Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	england_n	6,989	5	6.3346	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09100	A defence of the censure, gyuen vpon tvvo bookes of william Charke and Meredith Hanmer mynysters, whiche they wrote against M. Edmond Campian preest, of the Societie of Iesus, and against his offer of disputation Taken in hand since the deathe of the sayd M. Campian, and broken of agayne before it could be ended, vpon the causes sett downe in an epistle to M. Charke in the begyninge.	Parsons, Robert, 1546-1610.; Charke, William, d. 1617. Replie to a censure written against the two answers to a Jesuites seditious pamphlet.	1582 (1582)	STC 19401; ESTC S114152	168,574	222

deathe And at the verie same tyme to styrre men vp the more to sedition he putt furth diuerse moste poysoned bookes intituled by diuerse names as for example one called the frensh furies an other The trueth An other The VVatche An other the uvaking bell All vvhiche tende directly to moue troubles seditions warres rebelliōs murders and the like Also the lyfe of S. Katheryne of Florence whiche in shew is onelye an infamouse Libell against the Queens mother of fraunce but in deede is a defacing and most opprobriouse infaming of the king and all the nobilitie that are not Caluinists And as this man was busie a brode so was he not Idle at home in establyshing his owne dominion in Geneua For which respect he caused Merlyn the cheefest learned minister of that citie and in deede farre better learned than hym selfe namely in the tongues to be deposed from his ministerie to voyde the citie The like he dyd by an other called Gaigneur and for the same purpose he caused the Lord of Pacye though a protestant to leese his head without all cause foloweing herein his Maister Caluin whoe had a facilitie in cutting of all them which any way resisted hym For this ende also he ioyned gladlie with all straungers that fledd to that citie for the same or lyke causes as he had done him selfe that is for horrible wickednesse For that he was sure that suche men durst neuer goe home againe and therfore must nedes be fast freendes vnto hym that is as he calleth them Zelous folowers of the ghospell So the fore named Ville-mongis flyeing to Geneua for hauing counterfayted the kyngs seale as I haue sayd became most Zelous vpon the sodaine So one Nicholas hanuoyre marchant in Anwerp runninge away with three thowsād poundes of other mēs goods fledd to Geneua and was receiued ioyfuly and assoyled from restitution and his daughter maried to Anthonie Cauuin Iohn Caluins brother So the Ladye of Clells in Dolphinie runnyng awaye in her husbands absence with one countie Iulio of Atien an Italian whoe had bene naught with her before she came to Geneua bringyng with her as muche goodes of her husbands as she coulde gett and although her husband the Lorde of Clells pursued her and claymed iustice at Geneua both against her and the adulterer yet coulde he gett none but onelie the consistorie of ministers vpon deliberation determined that he might marye againe when he coulde gett an other wyfe for that he was neuer like to haue this being now more fytt for Countie Iulio than for hym The like happened in one Contour a notable adulterer whoe toke awaye the wyfe of one Pise a Citizen of Mascon and brought her to Geneua and nether the Citizen nor anye freends that euer he coulde make could gett anye iustice or restitution of that wyfe but that vnder pretence of zeale to the gospell bothe were maintayned in Geneua against all reason conscience honestie she hauing left many childrē with her former husband desolate by her departure And all this is done by the counsaile doctrine and authoritie of Monsieur Beza now in Geneua whoe hauing entered there with his maister Caluin for refuge of their fylthe as hath bene declared haue reformed the Citie to their owne humours haue made yt a receptacle for all desperat and monstruouse malefactors in the worlde And thus M. Charke vpon occasion gyuen by your selfe you haue heard somewhat of the fyrst begynners or restorers of your gospell whome you call holy men and sainctes of God And surelie they ought to haue bene so For we neuer reade synce God had first a churche that he made reformation in the same such as you pretend but by rare singular vertuouse men But now yf these your late reformers whome you must nedes affirme to haue bene endewed with the holi● ghoste aboue other men were but meanlie or cōmonlie honest and that in externall behauyour at least we coulde be content to lett it passe But yf as it is euident they were so lewde and notoriousely euill as they may contend euen with the very worst and owt cast of the world then is it harde for any sensible man to beleeue that they were endewed with the holie Ghoste aboue other and that God wolde chuse them so singularlie to controle and r●fourme the whole churche besyde And to make a breefe recapitulation of this matter Six men onelie haue bene the begynners increasers and perfecters of all the reformation whiche now you haue in England The first of all was Luther whose vocatiō lyfe and doctrine hathe in part bene touched before and he cōfesseth expresselye hym selfe withoute glose that the first motion thereof came from the deuill hym selfe in proper person Luther had three first and principall schollars that is Corolostadius Oecolampadius and Zuinglius which first began the religion of Sacramentaries and are accursed by Luther as damnable heretiques for the same The first of these three beinge archedeacon of wittenberge was thought so euell a man by Luther hym selfe as was vnworthie to lyue amongest Christians and so by his procurement he was banished out of all the dominions of the Duke of Saxonie and so ended his lyfe miserablie in labouring the grounde as your owne historiographer Sleidan writeth lib. 5. The secōd was so lewde a man as by Luthers affirmation he was slayne by the deuill hym selfe Lib. de missa priuata vnct sacer or as some other thincke kylled hym selfe with his owne handes Lindan dial 3. dubit The thyrd hauing receyued the proofes of his newe doctrine of the sacrament from a spirit in the night as hym selfe writeth confesseth that he knew not wether he were blacke or white liued in suche sort as he was detested by Luther and finally stirring vp the Zuisars his countrie men to warre one against the other that is the Tugurines against the fyue pages was slayne hym selfe in the fyeld and after his body burned against whome Luther made many inuectiues after his deathe Sleidan li. 8. Surius in histor The fyfthe reformer was Iohn Caluin whereof came the Caluinists whoe how good a man he was the storie before of his lyfe declareth And that he differeth from Zuinglius in religion whiche M. Fulke in all his writings most impudentlie denyeth maye appeare by the 15. articles of heresie whiche Andreas Zebedeus preacher of Nion and Iohannes Angelus preacher of Burtin bothe Zuinglians dyd take vpon them to proue against Caluin before the Magistrates of Berna Caluin hym selfe being present vpon payne of burnyng yf they proued them not VVherevpon proceded the decree of those Magistrates the yere 1555 and thyrd of Aprill that none of their dominions should go to c●municate with Caluin at Geneua Pontas●in Anno 1555. The last of your reformers whiche hath brought your doctrine to perfection that is to puritanisme is Beza of wose singular vertues you M. Charke aboue

morter and aftervvard prest neuer so hard you coulde not vvringe ovvt one ovvnce of true diuinitie from them all It were infinite as I sayd to prosecute this matter of the protestants singular vnitie in the gospell and of their louing and godly speeches one to an other But the practise doeth better declare it than woordes can Looke therfore into the states where they beare rule and see how one doeth imbrace the other or rather how one doeth persecute the other In Germanie where one is superior the other maye not liue ●ferior VVithin these eight yeres all were Caluinists in the Countie Palantins Dominions while he was so hym selfe and a Lutheran could not be suffered to lyue quietlie there As appeareth by the example of doctor Heshutius a Lutherane who after his disputation in the vniuersitie of Hidelberge was thrust owt by head and shoulders and the Catechismes of Luther Brentius floung out of the Church as Lauatherus a Zuingliā dothe reporte But now this prince beinge come backe to Lutherisme again out are thrust the Caluinists aswell there as also in other places of Germanie where the Lutheranes are gouernours The yonger princes of Saxonie and Earles of Mansfeild being Lutheranes made a publique decree against all Zuinglians the yere 1559 condemning them by the name of execrable heretiques as lauatherus also writeth And it is well knowen that the duke of Saxonie that now is named Augustus about eight yeres gone dyd cutt of the head of his cheefe counsailer called Cracouie for that he was conuicted secretlie to fauour the Caluinists and to practize their brynging into Saxonie Also the banished Caluinists of fraunce being retyred to frankeforde in Germanie a free Citie and of Lutheran religion hoped to haue license to liue according to their cōscience in that place But they could not with all the entreatie and frendshipp they might vse obtaine the same but were by bublike edict bearing date the two twentith of Aprill in the yere 1561 cōmaunded to depart the Citie or els to abstaine wholie from all exercise of their religion seing it was heresie and differing from the confession of Augusta This whole storie is set furth by one Franciscus Philippus where you may reade it at large And to gyue you yet an exāple more neare home our Englishe Marchant venturers had great traffik at Hāborough profited no doubt the citie much whereof VVestfalus was superintendent But yet by all the meanes and fauour that euer they could procure they could neuer obtaine of the Lutheranes free exercise of Caluines religion in that citie No nor so muche as to keepe a minister of their owne sect at home in their house priuatlie And that which is more the prelates of Saxonie dyd so muche detest our mens religion as whē any English men were sick they wolde not come at them beynge requested nor beinge deade wolde allowe them anie Christian buriall in their churches or churche yeardes but caused them to be cast owt in other places and hydde vnder grounde without the presence of any one Lutherane that wolde come at yt And finallie our English men haue lost their pryuileiges there and haue abandoned the citie and are changed now to Emden This is euident and true and all Marchants in England of that companye can tell thereof And therfore what soeuer M. Charke writeth of their singular vnitie in the gospell the reader may see how he is to be credited Touching the lyfe of Caluine whome M. Charke calleth a holie Sainct and aduaunceth with a long large and copiouse commendation he sayeth it vvas the lordes good vvill that the translation of his lyfe shoulde fall into my Lorde of Londons hands and so be supressed But M. Charke it maye come yet in time not as a libell as you terme it but as a true testimonie from hym which knew the man and lyued with hym bothe in Geneua Berna and Lausanna thirtie yeres gone and more whose name is M. Ierome hermes Bolseke doctor of phisik whiche science he practized in Caluines time at Geneua and other places there aboute and of late yeres in lyons fowre and twentie myles of Geneua where he yet liueth in great credit of wisdome learning and honestie and is most readie to iustifye any thing that he hathe written to the woorlde His booke of Caluines lyfe was written in the yere of our Lorde 1577 and dedicated to Monsieur of Epinac archebyshop and Earle of lyons And in the begynnyng he hathe this protestatiō I am heere for loue of the trueth to refute Theodore Beza his false and shamefull lyes in the prayse of Caluine his Maister protesting before God and all the holie court of heauen before all the vvolde and the holie ghoste it selfe that neyther angre nor enuie nor euell vvill hathe made me speake or vvrite any one thing against the truthe and my conscience First therefore this reuerend man sheweth how Iohn Caluine was borne at Nouiodunum or Noion in Picardie the yeere of our Lorde 1509. In his youth he was an execrable blasphemour of God and cōmyng at length by shyftes to be a preest and to haue the cure of a certaine chappell in Noyon he was taken and conuicted of the horrible sinne of Sodomie and vvas in great daunger to haue bene burnt a lyue for the same but that the Byshope of Noyon taking compassion of the man procured the punishement to be moderated and so in steade of deathe he was burnt with a hoote Iron in the showlder whiche yron had in it the prynt of a lylly which is the marcke of the crowne of france VVhereupon for verie shame hauing solde awaye his benefice he departed from Noyon into Germanie and Italie chaunging his name from Cauuin to Caluin as Luther dyd from Luder to Luther Thus muche the whole citie of Noyon dyd testifye vnto M. Bertilier Secretarie of the Councel of Geneua vnder the hand of a publique and sworne Notarie And the testimonie is yet extant to be sene as the author sayeth whoe hathe read it with many others After he had wandered a while in Italie being assisted with some almes of the duches of ferrara he returned back to Basil Strausburge and Lausanna and beganne to play the minister and preacher And from thence he came to Geneua and there ioyning with two moste seditious ministers named FAREL CAVRALD beganne by a thowsand deuises to woorke great tumults and innouations in the citie And albeit not onelie the magistrates of Geneua but also the Lordes of Berna who haue some superioritie ouer Geneua were greatlie against hym at the begynning though Zuinglians them selues yet Caluin ceased not to vse suche excitation of the people against thē as they were fayne to banish hym oute of their terretorie And so they dyd and pronunced the same sentence of banishement bothe in theyr priue coouncell of two hundred also in their generall councell and caused it to be registred

blinding of the people but heerof you shall see more after when we come to speake of theyr dissention And this shall be enough of this matter for this time Now we come to examine whether the Iesuites be a blasphemous sect or no as M. Charke calleth them and the Censure denieth for thus it foloweth vpon that whiche went before OF sectes and sectaries THE CENSVRE Mary I cannot let passe to tell M. Charke that to call the Iesuites A blasphemous sect seemeth not onelie levved but also vnlearned And as for their blaphemies they come to be examined after but hovv they may be termed A secte I cannot see For yf liuing more straitlie then the common sort in apparell diet or order of lyfe doe make a sect then not onelie Iesuites but Elias Elizeus Dani●l and Iohn Baptist are also to be called sectaries for that they are reported in the scripture to haue led a different and more straite lyfe in those points than the common sorte and yet are commended in scripture for the same But yf sectaries are onelie made as in dede they are by cutting them selues of in opinion of religion from the generall bodie of the Catholiques churche as braunches from the tree and by holding a seuerall faith in religion to them selues then can not Iesuites by your ovvne confession be anie secte vvhoe differ not one Iote in opinion of religion from the vniuersall Catholique churche but as yovv say defend euerye litle point of the same be it neuer so vntrue or absurd in your sight VVherfore vnlearnedlie yovv call them a sect as also vnseemelie yovv skoffe at theyr name of Iesuites vvhiche they chalenge not to them selues nor euer vse it in theyr vvritings or speeche but onelie naming them selues a Societie dedicated peculiarlie to the honouringe of the name of Iesus by preachinge the same in all places of the vvorld vvithout any revvarde and vvith vvhat daunger bodelie soeuer THE DEFENCE The answer to this is somewhat confuse and vnorderlie But I will reduce it to the order heere set downe To the examples alleaged he sayeth As for the exāples of Elias Elizeus Daniel and Iohn Baptist they are no lesse vvickedlie than vnlearnedlye alleaged to auovve the Iesuites order This is a hoote entrance as you see ioyned with a manifest cauille For these examples are not alleaged to auow the Iesuites order absolutelie but in one point onelie of different lyfe from the common sorte whiche point notwithstanding is fownd also in other besides Iesuites But marke his reason VVhat are you able sayeth he to bringe out of the vvorde of God vvhie Elias should after more thā tvvo thovvsand yeres be brought in for a patrone of friers I answer first as before that these examples are onelye brought to proue that differēt apparell dyet or straite order of lyfe doe not make sectaries as you haue affirmed and now can not defend and therfore hauing nothing else to say you make these vaine and idle interrogatiōs in steade of proofes For you aske agayne vvhat vvas there in Elias Elizeus or Daniel that may liken them to Iesuits I answere there was to our purpose now in hand different maner of lyfe from the common sort of men whiche notwithstanding made them no sectaries as you wold haue the Iesuits to bee for that cause To this I add which is more than I nede that S. Ierom. proueth plainlie that Elias and Elizeus were the beginners captaines and patrones of Monks and monasticall lyfe whome he calleth for that cause Monachos veteris testamenti monks of the olde testamen The same hathe Sozomenus of Elias L. 1. Hist. cap. 12. Now deale you with these men M. Charke about the matter And as for the number of two thowsand yeres whiche you cite so preciselie as though antiquitie should lett these prophetes to be examples of monasticall lyfe It is an argument woorthie suche a diuine as you are for by that reason nether Adam could be a patrone of maried men nor Abell of Shepheardes nor Cain of husbandmēne nor Enoch of citizens nor Iabell of dwellers in Tents nor Iubal of Musicians nor Tubalcain of smithes for that they liued twise as long a goe as Elias dyd And yet the scripture sayth they were begynners and patrones of all these things Genes 2.3.4 To the example of S. Iohn he answereth Iohn Baptist that may seeme to make moste maketh nothing at all for you for that it is to be thought he vvas an extraordinarie a perpetuall Nazarete therfore his calling vvarranted hym for hys austere extraordinarye attyre die● vvhiche restraint or the like is not novv layd vpon those vvhiche teache in the church You alwayes do willfully mistake the question M. Charke For we affirme not that extraordinarie austeritie of lyfe is layd vpon any man of necessitie but onelie that it is lawfull and maketh no sect when it is voluntarie taken and vsed Moreouer yf we graunt S. Iohn were a Nazaret yet that proueth not that all his austeritie of lyfe was layd vpon hym by necessitie of that vocation as may appeare in the booke of Nu●bers where the lyfe of a Nazaret is described and Plinie with Iosephus describing the lyfe of Esseans muche harder than the Nazarets doe mention no such great austeritie as the scriptures doe in the lyfe of S. Iohn Baptist. VVherfore though he were a Nazaret yet moste of his austeritie was voluntarie and so might be an example platforme to Monks especially seing Nazaretes also dyd make a religious vowe for theyr dedication to God as our religious people also doe vse as appeareth in the booke of Numbers And finallie that S. Iohn was a Monke of the new testament and a paterne of Monasticall lyfe though this be more than I am bound to proue all these fathers foloweinge doe testifie with one consent S. Gregorie Nazianzen orat de S. Basilio S. Chrisostome ho. 1. in Marc S. Ierome ep ad Eustochium Cassianus collat 18. cap. 6. Sozomenus li. 1. hist. c. 12. Isidorus li. 2. de diuin offic ca. 15. Theophilact in cap. 1. Luc. Nicephorus li. 8. Hist. c. 39. and others Next after these examples he reprehendeth my description of a sectarie sayeing that it bevvrayeth great vvant of learning for that it confoundeth heretiques vvith sectaries and maketh no distinction betvvene the generall and the speciall for all heretiques are sectaries sayeth he but all sectaries are not heretiques For learning heere I striue not lett the opinion therof fall where it best lyketh the reader to place it But in matter of truthe M. Chark is greatlie ouer seene in this place and doeth vnwoorthelie chalenge the credit of a learned man for this answere hauing incurred two grosse errors in the same For first among diuines Ecclesiasticall writers an heretique and a sectarie is all one there is no generall and speciall betwene thē as he imagineth

he saythe against my slaunders But whether I haue iustified my reportes or no so often named false and intolerable slaunders by M. Chark I leaue to the iudgement of my verie aduersaries them selues But whether M. Charke haue defended fai●hefully or no the former disco●rses haue declared And finallie whether the doctrine be diuine and cleare as M. Chark affirmeth I referre it to the consideration of the discrete and godlie reader For clearenesse I will not stryue for you see yt is vttered with full mouth according to his fashion from Martin Luther but surelie for diuinesse I see lytle therein except M. Chark meane black diuinitie suche as Martins familiar could teache hym whereof we shall haue presentlie more occasion to entreate Marie to call it licentiouse and carnall doctrine as the Cēsure dyd me thinketh there was great reasō For yf a Christian man can not damne him selfe with any sinne except he will refuse to beleue And yf the ten commaundementes appertaine nothing to hym Again yf to kepe virginitie resist the pleasures of the flesh be neyther commendable for that mariage is far better nor possible seing a wyfe is as necessarie as meat drinke or sleepe beside this yf when he hathe tasted one wyfe he may vpon causes lye with her sister or the next of her kynne and yf these wold be obstinate he may take the mayde in steade of the mistresse and with all this may be notwithstandinge as holie and as iust as euer was Peter or Paul or the mother of God her selfe yf all this I say be true as Martin Luther warranteth vs william Chark defendeth who can complayne of the hard waye to heauē who can saye iustelie the gate is straite seing this good frier and his frende haue eased yt so fauorablie but now lett vs heare the rest of the Censure Other doctrines of Luther and of Caluine and Beza THE CENSVRE I Leaue other infinite beastlie 1. doctrines vvhiche he taught for the inuention vvhereof he had much conference vvith the 2. deuill hym selfe vvhom byshoppe Lindan and diuers others vvrite● to haue bene seene talke bodyly vvith hym by men of verie great credit And Luther hym selfe cōfesseth in his vvorkes that he had often and familiar speeche vvith hym and that he vvas first moued by hym to vvrite against the Masse in the yere 1534. He also describeth his voyce sayeing that it vvas so terrible huge and dreedefull that he vvas lyke to dye diuers times after the nightes conference vvith hym And that diuers men vvere slayne by such conferēce Notvvithstanding it vvas his chaunce to escape albeit as he sayeth he dyd eate more than a bushell of salte together vvith this deuill But yet neuerthelesse he vvas deceyued in the end as all men are that deale vvith suche Marchantes 3. For Luther goeing one night droūke to bed as Hosius vvriteth vvas founde there the next day dead slayne as it thought by this familiar deuil For he vvas a pitifull creature to looke on as Sainctes describeth all blacke vvith his tongue lyeing out as a man strangled And this vvas the end of Luther after almost thirtie yeres lyuing in all kinde of sensualitie pryde and dissention not onelie vvith the Catholique churche 4 but also vvith his ovvne broode and ofspring Carolostadius Oecolampadius Bucer and Zuinglius parents of the protestāts religion vvhom he persecuted cursed and cōdemned to the very pytt of hell for damned heretiques as yet appeareth in his bookes vvriten against them VVherefore vvhether the protestants or the Iesuits may be more a shamed of their first father let the indifferent reader iudge 5. There is the lyke lyfe or vvorse vvritten of Caluin by a fenshe man that lyued vvith hym of the same religion at that time and vvas trāslated into English by a countrye man of ours had bene put in prynt ere this had not my Lord of Lōdon by an euill chaunce gotten the copie in to his handes THE DEFENCE M● Charke wolde haue men think that I vse but a Rhetoricall figure in sayeing that I passe ouer many other absurd doctrines of Martin Luther whereas in dede by his sayeing I haue cited all I can But I am sure he is not of that mynde hym selfe hauynge read some part of Luthers woorkes as appeareth by his replie wherin are to be seene so many grosse absurdities as neuer the like in any man that euer wrote VVhiche hathe happened by the speciall prouidence of God to discouer the spirit wherby this new prophet was directed For matter of licentiouse libertie the examples before recited may suffice for a taste In matter of ribauldrie I coulde alleage more of scurrilitie infinite of shamelesse falsehoodes without number But I will note onelye one or two thinges of impietie as they lye together in one treatise that you haue in England and defended by hym obstinatelie after they were condemned by the churche being in deede certaine positions whiche cut the very synowes of all vertue doe opē the highe waye to all dissolutiō As for example when he holdeth that the verye iust man in euerye good vvorke doeth synne mortallie How doeth he discourage all men from doeinge good when he sayeth A man hathe not in his povver to do euell how doeth he encourage all lewd people ●ō wickednesse deliuering them from the fault thereof VVhen he teacheth that to fight against the Turke is to resist god hym selfe what a pathe maketh he to the Empire of infidelitie VVhen he reprehendeth the pope for defining beside scripture animam esse immortalem that the soule is immortall and calleth it portētum sterquilinii Romani A monstre of the dunghill of Rome what ground of impietie dothe he not laye when he affirmeth and maytaineth that neyther man nor angel on earthe can lay anie one lavv vpon anie one Christian further than he vvill hym selfe VVhat foundation doeth not he ouerthrow of all Christian common wealthes For the bodilie and sensible conference whiche Martin Luther had with the deuill it is a wonder to see with what face M. Chark can denye it as he doeth and rayle at the reuerend byshopp Lyndan for reporting the same seyng the Tigurine Caluinistes as I haue shewed before do giue testimonie of it and Luther also confessethe it hym selfe in the places alleaged in the Cēsure And albeit M. Charke hathe a shyft to saye that he can not fynde the booke of Luther cited de Missa angulari alleaged as he confesseth by all the learned of our age against Luther yet can not his impudēcie be couered for that he quoteth hym selfe an other booke of Luthers intituled de Missa priuata vnctione sacerdotum yf it be not the verie same somewhat altered wherein though translated by Iustus Ionas Martin Luthers owne cooke and consequ●ntlie sawced to his maisters toothe yet might he see the principall points of this conference set downe at leastwise

reckoned some small parte onelie in the Censure VVhi●he notwithstanding I wolde not haue troubled M. Charke withall yf I had supposed hym so grosse therin as by examination I fynde hym A lacke poore sir william And by this you see how substantiallie he hath proued all these seuen poyntes to be expresselie in scripture If we shoulde beleeue no more in all thes● mysteries than is expressed in scripture our faythe wolde be verie obscure and confuse heerin B●t these men are wonderfull lordes of scripture They can exclude what they will and drawe in what they please VVhē we are to proue a matter to be founded on scripture no testimonies will serue except they be so playne and euident as by no wayes they may be auoyded But when they will haue a thing in scripture euerye litle gesse at theyr pleasure is sufficient to proue yt Hear● D. Fulks woordes to M. Bristoe abowt certayne lyk● matters For the diuision of parishes excommunicacion suspension publique solennizing of Mariage vvith the lavves therof and punishing of heretiques by deathe they are all manifestlie proued ovvt of the scripture This he sayeth alleaging no one place of scripture to proue it And for the fyrst fower I thynke the puritanes will hardlie graunt them to be manifestlie in scripture And the last was for a long tyme denyed by them selues to be eyther in scripture or allowable by scripture vntill now they haue burned some for religion them selues in England But theyr former bookes are extant to the contrary and all theyr companions yet in other countries where they raigne not as our protestants doe now in England are styll of opinion that no heretique ought to be putt to deathe for religion And thus he auoydeth seuen of the pointes obiected affirming them to be euidentlie in scripture For the rest sayeth he of these tvvelue pointes as they are not ●uidentlie contayned in the vvoord so a christian is not absolutelie bounde to beleeue them Beholde the last refuge of a proude hereticall spirit in breakinge where he can not otherwise gett owte Dare you M. Charke to sett men at libertie to beleeue or not to beleeue that the common crede was made by the Apostles whiche Origen Tertullian Ierom Ruffinus Ambrose Austen and all the primatiue Church doe so cōstantlie affirme to be theyr doeinge Dare you to sett at libertie the obseruation of Easter daye whiche Eusebius calleth Apostolicam traditionem A tradition of the Apostles and abowt whiche was so great sturre in the primatiue churche and so many decrees made in councels against heretiques But aboue all other dare you putt at libertie the beleefe of our blessed ladies perpetuall virginitie Remember you not that Heluidius was condemned of heresie for denieing the same in the primatiue Churche Remember you not the solemne curse for this matter of so many holie Byshopes recorded and confirmed by S. Ambrose of Millan I will conclude and stoppe your mouth yf I can with these woordes of S. Austen Integra fide credendum est c. vve must beleeue vvith a sounde faith blessed Marie the mother of Christ to haue conceiued in virginitie to haue brought foorthe her sonne in virginitie and to haue remayned a virgin after her childbyrth nether must vve yeeld to the blasphemie of Heluidius Loe M. Charke S. Austen maketh it bothe a matter of faith the dowting therof to be blasphemie how will you auoyde thys For the mention which S. Paul is thought to make to the Colossians of an epistle written by hym to the Laodicenses M. Charke denyeth it and condemneth both me and S. Ieroms translation of ignorance for reporting the same for that as he sayeth the greeke text hath onelie of an epistle written by S. Paul from Laodicea and not to Laodicea But me thynketh M. Charke should not obiect ignorance so perēptorilye to others except he were sure of his owne opiniō If I had had no other vvarrantize for my allegation but onelye the olde latin translation being of suche antiquitie as it is and the matter of no importance to our purpose yet ought I not so rigourouslie to haue bene reprehended for the same But besides this I haue two editions in greeke the one of learned Paguine in folio the other of Plantyne in octauo both whiche make playnlie for me Then haue I the iudgement of S. Ambrose and o● S. Ierome whiche knew the true greeke editions Also the consent of Tertullian Philastrius and Epiphanius a greeke writer whiche may be sufficient to wype away M. Charkes bytter reproche against me in this matter Of the scriptures misalleaged for the contrarye by M. Charke THE CENSVRE But hovv doe you novv ouerthrovve this doctrine and prooue it blasphemie M. Charke By a place of S. Paule All the scripture is geuen by inspiration of God and is profitable to teach to confute to correcte and to instructe in iustice that the man of God maye be perfect and throughly instructed to euery good worke VVherof you inferre that the Scripture is sufficient to perfection but hovv vvrongefullye it shall novv appeare And first I let passe your ordinarie misusinge of scripture by adding fiue vvordes of your ovvne in this litle sentence to vvit the is and and through●lie vvhich audacitie if it vvere in translating of Aesops fables it vvere tollerable but in the holie Scriptures vvhere euerie vvorde must be taken as from the holie Ghoste it is impious Secondlie this place maketh nothinge for your purpose vvhich I proue by tvvo reasons The first is because S. Paule saieth not here that the Scripture is sufficient to perfection but onelie that it is profitable Novv you knovv that a thinge maie be verie profitable yea nec●ssarie to an effecte and yet not sufficiēt to doe the same vvithout all helpe As meate is profitable and necessarie to maintaine lyfe and yet not sufficient vvithout naturall heate clothes and the like The second reason is for that S. Paule signifieth in this place that euerie parte or canonicall booke of Scripture is profitable to make a man perfecte but yet vve can not say that euerie part or booke is sufficient for then all other bookes of scripture besides that vvere superfluous And that S. Paule meaneth in this place euerie seuerall canonicall booke or parte of Scripture by the vvordes Omnis scriptura it is euident by that he vseth the vvorde Omnis and not Tota vvich tvvo vvords hovv much they differ both in Greeke and Latine all Logisioners knovv For omins homo signifieth euerie man And M. Charke him selfe in this verie same sentence hath translated Omne o●us bonum Euerye good worke And yet deceatefullye hath he trā●lated Omnis scriptura All the scripture As though S. Paule had meante onelie that all the Scripture put together is sufficient to perfection vvhich sense can not stand First for that all the Scripture at such