A Retractive from the Romish Religion, Motive 6

A Retractive from the Romish Religion · Motive 6

p. 149MOTIVE. VI. That Religion doth iuſtly deſerue to bee ſuſpected, which doth purpoſely diſgrace the ſacred Scriptures: But ſuch is the Religion of the Church of Rome: Ergo, &c.

OVr Aduerſaries may fitly be likened to churliſh and angrie Maſtifes, whoſe property it is to rend with their teeth thoſe that are vnarmed, and not able to reſiſt: but if they meet with an armed man, that can keepe them off and p. 150entertaine them with ſharpe blowes, then they wreak all their teene vponupon the cudgell or weapon wherewith they are annoyed: ſo they ſeeing themſelues well banged and beaten by our men at Armes, I meane, our Champions that defend the quarrell of our Church, with the ſtaffe of the Scripture, and their hairy ſcalpes wounded with the ſtones fetcht out of Dauids ſcrip, fall a ſnarling and biting the ſtaffe, and the ſtones which hauehave beene the inſtruments of their ſorrow; whereas if they finde any without a ſtaffe in his hand, or a ſtone in his ſling, that is vnfurniſhed with Scripture to fight with them, ouer him they domineere, & take him captiue, and leade him to their denne for a prey. This their malice againſt the ſacred Scripture, which is the only engine of their deſtruction, I hope by Gods fauourable aſſiſtance ſo to diſcouer in this Chapter, that they themſelues ſhall euer bee reputed as blaſphemers of the truth, and their religion as odious and abominable to all poſterity.

2. The Maior or firſt propoſition in this demonſtration,MAIOR. though it bee of an vndoubted truth, yet for the greater illuſtratio: thereof, two poynts are to be conſidered: firſt, what this Scripture is, which is oppoſed againſt: and ſecondly, what they are to be eſteemed which oppoſe themſelues vntounto the Scripture. The Scripture contained in the Olde and new Teſtament, is, in a word, the holy and ſacred word of the eternall God: which to hauehave ſaid of it, is an aſcription of the greateſt dignitie vntounto it, as can bee deuiſed: for if it bee the holy and ſacred word of the eternall God, then muſt it needs be perfect. excellent, pure, vpright, cleane, permanent, wife, ſweet, and what elſe may be ſpoken for the ſetting forth of the excellency of a thing: all which attributes are giuen vntounto it by the Prophet Dauid, in the 19. Pſalme, and doe neceſſarilyPſal. 19.Ps 19 appertaine vntounto it, being immediately deriued from that cleare and ſole fountaine of all goodneſſe and perfection: For howſoeuer the holy Prophets were the penne-men thereof; yet thoſe were all and in eueryevery parcell and particle inſpired by the Holy Ghoſt, as Saint Peter informeth vsus, when hee ſaid, That no Prophecie in the Scripture is of any priuate 2. Pet. 1. 20. 21.2 Pet 1:202 Pet 1:21motion, but that holy men of God ſpake as they were mooued p. 151by the holy Ghoſt. For as the heathen Oracles were conceiued, and vttered by the immediate inſtigation of the Deuill, who guided both the hearts and tongues of his Prieſts, to bee the inſtruments of his malice: So the Oracles of Chriſtians, to wit, the holy Scriptures, proceeded from the ſacred inſpiration of Gods Spirit, mouing the hearts, and directing the pens of the Prophets & Apoſtles his Secretaries, to commit to writing that only which they receiued from God, both in reſpect of matter and manner. To this purpoſe is that notable ſaying of Hugo, In the holy Scripture, whatſoeuer is taught, is truth: Hugo de anima.whatſoeuer is commanded, is goodneſſe: whatſoeuer is promiſed, is happineſſe: And he addes the reaſon; Becauſe God is truth, without deceit; goodneſſe, without malice; and happineſſe, without miſery.

3. I need not ſtand to prooue this poſition, That the Scripture is the infallible word of the eternall God: it is a grounded truth, and a receiued principle of all that profeſſe themſelues to be Chriſtians. And as Saint Baſil ſaith, Like as of eueryeveryBaſil in Pſa. 115Ps 115 Science there are foreign, vnqueſtionable Principles which are beleeued without further demonſtration: ſo in the Science of Sciences, Theologie. This is one of thoſe vnqueſtionable principles, that the Scripture is the word of God, and therefore of diuine both purity and authority. Adde hereunto, that if any ſhould doubt thereof, the purity and perfection of the matter, the maieſtie and the ſtatelineſſe of the ſtile, the power and efficacy ouer the conſcience, the certaintie of Propheſies fulfilled in the dueneſſe of time, the ſtrangeneſſe of the miracles, the antiquity of the writings before all other, the admirable prouidence of God in preſeruing them from the teeth of time, and rage of Tyrants, the ſweet harmony & conſent of eueryevery part with each other, the iudgements of God againſt the contemners therof, and laſtly, the bloud of ſo many thouſand Martyrs which hath beene ſhed in the defence thereof, doe ſufficiently conuince and proue, that this Booke is the Booke of GOD, and eueryevery line and title therein, the Word of God.

4. This being ſo, then ſecondly it muſt needs follow, that p. 152either to denie the Scripture to bee the Word of God, or to abuſe it with vnreuerent termes and reproches, or any wayes to diminiſh the credit and authority thereof, is not onelyonly plaine blaſphemy, but alſo open and notorious Atheifme; and ſo in both high treaſon againſt the Maieſtie of God: for, if it be treaſon to vſe contumelious ſpeeches againſt the Kings perſon, or either by word to reuile, or by deede to reſiſt his decrees and proclamations: how much more doth that deſerue the name of the higheſt treaſon, when the ſacred word of God, which is a diuine Law, iſſuing from his owne mouth, is blaſphemed, and the maieſtie of God moſt clearely ſhining, therein abuſed? It is an olde and a true ſaying in ciuility, Qui contemnit legem, contemnit Regem: He that deſpiſeth the Law, despiſeth the law-giuer. So much more then in Diuinitie, hee that reprocheth the word of God, reprocheth God himſelfe. How can they then bee leſſe than Atheiſts, Blaſphemours, and Traytours to God, that are guilty of all this iniurie to the holy Scripture?

5. Celſus, againſt whom Origen wrote, and Lucian, and Porphery, and Apelles, were Whelpes of this Litter; and therefore remaine to this day branded with the note of infamy: to theſe ſucceeded many others in after-ages (for the world hath neuer beene without ſuch monſters, God permitting them for the further demonſtration of his truth, and declaration of his iuſt iudgement in their deſerued and ſtrange deſtruction:) yea, that which is moſt ſtrange, many of thoſe that hauehave vaunted themſelues for Chriſts Vicars here on earth, hauehave beene taynted with this infection, as Pope Leo the tenth, who (as Writers report) mocked at the promiſes and threats of theBalaeus. Scripture, and told Cardinall Bembus, that that fable of Chriſt had brought vntounto him and his, great profit. Such another was Iohn the twelfth, who vſed to blaſpheme God, and call vponuponCuit. prand. li. 6. …aſ…cul. tempor. Stella. Platina. the deuill at his dice: and Iulius the third, who asked why he ſhould not bee as angry for the eating of a colde Peacock, as God was for the eating of an Apple? And Benedict the eight, alias the ninth, whoſe cuſtome was in Woods and Mountaines, to ſacrifice to the deuill: and diuers others, which for p. 153breuity ſake I forbeare to name. Is it poſſible that ſuch Athieſts, and blaſphemous wretches, and worſhippers of deuils, ſhould be choſen of Chriſt to be his Vicars here on earth, to whom hee might commit the gouernment of his Church? Will a mortall man commit the gouernment of his family, eſpecially if he loueth his wife and children, to a knowne Ruffin and a notorious villaiue? Now Chriſt ſo loueth his family, his Church, that to purchaſe and redeeme it, hee gaue his owne pretious bloud, for a ranſome for it: and will hee now ordaine in his roome ſuch notorious Wolues, to bee the miniſteriall heads and guides thereof? As for the reſt of the Popiſh crue, both learned and vnlearned, though they bee, as I muſt needes confeſſe, for the moſt part, more infected with ſuperſtition, then with Atheiſme, (albeit neuer did any Country more ſwarme with that generation, then doth Italy at this day) yet in blaſpheming and debaſing the holy Scripture, they cannot be farre from, not onelyonly giuing-way, and opening a wide dore to that horrible ſinne, but alſo from making an open profeſſion thereof.

6. Thus we ſee both what the Scripture is, and alſo what they are that oppoſe againſt the Scripture: which two conſiderations ſerue much for the clearing of the firſt propoſition. Now I come to the confirmation of the aſſumption or ſecondMINOR. propoſition, which eueryevery Romaniſt will denie in this argument, and therefore ſtands in neede of ſtronger fortification: the propoſition is this, that the Religion of the Church of Rome doth purpoſely diſgrace the holy Scriptures, and is at enmity with it: that is, that both by doctrine, practice, and bitter and blaſphemous ſpeeches, the holy Scripture is diſgraced, defaced, and vilely ſlandered by the chiefe profeſſours and maintayners of that Religion, yea, and by the grounds of the Religion it ſelfe. I will begin with their doctrine, and ſecondly come to their practice, and in the laſt place their ſlanderous and bitter ſpeeches ſhall be diſcouered.

7. Amongſt many of their doctrines, whereby they offer open iniurie and wrong to the ſacred Scriptures, theſe foure are the moſt principall: Firſt, that which hath beene at large p. 154diſcourſed in the former Chapter, touching the chiefe Iudge of controuerſies: for, when as they diſable the Scripture from that office, and exalt the Church, that is, the Pope, as I hauehave ſhewed, into the higheſt throne of iudgement, what doe they elſe but debaſe the Scripture, in ſubiecting it to the Popes wil, and making it a vaſſall to wayt vponupon his pleaſure, and giuing a greater certainty and infallibility to the determinations of his mouth, ſpeaking out of his chayre, then vntounto the infallible and certaine light of truth, ſhining in the Scriptures? This is open wrong to the Scriptures, and not onelyonly to it, but alſo to the Spirit of God, the Author and Enditer thereof; for, they which ſet vp the Pope as an all-ſufficient and moſt competent Iudge, and pull downe the Scripture as non-ſufficient and incompetent, as the Romaniſts doe, doe they not aduance the one, and diſgrace the other? as on the contrary, we which aſcribe all con…petencie of right, and ſufficiencie of power to the Scripture, and denie the ſame to the Pope, doe we not diſgrace him, and aduance it? This is the difference in this poynt betwixt them and vsus, and their Religion and ours: and that men may ſee how little eſtimation they hauehave of the Scripture compared with their Pope, though the Pope be a man vtterly vnlettered, & ignorant euen of the grounds of Grammar, much more of the grounds of Diuinitie, as ſomeBaron. Glaber. Rodulph. Spondan. Annal. Eccl. ſ. an. 1033. Balaeus. of them were: though he be a childe of tenne yeeres of age, as Bennet the ninth, or a mad Lad not paſt eighteene yeeres old, as Iohn the twelfth; though he be an Atheiſt, as was Leo the tenth, or a Coniurer, as Iulius the third: Laſtly, though hee were a man deſtayned with all manner of filthy and lewd conuerſation, as a number of them were: yet his iudgementIf quatenus home, he goe to hell, what will his quatenus Papa doe him good? Baldus. muſt bee heard and preferred, becauſe (forſooth) quatenus Papa, as he is Pope, he cannot erre, though quatenus homo, as he is a man, hee be an Heretike, or an Atheiſt, or a wicked wretch: or becauſe Papa est doctor vtriuſ que legis authoritate, non ſcientia. The Pope is Doctour of both lawes in authority, and not in knowledge: And thus by their Religion, the holy and ſacred Scripture muſt giuegive place, and bow the knee to an vnholy, ſacrilegious, and ignorant Pope oftentimes, and acknowledge p. 155him as Iudge, and ſubmit it ſelfe to his ſentence and cenſure.

8. The ſecond doctrine of theirs, whereby they diſgrace and wrong the Scripture, is that touching the inſufficiency and imperfection thereof: for they are not aſhamed to ſay that the Scripture is imperfect and vnſufficient of it ſelfe, and that in it are not contained all things needfull to ſaluation, but that a great part. yea, the greateſt part of true Religion, is grounded vponupon tradition, without the which the Church of GOD could not bee ſufficiently inſtructed, either in faith or manners: this is their goodly doctrine: whereas we on the other ſide hold and maintaine, that the Canonicall Scripture containeth in it ſufficiently, plainely, and abundantly all doctrines neceſſary to be knowne, for the attainment of ſaluation,Iraen. li. 3. ca. 1. Orig. hom. 1. in Ier. com. in Rom. ca. 3. hom. 25. in Mat. Athan. con. Gen. & ido. & in ſyn. Baſil de confeſ. fid. & Ep. 80. ad Euſtath. Chryſo. hom. 1. in Mat. hom. 3. in 2. Ep. ad Theſ. &c. Cyr. li. 12. in Ioh. cap. 68. Tert. con. Hermo. Cypr. Epi. 74. ad Pomp. Aug. de doctrin. Chriſt. ca. 9. & li. 1. cont. lit. Petil. cap. 6. Hier. com. in Ep. ad tit. ca. 1. & com. in ca. 1. Hag. Bell. de verbo Del, l. 4. ca. 4. Terent. Eunuch-Whitaker. Chemnit. Morton. whether they be poſitions of faith, or directions for godlineſſe: and that thereis no neede of any vnwritten traditions, for the ſuppliance of any want or defect which is found therein. And herein we hauehave not onelyonly all the ancient Fathers of the primitiue and purer times of the Church our Abbetters, as Iraeneus, Origen, Athanaſius, Baſil, Chryſoſtome, Cyril, Tertullian, Cyprian, Auguſtine, Hierome, as you may ſee in the places quoted in the Margent: but alſo the teſtimony of the Holy Ghoſt in the Scriptures, plainely and directly affirming the ſame.

9. That this imputation of imperfection and inſufficiency is layd by them vponupon the Scripture, let vsus heare themſelues acting their owne parts: and firſt Bellarmine the Ringleader. He in his fourth Booke De verbo Dei, and fourth Chapter, ſets downe this poſition, that the Scriptures without traditions are not ſimply neceſſary nor ſufficient: and throughout that whole Chapter doth nothing elſe but labour to prooue the ſame by many arguments and reaſons, as if hee were not content barely to affirme ſo high a blaſphemy, but euen (as the Poet ſayth) Cum ratione inſanire, To be madde with reaſon: and ſo are all his reaſons there vſed, in very deed mad reaſons, which my purpoſe is not to ſpend time in confuting, (that being ſufficiently performed by our great and learned Champions of p. 156the truth, which as yet remaine vnanſwered: onelyonly it is inough for my intent to diſcouer to all men his notable blaſphemy againſt the holy Scriptures, which not onelyonly in that place, but in many other, euidently and impudently ſheweth it ſelfe.

10. Next vntounto him comes in another great Ieſuite, Gregorie Greg. de Valent. Anal. fid. l. 8. c. 6de Ʋalentia, and he playeth his part, and ſayth, That the moſt fitteſt way of deliuering the doctrine of faith to the Church, was this, not that all ſhould bee committed to writing, but that ſome things ſhould be deliuered viua voce, that is, by tradition. But Cardinall Hoſius more plainly and boldly affirmeth, That Hoſius confeſſ. Petric. ca. 92.the greateſt part of the Goſpell is come to vsus by tradition, and that very title of it is committed to writing: Yea, it is reported of him, that he ſhould ſay, Melius actum fuiſſe cum Eccleſia, ſi nullum extaret ſcriptum Euangelium, That it had beene better for the Church, if there were no written Goſpell extant. O blaſphemy! and yet wiſely ſpoken, if ſo be by the Church, hee meaneth the Church of Rome, as without doubt hee doth. But let vsus heare another of the ſame ſtampe Eckius, I meaneEckius Enchir. cap. 4. that peremptory Bragadochio, he ſteps forth, and ſhoots his bolt in a moment, The Lutherans are dolts (ſayth hee) which will hauehave nothing beleeued but that which is expreſſe Scripture, or can be prooued out of Scripture: for all things are not deliuered manifestly in the Scriptures, but very many are left to the determination of the Church. Coster another Stage-player of theirsCoſt. Ench. ca. 1. comes in, and diuides the word into three parts, to wit, That which God himſelfe writ, as the tables of the Law; that which he commanded others to write, as the Olde and the New Testament; and that which he neither writ himſelfe, nor rehearſed to others, but left it to themſelues as traditions, the decrees of Popes, and Councils. And then he concludeth blaſphemouſly, that many things of faith are wanting in the two former, neither would Christ hauehave his Church depend vponupon them, but this latter is the beſt ſcripture, the Iudge of controuerſies, the Expoſitor of the Bible, and that whereupon we muſt wholly depend. His words are theſe, Omnia fidei mysteria, ccaeera que credita & ſcitu neceſſaria, …n corde Eccleſiae ſunt clariſſimè exarata, in membranis tamen tam p. 157noui quam veteris Testaments multa defiderantur: that is, All the mysteries of faith, and other things neceſſary to bee beleeued and known, are most clearely engrauen in the heart of the Church, but in the leaues of the Olde and New Testament, many things are wanting. What can be more plaine? Yet Lindanus is more plaine, for he calleth Traditionem non ſcriptam, &c. The vnwritten Lindan panopl. lib. 2. cap. 5.tradition, that Homericall moly which preſerueth the Chriſtian faith against the inchantments of Heretikes, and the true touch-ſtone of true & falſe doctrine, and the A…acian buckler to be oppoſed to all Heretikes, and in concluſion, the very foundation of faith. To this fellow adioyne Melchior Canus as a cōpanion in blaſphemy, who ſaith, That many things belong to Chriſtian Canus loc. lib. 3. cap. 3.faith, which are contained in the Scripture, neither openly nor obſcurely. To conclude all in one ſumme, without any further repetition of priuate mens opinions, wherein much time might be ſpent, the voyce of their whole Church repreſented in the Councill of Trent, is this, That traditions are to bee receaued, Concil. Triden. Seſſ. 4.pari pietate, with the ſame reuerence and affection, wherwith wee receiue the Scripture it ſelfe. Thus wee hauehave a view of the doctrine of the Church of Rome, touching the inſufficiency of the holy Scripture, both in part and whole. Out of all which, theſe two impious concluſions doe neceſſarily ariſe: Firſt, that traditions vnwritten are equall, if not ſuperiour in dignity and authority to the written word of God: and ſecondly, that without the helpe of them, it is not able to bring vsus either to a ſauing faith in this life, or to the end of our faith in the life to come: then both which, what could be ſpoken more iniurious either to the Word it ſelf, or to the Maieſtie of that Spirit, from whom it proceeded? And that their blaſphemy might be known …o all men, Bellarmine, more like a IulianBel. deverbo Dei, l. 4. c. 4. then a Chriſtian, doth not onelyonly affirme the Scripture to be vnſufficient and imperfect, but alſo not ſimply neceſſary, and to that end he maketh a good round diſcourſe, and bringeth in long Leaden arguments, which indeed are not worth the anſwering, for they are meere ſophiſticall colluſions, as any one of meane iudgement may eaſily diſcerne. Neuertheleſſe, by this we may ſee, what an honourable opinion and affection p. 158theſe fellowes beare towards the Scripture, when as they dare to affirme that they are not ſimply neceſſary, but may bee wanting and remoued without any great hurt to the Church of God.

12. The third iniurious doctrine, whereby open diſgrace3. is offered to the holy Scripture, is concerning the authority thereof, compared with the Church: for this they teach and hold, That the authority of the Scripture doth depend vponupon the Church, and not the Church vponupon the Scripture. And ſo by conſequent, that the Scripture is inferiour to the Church, and not the Church to the Scripture: whereas we on the contrary affirme and defend, that the Church wholly dependeth both for authoritie and exiſtency vponupon the Scripture, and ſo is eueryevery way inferiour to the Scripture, and not the Scripture vponupon the Church.

13. This blaſphemie of theirs may more euidently be diſcerned, if we obſerue what they vnderſtand by the Church, to wit, not the Primitiue Church, which was in the time and immediatelyCanus loc. lib. 2. cap. 8. Stapl. doct. princ. li. 9. c. 12. & 13. after the Apoſtles, but the ſucceeding and preſent Church: and that not the whole Catholicke Church, which is diſperſed ouer the world, but the Church of Rome, which holdeth vponupon the Pope as the Vicar of Chriſt: and in this Church, not the whole body, but the Paſtours and Prelates aſſembled in a Councill: yea, and laſtly, not the Councill neither, but the Pope, who is totus in toto, all in all, and in whome all the members meete, and reſolue themſelues as lines in the center, as is before declared. This is their Church: and to this Church of theirs they ſubiect the Scriptures, euen the word of God to the Pope of Rome, that is, God himſelfe to a mortall ſinnefull man. For as Nil… the Archbiſhop ofNilus de cauſ. d…ſſ. lib. 1. Theſſalonica ſaith, To accuſe the Scripture, is to accuſe God, ſo to debaſe the Scripture, is to debaſe God.

14. That wee may ſee this to be true, and that wee lay no falſe imputation to their charge, heare them ſpeake in their owne words, and let Bellarmine leade the Ring, If we take away Bell. de effect. ſacram. li. 2. ca. 25.(ſaith he) the authoritie of the preſent Church, and of the Councill of Trent, then the whole Chriſtian faith may bee called p. 159in queſtion: for the truth of all ancient Councils, and of all poynts of Omnium Conciliorum, & dogmatū firmitas.faith depend vponupon the authority of the preſent Church of Rome. Marke, he ſaith not vponupon the authority of the Scripture, but of the preſent church of Rome; where he doth manifeſtly preferre the authority of the Church, before the Scripture, & not onelyonly of the Church, but of the Church of Rome, as if there were no Church but that: and not the Church of Rome; as it was, in the purer and primer times, but the preſent Church corrupted, and depraued with infinite errours. Againe, in another place he concludeth, That the Scriptures doe depend vponupon Bell. li. 4. de not. Eccleſ. ca. 2.the Church, and not the Church on the Scriptures: which poſition he confeſſeth in the ſame place, to hauehave beene in other places maintained by him. And yet elſewhere he diſclaimethIdem de concil. author. li. 2. c. 12. this opinion as none of theirs, and calleth it a blaſphemy: that it is his, I hauehave ſhewed already, though he be aſhamed of it as he may well be, and therefore exore ſuo, by his owne iudgement, he, and all the reſt are guilty of moſt groſſe and intolerable blaſphemie. But that you may ſee that it is the generall receiued doctrine of them all, for the moſt part; heare others as well as him, vttering their ſpleene againſt the Scriptures. Silueſter Prierias ſaith, that Indulgences are warranted vntounto Silu. Prier. cont. Luther. concluſ. de poteſt. Papae.vsus not by the authority of the Scripture, but by the authority of the Church, and Pope of Rome, which is greater. And againe, That the Scripture draweth it ſtrength and authority from the Church and Biſhop of Rome. Eckius ſaith, that the Scripture Eckius Ench. de author. Eccleſ. reſp. 3. ad obiect. Haret. Pighius de Hier. Eccleſ. li. 1. ca. 2.Sir 51:1was not authentical, but by the authority of the Church: and putteth this propoſition among hereticall aſſertions, The authority of the Scripture is greater then the Church. Pighius alſo affirmeth the ſame, that all the authoritie of Scriptures doth neceſſarily depend vponupon the authority of the Church: and calleth all that hold the contrary in ſcorne, Scriptuarij, that is, Scripturemen, or ſuch as maintaine the Scripture. Cardinall Hoſius goethHoſ. lib. 3. de auther. Scriptur. further, and commendeth a blaſphemous ſpeech of one Hermannus, as a godly ſaying, That the Scriptures are of no more force then Aeſops Fables, without the teſtimonie of the Church: and addeth preſently of his owne, that vnleſſe the Churches authority did commend vntounto vsus the Canonicall Scripture, p. 160it ſhould bee of little account with vsus. The like is deliueredCoclaeus replicat. cont. Bul. c. 2. Canus. loc. l. 2. c. 8. Staplet. Doctrin. Princip. l. 9. c. 1. Andrad. defenſ. Trid. Concil. l. 3. Caniſ. catech. cap. 3. ſect. 16. Bel. de Concil. lib. 2. cap. 12. Andrad. Staplet. by Coclaeus, by Canus, Stapleton, Andradius, Caniſius, and generally all other of that ſide that handle that queſtion.

15. OnelyOnly to palliate the matter, they bring in a diſtinction, to wit, that this dependance of the Scriptures authority vponupon the Church is, quoad nos, in reſpect of vsus, not qu…adſe, in reſpect of it ſelfe, and declaratiuè, for declaration ſake, not effectiuè, as the cauſe thereof: which diſtinction firſt implieth a contradiction, for the authority of a thing is quoad extra, in reſpect of others, not quoad intra, in reſpect of it ſelfe, that is, rather to be termed dignitie and excellencie, then authority: ſecondly, that being granted, yet it importeth a falſhoode in them, and concludeth directly our purpoſe, for by it the laſt reſolut on of our faith ſhould not bee into the Scripture, but into the authority of the Church, which is contrary both to truth, and to their owne principles. For why doe they attributeMulbuſin. Reſp. ad Par…um, de cript. author. theſ. 33. that infallible authority to the Church, but becauſe the Scripture ſaith ſo, as they themſelues acknowledge? And then to affirm that the Church is of greater authority in reſpect of vsus, is ſufficient to …uince, that in reſpect of vsus, they preferre the Church before the Scripture. What is this, but to offer open iniury and diſgrace to the holy Scripture, eſpecially, ſeeing a Ieſuite of their own is bold to ſay, that a man may mordicus tenere, and propugnare acerrimè▪ ſtrongly hold, & ſtoutly Sacrob…ſc def. Bell. par. 1. c. 6.maintaine a doctrine contrary to the word of God, and yet bee no Heretike, vnleſſe the oppoſite to that opinion, be defined by the Church in his time?

16. The fourth and laſt doctrine whereby they offer iniurie4. to the Scripture, is this, That the Pope may diſpenſe with the Law of God. This the Popes vaſſals do not onelyonly affirme,Michael Medin. Chriſtian. par…n. lib. 7. cap. 17. Abbas Panorm. extra. de diuort. cap. …in. Fel…. de conſtitut cap. ſtatut. canon. but euen confirme and auouch. For thus they teach, Poteſtas in diuinas leges ordinariè in Romano Pontifice reſidet, Power ouer the lawes of God remaineth ordinarily in the Pope of Rome: and that the Pope may diſpenſe againſt the Apoſtles, yea, againſt the new Teſtament vponupon great cauſe, and alſo againſt all the precepts of the olde Teſtament. The reaſon whereby they confirme this braue doctrine, is this, that where the reaſon of the law faileth, p. 161there the Pope may diſpenſe, but the reaſon of the law always faileth, where he iudgeth it to faile, (for ſpeaking definitiuely, he cannot erre) therefore the Pope may diſpenſe with the precepts of the Olde & New Teſtament, where, and when he liſt. Now, what can be more iniurious to the Scripture then this? for firſt, they ſet the Pope aboue the ſcriptures, becauſe he that taketh vponupon him to diſpenſe with the law of another, challengeth to himſelfe a greater authority then the other, according as their owne rule is, In praecepto ſuperioris non debet diſpenſare Anton. par. 3. tit. 22. …. 6.inferior, The inferiour may not diſpenſe with the commandement of the ſuperiour. Secondly, they equall him to God himſelfe, for whereas there is no exception nor exemption from the law of God: but this Niſi deus aliter voluerit, Except God otherwiſe appoynt, they inſtead thereof put in this exception, Niſi Papa aliter voluerit. And laſtly, they make the law of God a maimed & an imperfect law, in that (as their diuinity is) it cannot giuegive ſufficient direction to mans life, for practice of duties and auoyding of ſinnes, in all caſes, without the Poprs diſpenſation, and the interpoſition of his ſuperwiſe authority.

17. From their iniurious doctrines, l…t vsus come to their malicious practice againſt the Scripture, that both by their precepts and practice, their enmity to the Scriptures may fully appeare. Firſt therefore, whereas the language wherein the Scriptures were originally written, is indeed the true Scriptures, becauſe that is the immediate dialect of the holy Ghoſt, and the tranſlations of it into other tongues, are no farther to bee regarded then as they agree with the originall; yet the Church of Rome, in the Councill of Trent, hath canonizedConc. Trident. Seſſ. 4. the vulgar Latine aboue the Hebrew and Greeke, and hath …n…oyned it onelyonly to be vſed in all readings, diſputations, ſermons, and expoſitions, and not to be reiected vnderunder any pretence whatſoeuer, vponupon paine of Anathema. Yea, Bellarmine, Bell. de verb… Dei, lib. 2.with the reſt of that crue, accuſe the Greeke and Hebrew, of many corruptions, and iuſtifie the vulgar Latine aboue them, as moſt free from corruptions: whereas notwithſtanding, for one corruption which they would ſaine faſten vponupon them, p. 162there are to be found twenty in this, and that by the confeſſionLind. de opt. gen. interp. lib. 3. of many learned of their owne ſide.

18. Beſides, thoſe corruptions which are ſuppoſed to be inM…lin. in 1. Tho. page 399. Poſſ. Bibl. ſelect. lib. 3. ca. 6. the originals, are either none at all, as may eaſily be prooued, and is already ſufficiently by our learned Diuines: or elſe ſuch as are not of that weight to derogate from the perfection of the Scripture in things pertaining to faith and goodPoſſ. ibid. Sixt. Senen. Bibl. ſanct li. 8. p. 318 manners; as Poſſeuine and Sixtus Senenſis confeſſe, or at leaſt are but errours of the Writers, which no Booke is free from, growing either from humane infirmity, or from the miſtaking of the letters in the Greeke, and prickes in the Hebrew; which laſt is but a late inuention of the Maſſorites, and no eſſentiall part of the Text: whereas on the contrary, the errours which are extant i… the vulgar Latine, are many of them contrary to the grounds of faith: as that one for all, in the third of Geneſis, where the Latine readeth, ipſa conteret caput tuum, ſhe ſhall bruiſe thy head: which they apply vntounto the Virgin Marie, being in the originall ipſe his, and in the Septuag…nt foreign, that is, Hee, vnderſtanding Chriſt our Sauiour. Here wee ſee a fundamentall poynt of ſaith ouerthrowne, not onelyonly in accommodating a Prophecy of Chriſt vntounto the Virgin his mother, but alſo in aſcribing vntounto her the worke of our Redēption, ſignified by the bruiſing of the Serpents head. And as in this, ſo in many other places, which I willingly for breuitie ſake …uerpaſſe. And yet for all this, by their doctrine and practice, their Latine Tranſlation is onelyonly authenticall. Yea, ſo impudent is a Biſhop of theirs, that ſetting forth the Bible in diuers Languages, he placeth the vulgar Latine betwixt the Hebrew and the Greeke, as Chriſt betwixt two theeues, as blaſphemouſl… …. Bibl. …olo.he ſpeaketh. This is therefore a notable iniuricus practice of theirs againſt the Scripture.

19. To which adde ſecond, no wh…t inferiour to the former,…. which … their forbidding the Scripture to bee tranſlated into the mother tongue of eueryevery Nation, to the end that it may be to the common people as a Booke ſealed vp, and that they might not reade, nor be exerciſed therein. This prohibition is both contrary to the practice of all the Saints of God, both p. 163vnderunder the Law and the Goſpell, for it was their daily exerciſe to meditate vponupon the Law of God continually, and to ſearch the Scriptures, whether thoſe things which they heard were ſo or no, and to the plaine precept of Chriſt, and the ApoſtlePſal. 1. …. Deut. 6. 7. 8. 9. & 17. 18. 19. Acts 17. 11. Iohn 5. 39. Col. 2. 16. Origen in Mat. … Nazian. hom. 4. dom. Epi…n. C…il contra Iul. lib. 7. Hier. in Pſal. 86 Chryſo. hom. 5. in Laz. & 9. in Epi. ad C…l. & 2. in Mat. & 10. in Iohn. Lactan. Inſt. l. …. cap. 21. Iſidor. li. 1. de ſum. b…n. Fulgent. ſer. de confeſſ. Anſelm. com. in Epheſ. 6. Auguſt. de doct. Chriſt. li. 2. c…. 5. Origen vt ſupr…. Pereſ. de tradit. page 44. Thyrrae. de d…m. ca. 21. Theſ. 257 Hoſius de expreſ. verb… Dei.Ps 1Deut 6:7Deut 6:8Deut 6:9Deut 17:18Deut 17:19Acts 17:11John 5:39Col 2:16Ps 86Eph 6 bidding vsus to ſearch the Scriptures, and to hauehave the word of God to dwell plentiouſly in vsus: and to the doctrine of all the ancient Fathers, who with one conſent exhort and perſwade to the diligent reading of them, as may appeare by the places quoted in the margent: And beſide, is moſt iniurious to the Scriptures themſelues: for to reſtraine a common good to a particular vſe, is an open wrong to the good it ſelfe, which the more common it is, the better it is, and the leſſe common, the leſſe good; for bonum est ſui diffuſiuum, good inclineth naturally to ſpreade it ſelfe, and therfore the reſtriction thereof is violence and force offered to the nature of it, and truth cannot abide to bee impriſoned, but loueth liberty. This is true in all naturall, good, and true things, but much more in this ſupernaturall good, and truth, which as Origen… well noteth, was not written for a few▪ as Platoes Bookes were, but for the people and multitude, yea, for the verieſt Ideots, and women, and children, as the Fathers affirme.

20. And yet theſe preſumptuous Romaniſts forbid the reading of the Scripture among the people; one of them affirming, That it was the deuils inuention to permit the people to reade the Bible: Another, That he knew certaine men to be poſſeſſed of the deuill, becauſe being but Husband-men, they were able to diſcourſe of the Scriptures: All teaching, that it is the ground of Hereſie, and that Lay men are no better then Hogs and Dogs: and therefore theſe precious pearles not to be committed vntounto them, and that the Scripture to a Lay man is as a ſword in a mad mans, or a knife in a Childes hand. Thus they practiſe to impriſon the Scriptures within the Prieſts cells, or Monkes cloyſters, which were giuen by God, to be the light of the world: and yet (which is to be noted) in Queene Maries bloudy and blinde daies, ſuch as could diſpend a certaine ſumme of mony by the yeare, might reade the Bible, without any ſpeciall diſpenſation; as if hereſie builded p. 164her neſt rather in the breſt of the poore man, then of the rich, or, as if the rich were leſſe carnall then the poore: and thus theſe ſaucy fellowes handle the ſacred Scripture at their pleaſure, being rightly to be branded with the name of Heretikes, whom Epiphanius generally calleth Lucifugae, becauſe they cannot abide the light of the Scriptures, but fly from them as Owles and Bats from the light.

21. Another practice of theirs is againſt the ſenſe of the Scripture, as the two former were againſt the letter, that neither the body nor the ſoule thereof might be left vnuiolated: and this is in reſpect of the learned, to bar them vp from controuling their errours, as the other were in reſpect of the ſimple, to keepe them from once looking into them. Their policy in this, is to interdict all ſenſes and expoſitions of the Scripture, ſaue ſuch as agree with the Church of Rome, and are allowed by the Pope of Rome: this is the interdiction of the Councill of …rent, and is grounded vponupon a falſe interpretationConc. Trid. Soſ. 4 of that article of our faith, I beleeue the Catholike Church: for, as Stapleton ſaith, The literall ſenſe of that article is, that Stapl. deſ. Eccle. potaſt. aduerſ. Whit. li. 1. c. 9. Hoſius de expreſſo verbo dei.thou beleeueſt whatſoeuer the Catholike Church holdeth and teacheth. And Cardinall Hoſius, If any man hauehave the interpretation of the Church of Rome, though he know not whether and how it agreeth with the words of the ſcripture, notwithſtanding he hath Ipſiſſimum verbum Dei. Now, by the Catholike Church they meane the Romane Church, or rather the Romane Biſhop, as I hauehave ſhewed: for as Silueſter ſayth, The power of the Catholike Sum. Sylueſt. verb. …ides, nu. 2. Staplet. prae…. Doctr. princ. fid.Church remaineth onelyonly in him. And as Stapleton, The foundation of our Religion is of neceſſity placed vponupon the authority of this mans teaching: and therfore one …aith, that the Pope may change …he Goſpell, and giuegive to it according to place and time, Henri. mag. ſa…r. …alat. adiegat. …. Cardia. S. Angeli ad legat. B…em.another ſenſe: Yea, a blaſphemous Cardi…all is b…ld to ſay, That if a man did not beleeue that Chriſt is very God and Man, and the P…pe thought the ſame, he ſhould not be condemned. This is a tricke p…ſſing all other, whereby they not onelyonly make ſure worke with the Scripture, that it neuer doe them hurt, but alſo faſhion the ſacred and diuine ſenſe thereof, vntounto their fond and fooliſh fancies, and make it ſpeake, not what the p. 165Holy Ghoſt intendeth, but what they imagine. Nay, they areCuſan. ep. 2. 3. 7. ſo impudent as to ſay, That the Scripture is fitted to the time, and variably vnderſtood, the ſenſe thereof being one while this, and another while that, according as it pleaſeth the Church to change her iudgement. Can there be a greater diſgrace to the Scripture then this is?

22. Adde to theſe yet another deuice which is far worſe then4. all the reſt, & that is a groſſe and palpable wringing and wreſting out of the holy Scripture, a ſenſe contrary to the true intendment of the place, & fitting it ſtrangely to their own purpoſe. This is a practice of theirs ſo cōmon, as that their Books ſwarme with nothing ſo much as ſuch fond and fooliſh interpretations, and ſo ridiculous withall, that it would make euen Heraclitus himſelfe to laugh, if he were aliue. I wil here report ſome few of theſe ſtrange wreſted Expoſitions, that the Reader may hauehave a taſte of them, and ſo iudge of the whole caske.

23. And to beginne at the beginning of the Bible, Geneſ. 1. 16. It is written, God created two great Lights, the greater to rule the day, and the leſſer to rule the night: that is (ſaith Innocentius Innocent. 3. ad Conſt. Imper. cap. ſolit. de maior. Molin. tom. 1. de Iuſt. & iure.the third, one of their owne Popes: And alſo Molina the Ieſuite, God ordained in the Firmament of the Catholike Church two dignities, to wit, the Pontificiall dignitie, and the Regall: But that to gouerne the day, that is, the Spiritualty, and is the greater: and this to rule the night, that is the Carnalty, and is the leſſer; ſo that how great difference is betwixt the Sunne, and the Moone, ſo great is there betwixt the Biſhop of Rome, and a King, that is, according to the Gloſſe vponupon the ſame place, ſeuen and fiftie times. So in the 3.Gloſſ. in ca. ſolit. de maior. of Geneſis, whereas the words of the Text are plaine, Hee ſhall breake thy head, or tread vponupon thy head, which is the firſt and principall promiſe of the Meſſiah, they contrary both to the Hebrew, and Septuagint, tranſlate and expound it, Ipſa, She ſhall: applying vntounto the Virgin Mary, that which properly belongeth vntounto Chriſt, euen the worke of our Redemption. And this interpretation and tranſlation of that place is approued by the Councill of Trent, in approuing the vulgar LatineConc. Trident. Bellarm. Bible for authenticall: and by Bellarmine alſo, who calleth it p. 166a great myſterie, that in the Hebrew, a verbe of the Maſculine gender, is ioyned with a Nowne of the foeminine; to ſignifie, that a woman ſhould breake the ſerpents head, but not by her ſelfe, but by her ſonne: and is alſo ſo tranſlated by our Doway Tranſlatours in Engliſh.

24. So againe, that place in the Pſalme, Pſal. 91. 13. Thou ſhalt walke vponupon the Aspe and the Cockatrice, and ſhalt tread vponupon the Lion and the Dragon: Pope Alexander the third interpreted it of himſelfe, and the Emperour, applying the promiſeNaucler. Gen. 40.Gen 40 made to Chriſt principally, and in him to all the Elect, vntounto himſelfe as Pope, and vnderſtanding by the Aſpe and Cockatrice, Lyon and Dragon, the Emperour Frederick, vponupon whoſe necke hee ſet his foote, vſing thoſe words, and all other Kings and Emperours: and to proue that he ſo vnderſtood the place, when as the Emperor diſdayning this pride, made anſwere, Not to thee, but to Peter: the holy Father treading on his necke, replied; Et mihi & Petro, Both to mee and to Peter. Which ſtorie, though it bee branded by Baronius with the marke of a fable, yet it is auouched by a full Iurie of witneſſes, and eſpecially two, Gennadius the PatriarkeGennad. in cenſ. …rient. annot. in cap. 13. ſect. 6. Girolam. Bardi. Ʋittor. Naual. impreſ. anno 1584. of Constantinople, and a Venetian Hiſtorian that liued about that time: which laſt onelyonly differeth in the Popes alledging of the Text, for he makes the Pope, to ſay, not in the ſecond perſon, thou: but ambulabo, I will walke vponupon the Lion and the Adder. Againe, they interpret that place of Eſay 49. 23. They ſhall worſhip towards the face of the earth, and licke the duſt of thy feete, as a Prophecie of the Popes ſublimitie. For, ſaith Turrian the Ieſuite, Where is this verified, butTurrian. cont. Sadoel. pag. 14. in the kiſſing of the feete of the Biſhop of Rome? and yet who knoweth not, that this is nothing elſe, but a manifeſt prediction of the glory of the Church, and the conuerſion and ſubiection of Kings and Princes to the Religion of Chriſt? What a wreſting of Scripture call you this? Are not theſe ſtrange interpretations?

25. But yet heare them which are more ſtrange and ridiculous: In the 28. of Eſay, 16. verſe wee read, Behold, I will I…y 28. 16.lay in Sion a ſtone, a tried ſtone, a precious corner ſtone, a ſure p. 167foundation. This all know, being taught by the interpretation of S. Peter, 1. Pet. 2. 6. is to be vnderſtood of Chriſt only and1. Pet 2. 6. Bel. praefat. de Rom. Pontif.1 Pet 2:6 none other; yet Bellarmine vnderſtands by this tried precious corner ſtone, not Chriſt, but Peter, that is, as he ſaith, Sedes Romana, The Roman Sea. Againe, we read, Iere. 26. 14. Behold, Ier. 26. 14.Jer 26:14I am in your hands, doe with mee as you thinke good and right. This Text Bonauenture alledgeth, to proue, that Chriſt is inBonauent. in expoſit. miſſae cap. 4 the Prieſts hands at the Maſſe, as a Priſoner, not to bee let goe, till he hauehave payd his ranſome, that is, till he hauehave giuen remiſſion of ſinnes, contrary to the manifeſt ſenſe of the place, Hoſea 1. 11. We read, that the children of Iudah and Iſrael Hoſea 1. 11.Hos 1:11ſhall be gathered together, and appoint themſelues one head, anſwerable to that, Ioh. 10. 16. There ſhall be one fold and one Ioh. 10. 16. Iob. de Par. de poteſt. Reg. & Pop. cap. 3. Bel. de Rom. Pon. lib. 1. cap. 9.John 10:16ſhepheard, which places properly appertayning to Chriſt and his Church, are ordinarily and blaſphemouſly alledged, to proue, that the Pope is the head of the Church. Againe, Cant. 5. 11. His head is as fine gold. And Cant. 7. 5. Thy head is like the mount Carmel. One of which is the ſpeech of the Church to Chriſt, and the other of Chriſt to the Church: but Bellarmine Bel. ibid.interprets the firſt to be ſpoken Chriſt, and the ſecond of the Pope. Theſe be his words: The Bridegrome compareth the head of his Spouſe to mount Carmel, becauſe though the Pope be a great mountaine, yet he is nothing but earth, that is, a man: and the Bride compareth the Bridegromes head to the beſt gold, becauſe the head of Chriſt is God.

26. But let vsus come a little to the new Teſtament: are they any thing more ſhie and cautelous in this then in the olde? Heare and then iudge. Matth. 28. 18. our Sauiour ſaith to his Diſciples, All power is giuen vntounto me in heauen and earth. This in the booke of Ceremonies, is expounded ofLib. Ceremon. tit. 7. Concil. Later. ſub Leon. Decim. Luk. 22. 38.Luke 22:38 the Pope; and alſo by Stephen the Archbiſhop of Patauy, in the Councill of Laterane, Luc. 22. 38. the Apoſtles ſay vntounto Chriſt, Behold two ſwords: and he anſwered, It is ſufficient. By this place of Scripture, Boniface the eighth challenged to himſelfe both temporall and eccleſiaſticall authority, becauſe Chriſt ſaid two ſwords were ſufficient, and bade Peter not caſtBel de Rom. Pontif. l. 5. c. 7. away one of them, but put it vp into the ſheath. This expoſition p. 168flat contrary to the meaning of the Text, was not only deuiſed by a Pope, but alſo approued by Bellarmine, and Molina Molin. lib. 1. de …ure. tract. 2. diſ. 29. Balb. lib. de coronat.the Ieſuite, and Balbus with diuers others, though (I confeſſe) reiected by Stella, Maldonate, and Arias Montanus. But what are theſe to a Pope that cannot erre, and to ſuch an Emminent Cardinall as Bellarmine is? So likewiſe, they expound that Text, Matth. 17. 24. Solue pro te & me, Pay for Math. 17. 24.Matt 17:24thee and me: To ſignifie, that Chriſts family hath two heads, to wit, Christ and Peter, becauſe they two onelyonly payd, and that Peter was chiefe ouer the reſt of the Apoſtles, becauſe none of the reſt payd: as if paying of tribute was a ſigne of preeminence, and not rather of ſubiection, as Ianſenius expounds it. So Baronius alledgeth that of Act. 10. 13. Ariſe, Roffen. in Art. art. 25. Act. 10. 13. Bel. de Rom. Pont. lib. 1. cap. 19. Baron. Epiſt. ad Papam. Roffen. aſſert. Luther. confut. cap. 17. 1. Pet. 4. 8. Pro. 10. 12.Acts 10:131 Pet 4:8Prov 10:12Peter, kill and eate, to proue the Popes power to excommunicate the Venetians. Kill, that is, excommunicate, and eate, that is, bring them to the obedience of the Church of Rome. This is goodly ſtuffe indeede: ſure they ſtand in neede of arguments to proue their cauſe, that are driuen to theſe ſilly ſhifts. So our Country-man Fiſher, to proue iuſtification by workes, alledgeth that Text of S. Peter, 1. Pet. 4. 8. LoueLove couereth the multitude of ſinnes, which he expounds thus, that louelove expiateth and purgeth away the guilt of our ſinnes in the ſight of God, contrary to the direct ſenſe of the holy Ghoſt, Pro. 10. 12.

27. It is a wonder to ſee, how both Bellarmine and all the Patrones of Purgatory wring and wreſt the Scripture, to vnderprop the Popes Kitchin: The Scripture cannot name fire and purging, but preſently there is Purgatory, as Eſay Eſay 4. 4 & 9. 18. Mal. 3. 3. Zachar. 9. 11. Phil. 2. 10. Apoc. 5. 3.Isa 4:4Isa 9:18Mal 3:3Zech 9:11Phil 2:10Rev 5:34. 4. and 9. 18. Mal. 3. 3. nor a lake where there is no water, but there is Purgatory, as Zachar. 9. 11. nor things vnderunder the earth, Phil. 2. 10. Apoc. 5. 3. but there is Purgatory: and yet they themſelues confeſſe, that they know not whether it be vnderunder the earth or no, becauſe the Church hath not yet defined where it is. And Bellarmine bringeth in eight diuersBel. de Purgat. lib. 2. cap. 6. opinions, touching the place of Purgatory: but two of their expoſitions touching Purgatory, I cannot ouerpaſſe, left I ſhould depriue the Reader of matter of laughter in the midſt p. 169of this ſerious diſcourſe, and them of commendation of wit; for they are witty aboue meaſure: the one is, Mar. 13. 34.Mark 13. 34.Mark 13:34 where it is ſaid in a Parable, that a certaine man going intoChemnit. exam. de Purga. p. 130 a ſtrange Country, leaueth his houſe, and giueth authority to his ſeruants, and commandeth the Porter to watch. This man going into a ſtrange Country, ſignifieth the ſoule (ſay they) which by death departeth out of this world: his leauing authority with his ſeruants, ſignifieth, that he commandeth his executors, to procure with his goods the prayers & ſuffrages of the Church, whereby he may be freed from Purgatory: hee commandeth the Porter to watch, that is, he giueth part of his goods to his Paſtor, that he may diligently ſacrifice for him by ſaying Maſſe. Who can doubt of Purgatory, that is thus authentically proued? The ſecond place is in the 8. Pſalme 7. Thou haſt put all things Pſal. 8. ….Ps 8vnderunder his feete, fowles of the ayre, that is (ſay they) the Angels in heauen, beaſts of the field, that is, the godly in this life, and fiſh of the Sea, that is, the ſoules in Purgatory. Here is a proofe of Purgatory worthy the noting.

28. And thus much for a taſte of their falſe and fooliſh expoſitions; theſe being not the hundreth part of them, which are found in their writings. Let all men iudge now, whether theſe men deale well with the Scriptures or no, and whether they be friends or enemies to the ſacred word of God, & the Spirit of God that animateth it, that dare thus wretchedly abuſe it at their pleaſures, and wring it like a noſe of waxe, into any ſhape to make it ſerue their purpoſe. Eraſmus placethEraſ. encom. Moriae. that Frier in the Ship of fooles, that being asked what Text he had in the Scripture, for the putting of Heretikes to death, produced that of S. Paul, Tit. 3. 10. Haereticum hominem Tit. 3. 10.Titus 3:10poſt vnam aut alteram admonitionem deuita, that is in true conſtruing, Shunne an Heretike after the firſt or ſecond admonition: but he conſtrued it thus, De vita ſupple tolle, that is, Kill an Heretike after, &c. This fellow by Eraſmus opinion, was worthy of a Garland, or rather of a Cockſcomb for his witty expoſition: and ſo was he alſo, that being asked where hee found the Virgin Mary in the olde Teſtament, anſwered, In the firſt of Geneſis, in this Text: Deus vocauit congregationem p. 170aquarum Maria. But I muſt not be ſo ſawcy with Popes and Cardinalls. I iudge them not therefore, but leaue them to the iudgement of God.

29. Their laſt practice againſt the Scriptures, is their adding to and detracting from it at their pleaſure, whatſoeuer either diſtaſteth their Pallate, or may ſeeme to make for their profit: which notwithſtanding hath a wo denounced againſt it. AndDeut. 4. 2. Reuel. 22. 18. Fel. de maior. & …ed. c. fin.Deut 4:2Rev 22:18 this practice is grounded vponupon a rule, Papa poteſt tollere ius diuinum ex parte, non in totum, The Pope may take away (ſay they) the lawe of God in part, but not in whole; and if hee may take away, then may he adde alſo: for the ſame reaſon is of both, and one is as lawfull as the other; for adding, marke their practice, the Councill of Trent, together with moſt of theCon…. Trid. Seſ. 4. Popiſh Doctours, adde vntounto the Canon of the Scripture, the Apocrypha Bookes of Iudith, Wiſedome, Tobias, Eccleſiaſticus, Bell. de verbo Dei, li. 1. ca. 10.Machabees, remainders of Eſter, and Daniel: and curſe all them that are not of the ſame minde: and yet the Iewes before Chriſt, who were the onelyonly Church of God at that time, and Scriniarij Chriſtianorum, as Tertullian callsTertullian. them, or depoſitarij & cuſtodes eloquiorum Dei, as Tollet theTollet com. in Rom. 3. 2.Rom 3:2 Ieſuite names them, that is, The keepers and treaſurers of the holy Scriptures, and to whome were committed the Oracles of God, Rom. 3. 2. Theſe Iewes, I ſay, neuer admitted of theſe Books as Canonical, and the Fathers for the moſt part, though they held them Bookes profitable for inſtruction of manners, yet diſpunged them out of the Canon, as not of ſufficient authority to proue any poynts of faith, as is confeſſed by Bellarmine Bell. de verbo Dei. li. 1. cap. 10. & 20. Canus lo. l. 2. c. 10himſelfe, in ſome ſort, naming Epiphanius, Hilarius, Ruffinus, and Hierom, and by Melchior Canus, nominating beſides the former, Melito, Origen, Damaſcene, Athanaſius, accompanied with many other Diuines, as he ſaith: and beſides, the Bookes themſelues, by many pregnant proofes deriued out of their owne ſides, doe be wray that they are not of the ſame ſpirit the Canonicall Scripture is of.Ioh. Bale in vita eius. Diſt. 19. cap. in Canonicis Rubrie.

30. Againe, they adde to the Scriptures thei… Decretals and Traditions. Innocentius the third, commanded the Canon of the Maſſe to be held equall to the words of the Goſpell, and p. 171it is in one of their Bookes, Inter Canonicas Scripturas decretales Epiſtolae connumerantur, (that is) The Decretall Epiſtles are numbred among theſe Canonicall Scriptures. As for Traditions, I hauehave ſhewed before, that it is a decree of the Councill of Trent, that they are to be receiued with as great affection of piety and reuerence, as the written Word of God. Againe, they adde vntounto the Scripture, when they take vponupon them to make new articles of faith, which hauehave no ground nor footing in the Scriptures: for vntounto the twelue articles of the Apoſtles Creed, the Councill of Trent addeth twelue more, as may appeare in the Bull of Pius the fourth, in that publikeBull Pij 4. ſuper form. Iuram. profeſ. fid. profeſſion of the Orthodoxall faith, vniformely to be obſerued and profeſſed of all: And when they adde vntounto the two Sacraments ordained by Chriſt, fiue other deuiſed in the forge of their owne braines: and thoſe two alſo, they ſo ſophiſticate with their idle and braine-ſicke Ceremonies, as the Euchariſt with eleuation, adoration, circumgoſtation, and ſuch like trumperie, and Baptiſme with oyle, and ſpittle, and ſalt, and coniuring, and croſſing, &c. that they make them rather Pageants to mooue gazing, then Sacraments for edifying: and thus moſt wrongfully they adde vntounto the Scripture, euen what they themſelues liſt.

31. As for their detracting and taking away, they ſhew themſelues no leſſe impudent, for they hauehave taken away the ſecond Commandement, as appeareth in diuers of their Catechiſmes and Maſſe-bookes, becauſe it cutteth the throat of their Idolatry wholly out of the Decalogue: and to make vp the number of tenne, they diuide the laſt Commandement into two, contrary to all reaſon and authority: Yea, ſo impudentVaſq. li 2. diſp. 4 ca. 4. nu. 83. & cap. 7. nu. 115. Azor. Inſt. mora. part. 1. li. 9. ca. 6. Cathar. opuſc. de Imagin. Con. Trid. Seſ. 1; Catha. adu. Noua. Dogma. Caiet. pa. 1. & inde. are they, that two famous Ieſuites, Ʋaſques and Azorius doe boldy affirme, that this ſecond precept which forbiddeth worſhipping of Images, was not of the law of nature, but onelyonly a poſitiue Ceremoniall and Temporall Iniunction, which was to ceaſe in the time of the Goſpell: and in the Euchariſt, whereas Chriſt ordained the Sacrament of his bodie and bloud in two kindes, they notwithſtanding depriue the people of the cup, and will hauehave it adminiſtred to them but in p. 172one kind: Yea, Cardinall Caietane, as Catharinus teſtifieth ofCatha. adu. Noua. Dogma. Caiet. pa. 1. & inde. him, cut off from the Scripture, the laſt Chapter of S. Marks Goſpell, ſome parcels of Saint Luke, the Epiſtle to the Hebrews, the Epiſtle of Iames, the ſecond Epiſtle of Peter, the ſecond and third of Iohn, and the Epiſtle of Iude: and yet this mans writings were not diſallowed in the church, as containing any thing contrary to wholeſome doctrine, and hee himſelfe acknowledged to bee an incomparable Diuine, and the learnedſt of all his age: and thus wee ſee both the doctrines and practices of the Church of Rome, againſt the Scripture.

32. To the which if we adde their open blaſphemies and horrible reproches wherewith in plaine downe-right blowes they rent and teare in pieces, or at leaſt-wiſe beſmeare and defile theſe holy writings, then their malice againſt them will bee knowne to all men, and there will bee no vizard left to maske it withall. To conclude therefore, ſome of them call the Scripture a dumbe Iudge, ſome a dead Letter, and without Pigh. hiearch. l. 1 cap. 2. cont. 3. Sal. com. in epiſt. Turr. con. Sadeol. Coſt. Enchir. de Sum. Pontif. Pereſ. de tradit. praefat. Cenſ col. pa. 112. & Pigh. cont. 3. Hoſius de autho. Eccleſ. lib. 3. Bell. de ver…o Dei, lib. 4. ca. 4. Eckius Enchir.a Soule, others, dead Inke, others, a Noſe of Waxe, to be wreathed this way, or that way: others ſay, that it is no better then Aeſops Fables, without the authority of the Church: all of them ioyne in this, that it is not ſimply neceſſary, that it was written not to rule our faith, but to be ruled by it, and that Chriſt neuer commanded his Apoſtles to write any Scripture, and that it is ſubiect and inferiour to the Church: all theſe, and many other bitter and blaſphemous ſpeeches they belch out againſt the Scripture: whereby they plainely bewray their cankred hatred againſt the Scripture; and all becauſe they finde it contrary to their humour, and an enemie to their Religion.

33. Thus the Minor propoſition in this demonſtration is, I hope, ſufficiently prooued, to wit, that the Religion of the Church of Rome doth profeſſedly diſgrace the holy Scripture, as both by their doctrine, their practice, and their blaſphemous ſpeeches againſt it, doth manifeſtly appeare: and ſo the concluſion is of neceſſary and vndeniable conſequence, that therefore it deſerueth to be ſuſpected and reiected of all p. 173thoſe that profeſſe themſelues to be friends to the Scripture, and hope from it either conſolation in this life, or ſaluation in the life to come.