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<DATE>10-23-14</DATE>
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<NAME>John Latta</NAME>
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<P>A BRIEFE DISCOVERIE OF THE <HI>CRAFTE &amp; POLLICIE</HI> Which Prote&s;tant Mini|&s;ters v&s;e in &s;educing theire Followers <HI>By Preaching and Publi&s;hing theire owne words for the word of God.</HI></P>
<P>WRITTEN By IOHN HVNT a Romaine Catholique, in defence of the true GOSPELL OR WORD OF GOD.</P>
<Q><P>For we are not as very many Adulterating the word of God, but of &s;incerity and as of God, before God, in Christ we &s;peake.</P>
<BIBL>2. Cor. 2. 17.</BIBL></Q>
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<P>Printed with Permi&s;sion of Superiours M. DC. XXI.</P>
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<DIV1 TYPE="treatise">
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<HEAD>A Di&s;couerie OF THE CRAFTE and POLLICIE <HI>VVHICH</HI> Prote&s;tant Mini&s;ters v&s;e in &s;educing theire Followers: <HI>By Preaching and Publi&s;hing their owne wordes for the word of God.</HI></HEAD>
<P>_THE greate&s;t Crafte and chiefe&s;t Pollicie which the Prote&s;tant Mi|ni&s;ters v&s;e, in &s;educing theire Fol|lowers, is the Preaching and Pu|bli&s;hing theire owne words, for the word of God, and that in as many places of Scripture, and pointes of Religion as they differ from vs Catholikes For the vnder&s;tan|ding wherof, it is nece&s;&s;arie to ob&s;erue, that materiall written words, and materiall articu|late voyces, are <HI>like</HI> &s;oft wax: and the &s;en&s;es and &s;ignifications are <HI>like</HI> vnto different &s;ort of Seales: As vpon &s;oft wax, you may imprint diuer&s;e kinds of Seales, one after another: and
<PB N="4" REF="3"> all put out the impre&s;&s;ion one of the other: So to the &s;ame materiall words, or voyces, you may giue a hundred &s;en&s;es, and all of them di&s;troy one another, as is manife&s;t by experi|ence: &s;eing Catholickes, Prote&s;tants, Puritans, and Pagans, all pronounce, and write a like this materiall laten word EPISCOPVS, yet giuing it different &s;en&s;es, make it a Catholicke word, a Prote&s;tant word, a Puritan word, or a Pagan word: Wher-vpon our Lord and Sa|uiour IESVS CHRIST, de&s;cending from Heauen, to fullfill the promi&s;es, and to teache all Nations the Go&s;pell, Word, and Will of <NOTE PLACE="marg">I&s;a: 54. Ioh: 6. 45.</NOTE> God the Father in Heauen, did not write ma|teriall Caracters, or &s;peake materiall voices, differing from the materiall Caracters, or voi|ces v&s;ed by the Iewes, and Gentiles vpon earth, vnles it weare very few: but changed the &s;igni|fications of theire materiall Caracters, and voi|ces into diuine &s;en&s;es, as EPISCOPVS, a Ca|tholicke Chri&s;tian Bi&s;hop: and &s;o without al|tering the materiall Caracters, or voices v&s;ed among&s;t the Gentiles, he planted by him&s;elfe his Apo&s;tles, and Di&s;ciples, the Go&s;pell, or word of God in all Nations: there to remaine vntill the end of the world according to the <NOTE PLACE="marg">Gen: 22. Gen: 26. Gen: 28. Matt: 5. 18.</NOTE> promi&s;es: in &s;uch &s;orte as noe man could become an Hereticke, or Prote&s;tant, to preach Here&s;y, and make a Schi&s;me in the Church, but he &s;hould be forced to change the Diuine common &s;en&s;e of Chri&s;tian materiall words v&s;ed ouer the world, into priuate, or prophane: as EPI|SCOPVS an ouer&s;eer (in which &s;en&s;e CICE|RO
<PB N="5" REF="3"> a Gentile v&s;eth it in his 7. booke of Epi|&s;tles <HI>ad Atticum)</HI> and then preach or publi&s;h it for the true word of God, therby to corrupte the vnder&s;tandings of his credulous Auditors, and make them become &s;o blind, that he may leade them to beleeue for Articles of their Faith, euen what he plea&s;eth, as if he weare their God vpon earth: which diuer&s;e ambiti|ous men perceauing, de&s;irous to make them|&s;elues like Gods vpon earth, and to haue their words imbraced, and e&s;teemed as the word of God, or Bible: they take the materiall word, or Bible, and giue it a priuate &s;en&s;e of their owne Coyninge, either by marginall notes, ex|po&s;itions, or &s;ermons vpon it, or el&s;e by chan|ging the materiall Eccle&s;ia&s;ticall word it &s;elf into another materiall word of another &s;en&s;e, and that done, then diuulge it abroade among&s;t boyes and girles, men, and women of all &s;or|tes: and per&s;wade them that it is the true word of God: and they beleeuing it to be &s;o, doe imbrace the words of the&s;e ambitious men, for the word of God, and fall into Spirituall Idolatrie, and Here&s;y; many times without perceauing that they doe ami&s;&s;e. Soe <HI>Luther</HI> de|&s;irous to haue his words to be beleeued, and e&s;teemed as the words of God changed the Common Chri&s;tian &s;en&s;e of the&s;e words, <HI>This is my Body,</HI> into this priuate &s;en&s;e of Con&s;ub&s;tan|tiation, or reall being of both the body and bread in the Sacrament, and others imbracing them with this priuate &s;en&s;e as the word of God: he became Author of their Faith, and
<PB N="6" REF="4"> as it were their God vpon earth: which <HI>Zuinglius</HI> perceauing, de&s;irous to haue his word, to be e&s;tee|med, as the words of God, to the&s;e materiall words of God, <HI>this is my body,</HI> he put his priuate &s;e&s;e: This is a &s;igne of my body: or this doth &s;ignify my body: and finding many who would with this &s;en&s;e accept the&s;e wordes for the word of God, he became the Father and author of the <HI>Zu|inglians,</HI> and of the Communion now v&s;ed in <HI>England.</HI></P>
<P>Others &s;eing that <HI>Luther</HI> and <HI>Zuinglius,</HI> had gotten by this Pollicie, &s;o much creditt, and fame among&s;t men, as that they were e&s;teemed Apo&s;tles immediatly &s;ent from GOD, to re|forme the Chri&s;tian world, and publi&s;h the light of the Go&s;pell, which for many hun|dred yeares had laine hidden in darkne&s;&s;e, they al&s;o put in practi&s;e this Pollicie, and gaue priuate &s;en&s;es to the materiall word of GOD, and then publi&s;hed it for the Go&s;pell, and &s;o began all the other &s;ects, and here&s;ies in <HI>Ger|manie, France, England, Polonie, Hungarie,</HI> and <HI>Flaunders,</HI> as <HI>Elizabethians, Caluini&s;ts, Arians, Ana|bapti&s;ts, Arminians, Gomari&s;ts &amp;c.</HI> The word being his, who&s;e &s;en&s;e, or &s;ignification it hath, and they giuing their owne priuate &s;en&s;es vnto the materiall word of God: made it theire owne priuate word: and then preaching, and publi|&s;hing it for the word of GOD: they became authors of theire Sects, and as it weare the God of theire Followers.</P>
<P>By this Pollicie King HENRY the eight, obtained to be e&s;teemed of the common vul|gar
<PB N="7" REF="4"> people Supreame head of the Church; for wheras the word of God is: <HI>Be &s;ubiect to euery humane creature for God, whether it be to the King</HI> <NOTE PLACE="marg">1. Pet: 2. 13.</NOTE> <HI>as excelling:</HI> in the latter end of his raigne, &amp; during the raigne of King EDVVARD the &s;ixth the only tran&s;lation of the Engli&s;h Bible was, <HI>Submit your &s;elues vnto all manner ordinaunce of man, whether it be vnto the King as vnto the chiefe Head:</HI> And &s;o by changing the co~mon Chri&s;tian &s;en&s;e of the&s;e words, and the proper materiall Caracter, he ea&s;ily brought all them who be|leeued tho&s;e Bibles to be the word of God, to acknowledge him chiefe head of the Church (as hauing a manife&s;t place, or text of Scrip|ture for it) and to confe&s;&s;e that they ought to &s;ubmit them&s;elues, vnto him in all man|ner of ordinances whervpon he did euen what hee lifted, both in Spirituall and Temporall matters: putting to death men of all &s;orts &amp; &s;ects, taking the Lands, and goods of the Church, into his owne handes: and brought the King|dome to that pa&s;&s;e, that he might di&s;po&s;e of it to whom he would by will or Te&s;tament: and &s;o by Te&s;tament gaue the Kingdome, vn|to the heires of his yonger &s;i&s;ter: and exclu|ded the elder; contrarie to the fundamentall Lawes and right of the Kingdome.</P>
<P>In Queene ELIZABETHS time becau&s;e as CAMDEN writeth in her life, &s;he would not be called head of the Church, but <HI>Suprea|me</HI> <NOTE PLACE="marg">Bible 1577. Bible 1579.</NOTE> <HI>Gouernour</HI> the text was altered thus: <HI>To the King as hauing preheminence,</HI> And <HI>to the King as Su|perior.</HI> The late Bibles of 1612 &amp; 1618 haue <HI>To
<PB N="8" REF="5"> the King as Supreame,</HI> leauing it in their choi&s;e, to make the addition as they plea&s;e. By this Pollicie the Puritane Mini&s;ters haue put downe Catholicke Prie&s;ts, and the Sacrifice of the Al|ter, and haue e&s;tabli&s;hed theire gouerment by elders for cha~ging this materiall word of God <HI>(Prie&s;t)</HI> togeather with the &s;en&s;e it receaued from God, into their priuate of <HI>(Elder)</HI> all tho&s;e who receaued theire Bibles for the word of God: could not doubt, but that God had in|&s;tituted <HI>Puritane Elders</HI> to gouerne his Church, and not <HI>Catholicke Prie&s;ts,</HI> they finding <HI>Elders</HI> e|uery where ordained in the Scriptures: But <HI>Priests</HI> &s;carcelie &s;poken of vnle&s;&s;e it be in di&s;|grace, as <HI>Baalles Priests,</HI> or Prie&s;ts of the old Law, in the new Te&s;tament they &s;hould commonlie find <HI>Elder</HI> thru&s;t into the place of <HI>Prie&s;t, As Acts 13. 23. Acts 15. 2. Acts 15. 4. Acts 15. 16. Acts 15. 22. Acts 16. 4. Titus 1. 5. in the 1. of Timoth. 1. 17. the 1. Timoth.</HI> 5. 19 S. <HI>Iames</HI> 5. 14. and that not only in the Bibles printed in Queene <HI>Elizabeths</HI> time: but al&s;o in the Bibles printed by <HI>Robert</HI> <NOTE PLACE="marg">Bib: 1612. Bib: 1518.</NOTE> <HI>Barker,</HI> and <HI>Bonham Nortan,</HI> and <HI>Iohn Bill.</HI> In &s;uch &s;ort, as the&s;e late Bibles, make <HI>S. Paul</HI> &s;ay to <HI>Titus, I le&s;t thee in Creete that thou shouldest ordaine Elders:</HI> and <HI>S. Luke</HI> to &s;ay, <HI>Paul</HI> and <HI>Barnabas</HI> <NOTE PLACE="marg">Tit: 1. 5. Act:</NOTE> <HI>ordained Elders in euery Church,</HI> or as the Bible of 1562 hath <HI>in euery Congregation,</HI> and by this crafte &s;imple people, who read the&s;e Bibles for the word of God (without perceauing what they doe) become <HI>Puritanes,</HI> and not only hate the Catholicke Church, and Catholicke Prie&s;ts, becau&s;e they find no &s;uch thing in their Scri|ptures,
<PB N="9" REF="5"> as the ordaining of <HI>Priests:</HI> But al&s;o e|&s;teeme the common Engli&s;h Church, and Re|ligion, which is e&s;tabli&s;hed by Parlament, to to be a Prophane Church, and impure Reli|gion: Becau&s;e it hath no Elders ordained in it, according to the words of theire &s;uppo&s;ed Bi|bles.</P>
<P>By this Pollicie, Prote&s;tant Mini&s;ters haue made the common people beleeue, that holy Order is no Sacrament, &s;aying for, <HI>Neglect not the grace</HI> (Timothie) <HI>which is giuen thee by Prophe|cie,</HI> <NOTE PLACE="marg">Tim: 4 14. Bib: 1612. Bib: 1618. 2. Tim. 1. 16.</NOTE> <HI>with impo&s;ition of the hands of the Priesthood: Di&s;pi&s;e not the guifte: and neglect not the guifte.</HI> A|gaine for, I <HI>admonish thee</HI> (Timothie) <HI>that thou re&s;u&s;citate the grace of God which is in thee, by the impo&s;ition of my hands:</HI> The latter BIBLE haue: I <HI>put thee in remembrance that thou &s;tirre vp the guift:</HI> <NOTE PLACE="marg">Bib: 1612. Bib: 1618.</NOTE> and &s;oe both by changing the matter, and &s;en&s;e of this word <HI>Grace,</HI> into <HI>Guift:</HI> they ea|&s;ily bring the common people to beleeue, that Holy <HI>Order</HI> is noe Sacrament, conferring grace: but only a Guift, as the guift of a Benefice, or pen&s;ion, which is a&s;&s;igned by the laieng on of the hands of the Elders: and &s;o in like man|ner, for <HI>impo&s;ition of handes of the Prie&s;thood:</HI> they &s;ay in theire Bibles of 1577 and 1579 <HI>laieng on the hands of the Eldership.</HI></P>
<P>And by this tricke of Pollicie they haue brought the common people to beleeue that all Chri&s;tian Catholicks are Idolaters, &s;aing: <NOTE PLACE="marg">Bib: 1562. 2. Cor. 6. 16.</NOTE> <HI>How agreeth the Temple of God with images:</HI> for a|greeth the Temple of God with Idolls. And for <HI>VVorshiper of Idolls:</HI> they put Wor&s;hiper of I|mages. <NOTE PLACE="marg">1. Cor: 5.</NOTE>
<PB N="10" REF="6"> And Bible 1577 they &s;ay, <HI>Couetou&s;nes is VVoorshiping of images.</HI> And a <HI>Couetous man is a wor|shiper</HI> <NOTE PLACE="marg">Col: 3. 5. Bibles 1609 1612 1618 Exod. 20. 4.</NOTE> <HI>of Images;</HI> for Couetou&s;nes is wor&s;hiping of Idolls; and a Couetous man is a wor&s;hiper of Idolls. And likewi&s;e for <HI>grauen thinge, and moulten thing,</HI> they tran&s;late Image, &s;aing: <HI>Thou shalt make to thee no grauen Image,</HI> and &s;oe make God Almightie contradict him&s;elf, who a lit|tle after commaunded Images to be made, &s;a|ing: <HI>Two Cherubins al&s;o thou shalt make of beaten gold.</HI> Againe: <HI>Make a bra&s;en Serpent,</HI> &s;oe likewi&s;e they <NOTE PLACE="marg">Exod: 25. 18. Num: 21. 8. I&s;a: 30. 22. Bibles 1612. 1614. 1618. O&s;e: 13. 2. Abac: 2. 18. Rom: 11. 4.</NOTE> &s;ay: <HI>Ye shall defile al&s;o the couering of thy grauen Images of &s;iluer, and the ornament of thy moulten I|mages of gold: thou shalt ca&s;t them away as a men|&s;truous cloth, thou shalt &s;ay vnto it get thee hence:</HI> Againe: <HI>They &s;inne more and more, and haue made them moulten Images of their Siluer.</HI> Againe: <HI>VVhat profitteth the grauen Images, that the maker therof hath grauen it, the moulten Images, and a teacher of lies.</HI> And for <HI>Bowed the knee to Baal</HI> they &s;ay, <HI>Bowed the knee to the Image of Baal.</HI> Whervpon tho&s;e who read the&s;e Bibles for the word of God, ea&s;ily beleeue, that God hath forbiden the &s;acred v&s;e of Images; when there is no &s;uch thing: but that Prote&s;tant Mini&s;ters haue &s;et forth their owne words for the word of God, and by the&s;e meanes haue made Scrip|ture <NOTE PLACE="marg">1. <HI>Iohn</HI> 5. The Bible ap|pointed to the v&s;e of the Churches in the Queenes time. <HI>I&s;a:</HI> 31.</NOTE> again&s;t the &s;acred v&s;e of Images, and &s;o belying the Holy GHOST &s;ay: <HI>Babes keepe your &s;elues from Images:</HI> for <HI>Children keepe your &s;elues from Idolls.</HI> And by this crafte, though GOD Almightie &s;ay in the time of the new Te&s;ta|ment, <HI>Man shall ca&s;t out his Idolls of Siluer, and
<PB N="11" REF="6"> Idolls of Gold, and that he will de&s;troy the names of</HI> <NOTE PLACE="marg">Zach: 13.</NOTE> <HI>Idolls out of the earth, &s;o that they shall no more be had in remembrance:</HI> yet the&s;e men would make it, that all the world after the comming of <NOTE PLACE="marg">Bib: 1612. Bib: 1618. Act. 19. 24.</NOTE> our Sauiour, was more giuen to Idolatrie then before. And to make the <HI>Shrines</HI> of Saincts odi|ous, for: <HI>Demetrius a Siluer-&s;mith made &s;iluer Tem|ples of Diana:</HI> they &s;ay: made <HI>&s;iluer Shrines of Di|ana:</HI> <NOTE PLACE="marg">Act. 19. 35.</NOTE> And for: <HI>VVhat man knoweth not the Cittie of the Ephe&s;ians to be a VVorshiper of Great Diana and Iupiters child:</HI> they &s;ay: <HI>Of the great Godde&s;se Diana, and of the Image which fell downe from Iu|peter.</HI></P>
<P>And that which will &s;eeme &s;trange; the ve|ry &s;ame place of Scripture, by which Catho|licke Chri&s;tians doe proue, that Prie&s;ts after Holy <HI>ORDERS</HI> taken taken may not marry: they by this Pollicy haue made a very excel|lent place of Scripture, to proue that Prie&s;ts after order taken may marry: S. <HI>Paul</HI> &s;aying: <NOTE PLACE="marg">1. Cor. 9. 5.</NOTE> <HI>Haue we not power to leade about a woman Si&s;ter, as al&s;o the re&s;t of the Apostles, and al&s;o our Lords Brethren, and Cephas:</HI> By this text we proue that S. <HI>Paul</HI> might not marry: for if he might haue married, he would neuer haue made it a que|&s;tion, whether he might lead about with him a woman a &s;i&s;ter to admini&s;ter nece&s;&s;aries vn|to him, as the re&s;t of the Apo&s;tles had, and our Sauiour v&s;ed: But becau&s;e he might not marry: yet he &s;aieth he might lead about, a woman to liue with him as his &s;i&s;ter, to ad|mini&s;ter nece&s;&s;aries vnto him. And likewi&s;e by this place we proue that S. <HI>Peter</HI> though he
<PB N="12" REF="7"> weare married before his vocation to the <HI>Apo|stelshipe,</HI> yet after he was an <HI>Apo&s;tle,</HI> he liued with his wife, as with his &s;i&s;ter.</P>
<P>Now come Prote&s;tant Mini&s;ters, and not only chang the Catholicke &s;en&s;e of the&s;e words, <HI>a woman &s;i&s;ter,</HI> but al&s;o the materiall words, and put in their Bibles of 1580, and 1589, <HI>a wi&s;e being a Si&s;ter,</HI> and in their Bibles of 1612 &amp; 1618: <HI>a Si&s;ter a wife,</HI> and by this Pollicie, make it an excellent place to proue, that Prie&s;tes after Orders taken may marry: &s;eing S. <HI>Paul</HI> being an Apo&s;tle, had power to marry, and might lead about with him <HI>a wife being a Sister,</HI> or <HI>a &s;ister a wife,</HI> and that S. <HI>Iohn, S. Iames</HI> and <HI>S. Peeter</HI> had wiues, and liued with them as mar|ried men, when there is no &s;uch thing: But that Mini&s;ters haue &s;ett forth theire owne words for the word of God, and &s;o haue de|luded their Followers. And to make it more euident, that Prie&s;ts after Order taken may marry, they corrupt another place of S. <HI>Paul,</HI> and make him &s;ay, for <HI>I be&s;eech thee &s;incere Com|panion</HI> <NOTE PLACE="marg">Phi: 4. 3.</NOTE> <HI>help the&s;e women that laboured with me: I in|treat thee true Yoke-fellow help the&s;e women,</HI> as if <HI>S. Paul</HI> had bene married in deed, and had a <HI>Yoke-fellow,</HI> <NOTE PLACE="marg">Bible 1612. Bible 1618. 1. Cor. 7. 27.</NOTE> or weare as he calleth it <HI>tied to a wife.</HI></P>
<P>And lea&s;t any one out of Ciuill hone&s;tie, &s;hould blu&s;h, to &s;ee Bi&s;hops, Prie&s;ts, and Reli|gious men of all &s;orts, breake their Cloi&s;ters, violate their Faith to God, and neglect theire regular Di&s;cipline of &s;inging Hymnes, and P&s;al|mes, night and day in the Quier, fa&s;ting, and meditating vpon the word of God, to lead a|bout
<PB N="13" REF="7"> <HI>a &s;ister a wife</HI> to fea&s;ts, banquets, come|dies, marketts, faires, and merriments, and be&s;tow the goods of the Church, (which was ordeined to relieue the poore, and &s;uccour the King in his warres) vpon yong wanton wo|men, &amp; children begotten by hereticall whore|dome: for the&s;e words of S. <HI>Paul Marriage ho|norable in all, and the bed vndefiled:</HI> they write, <NOTE PLACE="marg">Heb. 13. 4. Bib. 1612. Bib. 1618.</NOTE> <HI>Marriage is honorable in all:</HI> and &s;oe by adding vnto the word of God, this word <HI>(is)</HI> they haue made Scripture, and word of GOD to proue, that not only all men, and women of what &s;ort &s;oeuer may marry without &s;inne: but al&s;o that it is an honorable thing for them to marry. And by this pollicie they cloake their wickednes: and ea&s;ily defend tho&s;e mar|riages to be honorable, which Catholicke Chri|&s;tians condemne as hereticall whoredome, and whoredome of Diuells. When the Catholike &s;en&s;e of the&s;e words are, as S. Paul &s;aith in an|other place. <HI>That euery man may know to pa&s;&s;e</HI> <NOTE PLACE="marg">1. The&s;. 4. 4.</NOTE> <HI>his ve&s;&s;ell in Sanctification, and honor: and not in the pa&s;sion of lust, as al&s;o the Gentills that know not God.</HI> That the man and wife v&s;e one another ho|norablie, according to the Chri&s;tian intent of marriage: and not bea&s;tly or &s;ilthily according to all kind of lu&s;t, or concupi&s;cence.</P>
<P>And to haue an excu&s;e for theire wreat|chednes: for the&s;e words of God, <HI>All men doe</HI> <NOTE PLACE="marg">Matt: 19. 11. Bib. 1612. Bib. 1618.</NOTE> <HI>not receaue this &s;aing</HI> (that it is not expedient to marrie: or as Prote&s;tants tran&s;late it, it is not good to marry) they &s;ay, <HI>All men cannot receaue this &s;aing:</HI> And &s;o by changing the&s;e materiall
<PB REF="8"> words of God <HI>(doe not)</HI> together with the &s;en&s;e into their owne word <HI>(cannot)</HI> they haue made God Almightie to excu&s;e their hereti|call whoredome, and &s;ay they cannot liue vn|married. Whervpon <HI>Luther</HI> in his &s;ermon of <HI>Matrimonie Tom. 5. VVittemb. pag.</HI> 119. &s;aieth: <HI>As it is not in my power, that I should be no man; Soe it is not in my power, that I shouldbe without a woman,</HI> excu&s;ing his Diueli&s;he Whoredome with the <HI>Nunne Catherine Bore,</HI> in affirming that it was im|po&s;sible for him to liue cha&s;te, belying GOD when the fault was in him&s;elf, for that he would not v&s;e the meanes, which hev&s;ed when he was a Catholicke Chri&s;tian, and liued in his Mona&s;terie: <HI>punishing his hody, with watching, fa&s;ting, and prayer:</HI> though a yong man, yet as he him&s;elf confe&s;&s;eth in his Commentarie v|pon the Epi&s;tle to the <HI>Galathians chap. 1. pag. 35, He kept chastitie, pouertie, and obedience. And what|&s;oeuer</HI> (&s;aith he) <HI>I did, I did it with a &s;ingle hart, of good zeale, and for the glorie of God: fearing grieuou|&s;ly the last day, and de&s;irous to be &s;aued from the bot|tome of my hart:</HI> But after he had ca&s;t of the feare of God, and abandoned fa&s;ting, watching, &amp; praier: to coyne a fal&s;e word of God, and to carry about with him a &s;i&s;ter a wife, then it was no maruaile, though the Diuell &s;oe en|tred into him, that he could not as S. <HI>Paul</HI> &s;aith, <HI>Extinguish the fiery dart of the mo&s;t wicked one,</HI> or <NOTE PLACE="marg">Eph. 6.</NOTE> &s;atisfie his inraged lu&s;t, but by committing he|reticall Whoredome, and Whoredome of Di|uells.</P>
<P>The Diuells, not hauing bodies, cannot com|mitt
<PB N="15" REF="8"> carnall Adulterie, or take carnall delight, or fall into this &s;inne, through frailtie of the Fle&s;h: &s;ince they haue no fle&s;h: but by applau|ding it in their vnder&s;tandings, and by &s;ugge|&s;ting it as lawfull vnto Prie&s;ts, and vowed Religious men, and women, (as Prote&s;tant Mini&s;ters do) they committ by the con&s;ent of their wills hereticall whoredome, or whore|dome of Diuells, whervpon in the beginning of Queen <HI>Elizabeths</HI> raigne, when Apo&s;tata Prie&s;ts became married Prote&s;tant Mini&s;ters, there aro&s;e this prouerb: <HI>She that lieth with a Minister, lieth in the Diuells bed:</HI> becau&s;e Mini&s;ters doe not only committ that fact, out of lu&s;t, or concupi&s;cence of the Fle&s;h, or for procreati|on, as other men generally doe: but al&s;o with an intente to practi&s;e their hereticall opinions, as diuells doe, and &s;o do commit the whore|dome of Diuells.</P>
<P>And I de&s;ire thee deare READER what|&s;oeuer thou art, to con&s;ider, what a disho|nour it is to the mo&s;t cha&s;te &s;onne of God; to haue hereticall whoredome, and whoredome of Diuelles, publickly preached for his Go&s;pell vpon earth. <HI>If for euery idle word that man shall</HI> <NOTE PLACE="marg">Matt. 12. 36.</NOTE> <HI>&s;peake, he shall render an account for it, in the day of Iudgment;</HI> what will become of the&s;e Spirituall of Wickednes (as <HI>S. Paul</HI> calleth them) <HI>Of the&s;e fiery darts,</HI> This adulterous generation? <HI>Fire,</HI> <NOTE PLACE="marg">Eph: 6. 26. P&s;al. 10. Apoc. 14.</NOTE> <HI>and brim&s;tone, and blast of stormes, the portion of their Cup, and the &s;moke of their torments shall a&s;cend for e|uer and euer.</HI></P>
<P>And by this pollicie they bring their Au|ditours,
<PB N="16" REF="9" MS="y"> and all tho&s;e who beleeue their Bibles to be the word of God, to deny Purgatory and firmely to beleeue that they ought not to pray for the dead. The Scriptures making mention of two hells: the one, the hell of the dam|ned, from whence <HI>There is no redemption,</HI> which is al&s;o called the <HI>Lower-hell.</HI> As: <HI>Thou hast deli|uered</HI> <NOTE PLACE="marg">P&s;al. 85. 13. Proub. 15 24.</NOTE> <HI>my &s;oule from the lower-hell.</HI> Againe <HI>The way of life is on high to the prudent, to auoide from Hell beneath.</HI> The other a Hell from whence there is Redemption: wherof the Scripture &s;peaking, &s;ay: <HI>Thou wilt not leaue my &s;oule in Hell:</HI> Againe, <NOTE PLACE="marg">P&s;al. 15. Act. 2 Gen: 37. 35. Gen: 42. 39.</NOTE> <HI>I will goe downe to my &s;onne into Hell.</HI> Againe, <HI>You shall bring my gray head with &s;orrow vnto Hell:</HI> Not that the Patriarcke IACOB ment to be dam|ned: but Heauen not being opened before the A&s;cention of our Sauiour (as he witne&s;&s;eth, <NOTE PLACE="marg">Matt. 3. 2.</NOTE> &s;aying: <HI>The Kingdome of God is at hand)</HI> he ment to go downe into the Hell of Redemption, into which our Sauiour after his pa&s;sion was to enter, and to redeeme the &s;oules there de|teined pri&s;oners, according to the Scriptures, &s;aying: <HI>As Ionas was in the whales belly, three dayes</HI> <NOTE PLACE="marg">Matt. 12. 40.</NOTE> <HI>and three nights, &s;o shall the Sonne of man be in the hart of the earth:</HI> and of his actions there, the Scriptures &s;ay: <HI>He was loo&s;ing the &s;orrowes of Hell:</HI> Againe, <HI>Christ al&s;o died &amp;c. and comming he prea|ched to them al&s;o weare in pri&s;on.</HI> Whervpon <NOTE PLACE="marg">O&s;e: 13. 14. 1. Cor. 15. 54.</NOTE> it is &s;aid in the per&s;on of our Sauiour, <HI>I wilbe thy destruction &ocirc; Hell;</HI> Not that our Sauiour after his pa&s;&s;ion, was to de&s;troy the hell of the dam|ned, or Lower Hell: that all men of what &s;ect, or &s;ort &s;oeuer &s;hould be &s;aued, and none
<PB N="17" REF="9" MS="y"> damned: But that he would redeeme the &s;ou|les in the Hell of Redemption, which we call <HI>Limbus Patrum,</HI> and <HI>Purgatorie:</HI> loo&s;ing theire &s;orrowes, by taking them with him into Heauen. Now come Prote&s;tant Mini&s;ters, and in their Bibles put in place of Hell: <HI>Graue,</HI> and by this meanes ea&s;ily de&s;troy our Catho|licke <NOTE PLACE="marg">Bib. 1612. Bib. 1618.</NOTE> doctrine of Purgatorie, and prayer for the dead, and make no di&s;tinction of places for &s;oules departed out of this life, but Hell; <NOTE PLACE="marg">Gen: 37. 35.</NOTE> or Heauen; and the graue: and &s;o make the Patriarcke <HI>Iacob</HI> &s;ay: <HI>I will goe downe into the graue vnto my Sonne.</HI> As if &s;oules weare buried with <NOTE PLACE="marg">O&s;e: 13 14. 1. Cor. 15 55.</NOTE> the bodies of men in the graue. Againe they &s;ay, <HI>I will ran&s;omme them from the power of the graue:</HI> and <HI>O Graue I wilbe thy de&s;truction.</HI> Againe <HI>O death where is thy &s;ting, o graue where is thy victorie;</HI> In all the&s;e places putting Graue, for Hell, and <NOTE PLACE="marg">Act: 2. P&s;al. 48. 16.</NOTE> &s;o likewi&s;e for, <HI>Loo&s;ing the &s;orrowes of Hell:</HI> they &s;ay hauing loo&s;ed the paines of death. And for, <HI>God will redeeme my &s;oule out of the hand of hell:</HI> they &s;ay, <HI>God will redeeme my Soule from the power</HI> <NOTE PLACE="marg">P&s;al 8<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">. 3. P&s;a. 8<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">. 41.</NOTE> <HI>of the graue:</HI> and for <HI>my life hath aproached to hell,</HI> they &s;ay, <HI>my life draweth nigh vnto the Graue.</HI> And &s;o likewi&s;e &s;ay: <HI>VVhat man liueth, and shall not &s;ee death? shall he deliuer his &s;oule from the hand of the Graue:</HI> So putting graue for hell, as though the &s;oules of men were buried in granes: and by this crafte, they make &s;illy people beleeue, that there is no Purgatorie, or Hell of Redemp|tion after death, but graues, hell of the dam|ned, and Heauen</P>
<P>By this Pollicie they induce theire Fol|lowers
<PB N="18" REF="10"> to Beleeue that the Saincts haue no in|herent Iu&s;tice: but that the be&s;t actions of men, are of theire owne natures mortall &s;innes: and that the Saincts are not truly, and really iu&s;t, but haue Gods iu&s;tice imputed vnto them, on|ly, and &s;o become iu&s;t in the &s;ight of God, not with the iu&s;tice that is within them&s;elues, but with the iu&s;tice of God imputed vnto them, and &s;o put for <HI>Iu&s;t,</HI> righteous, for <HI>Iu&s;tice,</HI> righ|teou&s;nes, for <HI>Iustifications,</HI> ordinances, Heathen words for Chri&s;tian: as though there were no more inherent Iu&s;tice in vertuous Chri&s;tians, then in vitious Pagans, as for example: where the word of <HI>God</HI> is: <HI>They weare both iu&s;t before</HI> <NOTE PLACE="marg">Luc. 1. 5. Bib. 1612. Bib. 1618.</NOTE> <HI>God, walking in all the commaundemements, and Iu|stifications of our Lord.</HI> They &s;ay: <HI>They were hoth righteous before God walking in all the Commaunde|ments, and ordinances.</HI> Againe for <HI>Iu&s;tice of the Law:</HI> <NOTE PLACE="marg">Rom. 2. 26. Rom. 5. 27.</NOTE> they &s;ay <HI>righteou&s;nes of the Law:</HI> Againe for <HI>They which receaue abundance of grace, and of donation, and of Iustice shall raigne in life:</HI> they &s;ay: <HI>Abun|dance of grace, and of the free guift of righteou&s;nes.</HI> Againe, <HI>for as by the offen&s;e of one, vnto all men to</HI> <NOTE PLACE="marg">Rom. 5: 18.</NOTE> <HI>condemnation: So al&s;o by the iustice of one vnto all men to iu&s;tification:</HI> They &s;ay, <HI>By the righteou&s;nes of one the free guift came vpon all men vnto iu&s;tification.</HI> A|gaine for <HI>we might be made the Iu&s;tice of God in him,</HI> <NOTE PLACE="marg">2. Cor. 5. 21.</NOTE> They &s;ay: <HI>VVe might be made the righteou&s;nes of God.</HI> And by this crafte though God Almigh|ty &s;ay in both Te&s;taments, <HI>That he will giue his Lawes in their harts, and in their minds he will &s;u|per&s;cribe</HI> <NOTE PLACE="marg">Heb. 10. 16. Hier. 33. 34. Heb. 8. 8.</NOTE> <HI>them:</HI> Yet they per&s;wade theire Fol|lowers, that it is impo&s;sible, to keepe the law,
<PB N="19" REF="10"> or to be iu&s;t with inherent Iu&s;tice. By this pol|licie they induce their Followers to deny Free-will, &s;aing for; <HI>not all take this word:</HI> All men <NOTE PLACE="marg">Matt: 19. 11.</NOTE> cannot receaue this &s;aing: that it is not expe|dient to marry. Againe, for: <HI>I haue laboured</HI> <NOTE PLACE="marg">1. Cor. 15. 10</NOTE> <HI>more abound<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">ly then all they: yet not, I but the grace of God with me,</HI> they &s;ay the grace of God which was with me. As though the Apo&s;tle did not concurre with the grace of God, but was mo|ued as a thing without life: Againe where the Scripture &s;aith, <HI>As many as receaued him, he gaue them power to be made the &s;onnes of God.</HI> In the <NOTE PLACE="marg">Ioh. 1. 12.</NOTE> margent they put for power right or priui|ledge, as though he did not giue them Free-will, or power indeed to become the &s;onnes of God, but only a right, or priuiledge.</P>
<P>By this Pollicie they haue aboli&s;hed the Sacrament of Pennance, and all penall Sati&s;|faction for Sinne, and made only repentance, without confe&s;sing the fact, or &s;atisfaction for iniuries, to be &s;ufficient for the remi&s;sion of offences: putting almo&s;t euery where, repen|tance in place of pennance, as <HI>Matth. 3. 2 Mar. 3. 8 Luc. 3. 5 Luc. 5 32. Luc. 13. 3. Luc. 24. 47.</HI> <NOTE PLACE="marg">Act. 26. 20.</NOTE> <HI>Act.</HI> 2. 37. And &s;o for, <HI>To the Gentills I did preach that they should do pennance, and turne to God, doing</HI> <NOTE PLACE="marg">Bible 1612. Bible 1618.</NOTE> <HI>workes worthie of pennance,</HI> they &s;ay: <HI>that they should repent and turne to God, and doe workes meete for repentance.</HI> And for <HI>God denounceth vnto men that all euery where doe pennance:</HI> they &s;ay, <HI>Commaun|deth</HI> <NOTE PLACE="marg">Act. 17. 30.</NOTE> <HI>all men euery where to repent.</HI> As though it were &s;ufficient for one that reteineth his neigh|bours goods, or lands, wrongfully: to repent
<PB N="20" REF="11"> only that he had done ami&s;&s;e, without ack|nowledging that he had done wrong, or re|&s;toring the thing vniu&s;tly reteined: And from this wicked crafte of Prote&s;tant Mini&s;ters, as from the fountaine, ari&s;eth this cankred ci|uill warre of perpetuall &s;uites in Law, and contentions among&s;t the people: there &s;carcely being any one family in all England, that hath not &s;ome &s;trife, or &s;uite in law again&s;t their Neighbours. Wherby they are forced to &s;pend their witts, and &s;ub&s;tance, in defending them|&s;elues again&s;t their Neighbours: which they &s;hould &s;pend in hone&s;t &s;tudies, and honour of their country: as we &s;ee practi&s;ed in other Na|tions.</P>
<P>By this Pollicie they haue induced their Followers to beleeue, that Bi&s;hops haue no authority to rule theire Flocke, but only to o|uer&s;ee them, and giue them meate and &s;o mainteine their di&s;obedience, again&s;t their &s;pi|rituall Parents: &s;aing for <HI>Take heed to your &s;elues,</HI> <NOTE PLACE="marg">Bib: 1612. Bib: 16 8. Act. 20. 28.</NOTE> <HI>and to the whole Hock wherin the holy Ghost hath placed you Bishops to rule the Church of God:</HI> Take heed therefore vnto your &s;elues, and to all the Flocke, ouer the which the Holy Gho&s;t hath made you ouer&s;eers to feed the Church of God: changing this Chri&s;tian word <HI>Bishop</HI> into this prophane word <HI>Ouer&s;eer,</HI> and this word <HI>Rule</HI> in|to <HI>Feede:</HI> they de&s;troy Epi&s;copall dignitie, and make the holy Gho&s;t, e&s;tabli&s;h an office, which neuer was v&s;ed in the Church: for who euer read, or heard of any &s;uch Officers among&s;t Chri&s;tians, as Ouer&s;eers to feed them.</P>
<PB N="21" REF="11">
<P> By this Pollicie they maintaine their Iu&s;ti|fication <NOTE PLACE="marg">Bib: 1612. Bib: 1618. Luc. 17. 42.</NOTE> by Faith only, &s;aing for: <HI>Thy Faith hath made thee whole:</HI> Thy faith hath &s;aued thee.</P>
<P>By this crafte they maintaine their a&s;&s;ured|nes of Saluation: &s;aing, for: <HI>Let vs aproache with a true hart in the fulnes of Faith:</HI> Lett vs draw <NOTE PLACE="marg">Heb. 10. 22.</NOTE> neare with a true heart in full a&s;&s;urance of Faith.</P>
<P>And to conclude for <HI>Clergie,</HI> they put <HI>He|ritage</HI> to anoyd the di&s;tinction betweene the <NOTE PLACE="marg">1. Pet: 5. Bib: 1612. Bib: 1618.</NOTE> Clergy, &amp; the Laitie: they being for the mo&s;t part all laie men: and for <HI>Schi&s;mes</HI> which is a Chri&s;tian Catholicke word, &s;ignifying &s;piritu|all diui&s;ions, from the vnity of the Church: <NOTE PLACE="marg">1 Cor. 1. 10.</NOTE> they put <HI>Di&s;&s;entions,</HI> which ari&s;e a&s;well about wordly things as in matters of Religion. For <HI>VVorthy</HI> they put <HI>Meete,</HI> to take away meritr for good workes. For this Chri&s;tian word <HI>Catho|licke</HI> <NOTE PLACE="marg">Matt. 38. &amp; Act. 26. 20.</NOTE> they put this prophane word <HI>Generall,</HI> as the <HI>Generall Epistle of lames. The fir&s;t Epistle gene|rall of Peter. The &s;econd Epi&s;tle generall of Peter. The fir&s;t Epistle generall of Iohn:</HI> in the beginning of the Epi&s;tles. For this Chri&s;tian word <HI>Tradi|tion,</HI> they put this prophane word <HI>Ordinance,</HI> <NOTE PLACE="marg">1. Cor: 15. 2.</NOTE> and &s;o make S. <HI>Paul</HI> to &s;ay: <HI>Keepe the ordinances, as I deliucred them:</HI> for <HI>Keepe the Traditions:</HI> for <HI>Ia|cob</HI> <NOTE PLACE="marg">Heb. 11. 2.</NOTE> <HI>adored the toppe of his rod,</HI> they put: <HI>Iacob</HI> wor|&s;hiped leaning vpon the top of his &s;taffe, to the denying of the adoration of creatures. And for: <HI>This is the word which is Euangelized among&s;t</HI> <NOTE PLACE="marg">1. Pet. 1. 25.</NOTE> <HI>you:</HI> They adde to the text and &s;ay: this is the word, which by the Go&s;pell is preached vn|to you, in fauour of their Here&s;ie, when they
<PB N="22" REF="12"> &s;ay: that there is no other word of God, but the written word only. And this is &s;ufficient in particuler to &s;hew how Prote&s;tante Mini|&s;ters, doe deceaue their Followers, and make them beleeue their owne words for the word of God. And of the corruptions of the En|gli&s;h Prote&s;tant Bibles in generall; his Maie&s;tie in the conference at <HI>Hampton-Court</HI> page 49. &s;aieth, <HI>That he could neuer yet &s;ee a Bible well tran|&s;lated into English. But the wor&s;t of all he thought the Geneua to be. Carlile</HI> in his booke that Chri&s;t went downe into Hell, pag. 116. &s;aieth: <HI>That our English Protestants in many places, detort the Scrip|ture from the right &s;ence, and shew them&s;elues to loue darkene&s;&s;e more then light, and falshood more then truth.</HI></P>
<P>The Prote&s;tant authour of the booke cal|led Aduerti&s;&s;ement in anno 1604. &s;aieth, <HI>The English Protestant Bible is inferior to the Turkish Alcaron, And &s;o Chri&s;tianity is diuided in England by publicke authority.</HI></P>
<P>M. BVRGES Apologie <HI>pag. 93. in Couells an&s;were,</HI> &s;aieth, <HI>That the approued English tran&s;la|tion, is a tran&s;lation which hath many omi&s;sions, many additions, which &s;ometime ob&s;cureth, &s;ometime peruer|teth the &s;en&s;e.</HI></P>
<P>Two and twenty Prote&s;tant <HI>London</HI> Prea|chers in their petition except: 11 12. &s;ay, <HI>The English Protestants in their publicke procedings tran&s;late Scriptures corruptly by leauing out of words, peruerting the meaning of the Holy GHOST, mi&s;aplying places of Scriptures, to the countenance of errour.</HI></P>
<P>And the &s;ame forraine Prote&s;tants write one of another: <HI>Zuing&s;ius in re&s;p. ad Luth. lib. de
<PB N="23" REF="12"> Sacram. Tom 2. fol.</HI> 412. &s;aieth to Luther: <HI>Thou dost corrupt and adulterate the word of God, immita|ting &s;urely in this, the Di&s;ciples of Marcion, and Arius.</HI> Againe, <HI>See how thy ca&s;e &s;tandeth Luther, that in the eies of all men, thou art &s;eene, a manife&s;t, and com|mon corrupter, and peruerter of holy Scripture, which thing thou can&s;t neuer deny.</HI></P>
<P><HI>Conradus Schlea&s;&s;elburge in his Theologia Caluini|starum lib. 2. cap 6. fol.</HI> 43. &s;aieth of Zuinglius, that he was &s;haken with the &s;pirit of giddines, and blindne&s;&s;e, as all Heretickes are, <HI>daring to corrupt the Te&s;tament of our Lord. Luth in Epist. ad Ioan: Heruag. tipogra. Argent.</HI> &s;aieth of the Sacra|mentaries: <HI>Their opinion of the Sacrament, they be|gan with lies, and with lies they defend the &s;ame, and they broach it abroade by the wicked fraude, of corrup|ting other mens bookes.</HI></P>
<P><HI>Carolus Molineus</HI> a Prote&s;tant <HI>in Tran&s;t: Testam: noui,</HI> &s;aith of Caluin: <HI>That he made the text of the Go&s;pell leape vp and downe at his plea&s;ure, that he v|&s;ed violence to the &s;ame, and added of his owne to the very &s;acred letter, for drawing it to his purpo&s;e.</HI></P>
<P>And the &s;ame Author afirmeth of Beza, that, <HI>Actually he changeth the text.</HI> Likewi&s;e <HI>Ca|stalio in defen&s;: pag.</HI> 182. <HI>&amp;</HI> 183. &s;aieth of Beza: <HI>This is true that oftentimes he erreth not only in words (which is not &s;o daungerous, and might be tollerated) but al&s;o in the things, and the &s;ame most weightie.</HI></P>
<P>And <HI>Beza in Praef. Te&s;tament. anno</HI> 1556, con|demneth the tran&s;lation of <HI>Ca&s;talio,</HI> as <HI>fal&s;e and corrupt.</HI> Thus the&s;e Prote&s;tants the one of the other.</P>
<P>The word, or writing being his who&s;e
<PB N="24" REF="13"> &s;en&s;e, and &s;ignification it hath, as we haue proued in the beginning of this booke: Prote|&s;tant Mini&s;ters de&s;irous to make them&s;elues the Gods of theire Followers, and to haue theire owne words, to pa&s;&s;e currant among&s;t them for the word of God, doe make theire Bibles theire wone word, either by giuing priuate or prophane &s;en&s;es vnto the materiall words of Scripture, or el&s;e by changing the text: and they diuulge it for the true word of God, and their followers reading, and receauing it for the word of God: they obteine theire de&s;ires, and bring theire followers to beleeue euen what they plea&s;e, for articles of faith.</P>
<P>And for further proofe hereof, if it plea&s;e you to take any part of the Scriptures, and v&s;e the &s;ame liberty in tran&s;lating and explicating it, which Prote&s;tant Mini&s;ters doe v&s;e, that is change &s;ome Chri&s;tian words into Pagan and the common &s;en&s;e, into a priuate, or prophane, and you &s;hall find by experience, that you may make the Scriptures &s;ay what you plea&s;e. And if after that you haue done &s;o, others would beleeue it, to be the word of God, you may make them to beleeue for Articles of Faith, what you will. Common &s;en&s;e, is that which followed, in true forme of Argument, beget|teth one veritie, after another, without num|ber, and without &s;tay, vntill it light vpon pri|uate &s;en&s;e, as common &s;en&s;e in vi&s;ible demen|&s;ions.</P>
<P><HI>The whole is greater then his part:</HI></P>
<P><HI>A right line is the shorte&s;t betweene two pointes.</HI></P>
<PB N="25" REF="13">
<P> <HI>One or a point, is that which hath no parte.</HI></P>
<P>THe&s;e and the like granted, which all men generally do grant to be true, we may proceede to teach vi&s;ible demon&s;trations, in Mathematicks, without number, and with|out &s;tay, vntill we light vpon priuate &s;en&s;e.</P>
<P>Priuate &s;en&s;e is, that which followed, be|getteth one fal&s;hood after another, without &s;tay or number, vntill you light vpon com|mon &s;en&s;e, as <HI>The parte is greater then the whole.</HI> Graunt but this exchange of words, <HI>Part</HI> for <HI>VVhole,</HI> or let the words &s;tand, and change but the common &s;en&s;e, into a priuate, di&s;tincte from the common &s;en&s;e of words v&s;ed a|mong&s;t Mathematicians, and beleeue it, and if you weare as greate a Mathematician as <HI>Eu|clid,</HI> it would &s;o corrupt your iudgment, that it would depriue you of all truthes and know|ledge in the Mathematicks.</P>
<P>And the &s;ame in Mu&s;icke, grant but the concordances, and di&s;cordance of audible qua|lities, according to common &s;en&s;e, as the&s;e to be concordants 1. 3. 5. 6. 8. 10. 12. 13. 15. 17. 19. 20. and the&s;e imperfect di&s;cordants 4. 7. 9. 11. 14. 16. 18. 21. and the Tones which are the rules, and di&s;po&s;itions, by which we direct &s;onges, and the Moodes, which is the di&s;tance of voices, one from another, and there is no end of Mu&s;icke, and Melody. But if we deny common &s;en&s;e, in audible qualities, and ad|mitt of a priuate, that a con&s;onante, is a di&s;|&s;onant, and Diapa&s;on, which is the di&s;tance of one voice from another, by octaues, and
<PB N="26" REF="14"> tritones, which doth containe three tones, are both one, then all Melodie is made like the howlinge of boyes and girles in the Con|gregation of Prote&s;tants, where &s;ome &s;ing high, &s;ome low, &s;ome &s;oft, &s;ame hard, all out of tune: howle in their priuate &s;en&s;es, like the Diuells in hell, <HI>where there is no order but an euer|lasting horrour.</HI> <NOTE PLACE="marg">Ioh: 10. 21.</NOTE></P>
<P>And the &s;ame in diuinity, change but the com|mon &s;en&s;e of diuine words, into a priuate, or prophane &s;en&s;e and follow it, as true in any one word, and it will turne you out of all the articles of your Creed. As for example ad|mitt of this priuate &s;en&s;e, that <HI>Imago</HI> &s;ignifieth an Idoll, and <HI>Idoll</HI> an Image, as Prote&s;tant Mini&s;ters would make theire followers belee|ue, and &s;o tran&s;late for: <HI>Couetou&s;nes is Idolatrie, and the Couetous man is an Idolater.</HI> Couetou&s;nes is <NOTE PLACE="marg">Bib: 1577. Eph. 5. 4. Col. 3. 5.</NOTE> wor&s;hiping of Images, and the Couetous man is a wor&s;hipper of Images, and for: <HI>VVhat a|greement hath the Temple of God with Idolls:</HI> &s;ay, how agreeth the Temple of God with Images, or <NOTE PLACE="marg">2. Cor. 6. Bib. 1562.</NOTE> let the materiall word <HI>Image</HI> &s;tand, and giue it this &s;ignification Idoll, as Prote&s;tants doe in their later tran&s;lated Bibles, hauing now &s;uf|ficiently per&s;waded their followers, that I|mages, and Idolls, are all one, and wheare we finde <HI>Image,</HI> let vs vnder&s;tand <HI>Idoll:</HI> as in this place, <HI>Chri&s;t is the Image of the inui&s;ible God:</HI> A|gaine, <HI>God created man to his owne Image, to the</HI> <NOTE PLACE="marg">Col. 1. Gen: 1.</NOTE> <HI>Image of God created he him,</HI> it would bring vs to beleeue, that God had an Idoll, that Chri&s;t IESVS was an Idoll, that all men are Idolls,
<PB N="27" REF="14"> that no reuerence or re&s;pect men of what &s;ort &s;oeuer, weare Idolatry, and to deny all points of Chri&s;tianitie, and diuine knowledge, and be|leeue one Here&s;ie after another, without end or number, vntill we beleeued, that the diuell weare God, and for &s;uch, was of all men to be &s;erued, and adored, for that he is not the Image of any thing.</P>
<P>In &s;o much as if Prote&s;tant Mini&s;ters had in all places of their Bibles, changed the com|mon &s;en&s;es of <HI>Images,</HI> and <HI>Idoll,</HI> into a priuate, they had put no &s;tay vnto their here&s;ies, vn|till they had brought the people, publickly to adore the diuell for God, as Witches and Ma|gitians. Againe though S. <HI>Matthew, S. Marke, S. Luke, S. Paule</HI> &s;peaking of the ble&s;&s;ed Sacrament &s;ay: that our Lord &s;aid <HI>This is my body:</HI> Yet the Caluini&s;ts, Puritanes, and Elizabethians, who deny the Reall pre&s;ence, and being of the true and reall body, and bloud of our Lord, in the ble&s;&s;ed Sacrament, doe vnder&s;tand by <HI>(is)</HI> doth &s;ignify, and make this priuate &s;en&s;e of the&s;e words. <HI>This doth &s;ignify my body.</HI> Now doe but admitt of the like priuate &s;en&s;e of <HI>(is)</HI> in an|other place like vnto this, and for <HI>This is my</HI> <NOTE PLACE="marg">Matt. 17.</NOTE> <HI>beloued Sonne,</HI> make it, this doth &s;ignify my be|loued Sonne, it would bring vs to deny the diuinity of Chri&s;t, his Re&s;urrection, and A&s;cen|tion and de&s;troy our whole Faith as Prote&s;tant Mini&s;ters haue de&s;troyed by this &s;hift, the Re|all Pre&s;ence in the ble&s;&s;ed Sacrament.</P>
<P>And the&s;e are the &s;hiftes and meanes by which Prote&s;tant Mini&s;ters haue planted Pro|te&s;tanti&s;me,
<PB N="28" REF="15"> and doe daily plante new &s;ects, and opinions in this Kingdome, to the making of his Maie&s;ties &s;ubiects beleeue for Articles of Faith, and Word of GOD, euen what they plea&s;e. And this was the crafte of the Here|ticks in the <HI>Apo&s;tles</HI> times, as witne&s;&s;eth S. <HI>Paul to Timothy,</HI> &s;aying: <HI>Prophane and vaine &s;peaches auoide, for they doe much grow to impietie, and their</HI> <NOTE PLACE="marg">2. Tim. 2. 16.</NOTE> <HI>&s;peach, &s;preadeth as a canker, of whome is Himmene|us, and Philectus, who haue erred from the truth,</HI> &s;a|ing: <HI>that the re&s;urrection is done alreadie, and haue &s;ubuerted the faith of &s;ome,</HI> by changing Chri&s;ti|an words and &s;en&s;es, into priuate and pro|phane, <HI>Himmeneus, and Philetus</HI> &s;o peruerted the Iudgment of &s;ome Chri&s;tians, that they be|leeued as Articles of their faith, that the re|&s;urrection was pa&s;t and done euen in the time of the Apo&s;tles.</P>
<P>That thou deare Reader be not deceaued, with this, or the like Pollicie of Prote&s;tant Mini&s;ters, to the eternall damnation of thy &s;oule: it is nece&s;&s;ary for thee to ob&s;erue, fir&s;t: that the word is his who&s;e &s;en&s;e, and &s;igni|fication it hath, as giue Pagan words Chri&s;ti|an &s;en&s;e, and they become Chri&s;tian: or giue Chri&s;tian words Pagan, or priuate &s;en&s;e, and they become Pagan, or priuate mens words, and are no more the word of GOD, but the words of perticuler men, as we haue &s;hewed by example in the beginning of this booke: fro~ whence it commeth to pa&s;&s;e, that the Bibles, Bookes, and Sermons, of PROTESTANT Mini&s;ters, are not the vvord of GOD, but
<PB N="29" REF="15"> their owne vvords, Bookes, or &s;peaches, in|uented by them&s;elues, or thine owne Bible, vvord, or inuention, &s;uppo&s;ing, that reading the Bible, thou giue&s;t it thine owne priuate &s;en&s;e.</P>
<P>Secondly that the words of our Sauiour are not his words, vnles they be vnder&s;tood in the &s;ame &s;en&s;e in which he &s;poke them, and &s;o likewi&s;e the words of S. PAVL, and all the re&s;t of the word of God: are not the word of God, vnles they be &s;poken, or vnder&s;tood in the &s;ame &s;en&s;e in which S. PAVL, or GOD Almighty &s;pake them.</P>
<P>Thirdly that the &s;en&s;e which our Sauiour v&s;ed in his words, is the Catholicke or com|mon &s;en&s;e, which hath bene v&s;ed mo&s;t com|monly among&s;t Chri&s;tians, in all ages, and times to the fullfilling of the Prophecies, which &s;ay: <HI>All thy Children shalbe taught of our Lord:</HI> Againe <NOTE PLACE="marg">I&s;a: 54 Ioh: 6. 44</NOTE> <HI>It is writen in the Prophets all shalbe docible of God:</HI> Againe: <HI>In the later daies the mountaine of the hou&s;e of our Lord, shalbe prepared in the top of mountaines, and it shalbe eleuated the little hills and all nations shall</HI> <NOTE PLACE="marg">I&s;a: 2. 2.</NOTE> <HI>flow vnto it, and many people shall go and shall &s;ay, come let vs go vp to the mount of our Lord, and to the hou&s;e of the God of Iacob, and he will teach vs his waies, and we shall walke in his pathes.</HI></P>
<P>Fourthly that our Sauiour the &s;onne of God receaued from his Father, this Catholicke <NOTE PLACE="marg">Ioh: 7. 16. Ioh. 4. 24. Rom: 11. 25.</NOTE> &s;en&s;e of words according to the Scriptures, &s;aing: <HI>My doctrine is not mine, but his that &s;ent me.</HI> Againe <HI>The word which you haue heard is not mine, but his that &s;ent me.</HI> Againe: <HI>VVho knoweth the
<PB N="30" REF="16"> &s;en&s;e of our Lord, or who hath bene his Councellour: No man</HI> (&s;aieth our SAVIOVR) <HI>knoweth the</HI> <NOTE PLACE="marg">Matt: 11. 27.</NOTE> <HI>Sonne, but the Father, neither doth any man know the Father, but the Sonne, and to whome it shall plea&s;e the Sonne to reueale.</HI></P>
<P>Fiftly that our SAVIOVR, deliuered, re|uealed or taught this Catholicke &s;en&s;e of words vnto the APOSTLES according to his word, &s;aing: <HI>The wordes which thou hast giuen me, I haue</HI> <NOTE PLACE="marg">Ioh. 17. 9.</NOTE> <HI>giuen them (the Apostles).</HI></P>
<P>Againe <HI>I haue giuen them</HI> (the APOSTLES) <HI>thy word.</HI> Againe: <HI>To you</HI> (the APOSTLES) <HI>it is giuen to know the mi&s;teries of the Kingdome of Hea|uen,</HI> <NOTE PLACE="marg">Ioh. 17 4. Matt. 13. 18.</NOTE> <HI>but to them</HI> (the Iewes) <HI>it is not giuen.</HI> And therefore <HI>Seing</HI> (the materiall written word) <HI>they &s;ee not</HI> (the &s;en&s;e) <HI>and hearing</HI> (the materiall vocall voice) <HI>they heare not</HI> (in the &s;en&s;e is it &s;po|ken) <HI>neither do they vnder&s;tand,</HI> the &s;en&s;e, or mea|ning of the words of the &s;onne of God. <HI>And the Prophecie of I&s;ay is fulfilled in them, which &s;aieth: with hearing shall you heare, &amp; you shall not vnder|&s;tand.</HI></P>
<P>Sixtly that the <HI>Apostles</HI> indued (to this end) with all languages, and tongues, preached, planted, and taught, this &s;aid &s;en&s;e of words all ouer the world. <HI>And they going forth</HI> (&s;aith S. <NOTE PLACE="marg">Marc. 16. 15.</NOTE> <HI>Marke) preached euery where, certes into all the earth, hath the &s;ound of them gone forth, and vnto the end of the world, the words of them.</HI> Againe <HI>Behould (&s;aieth</HI> <NOTE PLACE="marg">Rom. 10: 18. P&s;al. 18. 18. Act. 13. 27.</NOTE> <HI>S. Paul we turne to the Gentills, for &s;o our Lord com|maunded vs, I haue put thee to be a light to the Gen|tills, that thou mai&s;t be &s;aluation vnto the vtter-mo&s;t of the earth.</HI> Whereby this &s;en&s;e of words, which
<PB N="31" REF="16"> was before not knowne vnto the Nations: be|came the Catholicke, or common &s;en&s;e to the Chri&s;tians of all Nations: according to the words of S. PAVLE &s;aieng, to the COLOSSIANS: <NOTE PLACE="marg">Col: 1. 5.</NOTE> <HI>The hope which is laide vp, for you in Heauen, which you haue heard in the word of truth of the Go&s;pell, that is come to you, as al&s;o in the whole world it is, and fructifieth and groweth.</HI></P>
<P>Seuenthly, this &s;en&s;e of words &s;o made Ca|tholicke, or common to Chri&s;tians of all Na|tions, was to remaine, among&s;t the Chri&s;tians of all Nations vnto the end of the world: ac|cording to the Scriptures &s;aing: <HI>I haue apointed you (the Apo&s;tles) that you goe and bring fruite, and your fruite abide.</HI> <NOTE PLACE="marg">Iohn 15. 16. Matt. 13.</NOTE></P>
<P>Againe, <HI>The Kingdome of Heauen is re&s;embled vnto a man that &s;owed good &s;eed in his field: But when men where a &s;leepe, his enemie came, and ouer&s;owed cockle among the wheate. And the &s;eruants &s;aid, wilt thou we go, and gather vp the cockle: And he &s;aid no: &s;uffer both to grow vntill the harue&s;t: And, he that &s;owed good &s;eed is the &s;onne of man: And the field is the world. And the good &s;eed the&s;e are the children of the King|dome. And the cockle the&s;e are the children of the wicke|done. And the enemy that &s;owed them, is the Diuell.</HI> <NOTE PLACE="marg">Gen. 22.</NOTE> <HI>But the harue&s;t is the end of the world.</HI> To the fulfilling of the promi&s;es made to the Patriarckes &s;aing: <HI>I will ble&s;se thee, and I will multiply thy &s;eed as the starres in Heauen, and as the &s;and that is by the &s;eashore, thy &s;eed shall po&s;&s;e&s;&s;e the gates of his enemies, and in thy &s;eed shalbe ble&s;&s;ed all the people of the earth.</HI></P>
<P>Againe: <HI>Thy &s;eed shallbe as the dust of the earth</HI> <NOTE PLACE="marg">Gen. 2<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">.</NOTE> <HI>which shalbe dilated, to the VVea&s;t, and to the Ea&s;t,
<PB N="32" REF="17"> and to the north, and to the &s;outh, and in thee, and thy &s;eed shalbe ble&s;&s;ed all the tribes of the earth.</HI></P>
<P>Againe: <HI>This Go&s;pell of the Kingdome shalbe preached</HI> <NOTE PLACE="marg">Matt. 24. 14.</NOTE> <HI>in the whole world, for a testimony vnto all Nations, and then shall come the con&s;ummation.</HI> Againe: <HI>God</HI> <NOTE PLACE="marg">Eph: 4. 12.</NOTE> <HI>gaue &s;ome Apostles, and &s;ome Prophets, and other &s;ome Euangelistes, and other &s;ome Pa&s;tours, and Doctours, to the con&s;ummation of the Saints, vnto the worke of the ministery, vnto the edifying of the body of Chri&s;t, vntill we meete all in the vnity of Faith, and knowledge of the &s;onne of God.</HI> And &s;hewing the rea&s;on why God Almightie would prouide Pa&s;tours, and Doctours, at all times for his Church, &s;aieth: <HI>That now we be not children wauering, and carried a|bout, with euery wind of Doctrine in the wickedne&s;&s;e of men, in craftine&s;&s;e to the circumuention of errour.</HI> And <NOTE PLACE="marg">Col: 2. 27.</NOTE> for this cau&s;e S. PAVIE &s;aieth: you shalbe, <HI>holy, and immaculate, and blamele&s;&s;e before God, if yet you remaine in the faith grounded, and &s;table, and vn|moueable, from the hope of the Go&s;pell, which you haue heard, which is preached amongst all Nations, that are vnder Heauen.</HI></P>
<P>From hence you may al&s;o ob&s;erue, what a peruer&s;e &amp; wretched a thing it is to be a Pro|te&s;tant, and pray, or preach in Prote&s;tanti&s;me, &s;ince fir&s;t he mu&s;t deny common &s;en&s;e, and the &s;ignification of Chri&s;tian words, v&s;ed in all ages and times among&s;t Catholicke Chri|&s;tians, and pray, and &s;peake his owne or other mens lying inuentions: to the verifying of the words of the Prophet <HI>I&s;ay,</HI> &s;aieng in the per|&s;on <NOTE PLACE="marg">I&s;a: 59. 13.</NOTE> of Heretickes: <HI>we conceiued and &s;pake from the heart words of lying:</HI> from hence they are al&s;o cal|led <NOTE PLACE="marg">Gal 3. 1.</NOTE>
<PB N="33" REF="17"> &s;encele&s;&s;e. As: <HI>O &s;encele&s;&s;e Galathians, who hath be|witched you, not to obey the truth.</HI> And &s;o in Hell perceauing their errour they cry out <HI>VVe &s;en|cele&s;&s;e e&s;teemed their liues</HI> (the liues of Catholickes) <NOTE PLACE="marg">VVi&s;. 5. 4:</NOTE> <HI>madnes, and there end</HI> (in pri&s;ons, or in publicke Martyrdome) <HI>without honour.</HI></P>
<P>Secondly it is the language of the Diuell, according to the words of our Sauiour, &s;aing: <HI>The enemies that &s;owed them is the Diuell:</HI> as GOD <NOTE PLACE="marg">Matt: 13. 37.</NOTE> Almightie is the authour of the common &s;en&s;e of wordes, to the planting of truth, and ve|ritie among&s;t men: So the Diuell of priuate &s;en&s;e, to the planting of lies, <HI>becau&s;e he is a liar</HI> <NOTE PLACE="marg">Ioh: 8. 44.</NOTE> <HI>and the Father therof.</HI></P>
<P>But you will &s;ay, how &s;hall I know which is common &s;en&s;e of words, and which is priuate? To which I an&s;wer that common &s;en&s;e of words, is the &s;en&s;e which now com|monly, and heretofore generally hath bene giuen to Chri&s;tian words, by Chri&s;tians: as when our Sauiour tooke breade and &s;aid: <HI>This is my body.</HI> The common &s;en&s;e of the&s;e our Sa|uiours words are, and heretofore hath bene among&s;t Chri&s;tians, in <HI>Europe, A&s;ia, Affrica, and America,</HI> that it was his true and reall body: the priuate &s;en&s;e, of the&s;e words, is the &s;en&s;e which is giuen by &s;ome one or few; as: this is a &s;igne of my body, or, this doth &s;igni|fy my body, which &s;en&s;<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">s few do giue vnto the&s;e words. But you will &s;ay the &s;en&s;e which Prote&s;tants doe giue to Chri&s;tian words are more common, then the &s;en&s;e which Catho|lickes giue. To which I an&s;were, that lear|ned
<PB N="34" REF="18"> Prote&s;tants confe&s;&s;e the contrarie: as <HI>Perkins</HI> vpon the creed pag. 307. where he affirmeth: <HI>That during the &s;pace of nine hundreth yeares, the Po|pish here&s;y hath &s;pread it &s;elfe ouer the whole earth: Fulke</HI> in his booke again&s;t <HI>Stapleton &amp;c. pag.</HI> 25. where he &s;aith, <HI>That &s;ome Prote&s;tants haue written, that the Pope hath blinded the world, the&s;e many hun|dreth yeares, &s;ome &s;ay a thou&s;and, &s;ome &s;ay one thou&s;and two hundreth, &s;ome nine hundreth yeares,</HI> and <HI>Napper</HI> in his Treati&s;e vpon the Reuelations. page 68. &s;aith, that Papi&s;try, hath reigned, <HI>Vniuer&s;allie, and without any debatable contradiction twelue hundreth, and three skore yeares.</HI></P>
<P>Thus the&s;e Engli&s;h Prote&s;tantes: wherby you may &s;ee, that the Catholicke &s;en&s;e of words is the common &s;en&s;e, and Prote&s;tanti&s;me is a priuate, or prophane &s;en&s;e. And moreouer whether our Catholicke &s;en&s;e of words, or Prote&s;tanti&s;me be prophane, I referre you to any auncient Lexicon Heathen, or Chri&s;tian Authour, and you &s;hall find that the &s;en&s;e which Prote&s;tant Mini&s;ters doe giue vnto Chri&s;tian words, are not to be found in any auncient Chri&s;tian mans writings, as <HI>Epi&s;copus</HI> an Ouer|&s;eer, <HI>Presbiter</HI> an Elder: <HI>Penitentia</HI> Repentance: <HI>Imago</HI> an Idoll: <HI>Gratia</HI> a Guift &amp;c. taking Ouer|&s;eer, Elder, Repentance, Idoll, and Guift in the &s;ame &s;en&s;e with Prote&s;tant Mini&s;ters doe now take them. For here we &s;peake of the &s;en&s;e of Chri&s;tian words, and not of the ma|teriall word: for otherwi&s;e Chri&s;tians &s;ome|times by <HI>Paenitentia &amp;c.</HI> vnder&s;tand Repentance, as of <HI>Iudas</HI> they &s;ay: <HI>Penitentia ductus, returned the <NOTE PLACE="marg">Matth. 27. 3.</NOTE>
<PB N="35" REF="18"> thirty &s;iluer peeces to the chief Priests, &s;aing I haue &s;in|ned betraing iust Blood:</HI> Where by penance they vn|der&s;tand repentance: but yet do not take re|pentance in that &s;en&s;e, Prote&s;tant Mini&s;ters do v&s;e to take it, that is for an act &s;ufficient to remitt &s;innes: for &s;o <HI>Iudas</HI> &s;hould haue bene &s;aued: but for one part of pennance, that is to &s;ay, for &s;orrow only, which auaileth not to the remi&s;sion of &s;innes without the other parts. And this you mu&s;t ob&s;erue in all other words in Controuer&s;ie betweene vs, other|wi&s;e you may be deceaued, if you take the words without the &s;en&s;e: for many times Ro|mane Catholickes, and Prote&s;tants agree in the materiall tran&s;lation and interpretation of words, and yet differ in the &s;en&s;e, or formall interpretation, as in the &s;en&s;e of the&s;e words, Auncients, Repentance &amp;c.</P>
<P>And this is &s;ufficient to &s;hew vnto thee deare Reader how Prote&s;tant Mini&s;ters &s;educe their Hearers, Readers, and Followers by changing the common Catholicke &s;en&s;e of Chri&s;tian words into priuate or prophane, and &s;o expo&s;e vnto their Followers theire owne words, or Heathen mens words, for the word of God, and by the&s;e meanes become, as it weare the God of their Followers: and in|duce them to beleeue for Articles of Faith euen what they plea&s;e.</P>
<TRAILER>FINIS.</TRAILER>
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<DIV1 TYPE="errata">
<PB REF="19">
<HEAD>The Errours e&s;caped in the printinting are thus amended.</HEAD>
<LIST>
<ITEM>Page. 4. line. 4. read destroy.</ITEM>
<ITEM><HI>P.</HI> 7. line. Latine.</ITEM>
<ITEM><HI>P.</HI> 9. l. 23. &amp; 26. laying. &amp; l. 30. &s;aying.</ITEM>
<ITEM><HI>P.</HI> 11. l. 17. dele taken.</ITEM>
<ITEM><HI>P.</HI> 13. l. 21. pa&s;&s;e. lege po&s;&s;e&s;&s;e.</ITEM>
<ITEM><HI>P.</HI> 15. l. 10. Queene.</ITEM>
<ITEM><HI>P.</HI> 18. l. 15. commaundements.</ITEM>
<ITEM><HI>P.</HI> 19. l. 6. aboundantly.</ITEM>
<ITEM><HI>P.</HI> 27. l. 1. that to reuerence or re&s;pect.</ITEM>
<ITEM><HI>P,</HI> 30. in annotat. Ioh. 17. 14. Matt: 13. 11.</ITEM>
<ITEM><HI>P.</HI> 31. l. 18. were.</ITEM>
</LIST>
<P>Other &s;mall faults the Reader in courte&s;y may plea&s;e to excu&s;e.</P>
<PB REF="19">
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