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A66581 Protestancy condemned by the expresse verdict and sentence of Protestants Knott, Edward, 1582-1656. 1654 (1654) Wing W2930; ESTC R38670 467,029 522

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universally forbids the reading of Scripture to all sorts of persons 30. The new Translation which King James caused to be made was over-seen corrected and altered by the Archbishop Abbats and Smith of Glocester as Sir Henry Savill told Mr. Richard Montague afterward Bishop of Chichester and then of Norwich For Mr. Montague wondring that Sir Henry to whose care was committed the translating of S. Peters Epistles would pervert the sense of the Apostle 1 Pet. 3.18 19. about Christs descent into Hell reading it Quickned by the Spirit by which also he went and Preached unto the Spirits in prison c. When the Greek is Quickned or alive in his Spirit or Soul in which Spirit or Soul he comming Preached to them also that were in Prison And it is to be observed that this last Translation of the v. 18. is not only against Catholicks but also against former Translations of Protestants which says not quickned by the Spirit but quickned in the Spirit Sir Henry I say being thus questioned answered as above that the forenamed Bishops corrupted and altered the said Translation made by K. James his order whereby it appears of how small authority or accompt it ought to be Again in this same Translation they have translated Gal. 5.17 the flesh lusteth against the Spirit so that ye cannot do the things yea would whereas the Greek and Latine is yea do not de facto the things ye would 31. Not unlike to the said salsification of Zuinglius concerning the Eucharist is that of Protestant English Bibles touching the same Sacrament to proove their Heresie that there is a Divine precept for all persons to receive both kinds saying 1 Cor. 11. v. 27. Whosoever shall eat this Bread and drink this Cup of the Lord unworthily c. Whereas in the Greek it is Whosoever shall eat this Bread or drink this Chalice c. which disjunctive or cannot infer the necessity of both kinds as the Conjunctive and might seem to do and for which end they falsify this Text strangely standing for both species of Bread and Wine while indeed they deprive men of the reall substance of our Saviours Body and Bloud for both species by bringing all to a meer sign or some phantastical presence by Faith or some such imaginary way 32. What I am now to say though it may seem to deserve only laughter yet it shews in good earnest the inconvenience of translating the holy Scripture into vulgar languages with a promiscuous freedom of all sorts of persons to read them Thus then Gen. 3. v. 7. Divers Protestant English Bibles say thus They Adam and Eve sewed fig-tree leaves together and made themselves Breeches How ridiculously doth this sound to an English ear that the woman should were Breeches And yet this is the Translation of the Bible Printed at London by the Deputies of Christopher Barker Printer to the Queens most excellent Majesty Anno 1593. Cum Privilegio And Anno 1596. by the same Printer of which I have two Copies it is translated in the same manner As also Anno 1586. [q] Printed by the same Printer and likewise Anno 1602. by Robert Barker Printer to the Queen All which Editions I have at hand ready to be exhibited If I did take pleasure to jeast in serious matters I could say That a Protestant whom I could name being much troubled with this Translation a Catholick from whose mouth I received this story bid the Protestant be not troubled at those Editions seeing they were published under Queen Elizabeth who being held by English Protestants for Head of their Church no wonder it was that under a Woman-Head women did were the Breeches which conceipt though it did not much comfort that Protestant yet we may in good earnest by this occasion detest those parasites and flattering Ministers who were not ashamed to make any temporal Prince meerly in vertue of his temporal power Head of Gods Church and of all Clergy-men even in spiritual matters and we are to adore Gods just judgements in permitting the temporizing Protestant Clergy of England to be degraded by Temporal Power in just punishment of their absurd Heresie that temporal Princes are upon earth Supreme Heads of Gods Church neither ought we to wonder that they come to suffer in their temporal power who would needs against all reason and principles of Christian Religion usurp that Supreme spiritual Authority which by our Saviour Christ was granted only to St. Peter and his Successors Where I cannot omit what one of the most learned among the Protestant English Bishops we discoursing of the Universal Wars of these times said and he spoke a certain and evident truth that these Wars and troubles of Christendome began upon the year 1517. when Luther first revolted from the obedience of all Churches before his time 33. But why do I specifie some few particular mis-translations of the Protestant Bibles seeing they themselves do mutually reprove impugn and condemn their own translations As appears out of Brereley tract 1. sect 10. subdivis 4. joyned with tract 2 cap. 2. sect 10. subdivis 2. To omit saith he particulars whose recital would be infinit and to touch this point but generally only the Translation of the New Testament by Luther is condemned by Andreas Osiander Keckermannus and Zuinglius who saith hereof to Luther thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures how much are we ashamed of thee who hitherto esteemed thee beyond all measure and now prove thee to be such a man And in like manner doth Luther reject the Translation of the Zuinglians tearming them in matter of Divinity fools Asses Antichrists Deceivers and of Asse-like understanding Insomuch that when Proscheverus the Zuinglian Printer of Zurick sent him a Bible translated by the Divines there Luther would not receive the same but sending it back rejected it as the Protestant Writers Hospinianus Lavatherus witness The Translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the holy Ghost The Translation of Castalio is condemned by Beza as being [r] Beza resp ad def respon Castal sacrilegious wicked and Ethnical As concerning Calvins Translation that learned Protestant Writer Carolus Molinaeus saith thereof [s] Moli in sua transl Testa Novi part 12. fol. 110. Calvin in his Harmony maketh the Text of the Gospel to leap up and down he useth violence to the Letter of the Gospel and besides this addeth to the Text. As touching Beza's Translation to omit the dislike had thereof by Seluecerus the German Protestant of the University of Jena the foresaid Molinaeus saith of him [t] Molin in Testa part 20.30 c. de facto mutat textum he actually changeth the text and giveth further sundry instances of his corruptions as also [u]
D. Field cited in the text And in his said Treatise of the Church l. 2. c. 9. pag. 58. ante med he affirmeth of the contradictory opinions for which saith he some were named Thomists other Scotists that they consisted to use his own words in the controversies of religion not yet determined by consent of the vniversal Church defined Now if these Protestants speak thus of our B●essed Ladies immunity from Original sin much more will they hold that it is no damnable error if it were an error as it is indeed a most certain Catholick truth and so still we are safe for matter of Doctrine But here Chillingworth doth much forget himself not to consider that He his brethren the Socinians and some other Protestants deny all Original Sin and consequently that our B. Lady neither was or could be conceived therein So farr is this doctrine from being an errour or heresie in the grounds of these men 100. Thirteenthly He exemplifies the necessity of Auricular Confession But we have shewed that some learned Protestants hold the necessity of Confession and confess that the Fathers taught the necessity of confessing even thoughts Yea Chemnitius than whom no Protestant was ever more famous 2. part Exam. pag. 960. teacheth perfect sorrow or contrition not to be sufficient without Absolution as also I am informed by persons of worth and credit that Dr. Jeremie Tailor is so much for the necessity of Confession and Absolution that he teaches Contrition without Absolution not to be sufficient for remission of sins which he indeavours to prove in a Book written purposly to that end though for ought I understand it is not printed as yet And M. Spar a Cambridge Man printed a Sermon to prove the necessity of Confession as also in this third Consideration n. 82. fine we have heard Dr. Andrews prove the same out of St. Austine 101. Fourteenthly He allegeth the necessity of the Priests intention to obtain benefit by any of the Sacraments But this as we have seen out of Brereley in this third Consideration n. 49. is taught also by learned Protestants and the thing of it self is so reasonable that no man can deny it who understands the termes 102. Fifteenthly He ends his enumeration with these words And lastly for this very doctrine of licentiousness That though a man live and dye without the practise of Christian vertues and with the habit of many damnable sins immortifyed yet if he in the last moment of life have any sorrow for his sins and joyn Confession with it certainly he shall be saved In this accusation are involved three points or propositions First that Attrition with Absolution is not sufficient for the abolition of sin Secondly that true Repentance requires the extirpation and mortification of all vicious habits Thirdly that we teach any sorrow with Absolution to be sufficient for pardon of sins For the first we appose M. Chillingworth to himself who pag. 32. n. 4. saith God hath no where declared himself but that wheresoever he will accept of that Repentance which you are pleased to call Contrition he will accept of that which you call Attrition For though he like best the bright Flaming holocaust of Love yet he rejects not he quenches not the s●oaking flax of that repentance if it be true and effectual which proceeds from hope and fear which is more than we grant who teach only that not Attrition alone but with Absolution is sufficient The second is for ought I know against the common Tenet of Protestants and all Christians who believe that a sinner may be saved at the hour of his death if he have true contrition for his sins past with a firm purpose to amend for time to come though at that instant he cannot extirpate all vicious habits which as M. Chillingworth pag. 391. n. 8. confesses being a work of difficulty and time cannot be performed in an instant So that a poor sinner though he be never so contrite for his sins must despair of remission and salvation The third point that we believe any sorrow with Absolution to be sufficient for pardon of sins is a meer calumny as will appear to any that reads the sacred Councill of Trent declaring what sorrow is required to obtain pardon of our sins or Catholick divines writing on this subject For if the sorrow be conceived upon any Reason meerly of temporall Hope or Fear we teach that it is no wise sufficient to make men capable of Absolution or forgiveness of sins but it must proceed from some motive known by supernatural Faith for example the fear of Hell or desire of Heaven Secondly it cannot be produced by the natural forces of men or Angells as being the gift of God and requiring the special motion inspiration and grace of the holy Ghost and contrarily all the wit pains and industrie of all men that have been are or shall be yea or are possible to be created cannot arrive to it by all the natural forces of them all though they were assisted by the help of all Angels created or creable or of all other natural Creatures contained in the Omnipotency of Almightly God Thirdly Such sorrow must extend it self to all deadly sins in order to which it is to be so effectual that it must exclude all affection to them and the Penitent must be resolved rather to undergoe a thousand deaths than once consent to the least mortal sin And therefore Fourthly He must resolve to avoid for time to come all proximas occasiones or imminent danger of falling into any one mortal sin As also if he have injured any man by taking away his good name or goods or limb or life he must effectually and speedily procure to give satisfaction or make restitution according as the case shall require Yea and sometime if it be justly feared that dealy will cause a failing in his purpose Absolution may prudently or must be deferred till he hath actually satisfied all obligation the neglect whereof would prove a deadly sin And in a word that sorrow which we call Attrition differs from Contrition in the motive only because Contrition is conceived for sin as it is against the infinite goodness of God Attrition as it is repugnant to our e●ernal salvation and therefore Contrition is an act of the Theological Vertue of Charity Attrition of the Theological Vertue of Hope which as it moves us to desire and hope everlasting happiness so doth it incite us to fear the loss thereof and out of that holy fear not to fear any other temporal loss with the prejudice of our Souls according to those words of our blessed Saviour doe you not fear those who kill the body but cannot kill the soul but rather fear him who can punish with Hell fire both the body and soul Which words declare that as I said a natural fear meerly of temporal losse though it be even of our life is not a sufficient disposition for pardon of sins as is