c) The Lutherans receaue the first six Councells and most of the Protestants the first foure aduersaries consisting of seuerall hundreds of most venerable Prelates conspicuous for vertue readines in the Scriptures varieties of tongues and infinitenes of reading gathered from the most remote and opposite regions of Christendome and therfore the lesse probable vpon their such sudden meeting ioyntly to imbrace any one poynt of innouation battering daily vpon their knees at the eares of Almighty God with most humble and feruerous prayer seconded with most austere fastinges and other corporall chastisements and all this to the end that it would vouchsase his diuine goodnes so to guide and sterne this reuerend assembly with his holy spirit as what expositions they giue of the Scripture or what otherwise they determine for vndoubted faith may be agreable to his sacred word and truth Now notwithstanding this if such a celebrious concourse and confluence I say of Pastours being the Mart or Rende-uous of vertue and learning shall so faile therein as that they may and haue sundry tymes most fouly erred as our supercilious (d) Caluin lib. 4. Instit 9. §. 8. Luth. lib. de Concil Kemnitius in exam Concil Trident. Sectaryes auouch in their Constructions of Scripture and resolutions of fayth though all such their decrees be otherwise warranted with a iudiciall conference of Scripture the generall practise of Gods Church and the conspiring testimonyes of all antiquity If this I say may happen the best meanes thus producing the worst effects what shall we then conceaue of an obscure Syr Iohn a man ingendred in the â—lyme of pryde and ignorance who acknowledgeth no other Apostolical Sea then his owne Parish Church and who in some points euer subdeuideth himselfe from the rest of his (e) As appeareth by their bookes written against one another of which point See Coâ—eius Hospintanâ—s brethren so as he is truely condemned of heresy euen by the lying mouth of heresy A man for the most part depraued in manners but competent for learning not hauing any warrant from God for his proceeding nor president from his holy Church Yea one to whome God Hatly (f) No prophesy of Scriptur is of any priuate interpretation 2. Pet. c. 1. denyeth this presumed certainty of expounding Gods word and further of whose spirit we are commaunded (g) Dearly beloued belieue not euery spirit but try the spirits to doubt and which is more of whose seducing (h) These thinges I haue written vnto you concerning those which deceaue you Ioan. 1. c. 2. we are most cautelously premonished 13. Now if this man being in his Pulpit vpon the Lords day in the presence of his ignorant and psalming auditory a fit Pathmos for his ensewing reuelations and there opening the Bible for thus falshood is forced to beg countenance from truth vndertaking to expound some text or other for the establishing of his late appearing fayth though contrary to the iudgement of all auncient Councells affirming himselfe to be secured by speciall Euthysiames and illuminations from God for the better iudging the point controuerted rysing from his owne explication of Scripture which being don what assurance may we haue of the truth of this his all-iudging spirit And is there not great reason to expect more errours then sentences to drop from this mans mouth And what madnes then is it to allow to such an one and but one that infallibility of spirit in expounding Gods sacred Write and answerable determining the articles of fayth which himselfe denyeth to a generall Councell Yet such is the forward blindnes of our enchanted Nouellistes heerin who for example preferre in this case vnder the pretext of the reuealing spirit before the mature and graue resolutions of all antiquity and Councells the ignorant rash and sensuall positions and interpretations of an incestuous reuolted (i) Luther Monke or stigmaticall (k) Caluin fugitiue intimating heereby that many vertuous and learned men gathered togeather for the disquisitioÌ„ of truth must necessarily erre one sole obscure lateborne illiterate irreligious Scripturist cannot erre O insensaâ—i (i) Galat. cap. â— Galatae quis vos fascinaâ—it c 14. But at this present I will stay my pen proceeding no further in the demolishing and battering
to thinke that the customes not crossing your wrytten lawes doe by their being in any sort indignify the same lawes Our Aduersaries (o) Caluin Instit 4. Chemnit in exam Concil Trident. besides almost all others doe so admire the wrytten Word of God as that they reiect and betrample all Apostolicall Traditions whatsoeuer though they in no sort impugne the sacred Scripture boldly pronouncing that all such traditions doe mightily wrong and dishonour the sayd Scripture So forgetfull they are of those wordes of an auncient Father (p) Tertul. vbi supra touching traditions Id verius quod prius id prius quod ab initio id ab initio quod ab Apostolis 7. To conclude you would repute it most straÌ„ge to fynd any man that should affirme the present lawes of England to be the only square according to which all suites ought to be decyded and yet the same person withall to auerre that at this tyme we enioy no true Originall or Translations of those lawes all of them being by his censure depraued with many falsifications and alterations since from this it would follow that not the true auncient lawes of the Realme but certaine falsifyed lawes constitutions should adiudge all depending causes Our Aduersaries mayntaining the Scripture for sole Iudge of Controuersies as often we haue sayd do withall maintayne so wonderfully doth innouation and nouelty in Religion darken the very light of reason that at this day there is neyther Originall of the holy Scriptures (q) Se heerof Beza in resp Castal Carolus Molinaeus in sua transl part 12. fol. 110. Castalio in defensio transl p. 117. VVhitaker against Reynolds p. 2â—5 The ministers of Lincolne diocesse in their booke p. 11. or translations of them into the Greeke Latin or our owne vulgar Tongue which are not by their expresse assertions and wrytings fraught with diuers corruptions and deprauations as most largly we will demonstrate in this ensuing discourse Now the matter standing thus as that you are able euen out of the grounds of your owne profession in regard of the great resemblance found betweene it and the question heere disputed particularly to discerne the absurdities and grosse inconueniences attending the Doctrine heere impugned to whome may this discourse more iustly seeme to be presented then to the mature and graue Iudgements of your selues And thus much concerning the peculiar inducements of this my dedication And yet before I remit you to the perusall of this small worke I will make bold a boldnes humbly vndertaken for your owne spirituall good to put you in mynd to haue a reserued eye and intense circumspection ouer our moderne Pseudoscripturists so to call them that is to say Men who fasly abuse the holy Scriptures and who as familiarly and peculiarly interest themselues in the Scriptures as if they had begotten them on their owne brayne as the Poets doe faigne that Iupiter did Pallas And yet when these men vnderstand the Scripture in it true sense as the deuil sometymes hath dâ—â—e seing they giue credit therto not by reason of the Churches authority but of theyr owne priuate conceit which euer stands obnoxious to errour what other thing els do they then belieue a truth falsly But when they interpret Gods wrytten Word in a different construction from the vniuersall and Catholike Church of God I see not how they can auoyd that Dilemma of an ancieÌ„t Father (r) Tertul. l. de praescript Si alium Deum praedicant quomodo eiusdem rebus literis nominibus vtuntur aduersus quem praedicant Si eumdem quomodo aliter So truly and deseruedly are such men included within the sentence of Saint Austin a Father whome of all the Auncients the Protestantes not liking yet least dislyke Omnes (s) Aug epist 221. ad Consentium qui Scripturas in authoritate c. All those speaking of the hereticall Scripturists of his tyme who alledge Scripture for authority make shew to affect the Scripture when indeed they affect their owne errours And thus Graue Iudges in all humility I take my leaue beseeching you euen for your owne soules health that in your seates and tribunalls of Iudicature you doe so iudge as that hereafter your selues be not iudged especially I meane when Gods annoynted Priests or poore distressed Catholikes guilty only of treason if so it must needs be tearmed coÌ„mitted in professing the auncient faith of Christ his Apostles shall become the subiect of your iudgments but euen theÌ„ remeÌ„ber that your selues as being herein deputyes to Gods deputyes are to giue a strict account to that supreme Iudge of all Qui (t) Gen. 18. iudicat omnem terram or with peculiar reference to terrene Iudges to vse the wordes of the Prophet Dauid (u) Psalm 81. Qui inter Dâ—os dijudicat Yours in all Christian loue and charity N. S. THE CHAPTERS OF THE FIRST PART THE Catholikes reuerence towards the Scripture with the state of the questioÌ„ touching the Scripture not being Iudge Chap. 1. That the Priuat Spirit is not infallibly assured of truly interpreting the Scripture Chap. 2. The reasons of the Scriptures difficulty Chap. 3. The difficulty of the Scripture by reason of its subiect Chap. 4. The like difficulty in regard of its seueral spiritual senses Chap. 5. The like difficulty in regard of its phrase or style Chap. 6. The difficulty of the Scriptures acknowledged by the Fathers Chap. 7. The testimonies alledged by our Aduersaries out of the Fathers for the Scriptures sole Iudge are answeared Chap. 8. The same difficulty acknowledged by our Aduersaries Chap. 9. The insufficiency of Scripture for determining doubts in Religion proued by arguments drawne from Reason Chap. 10. That it cannot be determined by Scripture that there is any Scripture or word of God at all Chap. 11. That Heresies in all ages haue bene maintained by the supposed warrant of Scripture Chap. 12. That our Aduersaries do confesse it to be the custome of Heretikes to flie to the Scripture alone and that diuers of them therfore do appeale to the Church as Iudge Chap. 13. THE CHAPTERS OF THE Second Part. THAT the Protestantes cannot agree which bookes are Scripture and which not Chap. 1. That the Protestantes allow not the Originall Hebrew of the old Testament now extant for authenticall and vncorrupted Chap. 2. That the Protestantes allow no Originall Greeke Copy of the new Testament now extant as vncorrupted Chap. 3. That that Protestants reiect the Septuagints translation of the old Testament as erroneous Chap. 4. That the Protestants reiect the vulgar Latin Translation coÌ„monly called S. Hieroms translation Chap. 5. That the Protestants do condemne all the chiefe traÌ„slations made by their owne brethren Chap. 6. That the English Translations are corrupt and therfore not sufficient to determine doubts in Religion Chap. 7 That supposing the Scripture for Iudge of Controuersies yet the letter therof is more cleare and perspicuous for the Catholikes then for the
from all spirituall darknes and ignorance 13. To the former two senses wherein the Fathers do call the Scripture perspicuous cleare and facill I wil add a third reason which moued them sometymes so to call them This is taken from a certaine abuse of the cōmon sort of people in those tymes who framing to thēselues a greater difficulty in the Scripture then there is altogether forbare the reading of it and in place thereof gaue themselues more then was conuenient to the behoulding of prophane spectacles and sightes Now to bereaue the people of this abuse and negligence and the sooner to inuite them to the reading and hearing of Gods word the Fathers thought good in an Oratory and amplifying manner to suggest to thē an easines of the Scripture This course S. Chrysostome in diuers of his homilies and sermons tooke the sooner therby as is sayd to win the people to the reading of Gods holy word as in Ioan. homil 1. in Thesal 2. homil 3. With the same intentiō doth Athanasius (y) In Epist ad Ephes c. 6. relate to the people the facility of the Scripture And thus farre of the Fathers supposed defence and maintaining of our Sectaries Doctrine in this question of the Scriptures sole Iudge where we see that though the places vrged by our aduersaries out of their wrytings at the first sight seeme to carry a faire and specious glosse or graine yet being after fully weighed and considered they giue no satisfaction for proofe of what they were alleadged to a perfect and true iudgment being like vnto those flowers which best pleasing the eye do commonly least please the smell The like difficulty of the Scriptures confessed by our Aduersaries CAAP. IX ALTHOVGH our Aduersaries do vsually pretend the easines of the Scriptures and therfore do obtrude it as sole Iudge and Vmpier therby to auoyde the graue and pressing authorities of the Councells Fathers and the practise of Gods vniuersall Church vrged in any controuersiall point betwene vs and them yet sometymes diuers of them can be content both in their actions and words so forcible is Truth as that she can extort sufficiēt testimony euen from her owne enemies to acknowledge the Scriptures obscurity as contayning in it selfe a Ianus of construction the sense looking one way the letter another 2. And first concerning their actions crossing this their Assertion if there were such perspicuity in them as the Protestantes do beare their followers in hand why haue our aduersaries themselues laboured so much in explaning the sayd Scriptures Why hath Luther Caluin Beza and others written seuerall books in paraphrazing illustrating of them Or why haue they made so many different translations of them And if the Scriptures be hard and difficult why do they with such obstinate pertinacity maintaine the contrary So illustrious this verity is concerning the Scriptures intricate hardnesse as that our aduersaries owne labours and actions do conuince their owne errour therin 3. Now to come to the second point which is how themselues do wryte therof expresly at vnawares as if they had forgotten what at other tymes they had taught with such feruorous obstinacy Luther (a) In praefat in Psalm himselfe although the Day-star of the Ghospels light confesseth that neyther he nor any other is able to vnderstād the psalmes of Dauid in their true and propersense Yea he speaketh more generally saying (b) Ibidem infra Scio esse impudentissimae temeritatis c. I acknowledge it to be a signe of most shamles temerity and rashnes for any man to professe that he truly vnderstandeth in all places but any one booke of the Scriptures 4. Chemnitius (c) Examē 4. sess Cōcil Tridēt affirmes that the Church is now indued with the guift of interpreting the Scriptures in such sort as in it first tymes it enioyed the guift of doing miracles to wit that neyther the one nor the other was grāted to euery particular man but only to some persons elected theerto by God Brentius (d) In Cofess VVittember who at other tymes freeth the Scriptures from all difficulties is forced to dismaske himselfe and to confesse thus in the end Non est obscurum c. It is manifest that the guift of interpreting the Scriptures is a guift of the holy Ghost and not of humane wisedome that the holy Ghost therein is free and not tyed to any certaine kind of men but bestoweth this guift as best seemeth vnto him The Magdeburgenses (e) Cent. 1. l. 2. c. 4. col 52. do plainly grant that the Apostles thēselues were of opinion that the holy Scriptures could not be truly vnderstood without the help of the holy Ghost as an interpreter Neyther shall we find this Doctrine strange among our homeborne Sectaries since D. Field (f) l. 4. c. 15. a late appearing Comet in our Protestants sky doth thus say There is no question but that there are many difficulties of the holy Scriptures proceeding partly from the high and excellent nature of thinges therein contayned which are without the compasse of naturall vnderstanding and so are hidden from naturall men c. partly out of the ignorance of tongus and of nature of such thinges by the comparison whereof the matters of diuine knowledge are manifested vnto vs. 5. And now if after the voluntary acknowledgment of so many markable Protestantes in this point any of them would seeke to retyre back and recall all what they haue sayd by teaching that though they grant some passages of Gods word to be hard and difficult yet those places being compared with other like sentences texts receaue from thence a cleare and plaine explication Yet this refuge of theirs is of no strength the reason hereof being because as any one text in Controuersy is doubtfull and capable of diuers constructions so likewise are the other places and testimonies of Scripture as ambiguous in sense and interpretation wherwith the sayd text is to be conferred and by which conference it is to receaue it illustration And thus we see by experience that the doubt of any one place of Scripture is often more increased by that meanes to wit by conference of texts by the which it was first hoped to haue bene extinguished And therfore the former English Doctour (g) l 19 pronounceth of the weaknes of this answere in this sort We confesse that neyther conference of places nor the consideration of the Antecedentia and consequentia nor looking into the originalls are of any force vnles we find the thinges which we conceaue to be vnderstood and meant in the places interpreted to be consonant to the rule of fayth 6. And thus much concerning the difficulty of the Scriptures acknowledged by the plaine testimonies cōfessions of our aduersaries thēselues though at other times impugning the truth herein which point we are the lesse to maruell at if we remember that it proceedeth through his will and permissions who commaunded (h)
far as that he is not ashamed to affirme (b) Ibidem titul de libris veter is noui Testam That the argument therof is a meere fiction inuented only for the setting downe of a true and liuely example of patience 6. In like sort or rather a more scoffing manner he sayth (c) Ibidem titul de lib. veteris noui Testam to debase therby the authority of the wryter that the booke intituled Ecclesiastes seemes to him to ryde without spurrs or bootes only with bare stockinges though the sayd booke is generally acknowledged by the Caluinistes With such scurrilous insolency Heresy is euer accustomed to vent it selfe forth against Gods saered word and truth 7. The booke of the Canticles which is the true portraiture or delineatioÌ„ of the church or according to some of our blessed Lady or after others of a perfect soule not contaminated or defyled with the pitch of mortall sin This booke Castalio (d) Castal in translat Latin suorum bibliorum defends to containe only matter of sensuall or wanton loue and for the same he is deeply charged and reprehended euen by Beza (e) Beza praefatione in Iosue himselfe 8. The booke of Baruch is in like manner condemned as Apocryphall by Caluin and Chemnitius (g) In Exam 4. sess CoÌ„cil Trident. though acknowledged for Canonicall by most of our other Aduersaries which to be true appeareth in that we do not find in their wrytinges and the same may be sayd for the acknowledgment (f) l. 3. Instit c. 20. §. 8. of the former bookes condemned by some others of their brethren that it was reiected by them And thus much concerning the parcells of the old Testament Now if we will cast our eyes vpon our Aduersaries behauiour towards the new Testament we shall fynd their disagreements therin no lesse if not greater then they were in their approbation or condemnation of the bookes of the old Testament 9. And first touching the Euangelistes we read that Luther (h) Praefat in nou Testamen lib. de Scripturae Ecclesiae authorit c. 3. in septicipite c. 5. vt Cocleus notat as soone as became a Protestant so instantly doth the forsaking of Gods holy word accompany the forsaking of his holy Church of our foure Ghospells would at one blow cut away three affirming that the Ghospell of S. Iohn is the only fayre and true Ghospell and by infinite degrees to be preferred before the other three adding withall that the generall opinion of the being of the foure Gospells is to be abolished potesting further that himselfe giueth more reuerence and respect to the Epistles of Saint Paul and Peter then to the other three Euangelistes Wherby we may clearly see that he condemneth the exposition of al Antiquity interpreting that the foure Euangelistes were figured in the foure beasts shewed to (i) Apoc. cap. 4. S. Iohn Luther (k) Prolego epist ad Hebr. also reiecteth the Epistle to the Hebrews affirming it neyther to be Saint Pauls nor any of the Apostles since it contayneth sayth he certaine things contrary to the Apostolical Doctrine With Luther in condemning this Epistle do agree Brentius (l) Confess VVittemberg c. de sacra Scriptura Chemnitius (m) Exam 4 sess Concil Trident. and the Magdeburgenses (n) Cent. l. â— c. 4. col 55. Yet Caluin (o) Instit impressa anno 1554. c. 8. § 216. acknowledgeth it to be a true Apostolical Epistle and condemneth the Lutheranes for reiecting of it In like sort it is receaued by the Caluinist Ministers (p) Confess Pissiacens artic 3. for Canonicall in one of their publike Confessions as also by the present Church of England 10. The epistle of S. Iames is denyed to be Canonicall by Luther (q) In prolego huius epist who sayth that it is straminea epistola an epistle of straw and vnworthy altogether an Apostolicall spirit In like sort it is condemned by Brentius Chemnitius and the Magdeburgenses as appeareth out of the places of their writings alledged afore For the disproof of the Epistle to the Hebrews Erasmus for the Catholikes do disclaime from him as any of theirs sayth of this Epistle that it doth not tast of any Apostolicall grauity Yet Caluin and the Church of England acknowledge it as a parcell of Canonicall Scripture 11. Doth not (r) Annotat in hanc epist Luther Brentius Chemnitius and the Centuristes in the places aboue alledged condemne in like manner the Epistle of Iude and the second Epistle of Peter and of the second and third of Iohn rested they not doubtfull And Erasmus (s) Prolego ad haÌ„c epist. sayth plainly that the second and third Epistle of Iohn are not be taken as his Epistles but as written by some other man Neuertheles Caluin receaueth all the sayd Epistles and the Caluinist ministers as appeareth in their foresaid Confession (t) Confession Pissiacens art 3. So doth also the Church of England Of whose acknowledgment of all the former bookes condemned by Luther see the Bible printed anno 1595. and also the last edition 12. To conclude to come to the Apocalips which Dionysius (u) Eccles Hierarch cap 3. doth call arcanam mysticam visionem dilecti discipuli The secret and misticall vision of the beloued disciple of our Lord Luther (x) â—n prolego huius lib. professeth openly that he doth not acknowledge this booke to be eyther Propheticall or Apostolicall Brentius (y) Locis vbi supra and Chemnitus subscribe to Luther therin whose condemnation of this Booke we do lesse maruell at since it is not strange if the Eagle in his high to wring flight therin did so lessen his shape as that he could not be discerned by their fleshly and sensuall eyes notwithstanding Caluin (z) Vbi supra the Magdeburgenses and the Church of England maintaine it to be Apostolicall and wrytten by S. Iohn himselfe Neyther heere can it be replyed that though the Lutherans do dissent from the Caluinistes or Sacramentaries in reiecting or allowing of Scripture yet the Sacramentaries which are the pillars of the true reformed Churches and with whose Doctrine the church of EnglaÌ„d doth principally coÌ„spire do ioyntly with one accord agree of the bookes of Scripture coÌ„sequently that at least among them so agreing the sayd bookes are to iudge and determine doubtes of fayth This refuge auayleth nothing since their assertion therein is most false For who knoweth not to instance only in some few that Musculus (a) Muscul locis communibus c. de Iustificat a Sacramentary reiecteth the Epistle of S. Iames and Beza (b) Beza the history of the adulterous woman recorded in the Ghospell of S. Iohn c. 8. In like sort Bullinger (c) So charged by LaureÌ„tius Valla. a Sacramentary reiecteth that additioÌ„ to our Lords prayer vz. For thine is the kingdome the power the glory c. though all these
worshipped insteed of God In like sort touching Christes descēding into hel the Bibles printed anno 1562. 1577. do read thus Thou shalt not leaue my soule in hell which translatiōs proue Christs descending into hell contrary to the Doctrine of the present Church of England But the later translation to wit made in the yeare 1579. 1595. and 1600. doe read Thou shalt not leaue my soule in the graue vnderstanding the former text of the graue only and not of hell 10. Now here I say that in regard of this multiplicity and variety of English translations one mainly impugning crossing another we may most strongly conclude that some of these translations must needes be false and which of them is true an ignorant iudgment since it hath no more reason to approue one then another cannot well censure And thus farre touching the three seuerall kindes of discouering the English translations as false and corrupted the Consideration wherof doth affoard an vnanswerable argument that our English translations in regard of their impurity cannot nor ought not to be pretended as iudge for the finall determining of doctrinall poynts in fayth and religion 11. There resteth a second way as I said for the greater manifestation of the falshood and corruption vsed in the translation of our English Bibles and this is taken frō the frequent Confessions of the Protestants themselues in this point whose acknowledgmēts herin are so ful as they take away all meanes of euading And first answerably to this my assertion we fynd that diuers Puritan (a) In a treatise entituled A treatise directed to her excellent Maiesty ministers with one consent speaking only of the translatiō of one part of the Bible to wit the Psalmes pronounce in this sharpe manner Our translation of the psalmes compared in our booke of Common prayer doth in addition substraction and alteration differ from the truth of the Hebrew in two hundred places at least But other of our Aduersaries do not rest in censuring only one part of the Bible as falsly and corruptedly translated but absolutely do giue the like censure of the whole Thus we read that the Ministers (b) In the abridgmēt of a booke deliuered to the king by the said ministers p. 11. 11. of the Lincolne Diocesse do speake of the English trāslation in this sort A translation that taketh away from the text that addeth to the text and this sometymes to the chāging or obscuring of the meaning of the holy Ghost They (c) vbi supra further saying of it A translatiō which is absurd and sensles peruerting in many places the meaning of the holy Ghost 12. In like manner M. Burges (d) In his Apology Sect. 6. one of our English Protestants speakes in this sort of our English translatiō How shall I approue vnder my hand a translation which hath many Omissions many additions which sometymes obscureth sometymes peruerteth the sense being sometymes senseles sometymes contrary Another of our English (e) Carliel his booke that Christ descended into hell p. 116. c. Sectaries doth in these words wound their owne translations saying The translators therof haue depraued the sense obscured the truth and deceaued the ignorant in many places they detort the Scriptures from (f) In his answere to M. Reynoldes p. 225. their right sense and finally they show themselues to loue darknes more then light falshood more then truth Thus he This matter touching the corrupt translations of the Bibles in English is so euident that D. Whitaker though willing for the credit of his Church to extenuate lessen the deprauations of their English translations is forced notwithstāding thus to speake of them I haue not sayd otherwise but that some things vz. in the English translations might be amended Againe (g) Parkes in his Apology concerning Christs descending into hell another of thē speaking of the English Bibles with the notes of Geneua thus saith As for those Bibles it is to be wished that either they may be purged frō those manifold errours which are both in the text and margent or else vtterly prohibited 13. To conclude this poynt and to relate the like reprehension and dislike giuen by Broughton the great Protestant Hebritian against the English translations who in his aduertisement to the Bishops thus wryteth The publike translation of the Scriptures in English is such as it peruerteth the text of the old testament in 848. and it causeth millions of millions to reiect the new Testament and to runne into eternall flames Thus Broughton In like sort we find that at the Conferēce at Hampton Court before the King D. Reinoldes with the rest of the ministers following his part and syde there openly auouched That they would not subscribe to the Communiō booke because sayd they it warranted a corrupt false trāslation of the Bible So euident it is that the English translations both in regard of the impurity of themselues being aboue seuerall wayes discouered as also of the like voluntarily acknowledgments of our English Sectaries are full of many soule deprauations and errours and therfore are not competent and sufficient in themselues for the tryall of all doubts and questions arysing betwene the Catholikes and Protestants or betwene one Protestant and another for how can those translations of Scripture which are corrupt absurd senseles differing from the Hebrew and peruerting the meaning of the holy Ghost as we see the English translatiōs are styled and confessed to be be a rule square or iudge to measure or pronounce what is the meaning and sense of the holy Ghost concerning the abstruse mysteries and articles of Christiā Religiō Thus it is brought to passe that our English Sectaries by their translating of the Bible in some places truly but in diuers places most corruptly falsely doe make the Scripture though in it selfe most pure diuine and in contaminate by this their abusing of it to seeme like to the Statua of Nabuchodonasor of which part was gold part siluer and part brasse so cōsisting of more or lesse pretious matter 14. Now here it is to be obserued that what hath heretofore bene deliured of our English translations are chiefly to be vnderstood of such translations whose yeares of Editions are particularly set down or at least which haue bene published before the death of the late Queene Yet that the reader may see that our Aduersaries Doctrine touching the Iudge of Controuersies is nothing furthered but rather much disaduanted by the last translation made set forth lately since the King cam to the crown I haue thought good omitting many other textes of the present Controuersies betweene the Protestants and vs wherin for the most part they iumpe with the former corrupt English translations for the impugning of our Catholike Fayth to set downe the seuerall courses obserued by the translatours therof in some chiefe textes only in the displaying wherof I will somewhat enlarge my selfe 15. First then sometymes though
sense of the holy Ghost in the Scripture is concealed from the Protestant by the Protestant like as the Sunne is hid from the earth by the earth 21. But to proceed a litle further touching this last translation first how can our translations therof assure any man of the truth of their translation since they acknowledge no Originall or any translation of the Bible out of which they did make their translation for pure vncorrupt Secondly admit for the tyme that this translation is perfect according to the true Originalls yet seing it differeth in diuers controuersiall textes and passages from all former English translations it therfore from hence followeth that till now we here in England neuer enioyed the true and vncorrupted Scripture in English and consequently that till these dayes the Scripture in English could not be iustly vrged to determine and iudge Controuersies in fayth But a true and perfect iudge is ready not at one tyme only but at all tymes seasons to performe the function of true Iudicature That supposing the Scripture as Iudge yet the Letter therof is more cleare and perspicuous for the Catholikes then for the Protestantes CHAP. VIII NOW after we haue proued the incompetency of the Scriptures for resoluing all doubts of fayth and this from the disagrements of our Aduersaries eyther in approuing or discanoning such or such parcells of the Bible as also from the confessed corruptions and falsifications as well of the Originalls as translations euen of those books which are ioyntly acknowledged by them for Gods vndoubted word for as they do grant that others corrupted the fountaines so it is most euident that among others themselues haue impoysoned the streames It wil much cōduce to our designed proiect if we cōtinue our dreame for the tyme with our Aduersaries that the Scripture is solely and finally to decyde all Controuersies since supposing this principle as true we shall notwithstanding be able to proue that the passages of Scripture euen of such parts as are confessed by our Aduersaries to be authenticall and vncorrupted which the Catholikes do alledge in defence of their faith are more cleare and perspicuous for the proofe of their Doctrine then any counter textes are which our Aduersaries do produce out of the sayd Scripture to impugne the same in regard of which difference a Catholike may commiserate a Protestant in the phrase of Tertullian to Marcion Misereor tui Christus enim Iesu in Euangelio tuo meus est The reason hereof is double first because the Catholikes do ordinarily insist in the literall and immediate sense of the wordes which sense is euer more naturall and obuious then any figuratiue acception of them can be wheras our Aduersaries in answer therto as also in alledging other textes are forced to interprete the sayd places eyther figuratiuely or at least not in that vsual immediate sense which the words do import Which māner of literally expounding the Scripture is warranted by the authority of all learned diuines who do ioyntly teach that we neuer ought to depart frō the proper sēse of words except we be driuē therto either by some other manifest place of Scripture or by some vndoubled article of our fayth impugning the literal sēse thereof or lastly by the vsuall explication of the whole Church 2. The second reason of the greater perspicuity in our proofes then in those of our Aduersaries is this in that most of the textes of Scripture for I do not say all which we alledge do fall directly and as it were in a straight lyne vpon the question controuerted so as after the sense and meaning of the wordes is once acknowledged they irrefragably and directly proue that for which they were vrged wheras our Aduersaries testimonies do not for the most part touch immediatly and as I may tearme it primariously the poynt in question but only by way of a secondary collection or illatiō which illations being often inconsequent and at the most but probable and not necessary it followeth that though we should grant to them their owne expositions of such textes yet do they but proue the thing questioned by a second hād I meane only by probable and coniecturall inferences And this oftentymes after their illation is granted doth not light vpon the hart of the question it selfe but only vpon the flanck or skirtes of the same I meane vpon the manner or some other circumstance therof which being not defined may be holden seuerall wayes as probable by the Catholikes But now for iustifying what I haue here set downe let vs looke into some chiefe texts vrged by vs and our Aduersaries concerning some principall Cōtrouersies for to go through all were ouer laboursome where I doubt not but we shall fynd in ech of them at least one or the two former disparities betwene vs and our Aduersaries in alledging the same 3. And first touching Peters Primacy the Catholikes do alledge in proofe therof those words of Christ to him out of S. Matthew (a) cap. 16. Thou art Peter and vpon this rock will I build my Church and the gates of hell shall not preuaile against it And I will giue to thee the keyes of heauen c. Which wordes being taken literally and plainly as the Catholikes doe expound them do directly proue this Controuersy seing they fall perpendicularly vpon the conclusion of the question it selfe for to say that Peter is the rock of the Church is al one in sense as to say the head of the Church And therfore our Aduersaries to auoyde this pressing authority are forced to answere that by the word Rock is vnderstood figuratiuely Christ according to Caluin (b) lib. 4. Instit c. 6. §. 6. or euery one of the faithfull with Erasmus (c) Erasm in hunc locum or the confession of our Fayth with Luther (d) lib. do Potestate Papae So distracted they are among themselues in answearing therto 4. But let vs view what places our Aduersaries do alledge to countermand Peters supreme authority First because our Sauiour sayd to Peter as it is recorded in the sayd Chapter of S. Matthew Go after me Satan thou art a scandall vnto me c. As also in that S. Paul (e) Galat. cap. 2. sayth of himselfe that he resisted Peter in the face Neyther which places we see do directly touch Peters authority but only by way of weake inferences and such as are not as much as probable seing that Peter was not then the head of the Church when those words were sayd to him by Christ and concerning this other we grant that the inferiour may and ought to withstand his superiour for the truths sake so that he doth it with due respect and regard 5. To conuince that Paradox that the Pope is Antichrist the Catholikes doe vrge the continuance of Antichrists reigne set down in the Scripture diuersly both by yeares (f) Apoe 12. monethes (g) Ibidem c. 11. 13. and dayes
We account a man to be iustifyed by fayth without the workes of the law Where besides that the very text it selfe doth expresly speake of the workes of the law which kind of workes no Catholike doth teach to iustify S. Austin (r) l. de gratia liber arbit c. 17. doth euen in the same sense expound this place saying thus Homines non intelligenâ—es c. Men not vnderstanding what the Apostle heere sayth did thinke that he sayd fayth would suffice a man though he liued euilly and had no workes which God forbid that a Vessell of Election should so thinke who in a certaine place after he had sayd In Christ Iesus neyther Circumcision nor prepuce auaileth any whit straight added but Faith which worketh by loue Thus S. Austin In like sort they vrge another saying of the sayd Apostle vz. Si Abraham (s) Rom. 4. ex operibus c. If Abraham be iustifyed by workes he hath glory but not with God As also that other Gratia estis saluati c. By (t) Ephes â— grace you are saued through faith c. and not of works In both which places are vnderstood workes done by the force of nature before our vocation and calling in Christ as appeareth out of S. Austin (u) Supra praefat in psal â—1 and S. Ierome (x) Eâ—ist ad â—thesiphontem expounding the sayd places See also Austin expounding the former and other such like places in l. de praedest Sanct. c. 7. epist. 105. ad Sixtum l. de hono perseuerenâ—iae c. 2. 10. Against the merit of good workes they alledge diuers places which may seeme to intimate that God doth crowne men only in mercy and consequently not by force of their owne workes as where it is sayd Beati misericordes quia c. Blessed are they which be mercifull for they shall obtaine mercy which place both S. Austin (z) Epist 105. l. de correp gratia cap. 13. and S. Gregory (a) In psal 7. paenitential expound thus to wit that blessednes and eternall felicity is attributed to mercy not because there is not a true reward of merit but because the merit it selfe is giuen to man by the mercy of God For a man cannot do any meritorious worke before he be iustified but he is iustified by the grace mercy of God 11. They also vrge that place aboue mentioned of S. Luke Cùm feceritis haec omnia c. When you haue done all these thinges which are commanded you say we are vnprofitable seruants for we haue but done what we ought to haue done which text may seeme to make against the merit of workes and against workes of supererogation yet in the Fathers iudgments it nothing impugneth the same who though they do giue seuerall expositions thereof yet not any one of theÌ„ maketh against the Catholike Doctrine in this point S. Chrysostome (c) Hom. in illud Illatum est cor Oziae sayth that our Sauiour did not meane that we were vnprofitable seruants but that we should so say and thinke of our selues therby to humble our selues least a selfeliking pride might corrupt our good works S. Austin (d) Serm. â— de verbis Domini sayth that we may be called vnprofitable seruants because when we haue kept all Gods commandements we haue done nothing but what we ought to haue done and therfore in rigour and iustice we can expect no reward but only from the liberall promise and bargaine of God with vs. 12. S. Ambrose (e) l. 8. in Lucam expoundeth the former wordes in this sense to wit that we should acknowledge how weake and imperfect we are of our selues to do any good worke and that we are made profitable seruants therto only by the assistance and grace of God Now no one of these expositions as I sayd before doth agree with our Aduersaries exposition of the sayd place or preiudice the Doctrine of merit 13. Against actuall and inherent Iustice they vsually prostitute that saying of Isay (f) cap. 64. Facti sumus immundi omnes nos tanquam pannus menstruatae omnes iustitiae nostrae that is We are all made vncleane and all our iustice is like vnto the cloath of a menstruous woman Out of which words they endeauour to proue all our actions to be bad and sinfull wheras it is certaine that the Prophet did speake these wordes not in the person of himselfe or of the iust but only of the wicked Iewes by reason of whose sinnes both their Citty and the people were to be deliuered into the hands of the King of Babylon And this appeareth out of the word which a little before he had spoken vz. Ecce iratus es peccauimus behould thou art angry because we haue sinned And thus we fynd this place expounded by Cyril (g) In huÌ„c locum The truth of which expositioÌ„ appeareth more clearly out of the words following the former textes vz. Non est qui inuocet nomen tuum There is not any which calleth vpon thy name which saying must haue reference only to the wicked and not to the iust 14. To the sayd end they obiect Dauid saying Non intres (h) c. 142. in iudicium cum seruo tuo c. do not enter into iudgment with thy seruant because no liuing creature shal be iustifyed in thy sight Of which place the Fathers do deliuer seueral expositions but all different from our Aduersaries meaning intention S. Ierome (i) In hunc psalm Hilary (k) Ibidem Arnobius (l) Ibidem do say that the meaning of Dauid was that man cannot besayd to be iustifyed if he be compared with the purity and sublimity of the iustice of God in respect wherof the iustice not only of men but euen of Angells may be accounted to be but Iniustice and impurity Lastly S. Gregory (m) In coÌ„ment huius psalm as also S. Austin (n) l de perfect iustitiae do referre the sayd wordes of Dauid to veniall sinnes without committing of which our life cannot be passed ouer 15. Concerning Euangelicall Counsels of which our Aduersaries are professed enemies they therfore doe alledge those sayings (o) Math. 22. Marc. 12. Luc. 10. where we are commanded to loue God with all our forcâ— strength and will as is aboue rehearsed wheras indeed those words are put downe only for greater efficacy vnderstanding therby that we are to loue God sincerly truly and aboue all other thinges thus doth S. Ierome (p) In coÌ„ment ad c. 22. Math. Chrysostome (q) Chrysostom ibid. and Ambrose (r) ad c. 10. Luc. expound this place They also obiect that saying of Christ where he (s) Luc. 14. teacheth That except a man renounceth all the things he possesseth he cannot be Christ his disciple concluding froÌ„ thence that there are no Euangelicall Counsells which place notwithstanding S. Austin (t) Epist 5.
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.