A brief discovery OF THE craft& policy Which Protestant Ministers use in seducing their Followers By Preaching and Publishing their own words for the word of God.  
WRITTEN By John HVNT a roman catholic, in defence of the true gospel OR WORD OF GOD.  
For we are not as very many Adulterating the word of God, but of sincerity and as of God, before God, in Christ we speak.  2. Cor. 2. 17. 

Printed with Permission of superiors M. DC. XXI.    

A discovery OF THE craft and policy WHICH Protestant Ministers use in seducing their Followers: By Preaching and Publishing their own words for the word of God.  
THE greatest craft and chiefest policy which the Protestant Ministers use, in seducing their Followers, is the Preaching and Publishing their own words, for the word of God, and that in as many places of Scripture, and points of Religion as they differ from us catholics For the understanding whereof, it is necessary to observe, that material written words, and material articulate voices, are like soft wax: and the senses and significations are like unto different sort of seals: As vpon soft wax, you may imprint diverse kinds of seals, one after another: and all put out the impression one of the other: So to the same material words, or voices, you may give a hundred senses, and all of them destroy one another, as is manifest by experience: seing catholics, Protestants, Puritans, and Pagans, all pronounce, and writ a like this material latin word EPISCOPVS, yet giuing it different senses, make it a catholic word, a Protestant word, a Puritan word, or a Pagan word: Wher-vpon our Lord and saviour IESVS CHRIST, descending from heaven, to fulfil the promises, and to teach all Nations the gospel, Word, and Will of 
Isa: 54. joh: 6. 45.  God the Father in heaven, did not writ material characters, or speak material voices, differing from the material characters, or voices used by the Iewes, and Gentiles vpon earth, unless it wear very few: but changed the significations of their material characters, and voices into divine senses, as EPISCOPVS, a catholic Christian Bishop: and so without altering the material characters, or voices used amongst the Gentiles, he planted by himself his Apostles, and Disciples, the gospel, or word of God in all Nations: there to remain until the end of the world according to the 
Gen: 22. Gen: 26. Gen: 28. mat: 5. 18.  promises: in such sort as noe man could become an heretic, or Protestant, to preach Heresy, and make a schism in the Church, but he should be forced to change the divine common sense of Christian material words used over the world, into private, or profane: as EPISCOPVS an overseer( in which sense CICERO a gentle useth it in his 7. book of Epistles ad Atticum) and then preach or publish it for the true word of God, thereby to corrupt the understandings of his credulous Auditors, and make them become so blind, that he may lead them to beleeue for Articles of their Faith, even what he pleaseth, as if he wear their God vpon earth: which diverse ambitious men perceiving, desirous to make themselves like Gods vpon earth, and to haue their words embraced, and esteemed as the word of God, or Bible: they take the material word, or Bible, and give it a private sense of their own Coyninge, either by marginal notes, expositions, or sermons vpon it, or else by changing the material ecclesiastical word itself into another material word of another sense, and that done, then divulge it abroad amongst boyes and girls, men, and women of all sorts: and persuade them that it is the true word of God: and they believing it to be so, do embrace the words of these ambitious men, for the word of God, and fall into spiritual idolatry, and Heresy; many times without perceiving that they do amiss. so Luther desirous to haue his words to be believed, and esteemed as the words of God changed the Common Christian sense of these words, This is my Body, into this private sense of Consubstantiation, or real being of both the body and bread in the Sacrament, and others embracing them with this private sense as the word of God: he became Author of their Faith, and as it were their God vpon earth: which Zuinglius perceiving, desirous to haue his word, to be esteemed, as the words of God, to these material words of God, this is my body, he put his private seize: This is a sign of my body: or this doth signify my body: and finding many who would with this sense accept these words for the word of God, he became the Father and author of the zwinglians, and of the Communion now used in England.  
Others seing that Luther and Zuinglius, had gotten by this policy, so much credit, and famed amongst men, as that they were esteemed Apostles immediately sent from GOD, to reform the Christian world, and publish the light of the gospel, which for many hundred yeares had lain hidden in darkness, they also put in practise this policy, and gave private senses to the material word of GOD, and then published it for the gospel, and so began all the other sects, and heresies in germany, France, England, Polonie, hungary, and flanders, as Elizabethians, Caluinists, Arians, Anabaptists, Arminians, Gomarists &c. The word being his, whose sense, or signification it hath, and they giuing their own private senses unto the material word of God: made it their own private word: and then preaching, and publishing it for the word of GOD: they became authors of their Sects, and as it wear the God of their Followers.  
By this policy King HENRY the eight, obtained to be esteemed of the common vulgar people supreme head of the Church; for whereas the word of God is: Be subject to every human creature for God, whether it be to the King 
1. Pet: 2. 13.  as excelling: in the latter end of his reign,& during the reign of King EDWARD the sixth the only translation of the English Bible was, Submit yourselves unto all manner ordinance of man, whether it be unto the King as unto the chief Head: And so by changing the common Christian sense of these words, and the proper material character, he easily brought all them who believed those Bibles to be the word of God, to aclowledge him chief head of the Church( as having a manifest place, or text of Scripture for it) and to confess that they ought to submit themselves, unto him in all manner of ordinances whereupon he did even what he lifted, both in spiritual and temporal matters: putting to death men of all sorts& sects, taking the Lands, and goods of the Church, into his own hands: and brought the kingdom to that pass, that he might dispose of it to whom he would by will or Testament: and so by Testament gave the kingdom, unto the heires of his younger sister: and excluded the elder; contrary to the fundamental laws and right of the kingdom.  
In queen ELIZABETHS time because as cambden writeth in her life, she would not be called head of the Church, but supreme 
Bible 1577. Bible 1579.  governor the text was altered thus: To the King as having pre-eminence, And to the King as Superior. The late Bibles of 1612& 1618 haue To the King as supreme, leaving it in their choice, to make the addition as they please. By this policy the puritan Ministers haue put down catholic Priests, and the Sacrifice of the Alter, and haue established their government by elders for changing this material word of God ( Priest) together with the sense it received from God, into their private of ( Elder) all those who received their Bibles for the word of God: could not doubt, but that God had instituted puritan Elders to govern his Church, and not catholic Priests, they finding Elders every where ordained in the Scriptures: But Priests scarcely spoken of unless it be in disgrace, as Baalles Priests, or Priests of the old Law, in the new Testament they should commonly find Elder thrust into the place of Priest, 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. 5. 19 S. james 5. 14. and that not only in the Bibles printed in queen Elizabeths time: but also in the Bibles printed by Robert 
Bib: 1612. Bib: 1518.  Barker, and Bonham Nortan, and John Bill. In such sort, as these late Bibles, make S. Paul say to Titus, I lest thee in crete that thou shouldst ordain Elders: and S. Luke to say, Paul and Barnabas 
Tit: 1. 5. Act:  ordained Elders in every Church, or as the Bible of 1562 hath in every Congregation, and by this craft simplo people, who red these Bibles for the word of God( without perceiving what they do) become puritans, and not only hate the catholic Church, and catholic Priests, because they find no such thing in their Scriptures, as the ordaining of Priests: But also esteem the common English Church, and Religion, which is established by parliament, to to be a profane Church, and impure Religion: Because it hath no Elders ordained in it, according to the words of their supposed Bibles.  
By this policy, Protestant Ministers haue made the common people beleeue, that holy Order is no Sacrament, saying for, Neglect not the grace( timothy) which is given thee by prophecy, 
Tim: 4 14. Bib: 1612. Bib: 1618. 2. Tim. 1. 16.  with imposition of the hands of the Priesthood: despise not the guifte: and neglect not the guifte. again for, I admonish thee( timothy) that thou resuscitate the grace of God which is in thee, by the imposition of my hands: The latter BIBLE haue: I put thee in remembrance that thou stir up the gift: 
Bib: 1612. Bib: 1618.  and so both by changing the matter, and sense of this word Grace, into gift: they easily bring the common people to beleeue, that Holy Order is noe Sacrament, conferring grace: but only a gift, as the gift of a bnfice, or pension, which is assigned by the laieng on of the hands of the Elders: and so in like manner, for imposition of hands of the Priesthood: they say in their Bibles of 1577 and 1579 laieng on the hands of the Eldership.  
And by this trick of policy they haue brought the common people to beleeue that all Christian catholics are Idolaters, saying: 
Bib: 1562. 2. Cor. 6. 16.  How agreeth the Temple of God with images: for agreeth the Temple of God with idols. And for Worshiper of idols: they put worshipper of Images. 
1. Cor: 5.  And Bible 1577 they say, covetousness is Woorshiping of images. And a covetous man is a worshipper 
Col: 3. 5. Bibles 1609 1612 1618 Exod. 20. 4.  of Images; for covetousness is worshipping of idols; and a covetous man is a worshipper of idols. And likewise for graven thing, and molten thing, they translate Image, saying: Thou shalt make to thee no graven Image, and so make God almighty contradict himself, who a little after commanded Images to be made, saying: Two Cherubins also thou shalt make of beaten gold. again: Make a brazen Serpent, so likewise they 
Exod: 25. 18. Num: 21. 8. Isa: 30. 22. Bibles 1612. 1614. 1618. Ose: 13. 2. Abac: 2. 18. Rom: 11. 4.  say: Ye shall defile also the covering of thy graven Images of silver, and the ornament of thy molten Images of gold: thou shalt cast them away as a menstruous cloth, thou shalt say unto it get thee hence: again: They sin more and more, and haue made them molten Images of their silver. again: What profitteth the graven Images, that the maker therof hath graven it, the molten Images, and a teacher of lies. And for Bowed the knee to Baal they say, Bowed the knee to the Image of Baal. whereupon those who red these Bibles for the word of God, easily beleeue, that God hath forbidden the sacred use of Images; when there is no such thing: but that Protestant Ministers haue set forth their own words for the word of God, and by these means haue made Scripture 
1. John 5. The Bible appointed to the use of the Churches in the queens time. Isa: 31.  against the sacred use of Images, and so belying the Holy GHOST say: Babes keep yourselves from Images: for Children keep yourselves from idols. And by this craft, though GOD almighty say in the time of the new Testament, Man shall cast out his idols of silver, and idols of Gold, and that he will destroy the names of 
Zach: 13.  idols out of the earth, so that they shall no more be had in remembrance: yet these men would make it, that all the world after the coming of 
Bib: 1612. Bib: 1618. Act. 19. 24.  our saviour, was more given to idolatry then before. And to make the Shrines of Saincts odious, for: Demetrius a Siluer-smith made silver Temples of Diana: they say: made silver Shrines of Diana: 
Act. 19. 35.  And for: What man knoweth not the city of the Ephesians to be a Worshiper of Great Diana and Iupiters child: they say: Of the great Goddesse Diana, and of the Image which fell down from Iupeter.  
And that which will seem strange; the very same place of Scripture, by which catholic Christians do prove, that Priests after Holy ORDERS taken taken may not mary: they by this policy haue made a very excellent place of Scripture, to prove that Priests after order taken may mary: S. Paul saying: 
1. Cor. 9. 5.  Haue we not power to lead about a woman Sister, as also the rest of the Apostles, and also our Lords Brethren, and Cephas: By this text we prove that S. Paul might not mary: for if he might haue married, he would never haue made it a question, whether he might led about with him a woman a sister to administer necessaries unto him, as the rest of the Apostles had, and our saviour used: But because he might not mary: yet he saieth he might led about, a woman to live with him as his sister, to administer necessaries unto him. And likewise by this place we prove that S. Peter though he wear married before his vocation to the Apostelshipe, yet after he was an Apostle, he lived with his wife, as with his sister.  
Now come Protestant Ministers, and not only change the catholic sense of these words, a woman sister, but also the material words, and put in their Bibles of 1580, and 1589, a wise being a Sister, and in their Bibles of 1612& 1618: a Sister a wife, and by this policy, make it an excellent place to prove, that Priestes after Orders taken may mary: seing S. Paul being an Apostle, had power to mary, and might led about with him a wife being a Sister, or a sister a wife, and that S. John, S. james and S. peter had wives, and lived with them as married men, when there is no such thing: But that Ministers haue set forth their own words for the word of God, and so haue deluded their Followers. And to make it more evident, that Priests after Order taken may mary, they corrupt another place of S. Paul, and make him say, for I beseech thee sincere Companion 
Phi: 4. 3.  help these women that laboured with me: I entreat thee true Yoke-fellow help these women, as if S. Paul had been married in dead, and had a Yoke-fellow, 
Bible 1612. Bible 1618. 1. Cor. 7. 27.  or wear as he calleth it tied to a wife.  
And least any one out of civil honesty, should blushy, to see Bishops, Priests, and Religious men of all sorts, break their Cloisters, violate their Faith to God, and neglect their regular Discipline of singing hymns, and psalms, night and day in the quire, fasting, and meditating vpon the word of God, to led about a sister a wife to feasts, banquets, comedies, marketts, fairs, and merriments, and bestow the goods of the Church,( which was ordained to relieve the poor, and succour the King in his warres) vpon young wanton women,& children begotten by heretical whoredom: for these words of S. Paul Marriage honourable in all, and the bed undefiled: they writ, 
Heb. 13. 4. Bib. 1612. Bib. 1618.  Marriage is honourable in all: and so by adding unto the word of God, this word ( is) they haue made Scripture, and word of GOD to prove, that not only all men, and women of what sort soever may mary without sin: but also that it is an honourable thing for them to mary. And by this policy they cloak their wickedness: and easily defend those marriages to be honourable, which catholic Christians condemn as heretical whoredom, and whoredom of devils. When the catholic sense of these words are, as S. Paul saith in another place. That every man may know to pass 
1. Thes. 4. 4.  his vessel in Sanctification, and honor: and not in the passion of lust, as also the Gentills that know not God. That the man and wife use one another honorablie, according to the Christian intent of marriage: and not beastly or silthily according to all kind of lust, or concupiscence.  
And to haue an excuse for their wreatchednes: for these words of God, All men do 
mat: 19. 11. Bib. 1612. Bib. 1618.  not receive this saying( that it is not expedient to marry: or as Protestants translate it, it is not good to mary) they say, All men cannot receive this saying: And so by changing these material words of God ( do not) together with the sense into their own word ( cannot) they haue made God almighty to excuse their heretical whoredom, and say they cannot live unmarried. whereupon Luther in his sermon of matrimony Tom. 5. Wittemb. pag. 119. saieth: As it is not in my power, that I should be no man; so it is not in my power, that I shouldbe without a woman, excusing his devilish whoredom with the nun catherine● Bore, in affirming that it was impossible for him to live chased, belying GOD when the fault was in himself, for that he would not use the means, which hevsed when he was a catholic Christian, and lived in his monastery: punishing his hody, with watching, fasting, and prayer: though a young man, yet as he himself confesseth in his commentary vpon the Epistle to the Galathians chap. 1. pag. 35, He kept chastity, poverty, and obedience. And whatsoever( saith he) I did, I did it with a single hart, of good zeal, and for the glory of God: fearing grievously the last day, and desirous to be saved from the bottom of my hart: But after he had cast of the fear of God, and abandoned fasting, watching,& prayer: to coin a false word of God, and to carry about with him a sister a wife, then it was no marvel, though the divell so entred into him, that he could not as S. Paul saith, Extinguish the fiery dart of the most wicked one, or 
Eph. 6.  satisfy his enraged lust, but by committing heretical whoredom, and whoredom of devils.  
The devils, not having bodies, cannot commit carnal adultery, or take carnal delight, or fall into this sin, through frailty of the Flesh: since they haue no flesh: but by applauding it in their understandings, and by suggesting it as lawful unto Priests, and vowed Religious men, and women,( as Protestant Ministers do) they commit by the consent of their wills heretical whoredom, or whoredom of devils, whereupon in the beginning of Queen Elizabeths reign, when Apostata Priests became married Protestant Ministers, there arose this proverb: She that lieth with a Minister, lieth in the devils bed: because Ministers do not only commit that fact, out of lust, or concupiscence of the Flesh, or for procreation, as other men generally do: but also with an intent to practise their heretical opinions, as devils do, and so do commit the whoredom of devils.  
And I desire thee dear READER whatsoever thou art, to consider, what a dishonour it is to the most chased son of God; to haue heretical whoredom, and whoredom of Diuelles, publicly preached for his gospel vpon earth. If for every idle word that man shall 
mat. 12. 36.  speak, he shall render an account for it, in the day of Iudgment; what will become of these spiritual of wickedness( as S. Paul calleth them) Of these fiery darts, This adulterous generation? Fire, 
Eph: 6. 26. Psal. 10. Apoc. 14.  and brimstone, and blast of storms, the portion of their Cup, and the smoke of their torments shall ascend for ever and ever.  
And by this policy they bring their auditors, and all those who beleeue their Bibles to be the word of God, to deny Purgatory and firmly to beleeue that they ought not to pray for the dead. The Scriptures making mention of two hells: the one, the hell of the damned, from whence There is no redemption, which is also called the Lower-hell. As: Thou hast delivered 
Psal. 85. 13. Proub. 15 24.  my soul from the lower-hell. again The way of life is on high to the prudent, to avoid from Hell beneath. The other a Hell from whence there is Redemption: whereof the Scripture speaking, say: Thou wilt not leave my soul in Hell: again, 
Psal. 15. Act. 2 Gen: 37. 35. Gen: 42. 39.  I will go down to my son into Hell. again, You shall bring my gray head with sorrow unto Hell: Not that the Patriarcke jacob ment to be damned: but heaven not being opened before the Ascention of our saviour( as he witnesseth, 
mat. 3. 2.  saying: The kingdom of God is at hand) he ment to go down into the Hell of Redemption, into which our saviour after his passion was to enter, and to redeem the souls there detained prisoners, according to the Scriptures, saying: As jonas was in the whales belly, three dayes 
mat. 12. 40.  and three nights, so shall the son of man be in the hart of the earth: and of his actions there, the Scriptures say: He was losing the sorrows of Hell: again, Christ also died &c. and coming he preached to them also wear in prison. whereupon 
Ose: 13. 14. 1. Cor. 15. 54.  it is said in the person of our saviour, I willbe thy destruction o Hell; Not that our saviour after his passion, was to destroy the hell of the damned, or Lower Hell: that all men of what sect, or sort soever should be saved, and none damned: But that he would redeem the souls in the Hell of Redemption, which we call Limbus Patrum, and purgatory: losing their sorrows, by taking them with him into heaven. Now come Protestant Ministers, and in their Bibles put in place of Hell: grave, and by this means easily destroy our catholic 
Bib. 1612. Bib. 1618.  doctrine of purgatory, and prayer for the dead, and make no distinction of places for souls departed out of this life, but Hell; 
Gen: 37. 35.  or heaven; and the grave: and so make the Patriarcke jacob say: I will go down into the grave unto my son. As if souls wear butted with 
Ose: 13 14. 1. Cor. 15 55.  the bodies of men in the grave. again they say, I will ransomme them from the power of the grave: and O grave I willbe thy destruction. again O death where is thy sting, o grave where is thy victory; In all these places putting grave, for Hell, and 
Act: 2. Psal. 48. 16.  so likewise for, losing the sorrows of Hell: they say having loosed the pains of death. And for, God will redeem my soul out of the hand of hell: they say, God will redeem my soul from the power 
Psal 8●. 3. Psa. 8●. 41.  of the grave: and for my life hath aproached to hell, they say, my life draweth nigh unto the grave. And so likewise say: What man liveth, and shall not see death? shall he deliver his soul from the hand of the grave: So putting grave for hell, as though the souls of men were butted in grains: and by this craft, they make silly people beleeue, that there is no purgatory, or Hell of Redemption after death, but graues, hell of the damned, and heaven  
By this policy they induce their Followers to Beleeue that the Saincts haue no inherent Iustice: but that the best actions of men, are of their own natures mortal sins: and that the Saincts are not truly, and really just, but haue Gods iustice imputed unto them, only, and so become just in the sight of God, not with the iustice that is within themselves, but with the iustice of God imputed unto them, and so put for just, righteous, for Iustice, righteousness, for justifications, ordinances, Heathen words for Christian: as though there were no more inherent Iustice in virtuous Christians, then in vicious Pagans, as for example: where the word of God is: They wear both just before 
luke. 1. 5. Bib. 1612. Bib. 1618.  God, walking in all the commaundemements, and justifications of our Lord. They say: They were hoth righteous before God walking in all the commandments, and ordinances. again for Iustice of the Law: 
Rom. 2. 26. Rom. 5. 27.  they say righteousness of the Law: again for They which receive abundance of grace, and of donation, and of Iustice shall reign in life: they say: Abundance of grace, and of the free gift of righteousness. again, for as by the offence of one, unto all men to 
Rom. 5: 18.  condemnation: So also by the iustice of one unto all men to justification: They say, By the righteousness of one the free gift came vpon all men unto justification. again for we might be made the Iustice of God in him, 
2. Cor. 5. 21.  They say: We might be made the righteousness of God. And by this craft though God Almighty say in both Testaments, That he will give his laws in their harts, and in their minds he will superscribe 
Heb. 10. 16. Hier. 33. 34. Heb. 8. 8.  them: Yet they persuade their Followers, that it is impossible, to keep the law, or to be just with inherent Iustice. By this policy they induce their Followers to deny Free-will, saying for; not all take this word: All men 
mat: 19. 11.  cannot receive this saying: that it is not expedient to mary. again, for: I haue laboured 
1. Cor. 15. 10  more abound●ly then all they: yet not, I but the grace of God with me, they say the grace of God which was with me. As though the Apostle did not concur with the grace of God, but was moved as a thing without life: again where the Scripture saith, As many as received him, he gave them power to be made the sons of God. In the 
joh. 1. 12.  margin they put for power right or privilege, as though he did not give them Free-will, or power indeed to become the sons of God, but only a right, or privilege.  
By this policy they haue abolished the Sacrament of Pennance, and all penal Satisfaction for sin, and made only repentance, without confessing the fact, or satisfaction for injuries, to be sufficient for the remission of offences: putting almost every where, repentance in place of pennance, as Matth. 3. 2 Mar. 3. 8 luke. 3. 5 luke. 5 32. luke. 13. 3. luke. 24. 47. 
Act. 26. 20.  Act. 2. 37. And so for, To the Gentills I did preach that they should do pennance, and turn to God, doing 
Bible 1612. Bible 1618.  works worthy of pennance, they say: that they should repent and turn to God, and do works meet for repentance. And for God denounceth unto men that all every where do pennance: they say, commandeth 
Act. 17. 30.  all men every where to repent. As though it were sufficient for one that retaineth his neighbours goods, or lands, wrongfully: to repent only that he had done amiss, without acknowledging that he had done wrong, or restoring the thing unjustly retained: And from this wicked craft of Protestant Ministers, as from the fountain, ariseth this cankered civil war of perpetual suits in Law, and contentions amongst the people: there scarcely being any one family in all England, that hath not some strife, or suite in law against their Neighbours. whereby they are forced to spend their wits, and substance, in defending themselves against their Neighbours: which they should spend in honest studies, and honour of their country: as we see practised in other Nations.  
By this policy they haue induced their Followers to beleeue, that Bishops haue no authority to rule their flock, but only to oversee them, and give them meate and so maintain their disobedience, against their spiritual Parents: saying for Take heed to yourselves, 
Bib: 1612. Bib: 16 8. Act. 20. 28.  and to the whole Hock wherein the holy Ghost hath placed you Bishops to rule the Church of God: Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers to feed the Church of God: changing this Christian word Bishop into this profane word overseer, and this word Rule into feed: they destroy episcopal dignity, and make the holy Ghost, establish an office, which never was used in the Church: for who ever red, or heard of any such Officers amongst Christians, as overseers to feed them.  
By this policy they maintain their justification 
Bib: 1612. Bib: 1618. luke. 17. 42.  by Faith only, saying for: Thy Faith hath made thee whole: Thy faith hath saved thee.  
By this craft they maintain their assurednes of salvation: saying, for: Let us aproache with a true hart in the fullness of Faith: let us draw 
Heb. 10. 22.  near with a true heart in full assurance of Faith.  
And to conclude for clergy, they put Heritage to anoyd the distinction between the 
1. Pet: 5. Bib: 1612. Bib: 1618.  Clergy,& the laity: they being for the most part all lay men: and for schisms which is a Christian catholic word, signifying spiritual divisions, from the unity of the Church: 
1 Cor. 1. 10.  they put dissensions, which arise as well about worldly things as in matters of Religion. For Worthy they put meet, to take away meritr for good works. For this Christian word catholic 
mat. 38.& Act. 26. 20.  they put this profane word general, as the general Epistle of lames. The first Epistle general of Peter. The second Epistle general of Peter. The first Epistle general of John: in the beginning of the Epistles. For this Christian word Tradition, they put this profane word Ordinance, 
1. Cor: 15. 2.  and so make S. Paul to say: keep the ordinances, as I deliucred them: for keep the Traditions: for jacob 
Heb. 11. 2.  adored the top of his rod, they put: jacob worshipped leaning vpon the top of his staff, to the denying of the adoration of creatures. And for: This is the word which is Euangelized amongst 
1. Pet. 1. 25.  you: They add to the text and say: this is the word, which by the gospel is preached unto you, in favour of their heresy, when they say: that there is no other word of God, but the written word only. And this is sufficient in particular to show how protestant Ministers, do deceive their Followers, and make them beleeue their own words for the word of God. And of the corruptions of the English Protestant Bibles in general; his majesty in the conference at Hampton-Court page. 49. saieth, That he could never yet see a Bible well translated into English. But the worst of all he thought the Geneua to be. carlisle in his book that Christ went down into Hell, pag. 116. saieth: That our English Protestants in many places, detort the Scripture from the right sense, and show themselves to love darkness more then light, and falsehood more then truth.  
The Protestant author of the book called Aduertissement in anno 1604. saieth, The English Protestant Bible is inferior to the Turkish Alcaron, And so Christianity is divided in England by public authority.  
M. BVRGES apology pag. 93. in Couells answer, saieth, That the approved English translation, is a translation which hath many omissions, many additions, which sometime obscureth, sometime perverteth the sense.  
Two and twenty Protestant London Preachers in their petition except: 11 12. say, The English Protestants in their public procedings translate Scriptures corruptly by leaving out of words, perverting the meaning of the Holy GHOST, misaplying places of Scriptures, to the countenance of error.  
And the same foreign Protestants writ one of another: Zuingsius in resp. ad Luth. lib. de Sacram. Tom 2. fol. 412. saieth to Luther: Thou dost corrupt and adulterate the word of God, immitating surely in this, the Disciples of martion, and Arius. again, See how thy case standeth Luther, that in the eyes of all men, thou art seen, a manifest, and common corrupter, and peruerter of holy Scripture, which thing thou canst never deny.  
Conradus Schleasselburge in his Theologia Caluinistarum lib. 2. cap 6. fol. 43. saieth of Zuinglius, that he was shaken with the spirit of giddiness, and blindness, as all heretics are, daring to corrupt the Testament of our Lord. Luth in Epist. ad joan: Heruag. tipogra. Argent. saieth of the Sacramentaries: Their opinion of the Sacrament, they began with lies, and with lies they defend the same, and they broach it abroad by the wicked fraud, of corrupting other mens books.  
Carolus Molineus a Protestant in Transt: Testam: novi, saith of Caluin: That he made the text of the gospel leap up and down at his pleasure, that he used violence to the same, and added of his own to the very sacred letter, for drawing it to his purpose.  
And the same Author afirmeth of Beza, that, Actually he changeth the text. Likewise Castalio in defence: pag. 182.& 183. saieth of Beza: This is true that oftentimes he erreth not only in words( which is not so daungerous, and might be tolerated) but also in the things, and the same most weighty.  
And Beza in Praef. Testament. anno 1556, condemneth the translation of Castalio, as false and corrupt. Thus these Protestants the one of the other.  
The word, or writing being his whose sense, and signification it hath, as we haue proved in the beginning of this book: Protestant Ministers desirous to make themselves the Gods of their Followers, and to haue their own words, to pass currant amongst them for the word of God, do make their Bibles their won word, either by giuing private or profane senses unto the material words of Scripture, or else by changing the text: and they divulge it for the true word of God, and their followers reading, and receiving it for the word of God: they obtain their desires, and bring their followers to beleeue even what they please, for articles of faith.  
And for further proof hereof, if it please you to take any part of the Scriptures, and use the same liberty in translating and explicating it, which Protestant Ministers do use, that is change some Christian words into Pagan and the common sense, into a private, or profane, and you shall find by experience, that you may make the Scriptures say what you please. And if after that you haue done so, others would beleeue it, to be the word of God, you may make them to beleeue for Articles of Faith, what you will. Common sense, is that which followed, in true form of Argument, begetteth one verity, after another, without number, and without stay, until it light vpon private sense, as common sense in visible dimensions.  
The whole is greater then his part:  
A right line is the shortest between two points.  
One or a point, is that which hath no parte.  
THese and the like granted, which all men generally do grant to be true, we may proceed to teach visible demonstrations, in mathematics, without number, and without stay, until we light vpon private sense.  
private sense is, that which followed, begetteth one falsehood after another, without stay or number, until you light vpon common sense, as The parte is greater then the whole. grant but this exchange of words, Part for Whole, or let the words stand, and change but the common sense, into a private, distinct from the common sense of words used amongst Mathematicians, and beleeue it, and if you wear as great a Mathematician as Euclid, it would so corrupt your iudgment, that it would deprive you of all truths and knowledge in the mathematics.  
And the same in music, grant but the concordances, and discordance of audible qualities, according to common sense, as these to be concordants 1. 3. 5. 6. 8. 10. 12. 13. 15. 17. 19. 20. and these imperfect discordants 4. 7. 9. 11. 14. 16. 18. 21. and the Tones which are the rules, and dispositions, by which we direct songs, and the moods, which is the distance of voices, one from another, and there is no end of music, and Melody. But if we deny common sense, in audible qualities, and admit of a private, that a consonante, is a dissonant, and Diapason, which is the distance of one voice from another, by octaves, and tritones, which doth contain three tones, are both one, then all melody is made like the howlinge of boyes and girls in the Congregation of Protestants, where some sing high, some low, some soft, same hard, all out of tune: howl in their private senses, like the devils in hell, where there is no order but an everlasting horror. 
joh: 10. 21.   
And the same in divinity, change but the common sense of divine words, into a private, or profane sense and follow it, as true in any one word, and it will turn you out of all the articles of your Creed. As for example admit of this private sense, that Imago signifieth an idol, and idol an Image, as Protestant Ministers would make their followers beleeue, and so translate for: covetousness is idolatry, and the covetous man is an Idolater. covetousness is 
Bib: 1577. Eph. 5. 4. Col. 3. 5.  worshipping of Images, and the covetous man is a worshipper of Images, and for: What agreement hath the Temple of God with idols: say, how agreeth the Temple of God with Images, or 
2. Cor. 6. Bib. 1562.  let the material word Image stand, and give it this signification idol, as Protestants do in their later translated Bibles, having now sufficiently persuaded their followers, that Images, and idols, are all one, and where we find Image, let us understand idol: as in this place, Christ is the Image of the invisible God: again, God created man to his own Image, to the 
Col. 1. Gen: 1.  Image of God created he him, it would bring us to beleeue, that God had an idol, that Christ IESVS was an idol, that all men are idols, that no reverence or respect men of what sort soever, wear Idolatry, and to deny all points of christianity, and divine knowledge, and beleeue one heresy after another, without end or number, until we believed, that the divell wear God, and for such, was of all men to be served, and adored, for that he is not the Image of any thing.  
In so much as if Protestant Ministers had in all places of their Bibles, changed the common senses of Images, and idol, into a private, they had put no stay unto their heresies, until they had brought the people, publicly to adore the divell for God, as Witches and magicians. again though S. Matthew, S. mark, S. Luke, S. paul speaking of the blessed Sacrament say: that our Lord said This is my body: Yet the Caluinists, puritans, and Elizabethians, who deny the real presence, and being of the true and real body, and blood of our Lord, in the blessed Sacrament, do understand by ( is) doth signify, and make this private sense of these words. This doth signify my body. Now do but admit of the like private sense of ( is) in another place like unto this, and for This is my 
mat. 17.  beloved son, make it, this doth signify my beloved son, it would bring us to deny the divinity of Christ, his Resurrection, and Ascention and destroy our whole Faith as Protestant Ministers haue destroyed by this shift, the real Presence in the blessed Sacrament.  
And these are the shifts and means by which Protestant Ministers haue planted protestantism, and do daily plant new sects, and opinions in this kingdom, to the making of his majesties subiects beleeue for Articles of Faith, and Word of GOD, even what they please. And this was the craft of the heretics in the Apostles times, as witnesseth S. Paul to Timothy, saying: profane and vain speeches avoid, for they do much grow to impiety, and their 
2. Tim. 2. 16.  speech, spreadeth as a canker, of whom is Himmeneus, and Philectus, who haue erred from the truth, saying: that the resurrection is done already, and haue subverted the faith of some, by changing Christian words and senses, into private and profane, Himmeneus, and Philetus so perverted the Iudgment of some Christians, that they believed as Articles of their faith, that the resurrection was past and done even in the time of the Apostles.  
That thou dear Reader be not deceived, with this, or the like policy of Protestant Ministers, to the eternal damnation of thy soul: it is necessary for thee to observe, first: that the word is his whose sense, and signification it hath, as give Pagan words Christian sense, and they become Christian: or give Christian words Pagan, or private sense, and they become Pagan, or private mens words, and are no more the word of GOD, but the words of particular men, as we haue shewed by example in the beginning of this book: from whence it cometh to pass, that the Bibles, books, and Sermons, of PROTESTANT Ministers, are not the word of GOD, but their own words, books, or speeches, invented by themselves, or thine own Bible, word, or invention, supposing, that reading the Bible, thou givest it thine own private sense.  
Secondly that the words of our saviour are not his words, unless they be understood in the same sense in which he spoken them, and so likewise the words of S. paul, and all the rest of the word of God: are not the word of God, unless they be spoken, or understood in the same sense in which S. paul, or GOD Almighty spake them.  
Thirdly that the sense which our saviour used in his words, is the catholic or common sense, which hath been used most commonly amongst Christians, in all ages, and times to the fullfilling of the Prophecies, which say: All thy Children shalbe taught of our Lord: again 
Isa: 54 joh: 6. 44  It is written in the Prophets all shal be docible of God: again: In the later daies the mountain of the house of our Lord, shalbe prepared in the top of mountaines, and it shalbe elevated the little hills and all nations shall 
Isa: 2. 2.  flow unto it, and many people shall go and shall say, come let us go up to the mount of our Lord, and to the house of the God of jacob, and he will teach us his ways, and we shall walk in his paths.  
Fourthly that our saviour the son of God received from his Father, this catholic 
joh: 7. 16. joh. 4. 24. Rom: 11. 25.  sense of words according to the Scriptures, saying: My doctrine is not mine, but his that sent me. again The word which you haue heard is not mine, but his that sent me. again: Who knoweth the sense of our Lord, or who hath been his counsellor: No man( saieth our saviour) knoweth the 
mat: 11. 27.  son, but the Father, neither doth any man know the Father, but the son, and to whom it shall please the son to reveal.  
Fiftly that our saviour, delivered, revealed or taught this catholic sense of words unto the APOSTLES according to his word, saying: The words which thou hast given me, I haue 
joh. 17. 9.  given them( the Apostles).  
again I haue given them( the APOSTLES) thy word. again: To you( the APOSTLES) it is given to know the mysteries of the kingdom of heaven, 
joh. 17 4. mat. 13. 18.  but to them( the Iewes) it is not given. And therefore Seing( the material written word) they see not( the sense) and hearing( the material vocal voice) they hear not( in the sense is it spoken) neither do they understand, the sense, or meaning of the words of the son of God. And the prophecy of Isay is fulfilled in them, which saieth: with hearing shall you hear,& you shall not understand.  
sixthly that the Apostles endued( to this end) with all languages, and tongues, preached, planted, and taught, this said sense of words all over the world. And they going forth( saith S. 
Marc. 16. 15.  mark) preached every where, certes into all the earth, hath the sound of them gone forth, and unto the end of the world, the words of them. again behold( saieth 
Rom. 10: 18. Psal. 18. 18. Act. 13. 27.  S. Paul we turn to the Gentills, for so our Lord commanded us, I haue put thee to be a light to the Gentills, that thou mayst be salvation unto the utter-most of the earth. Whereby this sense of words, which was before not known unto the Nations: became the catholic, or common sense to the Christians of all Nations: according to the words of S. paul saying, to the COLOSSIANS: 
Col: 1. 5.  The hope which is laid up, for you in heaven, which you haue heard in the word of truth of the gospel, that is come to you, as also in the whole world it is, and fructifieth and groweth.  
seventhly, this sense of words so made catholic, or common to Christians of all Nations, was to remain, amongst the Christians of all Nations unto the end of the world: according to the Scriptures saying: I haue appointed you( the Apostles) that you go and bring fruit, and your fruit abide. 
John 15. 16. mat. 13.   
again, The kingdom of heaven is resembled unto a man that sowed good seed in his field: But when men where a sleep, his enemy came, and ouersowed cockle among the wheat. And the seruants said, wilt thou we go, and gather up the cockle: And he said no: suffer both to grow until the harvest: And, he that sowed good seed is the son of man: And the field is the world. And the good seed these are the children of the kingdom. And the cockle these are the children of the wickedone. And the enemy that sowed them, is the divell. 
Gen. 22.  But the harvest is the end of the world. To the fulfilling of the promises made to the monarch saying: I will bless thee, and I will multiply thy seed as the stars in heaven, and as the sand that is by the seashore, thy seed shall possess the gates of his enemies, and in thy seed shalbe blessed all the people of the earth.  
again: Thy seed shallbe as the dust of the earth 
Gen. 2●.  which shalbe dilated, to the Weast, and to the East, and to the north, and to the south, and in thee, and thy seed shalbe blessed all the tribes of the earth.  
again: This gospel of the kingdom shalbe preached 
mat. 24. 14.  in the whole world, for a testimony unto all Nations, and then shall come the consummation. again: God 
Eph: 4. 12.  gave some Apostles, and some Prophets, and other some evangelists, and other some Pastours, and doctors, to the consummation of the Saints, unto the work of the ministry, unto the edifying of the body of Christ, until we meet all in the unity of Faith, and knowledge of the son of God. And showing the reason why God almighty would provide Pastours, and doctors, at all times for his Church, saieth: That now we be not children wavering, and carried about, with every wind of Doctrine in the wickedness of men, in craftiness to the circumvention of error. And 
Col: 2. 27.  for this cause S. pavia saieth: you shal be, holy, and immaculate, and blameless before God, if yet you remain in the faith grounded, and stable, and vnmoueable, from the hope of the gospel, which you haue heard, which is preached amongst all Nations, that are under heaven.  
From hence you may also observe, what a perverse& wretched a thing it is to be a Protestant, and pray, or preach in protestantism, since first he must deny common sense, and the signification of Christian words, used in all ages and times amongst catholic Christians, and pray, and speak his own or other mens lying inventions: to the verifying of the words of the Prophet Isay, saying in the person 
Isa: 59. 13.  of heretics: we conceived and spake from the heart words of lying: from hence they are also called 
Gal 3. 1.  senseless. As: O senseless Galathians, who hath bewitched you, not to obey the truth. And so in Hell perceiving their error they cry out We senseless esteemed their lives( the lives of catholics) 
Wis. 5. 4:  madness, and there end( in prisons, or in public martyrdom) without honour.  
Secondly it is the language of the divell, according to the words of our saviour, saying: The enemies that sowed them is the divell: as GOD 
mat: 13. 37.  almighty is the author of the common sense of words, to the planting of truth, and verity amongst men: So the divell of private sense, to the planting of lies, because he is a liar 
joh: 8. 44.  and the Father therof.  
But you will say, how shall I know which is common sense of words, and which is private? To which I answer that common sense of words, is the sense which now commonly, and heretofore generally hath been given to Christian words, by Christians: as when our saviour took bread and said: This is my body. The common sense of these our saviours words are, and heretofore hath been amongst Christians, in Europe, Asia, Affrica, and America, that it was his true and real body: the private sense, of these words, is the sense which is given by some one or few; as: this is a sign of my body, or, this doth signify my body, which sens●s few do give unto these words. But you will say the sense which Protestants do give to Christian words are more common, then the sense which catholics give. To which I answer, that learned Protestants confess the contrary: as Perkins vpon the creed pag. 307. where he affirmeth: That during the space of nine hundreth yeares, the Popish heresy hath spread itself over the whole earth: Fulke in his book against Stapleton &c. pag. 25. where he saith, That some Protestants haue written, that the Pope hath blinded the world, these many hundreth yeares, some say a thousand, some say one thousand two hundreth, some nine hundreth yeares, and Napper in his Treatise vpon the revelations. page. 68. saith, that Papistry, hath reigned, universally, and without any debatable contradiction twelve hundreth, and three score yeares.  
Thus these English Protestantes: whereby you may see, that the catholic sense of words is the common sense, and protestantism is a private, or profane sense. And moreover whether our catholic sense of words, or protestantism be profane, I refer you to any ancient Lexicon Heathen, or Christian author, and you shall find that the sense which Protestant Ministers do give unto Christian words, are not to be found in any ancient Christian mans writings, as Episcopus an overseer, presbyter an Elder: Penitentia Repentance: Imago an idol: Gratia a gift &c. taking overseer, Elder, Repentance, idol, and gift in the same sense with Protestant Ministers do now take them. For here we speak of the sense of Christian words, and not of the material word: for otherwise Christians sometimes by Paenitentia &c. understand Repentance, as of Iudas they say: Penitentia ductus, returned the 
Matth. 27. 3.  thirty silver pieces to the chief Priests, saying I haue sinned betraing just Blood: Where by penance they understand repentance: but yet do not take repentance in that sense, Protestant Ministers do use to take it, that is for an act sufficient to remit sins: for so Iudas should haue been saved: but for one part of pennance, that is to say, for sorrow only, which availeth not to the remission of sins without the other parts. And this you must observe in all other words in controversy between us, otherwise you may be deceived, if you take the words without the sense: for many times roman catholics, and Protestants agree in the material translation and interpretation of words, and yet differ in the sense, or formal interpretation, as in the sense of these words, ancients, Repentance &c.  
And this is sufficient to show unto thee dear Reader how Protestant Ministers seduce their Hearers, Readers, and Followers by changing the common catholic sense of Christian words into private or profane, and so expose unto their Followers their own words, or Heathen mens words, for the word of God, and by these means become, as it wear the God of their Followers: and induce them to beleeue for Articles of Faith even what they please.  
FINIS.   

The errors escaped in the printinting are thus amended.  

page.. 4. line. 4. red destroy.  
P. 7. line. latin.  
P. 9. l. 23.& 26. laying.& l. 30. saying.  
P. 11. l. 17. deal taken.  
P. 13. l. 21. pass. lege possess.  
P. 15. l. 10. queen.  
P. 18. l. 15. commandments.  
P. 19. l. 6. abundantly.  
P. 27. l. 1. that to reverence or respect.  
P, 30. in annotat. joh. 17. 14. mat: 13. 11.  
P. 31. l. 18. were.   
Other small faults the Reader in courtesy may please to excuse.