The nullity of the prelatique clergy, and Church of England further discovered in answer to the plaine prevarication, or vaine presumption of D. John Bramhall in his booke, intituled, The consecration and succession of Protestant bishops justified, &c. : and that most true story of the first Protestant bishops ordination at the Nagshead verified their fabulous consecration at Lambeth vvith the forgery of Masons records cleerely detected / by N.N.

AN APPENDIX.

Of the wilfull, and shamefull falsifi∣cations, and falsities of Prote∣stant Ministers.

I require no gentle, and courteous, nor so much as unpartial, and unpassionate readers, I am content with any partiality, or passion, provided that it doe not wholy deprive them of the use of their eyes, and reason. I give but a scantling, and that in hast, and out of such bookes I had at hand, and what I found with litle seeking. I am so assured by my owne expe∣rience of the plenty of this kinde of ware, pro∣miscuously to be found in the prime Protestant writers, particularly in the English Nation, that I fear no other reproach, but of my sparing paines in collecting no greater heapes of this abominable filth, to cause therby a wholsom, though noysom detestation of that Religion, which is vpheld by so vnchristian, vnhumane, Diabolical Policy. I begin with Morton.

In a virulent, and calumnious pamphlet in∣tituled. A discovery of Romish doctrinein case of conspiracy, and rebellion pag. 4. he alleageth as an ancient decree out of Gracian. Causa 15. qu. 6. c. 40. Si juravi me soluturum alicui pecu∣niam qui excommunicatur, non teneor ei solvere:

first it is no decree either of Pope, or Councel, but only words of the glosse; secondly it is an objection, not the resolution of the glosse, for it resolves that he is bound to pay, and proves it by divers lawes, and reasons.

In his treatise called a confutation of the Popes supremacy, as supreame head of rebellion pag. 2. He affirmeth that in the old testament the Je∣suits are forced to allow that the king was su∣preame head of the Church in spirituall affai∣res, and ordering Priests, and for proofe citeth Salmeran. d. 12. in ep. Pauli in gen. §. sed con∣tra. Where he doth not only cleerly hold, but largly prove the quite contrary, and solves the objections, and further ads that in case it had bin so in the old, it doth not follow that it is so in the new.

In his reply, and full satisfaction concerning the charge against Protestants for rebellion &c. pag. 3. he imputeth to Vasques, that he holds a man may be an heretique though he be not obstinate, wheras in the very disputation men∣tioned; Vasques guieth this definition of he∣resy, commonly received. Haeresis nihil est aliud, * 1.1 quam error in rebus fidei cum partinacia, and it is impossible that Morton should have bin igno∣rant of this notion of heresy, so frequently taught, and generally received, and by Vas∣ques expressely.

In the same booke pag. 38. Morton feigneth that divers Catholique authors hold that Popes cannot possibly be heretiques as Popes, now for the conclusion, and consequently cannot be deposed,

among these, he brings Bellarmin, and Gra∣tian, though Bellarmin directly teach that the Pope may be an heretique, and therupon de∣posed by the Church, or rather is ipso facto de∣posed, and may be so declared by the Church, and citeth the very canon of Gracian, saying haereticum Papam posse judicari, expressè habetur Can. si Papa dist. 40. Morton citeth Azor for the same l. 5. c. 14. & Valentia analy: l. 8. c. 3. and Salmeron. Cam. in Galat: 2. d. 24. and Ca∣nus de locis l. 6. cap. 8. and Stapleton doctrin. l. 6. initio. And Costerus de Pontif. in Ench. c. 3. and yet all these in the very places teach plain∣ly, and flatly the very contrary. And further he is not ashamed to ad that these authors con∣firme their doctrin by the universall consent of Romish Devines, and Canonists for the space of 100. yeares, whereas they boath teache the contrary, to wit, that the Pope may be here∣tique, and deposed, and innumerable others of that age, true it is that God neyther hath, nor will permit, that any Pope, though here∣tique in his private opinion should by publique decree ex cathedrâ define any heresy, neither, for any thing wee know out of history well exa∣mined, can it be convinced that any Pope hi∣therto hath bin an heretique in his private per∣swasion, albeit in this point there be different opinions, which nothing at all belong to the present purpose.

But I must invite the reader, at least for a pleasant entertainment, if no higher motive can induce him, to peruse Mortons discourse

against Aequivocation, and confer it with the answer contained in a booke intituled A treatise tending to Mitigation, it will be no smale sporte, I do not say, to catch him nap∣ping in ignorant mistakes, but to heare rap∣ping loud lies one after an other, in that very booke where he detesteth Aequivocation, and professeth a most religious precisenes in point of truth. For example, he citeth Azor. l. 11. instit. cap. 4. quite contrary to this meaning, patching words to geather, that were spoken seperatly, and to an other end, and falsly transla∣teth in to English that very text of Azor. which himself citeth in the margen. The words in latin are, Si venit ex loco aliquo peste minimè in∣fecto, qui falsò habetur pro infecto. Which Mor∣ton turnes thus into English, if he com from a place infected. But truely translated make the case wholy different, and are these, if he came from a place not infected, which falsely is held to be infected. But he is not only content to be con∣victed of vnexcusable falsehood by men that study moralists, but even by schoolboys, that read Tullies offices, in his 90. page he doth so grossely pervert the sense, change the words, and distroy the whole drift of Tullies discourse l. 3. offic. §. Regulus and §. sed si, that it is a wonder to see what impudensy growes from a custom of lying. These are but a few examples of the many detected by the aforesaid Treatise of Mitigation, and an other called A quiet, and sober reckoning with Thomas Morton by the reading wherof, and conferring each particu∣lar

with the bookes cited every one may in a short time, and no great trouble judge by his eyes whether I have reason to except against such a witnes in his owne cause, and what rea∣son there is to follow so wilfully, and wickedly blind leaders.

But I cannot but wonder at one circumstan∣ce, that after Morton had gained reputation by this practise, he was promoted to the title and profits of a Bishopricke, purchasing by a new kind of fimony, not with buying, but with lyeing, a rich benefice. I Bellarmin, or Perron could have bin convicted of this false, and base proceeding either before, or after their Cardinals caps, what a noyse would have bin, when we heare such a clamour, vpon that which is not proved, but only pretended to be a credulous mistake? Yet when I consider John Foxes Acts, and Monuments, the very Magazin of no lesse malicious, then ridicu∣lous lies, to have got so honorable a place in Protestant Churches, and that not by vulgar simplicity, but by publick authority, not by connivence, or negligence, but vpon designe, and by command: when I see this abomination hath stood so long in the holy place, I wonder no more at Mortons promotion, nor at whole Nations deceaved by Mahomets Alcoran. If I should insist vpon the number of those, that by commaund, or concurrence are guilty of the falsehood of Foxes booke, I should accuse ma∣ny more, then I am by this present occasion obliged; but the Ministers I cannot excuse

vpon any title, for although they be of meane learning, and no extraordinary reading, yet the falsities are so numerous, and obvious, that it is impossible but many should have fallen un∣der the observation of most. And by the booke of the three Conversions of England, and the Examen of Foxes Calender, which have bin printed almost threescore yeares since; and ha∣ve come to the hands of many Protestant Mi∣nisters, this Foxes fowle worke hath bin so plainly discovered, that those, who have seen it, if they had least zeale, or love, or care of truth, ought to have informed their Brethren, and not to have permitted any Christian Reli∣gion to be longer prophaned with so publick a slaunder, and shame of Christianity. Should a renegate Captive tell his maister, that the sect amongst Christians, which he had bin taught, was maintained by such false, and shamfull practises, he would easily gaine Credit of a true Proselite turned Turke vpon conscience, and not convenience. I need not set downe Foxes impostures, for you shall see them in the for∣said bookes so grosse, and thick set one by an∣other, that it will be harder to make a way through them, then find the way to them. I will passe my word the Author does him no wrong, and the reader vpon his owne examina∣tion will take my word in an other occasion.

But to returne to Morton now with a white Rochet on his backe, but with as little inge∣nuity, and candour of mind as before. The im∣position of those unhallowed hands hath not

imprinted the least marke of grace in his soule, or shame in his forehead. In the grand impo∣sture writ by him then B. of Cov. and Lichf. pag. 85. edit. 2. he sets doune a large, and lying description of the Inquisitions cruelty, and ad∣des, So your Authour. And who do you thinke is this Author, but Cornellius Agrippa a Magi∣tian, as himself confesseth of himselfe? And where doth he write what heer is alleaged against vs? In a booke condemned by our Church. Not a word of these circumstances; but only that he is our Author, to make the Reader believe he is one we have no reason to except against. You had better take him to your selfe: for his blacke art is of the same colour with yours, and taught by one maister, who esteems you the better scholler, having done more mischiefe with your false jugling, then Agrippa with his conjuring. Now pag. 388. the same jugling trick over againe. Marke the ensuing words. Els why is it that your owne Thua∣nus speaking of this separation (Viz of Luther) sayd that some in those days layd the fault vpon the Pope Leo? More fully your Cassander, an Author selected in those days by the King of the Romans, as the chiefest divine of his. And pag. 385. He cals Thuanus our noble Historian. Who knows no∣thing of Thuanus but by this mans relation, would take him to be, not only a sound unsus∣spected Catholique, but of special regard a∣mongst vs: wheras both our common opinion, and his owne Annals prove him a Hugonot. But besides falsely reporting him for a Catholic, he

is plainly falsified in these very places alleaged. In the first he speaks not of Luthers separation, but of the election of Prelats in France; and in the 2. where he speaks of benefices, Morton makes him speake of Indulgences, in both pla∣ces evidently against his cleere words, which read as they stand in Thuanus have not the least shadow of ambiguity. But the makeing Cassan∣der ours, and our chiefest Devine being listed in our Index of forfidden bookes amongst the Heretiques of the first ranke, and his owne writings accusing him, not only of the general heresies of these times, but of others also par∣ticular to himself, is not only a shamles, but senseles imposture. It is a labour too loathsom to dig any longer in this filthy dunghil of cor∣ruptions. And it is a madnes in any man that already knowes Morton by his notoriously im∣pudent lying bookes, or before he take know∣ledge of him vpon this admonition to give the lest credit to any thing he shal say, write, signe, or sweare concerning Religion, as being con∣victed by his owne writings to have lost all re∣morse of conscience, all feare of reproach from men, or punishment from God. Did he believe there is a God who hath prepared a Hel of tor∣ments for those, who maintaine a division in the Church by so many wilfull impostures, and seriously intended to prevent the scourge of his heavy hand, could he stand gazing vpon his grave at so nigh a distance without repenting, or can he truly repent without recanting. Be not amazed that he remains without feeling,

for, no Pharaos, no Anthiochus pride, and cruelty doth so harden the hart of a Reprobate as a long custome of denving, and belying the known truth, which Morton hath done for many yeares. For, albeit his blindnes were so great as not to see the manifest truth of our Re∣ligion, yet impossible it is, he should not see the false calumnies, false translations, and false allegations he bringeth against our Authors, whome he hath read with his owne eyes. Let any man marke his manner of perverting them, he shall cleerly perceave that it could not be so done without haveing seene the very places, and read them at leasure.

But this hath bin the continual practise of defenders of heresy in all ages, and in this last age, and in English writers, and in the most eminent of them most conspicuous. Let the reader, who desirs to be satisfied in this point, procure, as he may easily, the forenamed trea∣tise tending to mitigation, where in the 12. chap. he shall find the prime Protestant writers in the begining of Q. Eliz. reigne, and in the first place Jewel called B. of Salisb. guilty of most enormous, unexcusable untruths. He shal heare this impudent Minister braging, and braving that we cannot alleadge one Author, one Doctor, one sentence, no not two lines in behalf of any one of the 28. articles he attributeth to vs, wherin are contained the real presence, private Masse, images, the Popes primacy, offering vp of Christ in sacrifice, common prayer in a strange language &c. Whether we have suffi∣cient

authority for these Tenets is not the pre∣sent question; but whether we cannot find one ancient Doctor, or two lines in favor of any one oft them. He shall heare him cite S. Austin as allowing mariage after vowes made of chastity in his booke de Bono viduitatis the drift of which booke being wholy, and plainly to the contra∣ry. He shal heare him cry downe another S. Austin the Apostle of Engl. not only against the authority of ancient History, but even against the confession of John Foxes Acts, and Monu∣ments. He shal heare so much, that he will not need to goe further to Seeke Harding, and others, who have at large discovered the false lustre of this counterfeit Jewel, this pretious stone layd in the fundation of the English Ba∣bilon. He shal find the like false dealing of Cas∣shill, Clarke, and Perkins. As for John Foxe the Reader after a short tast of his knavery is remitted to the third part of the three conver∣sions of Engl. where in one chap. are sett downe severally above a hundred and twenty wilfull lyes, vttered by Foxe in less then three leaves of his Acts, and Monuments, and those such, as no ways may be excused, eyther by ignoran∣ce, or error; but must needs proceed from vo∣luntary fraud, and malice, himself knowing that it was false, which he related. I omit what is further alleadged of malicious fraud in the writings of Sir Francis Hastings, and Sir Edoard Cooke, but a word I must ad of Sir Philip Plessis Mornay a frenchman, to shew that it is not a national inclination of the English, but of any

nation infected with heresy to maintaine here∣tical errours with voluntary falshood. The french Jansenists of late make good my asser∣tion, and this french Calvinist will make it bet∣ter. In a booke of his full of authorities against the Masse, he was charged by Peron, then B. of Eureux, after Cardinal, with five hundred wilfull falsifications, and vpon suite made to Henry the fourth by the said Peron it came to a publick trial in presence of the King of France, and great part of his Nobility on the 4. of May 1600. Of these five hundred were exhibited threescore to Plessis to take his choise for the first dayes tryall, who tooke nineteene of those, which he thought himself best able to excuse. Now the straitnes of time permitting only nine to be examined, he was both by his owne Pro∣testant Judges, and the Catholick Judges on the other side condemned of falsification, and untrue dealing in all nine, after he had bin per∣mitted to say what he could in his defence. And Peron further pressed him to returne to the like trial of the rest of the five hundred, but Plessis could not be brought to it. This publique trial is largely related, and defended in the end of the first tome of the 3. part of the three Con∣versions of England, and appeares in the Kings owne letter in print, as also by the publick Acts set forth by the approbation of the said King and his counsel.

If I should proceed on with the vnchristian, and vnhuman proceeding of our English Mini∣sters in their shamfull calumniations, and falsi∣fications,

it wold be an endles worke. I shall remit the reader to a booke intituled a search made into matters of Religion by Francis Wal∣singham Deacon of the Protestant Church be∣fore his change to the Catholick, where he may find such foule dealing of so many English Protestant Ministers, Bel, Doves, Jewel, Sut∣clif &c. that with conferring the praces by his owne industry he will never need to informe himself more by the relations of others. Let him but read the Discussion of D. Barlows answer togeather with the suplemēt, and adjoynder, he shall know the lying spirit of Barlow, Reynolds, Dunnes, and Andrewes, and this mans not only falfities, but follies in his answer to Card. Bellarmines Apollogy. Infelix puer, atque impar Achilli. I cannot conceave what excuse a Pro∣testant that hath any sense of Religion can al∣leadge why he should not endeavour to rectify his judgment vpon so easy conditions. The bookes are not hard to be got, the places are easy to be found, and examined; there is no more exacted of him, but to beleeve what he sees. And in case he be a Protestant of the mo∣derne prelatique fashion, who by an indiffe∣rency to any Religion whereunto the Apostles short Creed admitted by Arrians, Macedo∣nians, Nestorians, Eutichians, Pelagians, may be applyed, hath little, or no regard of any Religion at all; yet to satisfy himself in point of curiosity, or Policy concerning Religion, methinks he should be desirous to try by his own experience whether men by facing about

with inconstancy of enterchanging opinions, and facing it out with impudency of manifest lies, and calumnies may build, and vphold an imaginary Church in the fancies of ignorant, and careles peeple. I can assure him that he shall discover in the practise of Protestant wri∣ters more admirable effects of knavery, then in the precepts and presidents of his only admi∣red, and adored Apostle Machiavel. He will prefer English men in this point of wit, which he esteems the highest, before the Italians; for Machiavel, the sole Italian, he admires could ne∣ver make such resolutions in Italy, although it was the marke he aimed at, as English Mini∣sters have made in England. Vnles it were not the want of wit in the Minister, but the too much wit of the schollers. Perhaps Machiavel durst not presume to find peeple in his countrey apt to beleeve, that of a number of Popes for many ages could be forged one monstrous man called Antichrist. He could not imagine that Italians would kill one another in good earnest, vpon hopes to destroy this imaginary Monster: nor that Tinkers, and Coblers brains could be so far past mending, that they would be cast into the fire in defence of the fond inventions of a fewlewd, and lying Apostatas: or that the folly of these brainsike Idiots would serve for a testi∣mony to men in their wits. Machiavel had read as much history, as John Foxe, or his Dutch Maisters the Magdeburgeans, and could have made Acts, and Monuments with as many fal∣sities, and fewer follies; yet he had a better

conceit of his Nation, then to hope that such a booke should be placed in Churches by publi∣cke authority, and stand so long by the shamles malice of some, and careles stupidity of others. He knew his countrymen had seene many pee∣ces of ancient Architecture, that they would not be easily persuaded to pray with security in a Chappel supported by such a pillar. They had heard so much of the Buls sacrificed to Jupiter Capitolinus, that it would be hard to make them beleeve that the praying before the Picture of Christ was in effect the old Idolatry of the Romans. The Crosses, and Images they had seen in the grots of the ancient Martyrs, freed them from the suspicion of superstitious No∣velty. Machiavel knew better then Ministers the vices, and abuses of the Roman Clergy, and desired no lesse to decry, and destroy it; yet he was far from expecting, that Carters, and Catchpols, Porters, and Pedlers would be heard with patience in Italy prate Non-sen∣ce out of pulpits, and take vpon them to refor∣me, and pull downe Pope and Prelates; and much lesse that the successours of these should be respected as priests meerly by their wearing long coats without any evidence produced of their vocation, consecration, and Jurisdiction, besides what they received from a woeman dis∣pensing with the very State, and condition of the Consecraters beyond all that hath bin pra∣ctised, or pretended by the Vicar of Christ. He could not suspect that wary and jealous Italians would confesse their hidden sins to men who

had no other key of power, nor locke of Secre∣cy, but of a Woemans making. Machiavel could have forged a new Bible with false translations, and knew fullwell that destruction is caused by Division, and no better way to divide Religion in to innumerable sects then to make every mans fond faney the Judge of a falsified Rule of Religion, he had got what he sought and by con∣trary senses of Gods word had abolished all sen∣se of God, and goodnes, had he thought that Italian Bibles would doe what the English ha∣ve done, but being by office a Secretary, he was afraid to be proved a notorious falsary. He knew that by abusing scripture as our English trans∣laters have done both he and all those, who should conspire with him would forfeit their credit, and become infamous after so many, so grosse, so palpable discoveryes of their false dealing. I shal note a few, and direct the Reader for many more to be found in Gregory Martins discovery of the manifold corruptions of holy scriptures by the Heretiques of our dayes, espe∣cially the English Sectaries.

In the Bible of the yeare 1562. closse vpon the time of the pretended solemne, and Cano∣nical Consecration at Lambeth by imposition of hands, and other things requisite they make the Scripture speake in those termes Act. 14. v. 23. When they had ordained Elders by Ele∣ction in every Congregation, and the same words are kept saving the Change of Congregation into Church in the Bible 1628. vpon this place I have two things to note first the wresting of the

word Chirotonia from the Ecclesiastical to the profane sense of election by stretching forth the hand according to the use of the Athe∣niens, and against the interpretation of S Hie∣rome, who in cap. 58. Isai. interprets Chirotonia, Clericorum ordinatio, not Electio; and against S. Paul 1. Tim. 5. v. 22. where speaking of ordination he saith, lay hands suddainely on noe man. The second, that both in those first times, and also in these later they declared by their version of Scripture their opinion con∣cerning orders by election, and not by conse∣cration, which includes imposition of hands. Now you shal see how the Scripture is made to speake to the tune of the Princes humour, notwithstanding they preach so lowd that all men, both Kings, and Popes must be put in tune by the sound of the letter. During King Edward the sixt his reigne, the onely transla∣tion of this place 1. Petr. 2. v. 13. which in the original Greeke is submit yourselves vnto every humane creature for the Lords sake, whether it be to the King as excelling, or, &c. was then sub∣mit your selves vnto all manner ordinauce of man whether it be to the King, as into the chiefe head, or, &c. But vnder Q. Eliz. who, as Cambden in her lise relateth, would not be called head of the Church, but supreme gouvernor, To the King as having preheminence Bible 1577. and To the King as superior Bible 1579. But in King Iames his time, who pressed much the oath of supremacy. To the King as supreme Bibles 1012. 1618. Doe you not see these fawning

Parasites make sport vvith the Scripture to please their Princes?

Whilst liberty was cried downe where they should have put he gave them power (exusian) to be made the sonnes of God. Io. 2. v. 12. they pla∣ce Prerogative. Bible 1558. but novv since li∣berty is come into credit, they have restored the vvord Power Bible 1628. Is this to follow Scripture, or rather force Scripture to follow themselves? But to be sure their wives may fol∣lovv them, they make S. Paul vvandring a∣bout the vvorld like a German Souldier with his vvife behind him. 1. Cor. 9. v. 5. Have not we power to lead about a wife being a sister Bi∣ble 1580. and this remaines vnchanged even in the Bible 1628. and is like to remaine till Mini∣sters be weary of their wiues. Notwithslanding S. Paul a litle before c. 7. v. 8. sufficiently giveth to be vnderstood, he was not married. Not∣withstanding S. Hiorome interprets it, and S. Austin proves it to be, not wife, but woeman, and the Greeke fathers most expressely. Not∣withslanding, these very Bibles a litle before c. 7. v. 1. translate woeman, not wife vpon the same Greeke word, and without any article, or particle of difference betwixt the same word in both places, saving that it was not for their purpose to make S. Paul say it were good for a∣man not to touch a wife. Notwithslanding that all who know Spanish, Portugues, Italian, French, Hebrew, High, or Low dutch, in which languages the same word no lesse then in Gree∣ke signifies both woeman, and wife, are not

ignorant that wheresoever there is no more determinative signes then in the text of S. Paul it is generally vnderstood for a woeman, not wife. And this their lewd humour makes them have such a spite against the ever Virgin Mo∣ther of God. They could translate (Helcome∣nos) full of sores Luc. 16. v. 20. speaking of La∣zarus, but (Kecharitomene) Luc. 1. v. 28. must not be full of grace, but freely beloved Bi∣ble 1628. because it was spoken of the Virgin Mother, and in the margen is put received into favour, as if the Greeke word were capable of many senses but by no meanes, of that sense which might signify that the mother of God being à Virgin should befull of grace. So much she hath lost in the opinion of these lewd fello∣wes vpon the prerogative of her Virginity.

After their fraud occasioned by a false pre∣tence of ambiguity, they fall vpon downe right falsity. Where both the Greeke and La∣tin have 1. Cor. 11. v. 27. Who so ever shall eato this bread, or drinke the cup They put, and insteed of (or) Bible 628. to persuade the ig∣norant that Catholickes gainesay the Scriptu∣re in not giving allwayes the communion vn∣der both kinds. But it is no marvel they sould change or into and when Beza had changed as into signifies and the German heretiques solum for soli to make David say, I have nothing els but sinned, in lieu of, To thee alone I have sinned. Ps. 51. And Luther added the word alone to faith, and said it should stand in spite of all that opposed it. But what are these changes to

the making whole bookes Apocryphal because prejudicial to their errours. The Machabees thrust out vpon account of Purgatory, Eccle∣siasticus of liberty, Toby of the assistance of Angels. For, as to their having bin questio∣ned, it is a vaine excuse, seing the Apocalyp∣se, no lesse questioned, is held for good be∣cause it serves the Ministers to foole the peo∣ple with the hornes of the beast planted on the Popes head which would become their own much better. But it is ridiculous to see these petty Grammarians so Critical in the Etymo∣logical sense that Baptisme must be washing, Priest, Elder, Beelzebub, Lord of afly, Ca∣tholique Vniversal, and yet Paradosis must not be traditions 2. Thess. 2. v. 15. but instru∣ctions Bible 1628. or ordinances, preachings, institutions, or any thing, but what it should be; yet where mention is made of reprehensi∣ble traditions, you shall be sure to have this word to English the same Paradosis as Matt. 15, v. 2. & 3. of the same Bible. Nay you shall have Traditions where the Greeke word is neyther Paradosis, nor any thing like: for; Col. 2. v 20. by (Tidogmatizesthe) any one that knowes the Greeke language, is rather put in mind of Decrees, Doctrines; or opinions, then Traditions; but to make them odious they are left where any thing is spoken to their commendation, although the original Gree∣ke deliver them in their proper word, and he∣re they are thrust in by head and shoulders, where the Greeke hath a word very different,

and this not onely in the old Bible 1579. are you led with traditions? but in a later 1628. are you burdened with Traditions? The Greeke ha∣ving no word proper to Traditions, much lesse to burdening. I wonder the translater of this late Bible was not ashamed here as in a∣nother place for 2. Cor. 6. v. 16. he puts, as he ought, what agreement hath the Temple of God with Idols, not daring to be so impudent, as to follow the Bible 1567. How agreeth the Temple of God with images, being a thing known that, ever the Iews Temples wanted not images. Much more of this kind, and even more sha∣mefull profanation you may see M. Bramhall in Gregory Martin, whose authority, though you slight, yet you ought not to slight the ma∣nifold, and manifest examples he brings. Per∣haps the authority of your Brethren the Puri∣tans, whom you now, and then find occasion to flatter in your bookes, vvill be of more weight with you, or at least with others. In a petition directed to her most excellent Maje∣sty, &c. pag they speake in these termes. Our translation of the Psalmes comprised in the booke of common prayer doth in addition, subtraction, and alteration differ from the truth of the Hebrew in two thous and places at least. And M. Carliele a Protestant, in his booke that Christ descended in∣to Hell, sayth of the English translaters, that they have depraved the sense, obscured the truth, de∣ceaved the ignorant.

Now Sir I hope you vvill be pleased, or for∣ced to take notice of the argument which be∣fore

you passed by vvinking, as if it were vn∣worthy to be regarded. Ministers falsify Scrip∣tures, no wonder if they forge records. They are so deprived of conscience, and shame, that they conspire to maintaine their religion with John Foxes most false, and foolish stories, with most impudent falsifications of Scripture, of ancient, and moderne Authors, which any man that will take the least paines may evi∣dently see to be wilfull, vnconscionable, vn∣excusable; therefore no marvel if they give false attestations of a matter not extant in wri∣ting, and which may after so long a time have bin forgot by some, and remembred by others, who are not pressed to testify their remem∣brāce as being a thing needles to the cause, and dangerous to their persons. You thought that as one mans yawning makes others yavvne, so your winking at this argument, would make others winke, and not marke the force of it. You hoped to persuade the Reader that you might as lawfully reject my Authors, as I yours. As if there were no difference bewixt men of true, and false dealing. Let any man judge that is acquainted with Stapleton, Belar∣mine, Parsons, Peron, shew in any of them such fowle, and wilfull cheating, as manifestly ap∣peares in Jewel, Morton, Andrews Barlow, and generally in the rest of the prime Prote∣stant Ministers, or if he be not acquainted with our writers, let him but pervse the aforesaid Walsinghams search into Religion, or the Quiet, and sober reckoning with M. Tho∣mas

Morton, where he shall find Protestants never more false, then in their imputation of falsood to our Authors. In whom I could ne∣ver discover any wilfull corruption in defense of our Religion against heretiques, and the Author of the Treatise tending to Mitigation, a man well versed in the writings, of both si∣des, hath c. 12. pag. 489. long since challen∣ged Morton to bring forth any Catholicke Authors whatsoever that wrote against Protestants since these heresies began, that hath bin taken in this im∣piety, I meane that hath set downe in print any such falsity, as can not be excused eyther by iguorance, oversight, negligence, error of print, translation, diversity of editions, or the like; but that it must needs be presumed that he knew the vntruth, and yet would set it forth: of this kind, I say, let him shew but one example among all Catholicke writers of our time, and I will in my conscience greatly mi∣strust, and discredit the Author, whether it be a∣nother or my selfe. But if he shew me two or three in any writer of this kind I shall never be able to be∣leeve him more. Thus he. Certainely, if we were given to this practise, it vvould have bin di∣scovered in the innumerable citations of Bel∣larmine, or of the Author of the Protestants A∣pology vvho hath collected the sayings, of all Protestant vvriters, he could possibly find. We have vsed faire dealing in the edition of Scripture, we follow, as having bin in vse ma∣ny ages in the Church before these Contro∣versies, and therefore not fraudalently cho∣sen, much lesse falsely changed to favour our

doctrine, which D Covel Protestant in his ans∣wer to M. John Burges pag 94. confesseth to have bin vsed in the Church a thous and three hundred yeares agoe; where he prefers it be∣fore others, and pag. 91. prefers amongst En∣glish translations, that vvhich comes neerest it. Which is highly commended by Beza in his Annot. in c. 2 Luc. v. 1. and by Molinaeus the famous french Calvinist, is more esteemed then the translation of Erasmus, Bucer, Bullin∣ger, Tigurines, and of Calvin himselfe, and all others.

To conclude, what Protestant so ever will not take the paines to confer the doctrines, and Doctors of both parties, but vvill take M. Bramhals empty words for found arguments, his pretermissions for solutions, his prevari∣cation, or presumption for a serious, and solid defension, his Rhetorical Tropes for ratio∣nal ansvvers, his negative attestations about a smal accessory, for a positive Vindication of the principal charge made against his Clergy, scraps of History, for Christian Theology, a deceitfull appearance of long coates, and sur∣plesses, for a sufficient evidence of Priestly character, to such a one, I say, that he neyther deserves a more faithfull champion to rescue him in his dangers, nor a more skilfull Devi∣ne to resolve him in his doubts, nor a more lawfull Priest to absolve him from his sins.

FINIS.

Notes

• * 1.1

  Disp. 126. c. 3.