Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	name_n	2,222	5	5.1233	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

most true and sound positions 2. b. p. 20. and yet afterward he confesseth that the very first thereof which is this that Christ is not originally God is the most damnable heresie of Arrius ibid. p. 21. Thus he ignorantly maketh himselfe an Arrian for thus may his owne speeches be retorted against him whosoeuer saith that Christ is not originally God is an Arrian this proposition is his owne but so holdeth this confused confuter in calling it a true and sound position this also is his owne for he calleth all those true and sound positions there excepted against whereof this is the first Ergo by his owne confession he draweth himself into suspiciō of Arrianisme Indeede this heresie-mouther that hath often in his mouth heresie heretike obiecteth Arrianisme but very simply to the Replyer because alleadging the words of S. Paul of our Sauiour iustified in the spirit he by the spirit vnderstandeth his diuine spirit and nature as quickned saith he in your sense signifieth to be made aliue so must iustified to be made iust which is ranke Arrianisme 3. b. p. 60. poore silly fellow and doth he know what Arrianisme meaneth for though the Replyer medleth not here with the signification of the word iustified but alleadgeth this sentence for the vse of the word spirit neither doth he take the word iustified in the actiue signification as we are said to be iustified but passiuely as when wisdome is saide to be iustified of her children Math. 11. 19. that is approoued and declared to be iust yet if it be referred to Christs humanitie it is no Arrianisme to say that he as man was iustified not from sinne which he had not but preserued by the inhabitation of the spirit from all sinne If this be Arrianisme then is Chrysostome an Arrian who deliuereth these two expositions of this place Sive hoc intelligi potest c. whether this may be vnderstood because wisdome is iustified of her children or because he did none deceit as the Prophet testifieth saying Who did no sinne neither was any guile found in his mouth he vnderstandeth this iustification of his preseruing from sinne And what is it more to say that Christ as man was iustified or that he was sanctified but our Sauiour saith of himselfe whome the father sanctified Ioh. 10. 36. if for Christ to be made iust be Arrianisme then also to be made holy Then he seeth who is charged with Arrianisme in his sense which once to thinke were horrible blasphemie I therefore say vnto him concerning this imputation of Arrianisme Vides ne quomodo ista non sententia sed vescia non solum mani sonitu sed in capite vestro crepuerit See you not how this not sentence but bladder not onely with a vaine cracke but is broken vpon your owne head 11. He affirmeth that the baptisme of Infants is not to be found in Scripture by any expresse literall mention 2. b. p. 170. for though he leaue out that word expresse yet he of whome he borroweth this opinion vseth that terme and he may put literall in his purse his meaning is that it is not expressely deliuered in Scripture for there he impugneth that conclusion that nothing is to be admitted that is not expressely deliuered in Scripture Now then that baptisme is expressely grounded vpon Scripture and not vpon tradition which must follow vpon the other it is diuersly euident As because Christ commandeth little children not to be forbidden to come vnto him the Church is cleansed by the washing of water through the word of which Church infants are members Christ commandeth to baptize all nations among the which children are counted And seeing infants were circumcised in stead whereof baptisme succeedeth which the Apostle likeneth to circumcision it is euident that the baptisme of infants is founded vpon Scripture it is also the doctrine of our Church that the baptisme of infants is most agreeable with the institution of Christ but where is the institution of Christ to be found but in expresse Scripture what shamelesse dealing then is this to say that they which hold the contrarie namely that the baptisme of infants is not expressely found in Scripture doe maintaine the doctrine of the Church when they directly impugne it And this vncertaine and wandring opinion giueth occasion to the wicked heresie of the Anabaptists that affirme the baptisme of Infants to take beginning from the Bishops of Rome and not from the Apostles 12. He further among those things which are not expressely deliuered in Scripture giueth in instance our beleefe in the blessed Trinitie 2. b. p. 170. whereas the auncient Fathers of the Church haue principally out of the Scripture prooued this Article concerning the Trinitie as Origene vrged that place in the 51. Psal. where mention is made of three spirits principalis spiritus pater c. the principall spirit is the father the right spirit the sonne and the free spirit the holy Ghost But more pregnant is that place which Ambrose selecteth the grace of our Lord Iesus Christ the loue of God and the communion of the holy Ghost be with you all Trinitatis hic complexio est vnitas potestatis here is a coniunction of the Trinitie and the vnitie of power Augustine doth conclude the Trinitie from that heauenly vision in the baptisme of our Sauiour Apparuit manifestissime Trinitas c. The Trinitie appeared manifestly the Father in the voice the Sonne in man the holy Ghost in the doue But of all other those places are most full for the Trinitie Math. 28. 20. Baptizing them in the name of the Father and the Sonne and the holy Ghost and that other 1. Ioh. 5. 7. There are three which beare record in heauen the Father the Word and the holy Ghost who of any iudgement reading these places can denie for shame but that the blessed Trinitie is expressely deliuered in Scripture 13. The coeternitie of the Sonne with the Father is an other point obiected not expressely deliuered in Scripture which is euident by the words of the Euangelist that the word was in the beginning with God Augustine out of those words of our Sauiour I and my father are one concludeth his equalitie with God so consequently his coeternitie Bernard inferreth it out of those words of the Prophet Who shall declare his generation And further he thus saith Commendant nobis sacrae literae Christum ex patre in patre cū patre c. quod dicitur ex patre ineffabilis est nativitas quod in patre consubstantialis vnitas quod cum patre equalitas maiestatis The sacred letters doe cōmend vnto vs Christ of his father in his father with his father that which is said of his father is his ineffable natiuitie in his father his consubstantiall vnitie that with his father the equalitie of his maiestie These fathers held that

in peruerting his words p. 12. 6. Vntruth That he maketh the ignorant beleeue that the defenders of this article of Christs descension into hell ioyne hands with none but with Bellarmine and other Papist 2. b. p. 33. The iustification 1. FIrst if the Replyer had missed somewhat in the title and inscription of his booke had that beene so great a fault as to deserue to be counted an vntruth Cicero was more equall toward his deadly enemie Antonie who saith Te verbi inopia lapsum putarem I would haue thought that you were ouerseene for want of a word 2. What though Limbus originally signifie the purle hem or gard of a womans garment yet seeing the Romanists haue appropriated that word to signifie that place which is in the brimme and skirts of hell where they imagine the fathers to haue beene we must vnderstand it according to the vsuall sense as Hierome saith in the like non possumus quae dicuntur nisi consuetis vocibus intelligere we can not vnderstand what is said but by the accustomed words 3. That the Replyer scourgeth the doctrine and discipline of the Church which is as the hemme of Christs garment is a meere slaunder as is before shewed slaund 6. but the Replyer is beholding to this forger of vntruths that he maketh him but a scourger of the hemme of Christs garment which commeth not neare the flesh and bodie as the saying is neare is my shirt but nearer is my skinne whereas he himselfe hath whipped the very members and parts of Christs bodie holding his brethren because they dissent from him about the locall discent no better then dissemblers schismatikes yea heretikes and maintainers of blasphemous paradoxes as hath beene before declared in the two former imputations of rayling and slaunders so that I may iustly returne vpon him Augustines words against the Donatists Venit persecutor non fregit crura Christi venit Donatus diripuit Ecclesiam Christi integrum corpus Christi in cruce inter manus persecutorum est inter manus Christianorum non est integrum corpus Ecclesiae The persecutor came and brake not the legges of Christ Donatus came and spoiled the Church of Christ the bodie of Christ is whole amid the hands of the persecutors but in the hands of Christians the bodie of the Church is not whole Secondly though Limbomastix may seeme a new name for the application yet in respect of the manner of deriuation and composition it is not new as the vsuall words Homeromastix Rhetoromastix doe shew Againe if Limbomastix be a new found name what is his Symbolomastix and Cleromastix epist. dedid p. 10. and that new tearme of discreeding wherein he glorieth beeing vsed thoroughout his not onely rude but rauing and rayling writing whereof I may say as Tullie doth of a certaine straunge word in the Latine tongue which Antonie vsed quod verbum in lingua Anglicana nullum est id tu novum propter diuinam tuam pietatem inducis that word which is not at all in the English tongue you take vp new because of your diuine pietie Thirdly whereas he would haue it entituled rather Limbopatrum mastix 1. what neede the word patrum be inserted seeing vse hath obtained among the Romanists who are masters both of the word and error therein implied that Limbus without any addition should signifie that place and part of hell where they imagined the fathers to be imprisoned as his ringleader could haue told him after whose pipe he might haue daunced here as well as in other places 2. And if he would needes haue formed a word to his owne fashion he that is so cunning in declining and inflecting of nounes as his daily exercise with his grammer boyes doth make him perfect should rather haue said Limbopatrimastix to auoide the concurrence of a double m euphoniae gratia then Limbopatrummastix 3. And why els doth he so must striue for this sesquipedale verbum Limbopatrummastix but to obtrude as Hierome saith magis portenta quam nomina monstrous tearmes rather then names simplices quosque terrens sono vt quod non intelligant plus mirentur terrifying the simple with straunge sounds that what they vnderstand not they may wonder at as Hierome saith of Basilides 2. The question in deede concerning Limbus patrum was neuer controuerted among sound Protestants and therefore while he falleth vpon that rocke as is discouered in the preface he bringeth his Protestants faith into strong suspition as not holding a straite course by the direction of the true compasse of Euangelicall truth he wresteth here against the Replyer a sentence out of Augustine as though he could have had nothing to say vnlesse he had imagined an aduersarie to raile vpon But the truth is that if this brasen face I would say brasen-nose master of art had left out his rayling slaunders vntruths errours absurdities and such like he should neither haue found what nor against whome to haue written And Augustine shall be returned againe vpon himselfe who may vse his words in his owne person Procliviores sumus quaerere potius quid contra ea respondeamus quae nostro obijciuntur errori quam intendere quam sunt salubria vt carcamus errore we are more readie to seeke rather what we may answer to those things which are obiected against our error then to consider how wholesome they are that we may be without error 3 How vntrue it is that there is not one word through his whole booke that doth insinuate any suspicion of holding Limbus patrum let the Preface be witnesse wherein this Popes liuerie is fitted so close to his backe as if hee himselfe had of purpose put it out to making Therefore the title of Lambomastix misseth not an haires breadth in that respect of that marke which hee aimeth at in his first booke Indeed his leaues are fronted throughout with false and presumptuous inscriptions the defence of 3. testimonies of scripture For what a vile slaunder is this that any of those against whom he speaketh and carpeth according to his name should denie any testimony of Scripture and what presumption is it to take vpon him professe to be a defender of Scripture wheras both the truth and whosoeuer professeth the truth is by it defended the Scripture should be driuen to a great straight if it needed his poore defence Here therefore Augustines sentence fitteth him well Haeretici ad defensionem possessionis suae Christi titulos ponunt sicut nonnulli faciunt in doma sua ne domum suam inuadat aliquis potens ponit ibi titulos potentis titulos mendaces ipse vult possessor esse domus frontem domus suae titulo alieno vult muniri Heretiks for the defence of their possessiō do set vp the titles of Christ as many doe in their house least some mightie man should inuade his house hee setteth vp the title of some great man but a false

title hee would be the owner of the house but the front of his house he would haue priuiledged by another mans title Wee will pardon him the first name of heretiks though we might as iustly returne it vpon him as he sendeth it to vs but all the rest most kindly agreeth vnto him For he vnder colour of defending certaine testimonies of Scripture obtrudeth his owne priuate sense of scripture 4 First some Fathers also vnderstand that place of the perfection of knowledge as Origen vpon those wordes Rom. 15. 14. filled with all knowledge alluding vnto this place thus expoūdeth the one by the other Paulus si qui sunt tales ad comparationem caeterorum perfecti dicuntur c. Paul and if there be any such are said to be perfect by way of comparison with others ad illam summam scientiam quae est in coelestibus ordinibus c. in respect of that high knowledge which is in the heauenly orders none among mortall men can be called perfect Likewise Augustine thus interpreteth the 13. verse of the which this other place dependeth Ergo non arbitror meipsum apprehendisse id est qualis sit Deus I doe not thinke that I haue apprehended it that is what manner of one God is 2 Yea Chrysostome himselfe in the same place addeth these words which are not truely alleadged by the Carper Et ne putent seipsos perfectos esse that they should not thinke themselues to be perfect Quisquis putat se totum esse assequntum nihil habet He that thinketh he hath attained the whole hath nothing And a little before he saith Non dixit Deus inducet sed reuelabit vt res ista videatur magis esse ignorantiae He said not God will induce but reueale that all this matter may seeme to be ignorance Where then there is opinion on the one side and ignorance of the other there the matter treated of belongeth to knowledge not to practise or perfection of life onely Chrysostoms meaning then is that the Apostle speaketh not de dogmatibus of speculatiue doctrines for that must be his meaning vnlesse he wil make him contrarie to himselfe but of practised knowledge which belongeth to the practise of life That no man should thinke that he hath any other perfection or righteousnesse but onely by faith in Christ for that is the principall argument handled in this place as appeareth verse 9. And further what Chrysostoms meaning is appeareth by his interpretation of the very like place 1. Cor. 2. 6. Wee speake wisdome among those which are perfect Sapientiam autem praedicationem salutis modum hoc est per crucem salutem perfectos vero credentes appellat c. Wisdome he calleth preaching and the manner of saluation that is by the crosse and beleeuers he calleth the perfect Here it is cleare that he vnderstandeth not the perfection of life but of faith 3 There is no sense vrged of the Apostles words but onely the sentence produced and therefore this exception of the Apostles meaning is superfluous and impertinent 4 Concerning that false charge of dissembling the Apostles wordes following Neuerthelesse whereunto we haue attained let vs proceed by one rule that we may be of one accord First if he dissembleth which citing a place of Scripture omitteth either the verse before going or following he will make S. Paul a dissembler who vseth euery where as chap. 3. to the Romans and chap. 10. throughout those chapters only to alleadge that part of the sentence and testimonie of Scripture which was to his purpose leauing the rest Secondly the Replyer also euen produceth this sentence afterward where he had cause to vse it and this the Cauiller himselfe confesseth how then was he not ashamed to charge him herein with dissimulation 5 Neither is Augustine abused or his words peruerted for the Replyer writing in other characters erraueris and tibi did insinuate that those words were otherwise in Augustine and hee followed rather his sense then vrged the sentence Could he make no difference betweene a Rhetoricall imitation of an authors sentence and a logicall allegation of his testimonie the one beeing vsed for illustration onely the other for probation the one following the ●ense the other tied to the words As Hieroms alleadgeth Cicero to haue done the like Non conuerti vt interpres sed vt Orator I did not turne and translate him meaning Demosthenes as an interpreter but as an Orator And Hierome further addeth Non me ea annumerare lectori debere putaui sed tanquam appendere I thought I was not bound to deliuer the wordes by number but by waight 6 In the sixt vntruth obiected he committeth two vntruths for neither doth the Replyer make mention of other defenders of the locall descension but of the immodest pamphleter onely neither saith he that he ioyneth hands onely with Bellarmine but that the places first vrged by Bellarmine to that purpose were seconded by him But thus cunningly to couer his owne wickednesse he would haue the lappe of an others garment cast vpon him and where his owne credit serueth not he would be maintained by other mens fame And to make the Replyer more odious and himselfe more popular he seeketh to iustifie himselfe by extending the accusation to others So that saying of Hierome may very well be applied against him Indecens est vnum tueri vt plures accusare videaris qu●m ratione non possis societate peccantium defendere It is an vnmeete thing so to iustifie one that you seeme to accuse many whom with reason you cannot to defend with number of offenders This was an olde tricke of the peruerse dogmatizers in times past as Dioscorus cried out in the 2. Ephesine Synode Ego cum patribus eijcior Ego defendo patrum dogmata I am cast out with the fathers I defend the opinion of the fathers The Recrimination Vntruths boldly affirmed and falsely forged in the Anapologists Reioynder It may seeme strange that a man should be so besotted with his owne conceit and blinded with enuie that hee should obiect error and vntruth to another not knowing to tread one right foote himselfe and to cauill at anothers tripping when he stumbleth and falleth downe right For any one vntruth surmised by him he shall be apaied tenne for one It may truely bee said if a diligent examination were had that he hath not so many leaues in his booke as leasings nor so many numbers as errors a dogge trotteth not so fast as his pen droppeth forgeries as the common saying is for plainely to giue him the lie the Replyer wil forbeare as this sophisticall forger for want of manners doth more then once beeing ten times more worthy the whetstone himselfe Archidamus said of an olde man of Chius that beeing sent of an Embassage to the Lacedemonians had coloured his graie haires before he deliuered his message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what truth

these mysteries were not to be learned els where then in the Scriptures as most plainely therein expressed 14. The proceeding of the holy Ghost he thinketh also not to be expressely deliuered in Scripture 2. b. p. 170. whereas notwithstanding our Sauiour saith directly Whome I will send vnto you from the father and whome the father will send in my name Augustine would prooue it out of those wordes in the Gospel vertue went out of him for it is cleare that the holy spirit is called vertue but that other place is more euident which Augustine vrgeth also He shall not speake of himselfe and he shall receiue of mine Audire illi scire est scire ess● à quo ergo illi essentia ab eo scientia to heare is to him to know to know is to be from whome his essence is from him his science seeing then he heareth and receiueth from the sonne he also hath his essence and proceeding from the sonne These holy mysteries of the Trinitie the coeternitie of the Sonne with the Father the proceeding of the holy Ghost the fathers take to be expressely set downe in Scripture as Bernard speaking of the mysterie of the Trinitie Non potuit expressius commendari c. It could not be more expressely commended then it is necessarie to beleeue To say therefore that these points of doctrine are not expressely deliuered is to giue way vnto those wicked heretikes the Sabellians that denied the first the Arrians the second the Macedonians the third Beside these errors adde as many more which he calleth true and sound positions beeing indeede vnsound and corrupt doctrines as is partly touched before slaund 10. and more at large els where which I will not now repeate because I am onely to deale here with this froward spirit leauing to prouoke those of more modest cariage though in some things otherwise minded Now what hath this blind obiecter of error gained to himselfe but his owne shame who reckoneth that for errour and falsitie in others which agreeth with truth and veritie and seeth not his owne grosse and erring ignorance He with a curious eye obserueth others slippes and tripping nor that neither while himselfe stumbleth and falleth downe flat the Prophet saith Woe vnto them that speake good of euill and euill of good which put darknesse for light and light for darkenesse I pray God he be not of that number Ambrose saith well talis consiliarius sit qui nihil nebulosum habeat He that aduiseth others must not bee darkened or ouercast with clouds himselfe And Hierom wel admonisheth Non confundant opera sermonem tuum Let not thy workes confound thy words And this blinde guide while he noteth other mens wandrings should not haue gone himselfe out of the way he telleth the Replyer most disdainefully and withall vntruely that hee hath neuer a good thought of his owne 2. b. p. 106. while his own heart is pestered with erroneous and malitious cogitations and no maruell for as Iosephus well saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temperate heart is the hauen of good meditations while the heart therefore boyleth with intemperate enuie the spring head being troubled the waters issuing from thence cannot be cleane I wish hee may haue grace to see his errors and to confesse his ignorance Tully hath a good saying Cuiusuis est hominis errare nullius nisi insipientis perseuerare in errore Any man may erre but none but vnwise men continue in error Let him not thinke it folly to reuerse with iudgement what hee hath written with error It is a wise mans part rather to amend what is amisse and to straighten that which is crooked to rectifie by the line of truth that which hath beene set downe against the rule of truth and so againe I commend vnto him that worthy sentence of Cicero Optimus est portus poenitenti mutati consilij the best hauen to repentāce is to change the heart and purpose The 7. imputation of Blasphemies The accusation 1. The heauinesse which Christ felt in his soule was not through the horrour of eternall death as you and others doe blaspheme c. 2. b. p. 193. 2. Why doe you not exempt it that is the soule of Christ from all kinde of death whatsoeuer but then your blasphemous hell torments which you make a third kinde of death of the soule cannot stand 2. b. p. 91. 3. Let the godly iudge whether those your inward afflictions reach not to the height of sinne and damnation and so consequently proue your doctrine in this point to be blasphemous euen by your owne confession 3. b. p. 67. 4. By this time I trust euery well disposed Reader doth see how this your exposition of this prophesie of Dauid hardeneth the Iewes encourageth Atheists iustifieth old damned Heretiks confirmeth Saduces and Epicures which deny the immortalitie of the soule c. and finally openeth the way vnto blasphemie paganisme and all impietie 3. b. p. 51. The iustification 1. HOw iniuriously this belcher out of blasphemie dealeth with the Replyer his owne conscience if it be not seared with an hot yron knoweth there neede no other iudge for the Replyer in as plaine tearmes as hee could vtter it denieth that there was in Christ any feare of eternall death in these words Wee willingly graunt that Christ feared not hell fire nor euerlasting destruction these authorities presse not vs but rather helpe our cause for Christ neither feared temporall nor euerlasting death as these fathers witnesse and the Apostle saith he feared Heb. 5. 7. what then remaineth but that he feared the cup of Gods wrath mixed with death and as Cyprian saith before cited difficultatem extremi exitus The difficultie or hardnesse of his last passage that is in respect of Gods wrath tempered with it And in the other place quoted these are the words Though Christ neither felt nor feared euerlasting death yet he both felt and feared his fathers displeasure that causeth it What impudencie is this to vse his owne tearme for I may call a spade a spade to charge the Replyer to affirme that which he instantly denieth let the charitable reader iudge of him in the rest as he findeth his faithfull dealing here when hee quoteth any place out of the Replyers bookes not rehearsing the words suspect the like fraud This false charge then of blasphemie returneth vpon his owne head and by the lawe of retalian and equalitie he should be censured as a blasphemer for beeing a false witnesse therein against another 2. The Replyer freeth Christs soule from all kinde of death of the soule which is either by sinne or damnation though beside these a kinde of death may be affirmed to haue beene suffered by Christ in his soule in respect of the inward afflictions and perplexitie which he indured wrestling euen with the wrath of

in affliction and sorrow 8. Saint Peter saith thus searching when or what time the spirit which testified before of Christ which was in them should declare the sufferings which should come vnto Christ c. 1. Pet. 1. 11. he clippeth the text saying the spirit prophecied before of the afflictions of Christ. 9. For wisdome calleth or preacheth in the high waies Prou. 1. 21. he readeth wisdome is preached c. see before Imput 5. Ac. 3. 10. This Iesus hath God raised vp whereof we are all witnesses Act. 2. 32. he corruptly addeth to the text this is that Iesus whom God hath raised vp from death and hell whereof we are all witnesses 11. He quoteth for that place before recited Act. 1. 9. where there is no such thing 12. Lest I sleepe in death Psal. 13. 4. lest at any time I sleepe in death saith he where he addeth at any time 13. Thou art Lord alone thou hast made heauen and the heauen of heauens Nehem. 9. 6. but he readeth Thou Lord hast made heauen and the heauen of heauens 14. Againe in the same place thou preseruest them all and the host of heauen worshippeth thee but he addeth thou preseruest them all in their beeing and hee leaueth out that which followeth 15. Hee profanely scoffeth at Scripture whereas that place of Peter is alleadged Noe the preacher of iustice hee scoffingly inferreth Noe is no sooner formed a Carpenter but he is presently a reformed preacher 16. Whereas Saint Peter saith Noe the eight a preacher of righteousnesse 2. Pet. 2. 5. hee clippeth the words Noe the preacher of iustice ibid. 17. He shall not preserue the vngodly Iob. 36. 5. but hee readeth thus thou wilt not preserue changing the tence 3. b. p. 86. 18. Saint Iames thus writeth to receiue with meekenes the word that is graffed in you which is able to saue your soules Iam. 1. 21. he audaciously changeth the person reading thus to receiue with meekenesse the word engraffed in them which is able to saue their soules 19. Againe the same Apostle Let him knowe that hee which hath conuerted a sinner from the error of his way shall saue a soule c. Iam. 5. 20. but he thus mangleth this place He that conuerteth a sinner from the way wherein he erreth shall saue his soule c. In this one place he clippeth off the first clause Let him know hee changeth the tence conuerteth for hath conuerted and addeth these wordes wherein and his 20. Our Sauiours words are when they lead you and deliuer you vp take ye no thought afore neither premeditate what ye shall say but whatsoeuer shall be giuen vnto you c. Mark 13. 11. he thus boldly corrupteth the text when yee shall be lead deliuered vp into their hāds take no thought what to speake but that which shall be giuen c. 3. b. p. 104. where he both changeth the actiue for the passiue for they shall lead and deliuer he readeth shall be lead and deliuered he addeth into their hands and clippeth away neither premeditate 21. Reproouing the Obiecter for leauing out the word mourning in citing that place Gen. 35. 37. he himselfe committeth the very same fault the text truly alleadged saith he is this I will goe downe c. to my sonne mourning where he leaueth out into the graue 22. Exod. 1. 22. the text is Pharaoh charged all his people he readeth all the people leauing out his 1. b. p. 30. 23. Esech 13. 19. the text is will yee pellute me among my people for handfuls of barlie and pe●ces of bread c. where he leaueth out all the last enclosed clause 24. Esech 18. 27. the text is when the wicked turneth away from his wickednesse which he hath 〈◊〉 and doth that which is lawfull and right hee in alleadging this Scripture leaueth out which he hath committed ibid. 25. Numb 22. 33. the Angel saith thus And the Asse saw me and turned from me now three times or else if shee had not turned from me surely I had 〈…〉 c. he clippeth the text thus There 〈…〉 turned from mee now the third time and if shee had not I had surely slaine thee c. where these words enclosed turned from me in the second place are omitted and he putteth the third time for three times ibid. 26. Beside all these places are falsly quoted as Esech 13. 18. for 19. Esech 18. 72. for 27. Psal 41. 12. for 41. 2. Numb 22. 32. for 33. Now concerning this vnfaithfull and fraudulent handling of Scripture I will not giue such an harsh sentence as Ambrose doth vpon some Qui Scriptur 〈◊〉 fidem destr●●t destruitur ipse hee that destroyeth the faith of Scripture shall be destroyed himselfe as it is said hee that rem●●ueth an hedge a serpent shall 〈◊〉 him or as hee ●●●●ureth them that had rased out certaine words of Scripture Illa litura de libro vitae nomina vestra delet that blot doth blot your names out of the booke of life But yet that saying of Epiphanius may be applyed vnto him non it a interpretantur vt scripta sunt sed id volunt significare quod ipsi sentiunt they do not so interprete Scripture as it is written but they will haue it to signifie as they imagine Of this number is the Confuter who by this time may perceiue his owne fault which he hath not healed by supposing another to bee like faultie with himselfe for it is a good saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man healeth one euill by another neither is one mans fault redressed by anothers But it is nowe high time to leaue weeding anothers ground time is better spent in setting of good plants then in weeding of thistles I passed saith the wise man by the field of the slouthfull and by the vineyard of the man destitute of vnderstanding and l●e it was all growen ouer with thornes c. I looked vpon it and receiued instruction And this instruction may we receiue by viewing this thornie field wherein this simple workeman hath solaced himselfe that such badde tillage sheweth the husbandman not to be very good It is odious and a thanklesse office still to be scoring out mens faults therefore I say with Tullie against Sallust finem dicendi faciā saepius enim vidi grauius eos offendere animos aeuditorum qui aliena vitia apertè dixerunt quā eos qui crimen cōmiserunt mihi ratio habēda est non quid Sallustius merito debeat audire sed vt ea dicam si qua ego honeste effari possum I wil make an ende of speaking for I haue often seene those more grieuously to offend the hearers minds which openly told of others faults then they which committed them therefore I must haue regard not what hee is worthy to heare but what I may with credit speake Diogenes beeing reprooued