peoples saluatioÌ„ of that tyme. For God supplied it otherwyse that is by woorde of mouthe vnwritten And this maketh for vs for in suche tymes the written woord was not sufficieÌ„t without all other helpes as you affirme it is as for exaÌ„ple when onelie S. Mathewes Gospell was written and nothing els of the new testament yet graunt I that this scripture was sufficieÌ„t for that tyme. For that God supplied yt otherwyse by the woordes and speeches of his apostles So before Moyses wrote the lawe the patriarches had sufficient for theyr saluation thoughe they had ether nothinge or verie litle writen woorde And yet you can not saye that the written woorde of that tyme was sufficient of it selfe without all tradition by mouth VVerfore this answere is against your selfe as also that is whiche you frame to the secoÌ„d reason affirming that albeit dyuers partes of scripture be wanting now whiche was in S. Pauls tyme yet still it is sufficieÌ„t whiche I denye not being ioyned to the other supplies that God vseth For God supplieth by tradition and woorde of mouthe But whether in all tymes the onelie written woord that is extant be sufficient of it selfe to the whole Churche without all other helpes deliuered by tradition that is our question And of times past when the law was not written no man without impudencie can affirme that the written woorde was then sufficient And of our tyme that is after the writinge of the new testament Epiphanius sayeth Non omnia a diuina scriptura accipt possunt quapropter aliqua in scripturis aliqua in traditione sancti Apostoli tradiderunt All things necessarie can not be had from the scripture And therfore the holie Apostles left vnto vs some thinges writteÌ„ and some thinges by tradition VVhich signisieth sufficientlie what Iudgement the primatiue Church had of this matter as more at large shalbe shewed in the article foloweing whiche is also of this same argument Of teaching traditions besides the scripture Art 5. THE CENSVRE 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peeciâ—ge it out by traditions Cens fol. 220. This is coyne of the former forge all false and noe one such vvorde to be found in all their booke But yet as though they had sayed soe you fight manfullye agaynst this your ovvne sâ—ntence sayinge in manner follovvinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the woordes which I speake to thee nether shalte thou take froÌ„ theÌ„ But vvhy do you breake the lavv M. Charke in reportinge the lavv you haue heere added the singuler nuÌ„ber in the Verbe and the plurall in the Noune and haue taken avvaye the numbers vvhich the lavv gyuer vsed chauÌ„ged the same at your ovvne pleasure and that for a purpose vvhich I could gesse at But let all thinges be lavvfull vnto you vvhat maketh this lavv for your pourpose By your meaning the Apostles and EuaÌ„gelistes did offend in adding any thing besides the lavve of Moyses vvhiche is absourd Nether did Moyses in this place forbiddinge to adde or take avvaye speake of his vvrytten lavve for he had not yet vvritten it but of those thinges vvhich he deliuered theÌ„ by vvorde of mouthe at that time the vvhich he vvilled them to keepe and obserue vvhollye and perfectly vvithout chaunginge it by addition or diminution or by their ovvne corrupte gloses as naughtie men are vvonte to doe And this is the true meaninge of that place and not as you vvould haue it that nothinge should be beleeued besides that vvhiche Moyses set dovvne for a litle after Moyses hym selfe commaundeth the lâ—vves to heare the Prophet vvhich God should rayse afâ—er hym as hym selfe meanynge therby Christ. THE DEFENCE Heere agayne M. Charke disburdeneth hym selfe vpon Gotuisus sayeing If the Censure of Colen hathe no suche vvordes Gotuisus fayled in vvriting their booke But gentle sir wiliam this matter is not so shyfted of You knew that Gotuisus tooke these woordes from kemnitius against whome they were proued false by Payuas before you wrote your booke as the most of his other reportes were How chaunceth it then you wolde vtter theÌ„ agayne without seeing the originall whether they were true or no Besyde this Gotuisus citeth Canisius for the same woordes where no one suche woorde is to be fownd whye looked you not in Canisius to see yt or whye had you not cited Canisius in your Margent as well as the Censure of Colen which you well knew was not to be had whye dyd you conceale Canisius I saye can you be excused from willfull dishonest dealyng in this matter No no your desperate resolution is to-too euident But saye you we holde the doctrine thoughe the Iesuites haue not the woordes VVhat doctrine M. Chark that the want of holie scripture must be peeced owt by traditioÌ„s It is false VVe speake not so vnreuereÌ„tlie of the scripture as shall better appeare by the article foloweyng VVe doe not teach that the scriptures are wanting or neede to be peeced It is your hereticall malice which deuiseth these woordes Though bothe partes of gods woord that is both written vnwritteÌ„ be necessarie vnto gods Church yet both of theÌ„ do staÌ„d in their full perfection assigned them by God nether is the one a mayme or impeachement to the other no more than is S. Lukes Gospell to that of S. Mathew or S. Pauls epistles to any of them bothe For as you may not saye that S. Mathewes Cospell is maymed for that S. Lukes is also admitted or that S. Pauls epistles are a peecing vp of the former Gospells no more can we saye that gods woorde left vs by mouthe in tradition is a â—ayme or detraction to that whiche he hath left vs in writing or that in writing to be a disanullyng of that whiche we had by tradition for that bothe are partes of gods woord of equall authoritie as shalbe shewed more largelie in the twelueth article together with certaine meanes how to knovv and discerne the same VVherfore these odious speeches against the dignitie of holie scripture doe procede onelie from the malice of you our aduersaries and of no cause or matter ministred by vs. After certaine tryflyng speeche to litle purpose M. Charke concludeth peremptorilie this article in these vvoordes To conclude it is a great iniquitie to adde traditions or your vnvvritten verities to the vvrytten vvoord of God vvherunto no man may adde because nothing is vvantynge and to hym that addeth shall the curses vvritten in the booke be added for euer cityng in the MargeÌ„t the place of the Apocalips vvhiche sayeth that vvho soeuer addeth or taketh avvaye from that booke of prophecie shall incurre the plagues vvritten in that booke But good Lorde when vvill these men leaue to abuse the scriptures learne to speake to the purpose yf vvee beleeue all that is vvritten in that booke of reuelations and other things besides reuealed vnto
vs els vvhere by God doe vve incurre this curse of S. Iohn therby S. Iohn sayeth nothing may be added or taken awaye from the perfectioÌ„ of that most excelleÌ„t mysticall booke of reuelations but dyd he meane heerby that nothing should be credited besides that vvhiche is there vvritten S. Iohn hym selfe vvrote diuerse things vvhich are not in the Apocalips yea by the iudgement of kemnitius a protestant he vvroote hys vvhole Gospell after the Apocalips And yet I thynke by this additioÌ„ of his Gospell he did not runne into the curses of that booke How theÌ„ is this place alleaged agaynst vs for beleeuyng those thynges whiche our auncetours haue delyuered vnto vs as receyued from the mouth of Christ and his Apostles how holdeth this argument no man may adde to the booke of Apocalips ergo no man may beleeue a traditioÌ„ of Christ or his Apostles May not a man aswell inferre ergo we may not beleeue the actes of the Apostles But this is their common alleaging of Scriptures It is Lamentable to see the sleight dealings of these men in matters of suche importance It is a great iniquitie sayeth Charke to add traditions or your vnvvritten verities to the vvritten vvorde of God VVhat meane you Sir by adding whoe doeth add or in what sense If God left any doctrine by tradition vnto the Churche and our auncetours haue deliuered the same vnto vs especiallie those of the primatiue Churche what shall we doe in this case shall we refuse yt It seemeth daungerous and I see no reason For the same men that delyuered vnto vs the scriptures and sayed this is gods written woorde and sayd of other forged scriptures this is not gods written woorde the same delyuered vnto vs these doctrines sayeinge this is Gods woorde vnwritten As for example S. Austen and Origen doe teache vs that baptizing of infants is to be practized in the Churche onelie by tradition of the Apostles S. Ierom and Epiphanius tell vs that the fast of the lent and other the lyke is a traditioÌ„ of the Apostles Dionisius and Tertullian saye that prayers and obâ—ation for the dead are traditions of the Apostles S. Basil teacheth that the consecration of the font before baptisme the exorcisme vppon those that are to be baptized theyr anointing with holie Chrisme and diuers lyke thinges are delyuered vnto vs by prescript of Christ and his Apostles Thus testifie these men and no man in the Churche controlled theyr testimonie at that tyme wherby it is euident that all that Churche beleeued it Nowe what shall we doe when these and many other lyke things are delyuered vs by our fore-fathers the doctors and cheefe pyllers of Christ his Churche shall we reiect and discredit them wherfore or vppon what ground these men were nearer to the Apostles tymes than we are by many hundred yeeres and therfore could better tell than we can what the Apostles left by tradition or left not Agayne they were no dishonest men and consequentlie wolde not write a lye or deceyue vs wittinglie And yf they wolde yet other men wolde haue controlled them VVhye then should it be suche iniquitie in vs to receyue and beleeue the traditions which they deliuer vs as M. Chark sayeth it is If they come from the mouthe of Christ his Apostles as thes fathers doe affirme then are they parte of Gods woorde also as well as the other whiche are written But you will saye I knowe they come not from Christ and his Apostles And how I praye you can you proue that to me whye should I beleeue you rather than these holye fathers whiche lyued so long agoe I doe not see fot example sake why I should beleeue a CHARKE or a FVLKE commyng but yesterdaye from the Grammer Schoole before a Cyprian a Tertulian a Basil a Ierome a Chrysostome an Ambrose or an Austen especiallie in a matter of fact as our case is seyng they lyued more than twelue or thyrtene hundred yeeres nearer to the deed doeing than these ministers doe and yet to this extremitie am I driuen For hearken a litle how D. Fulck handleth these men about traditions S. Cyprian is alleaged agaynst hym sayeing that the mynglyng of wyne and water in the Chalice is the tradition of Christ hym selfe Fulke but yf Cyprian had bene vell vrged he vvolde haue better considered of the matter Tertulian is alleaged sayeing that the blessing with the signe of the crosse is a tradition of the Apostles Fulke Tertulians iudgement of tradition vvithout scripture in that place is corrupt S. Basil is alleaged for the same matter affirmyng the custome of blessing with the signe of the crosse to be an Apostolicall tradition Fulke Basil is an insufficient vvarrant for so vvoorthie a matter S. Ierome is alleaged sayeing that Lent fast is the tradition of the Apostles Fulke Ierome vntruelye ascribeth that tradition to the Apostles S. Chrisostom is alleaged sayeing â—hat the Apostles decreed that iÌ„ the sacrifice of the Aultar there should be made prayer for the departed Fulke vvhere he sayeth it vvas decreed by the Apostles c he muste pardon vs for crediting hym because he can not shevv it ovvt of the Actes and vvritings of the Apostles But dyuers fathers are alleaged together beside Chrisostome for the same matter Fulke vvhoe is vvytnesse that this is the tradition of the Apostles you vvill saye Tertulian Cyprian Austen Ierome and a great many moe But I vvolde learne vvhye the Lord vvould not haue this setforth by Mathevv Marke Luke or Paul vvhy they vvere not chosen scribes heerof rather than Tertulian Cyprian Ierome Austen and other suche as you name But this is a counterfait institutioÌ„ fained traditioÌ„ And in other place beyng vrged by the lyke he discrediteth all antiquitie sayeing It is a coÌ„mon thing vvith the Aâ—ncient vvriters to defend euerie ceremonie vvhiche vvas vsed in their tyme by tradition of the Apostles Heere now are sett before me a payre of balances with fulke and Charke in one ende and Cyprian Origen Tertulian Basil Ierome Chrisostome Epiphanius and Austen in the other ende for all these fathers as you see affirme constanlie traditions of Christ and his Apostle besides the written woord Fulke and Charke denye the same They alleage particular examples Fulk opposeth hym selfe to them all But whiche in reason should I rather beleeue You shall heare some of them speake S. Basil the great was a maÌ„ I trow to be matched in credit with Charke the minister His woords are these Dogmata quae in ecclesia praedicantur quaedam habemus e doctrina scripto tradita quaedam rursus ex apostolorum traditione in mysterio id est in occulto tradita accepimus quoruÌ„ vtraque parem vim habent ad pietatem nec hiis quisquam contradicit quisquis sane vel tenuiter expertus est quae sint iura ecclesiastica Among the doctrines whiche are preached in
Apostolical and Euāgelical traditiō the doctrine of fathers haue taught it The second point is the proceeding of the holy ghost from the father the sonne equallie For this M. Charke quoteth vvhen the holye ghost shall come vvhiche I vvill send you from my father the spirit of trueth vvhiche proceedeth from the father But this proueth not expresselie that the holie ghost proceedeth equallie from the father and the sonne together but rather seemeth to inclyne to the heresie of the Greekes that it proceedeth onelie from the father And therfore the heretiques which denyed this equallye buylded their heresie especiallie vpon this place as S. Cyrill noteth Agayne this place telleth not whether it proceedeth by generation or without generation from the father and yet we must beleeue it to be without generation The third poynt is the vnion of the vvoorde vnto the nature of man not vnto the persone For which M. Chark citeth And the vvorde vvas made fleshe But what is this to the point thys proueth that the woorde tooke our fleshe but whether he tooke the nature of man onelye or the persone onelye or bothe together it expresseth not And heere is to be noted by the waye M. Charks lacke of iudgemēt not onelie in the matter but euen in the verie termes of diuinitie For he reprehendinge my woords as vnsounde in that he vnderstoode thē not he chaungeth thē thus That the vvoorde dyd take the nature of man to be one persone and not the persone VVhiche are bothe fond and erroneous For the woorde tooke not the nature of man to be one persone seeing the woorde was one persone before he tooke that nature of man vnto it selfe Nether could the nature of mā be that one persone as M. Charke semeth to weene for so should nature persone be cōfounded in Christ. But I thinke M. Chark neuer studied yet these matters and therfore he myght haue bene lesse malepert in reprehendinge yf he wolde The fowerth doctrine is of baptizinge of infantes For which M Charke quoteth these woordes of Genesis The infant of eight years olde shalbe circumcised in mankynde This hathe nothyng expresselye as yow see for baptisme And yf we had nothing but this lawe for our warrant in baptizing of infantes how chaunceth it that wee baptize infantes before or after the eight daye also why baptize we infantes of woman kynde also whiche were not circumcysed in the lawe Beza was strycken quyte dumme in the disputation of poysie in fraunce withe this demaunde as the byshope Claudius de Saynctes reporteth whoe was present VVherfore I had rather folow S. Austen who contendeth and proueth that baptizinge of infantes is onelye a tradition of the Apostles and not left vs by anye written scripture li. 10. c. 23. super Gen. ad lit And the same teacheth Origen ho. 8. in leuit The fyueth doctrine whiche M. Charke auoweth to be in scripture is the chaunge of the Sabboth daye into Sundaye For which he citeth these woords owt of the reuelations I vvas in spirit in our Lordes daye But heere is no mention of Sundaye or Saturdaye muche lesse of celebratiō of ether of them leaste of all of the chaunge of the Sabbothe appointed by God into any other daye Is not this chaunge then of the Sabboth daye appointed by the law substantiallie proued from this place of scriprure trow yowe The sixt poynt is abowt the fower Gospels and epistle to the Romanes whiche he sayeth to be proued scripture owt of scriptute But yet he quoteth no place of scripture where they are proued to be scripture but onely sayeth they are proued ovvt of the vuoords by the inscription there expressing the names of the vvryters therof But what a mockerie is this is the bare names of the Apostles sufficient to proue that they were written in deed by the Apostles whoe can proue owt of scripture that these names were not counterfayted The fayned epistle to the Laodicenses hathe it not the name of S. Paul in it and begynneth it not with the verie same style as his other epistles doe and yet is it reiected as counterfaite and that onelye by tradition The fayned gospell of S. Bartholomew had it not his name in it and yet was it not reiected The fayned Gospell of S. Thomas had it not his name and yet Origen sayeth he reiected it onelie for that the tradition of the churche receyued it not The three counterfait Gospells among the hebrewes had they not as holy titles as the rest and yet they were reiected by tradition of the churche as Epiphanius sheweth VVhen Faustus the Manachie denyed the Gospell of S. Mathew sayeth not S. Austen Mathaei euangelium prolatū aduersus faustum Manachaeum per traditionem The Gospell of Mathew was alleaged against Faustus the Manachie by traditiō VVhat can be more euident than all this to proue our opinion of the necessitie of tradition and to confound the fond madnes of this poore minister that will haue the bare titles of bookes sufficient to proue their authoritie and so certainlie as the true scripture it selfe once knowen is to be beleeued The seuenth doctrine whiche he holdeth to be expresselie in scripture is that God the father begatt his sonne onelie by vnderstanding hym selfe Marye he citeth no place fort it but reprehending the darkenes of the woordes which notwithstanding are most playne and vsuall to those whiche haue studyed any thing i◠diuinitie he flyeth to an other matter sayeing vve beleeue by testimonie of the vvoorde that Iesus Christ is the onelie begotten sonne of the father And for this he quoteth a place or two of scripture whiche needed not For we holde this to be expresselie in scripture more than in fortye places But the question is of the manner howe this generation may be whiche though it appertaine not to the simple to trouble them selues with all yet the Church must defend it agaynst aduersaryes whoe will obiect as often they haue done hovve can God beyng a spirit begett a sonne and yet the sonne not to be after his father in tyme or nature but equall vvith hym in them bothe vvhat mean you saye they to holde that the holye ghost proceedeth from the father that the sonne proceedeth not but is begotten vvhye is it heresie to saye that the sonne proceedet◠from the father or that the holye ghost is begotten vvhat difference is there betvveene theese speeches hovv doeth the father begett and the lyke All these are poyntes of diuinitie to be discussed And though M. Charke seemeth ignorāt in them all not to vnderstand so much as the verie termes them selues moste playnlie sett downe yet Catholique diuines kuowe what the Churche hath determined heerin against heretiques and infideles And albeit these thynges be not expresselye sett downe in scripture yet are they no lesse to be beleeued thā the other mysteries of the Trlnitie VVherof I
the church some we haue opened to vs by writinge and some agayne we haue receyued delyuered vs by tradition of the Apostles in secret bothe whiche doctrines are of equall force to pietie nether doeth any man gaynsaye this whiche hathe anye litle knowleige in the lawes of tâ—â— Churche Heere now are S. Basil and VV. Charke at an open combate abowt traditions The one sayeth it is iniquitie to admitt them The other sayeth it is ignorance to reiect them The one sayeth they are of no authoritie or credit at all The other sayeth they are of equall force and authoritie vvith the vvritten vvoord of Christ and his Apostles VVhome will you rather beleeue in this case VVith S. Basil taketh parte Eusebius sayeinge Christi discipuli ad magistri sui nutum illius praecepta partim literis partim sine literis quasi iure quodam non scripto seruanda commendarunt The disciples of Christ at theyr Maisters beck dyd commend his precepts to posteritie partlie in writing partlie without writing as it were by a certaine vnwriten lawe Marke heere that traditioÌ„ is called an vnvvriteÌ„ lavve the things delyuered therby are the precepts of Christ and that they were left vnwryten by the becke or appointment of Christ hym selfe Epiphanius is yet more earnest than Eusebius For writing against certaine heretiques named Apostolici whiche denyed traditions as our protestants doe he proueth it thus Oportet autem traditione vti Non enim omnia a diuina scriptura accipi possunt Quapropter aliqua in scripturis aliqua in traditione sancti Apostoli tradiderunt quemadmodum dicit Sanctus Paulus Sicut tradidi â—obis alibi sic doceo sic tradidi in ecclesiis we muste vse traditioÌ„ also For that all thyngs can not be had owt of Scripture For which cause the holye Apostles haue delyuered some things to vs in scriptures and some thyngs by traditions according as S. Paul sayeth euen as I haue left vnto you by tradition And in an other place This doe I teache this haue I left by traditioÌ„ in Churches Heere you see Epiphanius doeth not onelye affirme so much as we holde but also proueth it out of Scripture VVith Epiphanius ioyneth fully and earnestlye S. Chrisostome writyng vpon these woordes of S. Paul to the purpose State tenete traditiones Stand fast and holde traditions Out of which cleere woordes S. Chrisostome maketh this illation Hinc patet quod non omniae per epistolam tradiderint sed multa etiam sine literis Eadem verò fide digna sunt tam illa quám ista Itaque traditionem quoque ecclesiae fide dignam putamus Traditio est nihil quaeras amplius By these woordes of S. Paul it is euident that the Apostles delyuered not all by epistle or writing vnto vs but many things also whiche are not wrytten And yet those are as woorthie fayth as the other For whiche cause we esteeme the tradition of the Church woorthie of faythe It is a tradition seeke no more abowt it VVhat can be spoken more effectualie against VV. Charke than this Is it now greate iniquitie to receyue traditioÌ„s or no how will he auoyde this vniforme coÌ„sent of antiquitie against his fond malepeartnes condemning all traditions for iniquitie Heere you see are the verie woordes auowed as also in S. Basil alleaged before which these new maisters doe so odiouslye exaggerate to the people dailie that we matche traditioÌ„s with the written woord of God These woordes I saye are heere maintained bothe in Chrisostome and Basil affirming the vnwrytten traditions of Christ and his Apostles to be of equall force and authoritie with the written woorde of the same And yet I trowe were they not blasphemous for sayeing so as these yonge gentlemen are accustomed to call vs. And this now in generall that traditions are that is that diuers things belonging to faythe are left vs vnwriten by Christ and his Apostles Also that this sort of traditions are of equall authoritie with the wrytten woord because they are the vnwriteÌ„ or deliuered woorde But now yf any man wolde aske me what or which are these Apostolicall traditions in particular I could alleage hym testimonies owt of the auncient fathers for a great number wherof some examples haue bene gyuen in the former article But lett any man reade S. Cyprian Serm de ablut pedum Tertullian de coron miiltis and S. Ierom. Dialog cont luciferianos and he shall finde store And albeit some thing hathe bene sayd of S. Austen before yet will I adde these few examples owt of hym for endinge of this article He proueth the baptisme of infants by tradition of the Churche lib. 10â— de gen cap. 23. He proueth by the same tradition that we must not rebaptize those whiche are baptized of heretiques li. 2. de bapt c. 7. lib. 1. cap. 23. li. 4. cap. 6. He proueth by tradition the celebration of the pentecost commonlie called whit-sondaye epist. 118. c. 1. He proueth by tradition that the Apostles were baptized ep 108. He proueth by tradition the ceremonies of baptisme as delyuered by the Apostles Li. de fide oper cap. 9. He proueth by tradition of Christ his Apostles that we should receyue the blessed sacrament fasting ep 1â—8 cap. 6. He proueth by lyke tradition the exorcisme of suche as should be baptized li. 1. de nupt concup cap. 20. li. 6. contra Iulian. ca. 2. He proueth by the same tradition that we must offer vpp the sacrifice of the masse for the deade li. de cura pro mort ageÌ„da ca. 1. 4. Serm. 32. de verbis Apostoli I omitt many other suche thinges whiche aswell this learned doctor as other most holye fathers of the primatiue Churche doe auouche by onelye tradition of Christ and his Apostles without writing whiche to beleeue or credit if it be such great iniquitie and blasphemie as VV. Charke will haue vs to esteeme then were these auncient fathers in a miserable case and this new minister in a fortunate lot But yf the countenance of this new Sir doe not surpasse the credit of those olde Saints I weene it will not be hard to iudge how fond and foolishe hys raylinge speeche ys against a doctrine so vniformlie receyued in Christ his Churche as the doctrine of traditions hath bene from the beginning VVhether the Iesuites speake euill of Scripture Art 6. THE CENSVRE You reporte the Iesuites to saye The holy Scripture is a nose of waxe Cens. 117 God forgyue you for abusing so muche these learned men Marie you take the vvaye to ouermatch both learning and trueth too yf you may haue your desire He that vvill reade the place by you quoted shall finde the Iesuites vpon occasion geuen them to saye in effect thus that before the rude and ignorante people it is easie for a noughtie man to vvreste the scripture to vvhat interpretation pleaseth hym beste for the flatteringe ether of
serueth their turnes for the tyme. So Martin Luther after he had denied all testimonie of man besides hym selfe he beginneth thus aboute the number of Sacramentes Principio neganda mihi sunt septem sacramenta tantùm tria pro tempore ponenda First of all I must denye seuen sacraments and appoint three for the tyme. Marie this tyme lasted not long for in the same place he sayeth that yf he wold speake according to the vse of onelie scripture he hathe but one sacrament for vs that is baptisme But yet the confessioÌ„ of Auspurge whiche pretendeth to folow Luther in all things doeth allowe three by onelye scripture Mary Melancthon whiche professeth onelye scripture more than the rest and wolde seme to knowe Luthers meaning best of all men for that he lyued with hym holdeth fower by onelye scripture and Iohn Caluin holdeth two Agayne by onelie scripture Iohn Caluin fownd the title of heade of the church in king henry to be AntichristiaÌ„ vvhich novve our folovvers of Caluin in England doe finde by onelie scripture to be most christian Mary yet the Magdeburgians by onelie scripture do condeÌ„ne the same still In like sorte by onelie scripture the protestantes defended a greate while against Catholiques that no heretiques might be burned or put to deathe whereof large bookes were written on bothe partes But now our protestants in England hauinge burned some them selues haue fownd as they write that it is euident by scripture that they may be burned Luther by onelie scripture found that his folowers and the Sacramentaries coulde not both be saued together and therefore he condemned the one for arrant heretiques Doctor fulke findeth by the same scripture that bothe partes are good Catholiques neyther of them heretiques Finallie how many things doeth M. VVhittgift defend against T. Cartwright to be laufull by scriptureâ— as byshops deanes archedeacons officialls holy dayes and a hundred more whiche in Geneua are holden to be flatt contrarie to the same scripture So that this appellation to onelie scripture bringeth good case in manie mattâ—rs For by this a man maketh hym selfe Iudge and Censurer not onelie of all fathers doctors councels histories examples presidents customes vsages prescriptions and the like but also of the bookes of scripture and sense it selfe reseruing all interpretation vnto hym selfe But Catholiques albeit they gyue the soueraigntie to scripture in all things yet bindinge theÌ„ selues to other things beside for the better vnderstanding of the meaning of scripture as to councels auncient fathers tradition of the Apostles and primatiue churche with the lyke are restrained from this libertie of chopping and chaunging affirming and denyeinge allowinge and misliking at theyr pleasures For albeit they hauing wittes as other men haue might drawe some problable apparaÌ„ce of scriptures to theyr owne deuises as euery heretique hitherto hathe done yet the auncient interpretation of holie fathers and receiued consent of the churche not alloweing the same it wold preuaile nothing Mary the selfe-willed heretique that reiecteth all things but scripture and therein alloweth nothing but his owne exposition may runne and range and deuise opinions at his pleasure for he is sure neuer to be conuicted thereof allowinge no man to be iudge of his interpretation but onelye hym selfe or some of hys owne opinion This we see fullfilled in all heretiques and sectaries that now lyue whome it is vnpossible so to conuince by onelye scriptures but they will alwayes haue some probable shew whereby to defend them selues and theyr owne imaginatioÌ„s M. Charke therfore chanting so muche vpon this point of onelie scriptures treadeth the pathe of his forefathers and pleadeth for a pryuilege of ease which whether we will allovve hym or no he entreth vpon it of his ovvne authoritie and dravveth scripâ—ure to euerye deuise of his owne braine so violentlie as a man may take coÌ„â—â—ssion to see yt I shall haue many examples hereafter in this ansvver but yet one vvhich is the chefe ground of this his preface I can not omitt After he had proued ovvt of Saincte Iohn that vve must trie spirites and not beleeue euerye nevv spiritt whiche is true he will nedes alleage owte of the same Apostle a full and plaine rule as he termeth it whereby to discerne and trie his oure spirites The rule is this Euery spirit vvhiche acknovvlegeth Iesus Christe to haue come in fleshe is of God and euerye spirit vvhiche dissolueth Iâ—sus is not of God but of Antichriste Here now may be sene what difference there is in exposition of the scriptures For the auncieÌ„t fathers interpreted this place as of it selfe it is most euident â—o be gyuen as a rule against the Iewes which denied Christe to haue taken fleshe Also against Ebion and Cherinthus heretiques nowe gone into the worlde as fore-runners of Antichriste dissoluing Iesus that is denieing his godheade and coÌ„sequently denyeing the sonne of God to haue come in fleshe Martin Luther interpreteth this place to be vnderstoode of M. Charke and his felowes sayeinge That spirit is not of god but of Antichriste vvhich dissolueth Christs fleshe in the sacrament But to vs Catholiques how can it be by anie deuise wrested who neyther denye Christe to haue come in fleshe nor yet do dissolue the name of Iesus by anie doctrine of ours But yet Marke how M. Charke interpreteth this place and coÌ„fesse that he hathe a singular grace in abusing scripture VVhat soeuer spirit sayeth he shall confesse Christe to haue come in fleshe as a prophet alone to teache as papistes doe not teaching traditions besides the vvritten vvoorde also as a kinge alone to rule as papistes doe not defending the popes authoritie also as a preest alone to sanctifye as papistes doe not vpholding the Masse this spirit is of God and the other of Antichriste Is it maruaile yf these men build what they list vppon scripture when they can fovvnde so many absurdities vppon one sentence thereof I wolde here aske first whether M. Chark thinketh that vve exclude Christe vvhen vve allovve prophetes to teache vnder hym kinges to raigne vnder hym preests to sanctifie vnder hym or no If he thinke we exclude Christe he is to fond to reason against sensible men knowing not what they holde But yf he thinke we allowe prophets kings and preests vnder Christe onelie and in hys name how can he call this the spirit of Antichrist doe not the scriptures allowe Prophets and teachers vnder Christe in the churche Ephes. 4. Act. 5 Also kinges and rulers thoughe puritanes wolde haue none 1. Pet. 2. Act. 2 Also may not preestes sanctifie by the woord of God 2. Timo. 4 How then are these things accompted Antichristian doe not protestants teache the same what deepe Mysteries of puritanisme are these Christe is a prophete alone a kinge alone a preest alone Againe I aske what doe the traditions of Christe and his Apostles for of those onelie
sayeinge of all heretiques from the beginninge and this muste needes be the sayeinge of all heretiques for the time to come For except they take this waye it is vnpossible to stand or encrease against the Church And by this way a man may beginne what heresie he will to morow next and defend it against all the learning witt and trueth of Christendome Adioyne now to this that our aduersaries notwithstanding all request sute offer or humble petition that we caâ— make will come to no publique disputation or other indifferent and lawfull iudgement but doe persecute imprison torment and slaughter them which offer the same and then lett the reader iudge whether they desire offer iust triall or no â— M. Charke affirmeth Now for our partes as I haue sayd we offer vnto them all the best surest and easiest means that possiblie can be deuised or that euer were vsed in Gods Church for triall of trueth or discouering of heresie For as for the bookes of scripture seing we must receyue them vpoÌ„ the credit and authoritie of the auncient Church we are coÌ„tent to accept for canonicall and allow those none other which antiquitie in Christendome hathe agreed vpon Next for the contents of scripture yf our aduersaries will stand vpon expresse and plaine woords hereof we are content to agree therevnto and we must needes be farre superiours therein For what one expresse plaine text haue they in any one point or article against vs which we doe not acknowleige literallie as they doe as the woordes doe lie but we haue against them infinit whiche they can not admit without gloses and fond interpretations of their owne For example sake we haue it expreslie sayd to Peteâ— that signifieth a rocke vpon this rocke vvill I buyld my churche Math. 16. they haue no where the contrarie in plaine scripture VVe haue expresselie touching the Apostles he that is great among you let hym be made as the yonger Luc. 22. they haue no where there is none greater than other among you VVe haue expresselie this is my bodie Math. 26. you haue no where this is the signe of my bodie VVe haue expresselie the bread that I vvill gyue you is my fleshe Io. 6. they haue no where it is but the sygne of my fleshe VVe haue expresselie a man is iustified by vvoorkes and not hy faith onelie Iacob 2. they haue no where a man is iustified by fayth alone No nor that he is iustified by faith without workes talking of works that folow faith vvhereof onelie our coÌ„trouersie is VVe haue expresseselye vvhose sinnes ye forgyue are forgyuen vvhose sinnes ye retayne they are retayned Ioh. 20. They haue no where that preestes can not forgyue or retayne sinnes in earthe VVe haue expresselie The doers of the lavv shalbe iustified Rom. 2. They haue no where that the law required at ChristiaÌ„s hands is impossible or that the doing therof iustifieth not Christians VVe haue expresselie Vovv yee and render your vovves Psal. 75. they haue no where vow ye not or yf yow haue vowed breake your vowes VVe haue expresselie kepe the traditions vvhiche ye haue learned eyther by vvoorde or epistle 1. thess 2. They haue no where the Apostles left no traditions to the church vnwritteÌ„ VVe haue expresselie yf thovv vvilt enter into lyfe kepe the commaundements and when he sayd he dyd that allredie yf thovv vvilt be perfect goe and sell all thovv haste and gyue to the poore and folovv me They haue no where that eyther the commaundementes can not be kept or that we are not bound vnto them or that there is no degree of lyfe one perfecter than an other VVe haue expresselye vvoorke your ovvne saluation vvith feare and trembling Philip. 2. They haue no where eyther that a man can woorke nothinge towards his owne saluation beinge holpen with the grace of God or that a man should make it of his beleefe that he shalbe saued without all doubt or feare VVe haue expresselie doe ye the vvoorthie fruits of penaunce Luc. 3. They haue no where that faithe onelie is sufficient with out all satisfactioÌ„ and all other woorkes of penaunce on our parts VVe haue expresselie that euerye man shalbe saued according to his vvoorks Apoc. 20. They haue no where that men shalbe Iudged onelie according to their faith VVe haue expresselie that there remaineth a retribution stipend and paye to euerie good vvoorke in heauen Marc. 9. 1. Cor. 3. Apo. 22. Psal. 118. They haue no where that good woorkes done in Christ doe merit nothinge VVe haue expresselie it is a holie cogitatioÌ„ to praye for the deade 2. Machab 12. They haue no where it is superstition or vnlawfull to doe the same VVe haue an expresse example of a holy man that offered sacrifice for the dead 2. Machab. 12. They haue no example of any good man that euer reprehended it VVe haue expresselie that the affliction whiche Daniel vsed vppon his bodie was acceptable in the sight of God Dan. 10. They haue no where that suche voluntarie corporall afflictions are in vaine VVe haue expresselie that an Angel dyd preseÌ„t Tobias good woorkes and almes deedes before God Tob. 12. They haue no were that Angels can not or doe not the same VVe reade expresselie that Ieremias the pâ—het after he was deade praied for the people of Iâ—rael 2. Mach. 15. they haue no where the contrarye to this I leaue manie thinges more that I might repeate But this is enoughe for example sake to proue that albeit our aduersaries doe vaunt of scripture yet when it cometh to expresse woordes they haue no text against vs in lieu of so manie as I haue here repeated against them nor can they shew that we are driuen to denie anie one booke of the Bible nor to glose vppon the plaine woordes of anye one plaine place of scripture as they are enforced to doe But now yf they will not stand onelie to plaine and expresse woordes of scripture but also as in dede they must to necessarie collections made and inferred of scripture then muste we referre onr selues to the auncient primatiue church for this meaning of Gods woord For it is like they knew it best for that they lyued nearer to the writers thereof than we doe whoe could well declare vnto them what was the meaning of the same And then our aduersaries well know how the auncieÌ„t fathers do ground purgatorie prayer to saints sacrifice of the Aultar vse of the crosse and other like points of our religion besides tradition vpon the authoritie of scriptures also expounded accordinge to their meaning albeit oure aduersaries denie the same to be well expounded If our aduersaries will yet goe further for the triall of our Spirits we are well content and we refuse none that euer antiquitie vsed for the triall of a Catholique and hereticall spirit The olde heretiques
about the matter But now for the right vse of this way of triall there be two conditions to be obserued of his part whiche will obiect an olde heresie to an other The first is that the partie doe in dede holde that thinge whiche he obiecteth and not a certaine likeliehoode of it For that were to slaunder and not to obiect As when oure aduersaries doe obiect to vs the heresie of Pelagius abowt free will it is a mere slaunder For we holde that mans will beinge preuented and holpen with the grace of God may woorke well but he helde that it could do the same by the power and force of nature without the helpe of gods grace as S Augustin proueth at large in his booke of free will The like iniurie they doe vs in many other things which they obiect against vs as the heresie of those whiche dyd sacrifice to our ladie and the like whiche we doe not The second condition is that the heresie obiected be in dede suche as was accompted and condemned for an heresie in the primatiue churche and not onelie that an heretique held it For heretiques doe holde diuerse truethes alwayes together withe falsehode And for lack of this condition doe our aduersaries often abuse the simple people As M. Fulke oftentimes sayeth prayer for the deade is an heresie because the Montanists which were heretiques helde it But lett hym proue that euer this was accompted one of MoÌ„tanus hys heresies theÌ„ he proueth somewhat But that he can neuer doe for he grauÌ„teth Austen Ambrose Chrisostom Ierom and others â—o haue vsed prayers for the deade whoe notwitstanding were great enemies to Montanus and all his errors VVherefore this is a verie malitiouse kynde of abusing people And I heere saye again that lett hym and all the protestants in the worlde proue that we doe holde in dede but anie one thing which was accoÌ„pted an heresie in the primatiue church we will graunt that we are not the Catholique Churche but that in all other things we erre besides But we in charging them vvithe heresies doe obserue allvvayes the foresayd tvvo conditions As for example vve charge them vvith the opinion of Aerius vvhiche denied prayer for the dead And that they holde this verie same opinion they vvill not denie And that it vvas accompted an heresie in the primatiue churche vve alleage for vvitnesses S. Augustin and Epiphanius Hovv doe they auoyde this No vvaye but by sayeinge that Augustin and Epiphanius vvere deceyued in recording that for an heresie vvhiche vvas none for that is M. Fulks answere whiche is to condemne all that age for that those holie fathers wrote downe heresies as they were taken in those dayes by the church The lyke we doe about vigilantius whose opinions were among others that Saints were not to be prayed to nor their reliques to be honored Now that the protestants hold this no man dowteth And that this was accompted heresie in the primatiue churche we cite S. Ierome for a wittnesse which wrote against hym VVhat shift is there here None but to deface S. Ierome and commend vigilantius and to denie it to be an heresie for so doeth M. Fulke sayeing further that Ierome rather raileth than reasoneth and that vigilantius vvas a good man and his opinion sovvnd The like order we take in a nuÌ„ber of other olde hereticall points whiche we charge them withall as may be sene in the tables and books sett owt of this matter Now yf our aduersaries could bringe vs to anie suche confession of heresie the matter were ended But they can not and therefore I know they will neuer admitt this way of triall The last way of triall whereof I will speake at this time is to consider the maners of olde heretiques to compare the same with oures And here I wolde haue also the former two conditions obserued To witt that we consider suche qualities onelie as were accompted hereticall in them that is proper to heretiques and to examine them trulie withoute partiall affection in our selues For example S. Augustin doeth note it as an hereticall propertie in the donatists to hate the See of Rome and to call it cathedram pestilentiae the chair of pestilence Doeth this agree to protestants or to vs As also the defaming of the said See sor the euell pretended lyfe of some particular men As likewise he noteth it as an hereticall tricke in them to persuade the people that the visible churche had erred and oppressed the true churche banishinge her from the sight of the worlde Doe not our aduersaries say the verie same Also he noteth the same heretiques for hatinge and condemninge the lyfe of monkes as also for dravving Nonnes out of theyr cloysters and ioyninge them selues vvith the same in pretended vvedlocke Finallie he noteth it as hereticall in the ArriaÌ„s to appeale from traditions to onelie scripture Now before S. Augustin Optatus noted it as hereticall in the donatists to breake aultars vvherevpon the bodie and blood of Christ vvere kept as the woordes of Optatus are And about the same time Victor Vticensis wrote his storie against the vandall heretiques where he setteth furthe moste liuelie the state of our time by the maners and behauiours of those heretiques in breakinge chalices prophaning of holie Chrisme spoylinge of churche vestimeÌ„ts throweing the blessed sacrameÌ„t of the aultar on the ground with other moste horrible abuses to the same not to be repeated in prohibiting masse to be sayd by edicts and proclamation and a hundred things moe whiche are the verie exercises of our aduersaries now The like things in many points doeth S. Basil obiect as sacrilegious against Iulian the Apostata and his folowers wherfore I thinke our aduersaries will not admitt The cause inforcinge the author to break of pag. 1.2.3 M. Charks vntrueth and hypocrisie pag. 5.6.7.8 A Challenge to M. Charke and all his brother ministers for disputation page 9. 10.11 VVhye protestantes appeall to onelie scripture pa. 13. The dissention among heretiques of our tyme vppon onelie scripture page 14. Protestantes do admitt no tryall at all page 18. An absurd hereticall interpretation of scripture touchinge S. Iohn Baptist his place of lyuinge apparrell and diet page 19. Euident testimonies of scriptures and fathers for the reall presence in the sacrament page 20. Luthers mislyking of Corolostadius Zuinglius Oecolampadius others touching the reall presence pag. 22. M. Fulk his arrogant kynd of answering page 25. The protestants kynde of tryall is onelie that to be trueth whiche they will haue to be trueth page 26. Catholikes offer many kyndes of triall of spirites pa. 27. As by bookes of scripture and the expresse woorde therof Ibidem By necessarie collections vpon scripture page 29. By Councells page 30. By doctors Ibidem By the Churche and her notes Ibidem By sucession of Byshoppes page 31. By agreement of the doctrine of our aduersaries with olde heresies page
reckoned some small parte onelie in the Censure VVhiâ—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 thesâ— mysteries than is expressed in scripture our faythe wolde be verie obscure and confuse heerin Bâ—t these men are wonderfull lordes of scripture They can exclude what they will and drawe in what they please VVheÌ„ 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 Hearâ— D. Fulks woordes to M. Bristoe abowt certayne lykâ— 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 â—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 coÌ„stantlie 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 pereÌ„ptorilye to others except he were sure of his owne opinioÌ„ 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 oâ— 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 throughâ—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 necâ—ssarie to an effecte and yet not sufficieÌ„t 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 oâ—us bonum Euerye good worke And yet deceatefullye hath he traÌ„â—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
time as S. Paul vvrote this vvanted diuers important partes as the Ghospel of S. Iohn the Apocalips and some other vvhich vvere vvriteÌ„ after coÌ„sequeÌ„â—lie should haue bene superfluous yf the other before had bene â—ufficient Secondly because vve lacke at this daye many parts of scripture vvhich of likelyhoode vvere in S. Paules time As the booke of Nathan the Prophetâ— vvith the volume of the Prophet Gad. 1. Paralip vlt. The booke of Ahias salonites and the vision of Addo the Prophet 2. Paral 9. Many of the Parables and verses of Salomon for he vvrote three thousande of the one and fiue thousand of the other 3. Reg. 4. Also the epistle of S. Paul to the Laodicenses Colos. 4. vvhereof it folovveth in M. Charkes ovvne seÌ„se that if all the scripture put together is onely sufficient to perfection then our scripture novv lacking dyuers partes of the same is not sufficient And so me thinkethe M. Charke vvrestethe this place againste hym selfe THE DEFENCE After a long apologie in defence of loose translatyng of scripture wherin M. Charke will perforce retaine opinion of honest dealing he coÌ„meth to refute the first reason about profitable and sufficient sayethe that sometimes profitable may stand for sufficient As where the Apostle sayeth to Timothie Exercise thy selfe to godâ—ynes For bodilye exercise is profitable but to a litle but godlynes is profitable â—o all thyngs hauyng promisse bothe of this lyfe of the lifâ— to come Heer sayeth M. Chark it can not be denyed but by profiâ—able is mente suffâ—cieÌ„t VVhich suppose were true yet were it but a slender argumeÌ„t of one particular to inferre an other But in myne opinioÌ„ M. Charke is vtterlie deceyued in this matter For as S. Ambrose S. Ierome S. Austen doe expound this place S. Paules meanyng is to putt an antithesis or differeÌ„ce betwene corporall exercise pietie sayeing that the one is but litle profitable but the other that is godlynes hath her promysse of rewarde in all actions taken ether for this lyfe or for the lyfe to come Out of all I say she reapeth coÌ„moditie and is profitable For in all actions whiche are taken in hand for charitie and loue of God whiche is true pietie therin is merit and rewarde whether the actions be about matters of this lyfe or of the lyfe to come And whoe wolde say heere that profitable signifieth sufficient His second reason he frameth in these woordes vpon the place of S. Paul before alleaged that vvhiche is profitable to all the partes that may be required to perfectioÌ„ can not be but sufficient for the perfection of the vvhole but that the scripture is profitable in suche maner the Apostle doeth fullie declare in rehearsing all the particular partes vvhiche are necessarie as to confute to correct and instruct in iustice ergo the scripture is sufficient God help you M. Charke I assure you you are a simple one to take controuersies in hand VVhat boye in Cambrige wold euer haue reasoned thus If you had sayed that whiche is sufficient to all the partes in particular is sufficient to the whole you had sayed somewhat But how foloweth it that what soeuer is profitable to all particular partes should be sufficient to all haue you not Learned that there is causa sine qua non whiche is not one he profitable but also necessarie to all partes wherof it is such a cause and yet is not sufficient alone ether to the partes or to the whole As for example the heade is profitable yea necessarie to all the actions of this lyfe as to sing weepe dispute and the lyke for without a heade none can be done and yet is not the head sufficient alone to performe these actions as we see by experience For that euery one whiche hath a heade is not able to doe these thinges Hys thyrd reason and argument is taken from the woordes of S. Paul immediatlie goeinge before in the place now alleaged to Timothie whiche are these for that thou hast learned the holye scripâ—ures from thy infancie vvhiche can instruct thee to saluation throughe the faythe vvhich is in Iesus Christ. Loe sayeth M. Charke heer the scriptures are sayed to be sufficient to saluation But I denye this For the Apostle sayeth they can instruct Timothie and shew him the waye to saluation and can bryng hym also to it yf he will folow them But doeth it folowe heerby that they are sufficient for the whole churche and in such sort as all doctrine by tradition is superfluous Euerie epistle of S. Paul instructeth a maÌ„ to saluation wolde also bryng any man to heauen that shoulde folow the same exactlie But is therfore euerie epistle of S. Paul sufficieÌ„t for the whole Church wherof onelie our question is and are all other supeâ—fluous Againe it is to be noted that S. Paul speaketh heere principallie of the olde testament For he speaketh of the scriptures which Timothie beyng nowe a byshope had learned from his infancie whiche was before the newe testament was wryten And will M. Charke saye that the olde testament is sufficient to Christian men such as Timothie now was for their saluation without any other write You see this man lyke the hare in the nett the more he struggleth the more he encombreth and intangleth hym selfe To my two reasons in the Censure to proue that S. Paul in the place alleaged spoke not onelye of all the whole scripture together but also of euery particular booke therof whiche notwitstandinge can not be sayed to be sufficient of it selfe without other he answereth in effect nothinge but for excuse of his fraudulent translating Omnis scriptura all scripture where as he translated omne opus bonum euerie good vvoorke euen in the same sentâ—nce he alleageth a place or two owt of the scripture where this woord omnis signifieth all aswell as euerie one VVhiche I denye not but some times it may be especiallie in greek but yet that there is ordinarilie a difference betwene these two propositions omnis homoâ—est corpus and totus homo est corpus I â—row your logicians of Cambrige wherof you talke will affirme with me And yf there be ordinarilie such a differeÌ„ce and your selfe obseruing the same in the former parte of the same sentence why you showld alter your translation in the second part therof I can not imagine except you mente fraude But now to my two reasons In the first I saye that S. Paul coulde not meane to Timothie of all the scriptures together which we now vse For that all was not then written as the Gospell of S. Iohn and some other partes To this he answereth that there was enough written then for the sufficient saluation of men of that tyme and that the other partes added afterwarde were not superfluous But this is from the purpose For I graunt that in all tymes when there was least writen vvord yet was there sufficient for the
miserie as it alwayes appeareth when it coÌ„methe to examination And this shall suffice for this sixt article HEERE the Authour vvas interrupted by a VVritte de remouendo so as he could not for this present passe on any further as more at large is shewed at the beginning in an epistle to M. Charke A BREEFE TABLE OF THE PRINCIPALL matters contayned in the defence of the Censure THe foly and badd dealyng of Hanmer pag. 3.4.5.6 How to discerne a cleane spirit from an vncleane page 11 12.13â— The ordinarie fashion of heretiques in raylyng as appeareth by Fulke Chark Hanmer page 11.13.14.15 33.34.35.36.38.158.159 And as appeareth by Caluin page 15. And by Luthers raylyng speache against kyng Henry the eight page 15.16 17. And against Caluinistes page 17.18 VVhat a secte and sectarie is and hovv it may differe or agree with heresie page 19.21.22.26 The Iesuites are no sect page 19. The pharises a secte page â—4 Charkes absurde ouersyght in definynge a secte page 25. Religious men odius to heretiques pag. 30.31.32.33 The religious vocation consisteth in three vowes pa. 38 The monkes of olde tyme made vowes page 36. The religious state of these tymes and of the primatiue churche all one insubstance page 38. Elias Helizeus and S. Iohn Baptist paternes of religious men page 19.20.21 S. Augustin a religious man page 38. Austeritie of life and voluntarie pouertie practized by auncient fathers and by Christ hym selfe page 27.39 Mariage of votaries is worse than adulterie page 37. 43 44â—50 Luther for feare entered into Religion page 49. His horrible doctrine and impietie page 45. 51. and so forthe to the 66. page Hys bodilie conference with the deuill page 68.69 Hys dronken deathe page 66.70.71 The dissention of protestantes 74.75.76.77.92.93 Iohn Caluin his falling into heresie pag. 78. His burning in the shoulder for Sodomye page 78. His ambition and vainglorie page 81.82 His maner in raysing of the deade page 82. His casting owt of a deuyll page 83. His lasciuious lyfe and dayntynes page 84. Hys horrible siknes and deathe page 89. Beza his wicked disposition Simonie and lasciuiousnes pag 86â—87 88.89 The six reformers of religion what kynde of men they were page 90.91.92 Bucer his inconstancie and deathe 92.93 M. Chark caÌ„ not be certaine of his good estate pag. 112. Luthers absurd doctrine that a woman is as necessarye for man as meate drynke and sleepe page 63. The definition of synne pag 101. c. to 109. page Not onelie incredulitie is sinne against Luthers doctrine pag 51. Synne is a reasonable action pag. 104. Synne is voluntarie page 105. Madde men and vnreasonable creatures can not sinne pag 108. Concupiscence is not properlie a sinne in the regenerate pag 116.117 c. M. Charks maruailous impudencie in translating S. Austen page 121. It is the opinion not of Catholiques but of Caluin that God is the author of euill page 124. The first motions how they are no synne pag. 125. 126. The true diuision of the tenne commaundementes pag. 132.133 Traditions of equall force with the written woord pag. 159 160. Tradition is called an vnwritten law page 160. Fulks impudencie in discrediting 8. auncient fathers and all antiquitie page 158. 159. The sufficiencie of scripture page 149. M. Charks three fond reasons concerning the sufficiencie of scripture page 151.152 How hereticall wrestinge of scripture is compared to a Nose of waxe page 66. The faultes correcte thus Pag. 10. lin 25. for embreued Reade imbrued Pag. 11. lin 9. for oder Reade order Pag. 12. in the margent for Act. 6. Reade Act. 8. Pag. 16. in the margent for Fol. 442. Reade Fol. 342. Pag. 17. lin 13. for Angelicam Reade Anglicam Pag. 18. lin 16. for Caluinistes vvhoe say theyr maisters doe call Reade Caluinistâ— vvho are theyr maisters doe call Pag. 29. lin 26. for your Reade you Pag. 29. lin vlt. for men Reade man Pag. 32. lin 15. for Nounes Reade Nonnes Pag. 33. in the margent Reade Pag. 96. 98. Pag. 40. lin 36. for Loyalas Reade Loyolas Pag. 47. lin 19. for Praeolus Reade Prateolus Pag. 61. in the margent for ingenius Reade ingenuus Pag. 64. in the margent Reade concil const act 4. can 2. conci Nic. 2. act 1. can 2. Pag. 69. lin vlt. for actibus Reade ictibus Pag. 74. in the margeÌ„t for pag. 17. 19. Reade 17. 18. Pag. 9â— lin 6. for Burtin Reade Bursin Pag. 102. in the margent for cap. 14. Reade lib. 14. Pag. 103. in the margent for de vnct Reade de virt Pag. 138. lin 2. for Niphlet Reade Niphleth Pag. 143. lin 38. for yeares Reade dayes See this handled at large aftervvard in the defence pag. 56. 57. See of this after pag. 120. Vide postea Arâ— â— See aftervvarde in the defence pag. 2. 1. Iohn 4. VVhiche parte more desirethe triall of spirites VVho doe offer best meanes of tryall Onely scripture Li. 2. de nu concup ca. 31. li. 3. cont don cap. 15. Three causes of appealinge onelie to scripture De captiui Babilon in initio Cap. de Sacram In aeditio vlt. loc coÌ„ In institut Com. in Amos. Vide Ench. Eck. Luth cont latom de incendiariis D. Fulk against Bris. mot pa. 98 Artic. 28. cont louaÌ„ toÌ„ 2. vvitteÌ„b â—o 503. AgaiÌ„st Br. mot pa. 82. In his defence of his ansvvere to the admoninition The advaÌ„tage that heretiques haue by onely scripâ—ure 1. Iohn 4. 1. Iohn 4. Diuersitâ—e of inteâ—pretations Tom. 7. vvittemb Fol. 414. M. Charks grace iÌ„ interpretinge scriptures Theyr mysteries are the ouerthrovv of all gouernors as M. VVhiâ—g proueth against M. Cartvâ— Tovvâ—hâ—ng the masse Heb. 7. 9. Dan. 12. Malac. 1. In declarâ— Anath 11. Auâ— 20. coÌ„ faust c. 21. Naz. oraâ— 1. in IuliaÌ„ Hom. 17. In ca 8 ep ad Hebr. Ep. 23. ad Bonif. The aduersarie admitteth no triall Math. 19. 1. Cor. 7. Lib. de votis Monast. in initio Of S. Iohn Baptist. Lu. 1. 3. Math. 3. Marc. 1. Cent. 5 c. 6. pag. 711. a Sarcer in ca. 1. Lu. mag Cent. 1 li. 1. ca. 20. (b) Mariorat in ca. 3. Math. Cytraeits in ca. 3. Math. COSMIOS EVPORISTOS c Ma. Câ—Ì„ 1. l. 1. c. 4. et 6 In cap. 1. Math. In cap. 1. Marc. Mat. 26. Marc. 14. Luc. 22. 1. Cor. 11. a Lib. 4. de sacram c. 5 b Catach 4 c Li. 4. in Io. cap. 13. In Ancorano Ho. 83. in Math. 60. ad pop Antioch Hom. 24. in epist. ad Cor. In confess breui tom 2. germ fol. 257. Claud de San. l. 1. rep 1. de Euch. The letter beginneth thus Charissimis in Christo ami cis Christianis Argentinae This vvas an honest man in the meane space vvhiche laboured to peruert this sacrament thereby to hurt the pope Luthers latin vvoords are ex capi â—e vertiginoso confictis Epis. a. I0 harâ—agium Tipographum ArgentinenseÌ„ cuius etiam mentionem vide apud Biblioth Gesneri fo 501. * Mat. 26. *
7. Ver. 12.14 VVeake resonynge Rom. 7. Exo. 20. 2. Cor. 11. Phil. 3. Act. 22. 3 Au. li 1. de nup. coÌ„ cup. c. 23. Aâ—b ser. 27. Au. li. 2. de pecca merit c. 27. 28. Orig. in huÌ„c locum Augu li. 3. cont 2. â—p peâ—ag c. 6. Ambr. li. 1 de voc geÌ„t ca. 5. Clem. Aâ—e li. pedag c. 6. Clemens Ale exho ad gentes pag. 38. Cap. 53. Aug. li. 1. de nup. câ—cu c. 23. Li. 1. de nu coâ—cup c. 23. 25. Cap. 25. Li. 11. de peccat meriâ— remiss ca. 4. Great impudencie Rom. 7. ca. 23. li. 1. de nup. concup Hovv S. Paul called concupisceÌ„ce synne improperlye Li. 6. c. 11. Li. 5. c. 3. An example Lib. 2. cont Iulian circa finem Math. 6. Veniall mortall sinne Vide Au. li. 1. cont 2. ep pelag c. 13. li. 2. de pecc merit c. 28. Sâ—rm 6. de verb. apost lib. 1. de ciui c. 25 In expos prop. ex ep ad Rom. propâ—sitione 17. 45. 47. com ad Gal. c. 5. de pecca orig c. 39. coÌ„ 3. in psal 118 alibi Math. 5. Math. 15. Marck 7. PROS TO EPIDVMESAI AVTEN Au. li. 1. de serm domi in monte ca. 23. Iacob 1. v. 14. 15. â— Li. 1. iust 8.17 18. Li. 2. inst ap 4. In com li. reg ca. 2. Aug. li. 6. cont Iul. cap. 5. The third Article Exo. 20. Deut. 30. Li. 1. de nu concup ca. 23. Ecc. 18. Li. 2. cont Iul. circa finem Li. 2. de gra pec orig c. 40. Ep. 200. ad Asell * This kinde of speeche is called implicatio in adiecto Fyrst motions voluntarie sometimes An euideÌ„t example Deceytful auoydinge of similitudes Greatâ— surdities ConcupisceÌ„ce in vvhat place it is Gal. 5. Rom. 7 The sensatiue parteâ— of maÌ„ more corrupted than the reasonable Rom. 7. Sap. 9. Rom. 7. Vide Au. in psa 145 li. 14. de ciuit c. 19. Necessarie actions of lyfe and seÌ„se corrupted by originall synne De eccles dogm c. 38. Ge. 6. 8. Deut. 6. Matth. 22. Au. de spi. lit c. vâ— li. 1. de do Christ. c. 2. li. de nat gra 69. li. 2. de pec merit c. 6. Catholikes doe represse lustes anâ— not the protestants Protestants doctrine Catholique doctrine of lustes Exo. 20. Li. de nup. concup cap. 23. Eccle. 18. Abovvt the number and order of the commaundemeÌ„tes Deut. 5. Quaest. 71. in exod concione 1. in psa 32. The reasoÌ„s vvhy coÌ„cupiscence of the fleshe and concupiscence of temporall goods make tvvo commaundementes 1. Iohn 2. A doubt resolued 1. Ioh. 2. a Li. 3. ant ca. 6. 8. B Li. de decalog c Li. 2. cont haereses ca. 42. a Ho. 8. in Exod. B in ca. 20. Exod. c Li. 6. StroÌ„ d in ca. 26. Leuit. e in cap. 6. eph f in ca. 10. Ose. An. quâ—st 71. in exo alibi su citat VVhether Catholikes leaue ovvt the second commaundement against Idoles Hovv one generall sinne may belong to tvvo commaundemeÌ„â—es that is the consent of hart to one the exâ—ernall vvoorke to an other Exod. 20. Deut. 30. VVhether all motioÌ„s of lust may be extinguished by mortification VVhether the coÌ„maundemeÌ„tes of God be impossible or no. The lavve and commaundemeÌ„tes are not aboue vs. Aug. li. de nat gra cap. 69. Math. 11. 1. Ioh. 5. Li. de nat gr c. 69 Ser. 191. de tempore All things not expressed in scriptures Things beleeued vvhiche are not in scripture Colos. 4. A simple euasion Payu in orthodox explicat In opere ca tech. Canisii fol. 126. 160.161 162. An euideÌ„t example Luc. 10. Ioh. 14. Math. 18. 1. Tim. 3. The true state of the question Of thinges not expressed in scripture Tvvo natures tvvo vvilles in Christ. Rom 1. 34 Math. 26. Syn. 6. Act. 4. Proceeding of the holy ghost Ioh. 15.26 Ciril in ca. 15. Ioh. Athan. in symb The vnion of the vvoorde Ioh. 1. v. 14 Baptizinge of infantes Ge. 17. 12. Câ—aud de Sainctes in Apol. aduers Beza Chaunge of the Sabbothe day Apo. 1. 10. Of the knovveinge of scripture Ho. in Luc. Orig. ho. 1. in Luc. Epiph. li. 1. cont heres hebion li. 1. hae 46. Au. li. 28. cont faust cap. 2. The maner hovv God the father begat hys sonne Ioh. 1. 1. Rom. 9. 5. That Chrâ—st is the sonne of God Protestâ—Ì„ts lordes of scriptures to make theÌ„ say vvhat they lyst Against the motiues pa. 98. Lege Lutherum coÌ„tra Latomum de Incendiariis Hereticall audacitie a In prâ—em lib. de prin b ad praxeam c ep 61. ad paÌ„ d in exp simb e ep 81. ad Syr. f ser. 181. de tem g Li. 5. hist. cap. 22. Sozom. li. 7 Ierom. cont Heluid Amb. ep 81. 79. Aug. in Enchir. cap. 34. Col. 4.16 a in c. 4. ad coll b in catalog scrip in ver Paulus c li. 5. contra Marcion d in Catal. haer c. 89. e li. 1. cont haer ObiectioÌ„ 2. Tim. 3. Profitable Necesâ—arie Part of scripture loste 1. Tim. 4. a Com. in hunc locuÌ„ b ibidem c de morib Eccles. li. 1. cap. 33. Pietie meriteth in all actions 2. Tim. 3. Luâ— 21. The true state of the controuersie abovvt the sufficiencie of scripture Epiph in haer 61. Addinge to scripture Deut. â— Non addetis ad verbum c. Deut. 8. Gotuis ca. 1. antith 2. Canis in opere Cate. fol. 162. * Greate iniquitie to adde one veritie to an other or to beleeue tvvo verities together Apoc. 22. â—n exami â—oncil trid â—ag â—01 a Li. 10. de gen ad lit cap. 23. b in c. 6. ep ad Rom. c Ep. 54. ad marcellam d Her 75. e de Eccles. hier cap. 7. f de coronae milit g Li. de spi. S. cap. 27. Against Martiall pag. 170. Ibidem pa. 178. Ibidem pa. 178. Against Bristoes motiues pa. 35 Against D. Allen For prayer 303. Ibidem pa. 362. 363. A provvd question Against Br. motyues pag. 36. Li. de spi. S. cap. 27. Traditions of equall force vvith the vvriten vvoord Li. 1. demoÌ„ Euang. c. 8. Heresi 61. 1. Cor. 11. 14.15 Hom. 4. in ca. 2. ep ad Thess. 2. Thess. 2. Diuers apostolical traditions in particular S. Austens testimonie for diuers particular traditions The scripture may be vvrested to an euill sense Nu. 21. Ioh. 3. Math. 25. Psal. 18. Payâ— Andrad orth expl lib. 2. pag. 104. pag. 102. 103. Shameles dealing of M. Charke Gotuisus in Antithetis pag. 216. A ridiculous euasioÌ„ 2. Pet. 3 It is no fault of scripture that heretiques abuse it Rom. 9. In ca. 1. ep ad Gal. In verba ps 10. ecce peccat c. Iren. lib. 1. cont haer cap. 1. Naz. ad Nicob Tertull. de praescrip Lyrin contra haereses Luthers testimonie In postilla conc 2. in dom 8. post trinitatem Vide sixt sent li. 7. biblio Against purg pag. 209. Against M. CampiaÌ„ pa. 18. The Iesuits most reuerent speeche of holie scripture In prefat ad lectoreÌ„ iÌ„ li. de corruptelis verbi dei pro Io. Ba. Psal. 18. v. 7. 2. Pet. 3. The olde latin traÌ„slation Ierom. ep 102. in fine catalo Augu. ep 10. ad hieron Praefat. in Nouum tes an 1556. AMOMOS TAMAM or TAM Abouvt the traÌ„slation of immaculata An. 1549
we talke when we compare them with scripture impeache the teaching of Christe and his Apostles what doeth the spirituall authoritie of the pope vnder Christe diminishe the kinglie power and authoritie of Christe how doeth the preesthode of mē as from Christe or the sacrifice of the Aultar instituted by Christe disgrace Christs presthoode or his sufficiēt sacrifice ones for all offered on the crosse There is noted in the Margent the epistle to the Hebrewes where it is saied that that sacrifice on the crosse was ones offered for euer for oure redēptiō VVhiche we bothe graunt and teache in that manner as then it was done but yet that impeacheth nothing this dayly sacrifice of ours whiche must be in the churche vntill the end of the woorde as Daniel prophecyed and that in euerie place amongest the Gentiles that is in all the worlde is Malachie fore-tolde being called by Sainct Cirill and other fathers incruentum sacrificium the vnbloodie sacrifice which being one and the selfe same with that which was offered once vpon the crosse is appointed by Christe to be offred dayly in remembrance and thanks geuing for that bloodie sacrifice as Sainct Chrisostom doeth proue at large vpō the epistle to the hebrewes whom other his like yf M. Chark his felowes wolde not disdaine to reade beleeue they wold be a shamed to cauill and blaspheme gods mysteries as they doe But for a large and full answere of this common obiection of theirs owte of the epistle to the hebrewes towching Christe once bloodilie offered for all I referre the reader amōges many other to certayne particular auncient and learned fathers of the primatiue churche whoe doe handle this obiection and answere it of purpose The one is Theodoret byshop of Cyrus whoe handleth this question vvhie Christians doe novv vse to sacrifice in the nevv testament seing the olde lavv vvith all sacrifices vvere abolished by the one sacrifice of Christe The other is S. Augustin whoe proposeth this dowbt hovv vve sacrifice Christe euery daye vpon the Aultar seing he is sayd to be sacrificed once for all vpon the crosse And then he answereth it bothe fullie and largelie in that sense as I haue sayd before So that this obiection was a cómon thing in the primatiue churche and commōlie answered by euery writer which M. Chark his felowes do make so much a doe abowt now crieing owt that we denie the vertue of Christes passion the effects of his offices and the like See the same answered also by Eusebius li. 1. demonst euang cap. 6. and 10. And by Theophilact in cap. 5. ad hebr And so hauing answered now the substance of all that which M. Chark hathe in his preface I might here make an end but that I haue promised to shew how we offer hym and his felows moste reasonnable meanes of triall and that they in deede admitt none at all For what is it to name scripture in woordes when all thee controuersie is about the sense thereof wherein they admit no Iudge but them selues yf we bring scripture neuer so playne yet will they shift it of with some impartinent interpretation And what remedie or further triall haue we then I will gyue an example or two for instruction of the reader in their procedings The most of the auncient fathers wrote books in prayse of virginitie aboue wedlocke vsed to proue it by the sayeing of Christe There be Eunuches vvhiche haue gelded them selues for the kingdome of heauen he that can take it let hym take it Also by the woordes of S. Paul he that ioynethe his virgine in mariage dothe vvell and hee that ioynethe her not dothe better VVhiche woordes being alleaged against Martyn Luther whoe preferred mariage yea though it were of a vowed Nunne before virgnitie he answered it thus that Christ by his woordes terrified men from virginitie and continence and S. Paul by this speche dyd diswade them from the same Now what could be replied in this case trow you An other exāple may be towching S. Iohn Baptist of whome the scripture sayth first concerning his place of liuinge that he vvas in the vvildernesse vntill the day of his appearing to Israel Secōdlie touching his apparell Iohn vvas appareled vvith the heares of Camels Thyrdlie touching his diet his meate vvas locustes and vvilde honie Of whiche three things the olde fathers of the primatiue Church dyd gather a great and singular austeritie of S. Iohns lyfe and doe affirme with all that Eremits and Monkes and other religious people did take their paterne of straite lyuing from hym For whiche cause S. Chrisostome dothe often call S. Iohn Baptist Monachum principem vitae monastice a monke and prince of Monasticall lyfe whiche protestants being not able to abyde doe rage maruailouslie against S. Chrisostome condemning hym of rashenes and falsehode for vsinge those termes wherefore they fall to interpret the alleaged woordes of scripture farre otherwise sayeinge that by the desert wherein he liued vntill he began to preache is vnderstoode nothing els but his priuate lyfe at home in his fathers ovvne hovvse And for his apparell say they of Camels heare it was not straunge apparell but vsual to Mountain men that is vndulata◠sayeth another VVater chamblet hansome and decent albeit somvvhat plentifull in that countrie And lastlie touchinge his dyet of locusts and wilde hony it was no hard fare say they for the locustes were creuises cast awaye by the fishers of Iordan as vncleane by the lawe but eaten of Iohn by the libertie of the Gospell And the wilde hony was no vnpleasant thing as the fathers doe imagin but it was say Cossius and Strigelius that pleasant Manna whiche Apothecaires vse to kepe in their shoppes So that accordinge to these men all that austeritie of lyfe whiche the scriptures so particularlie doe recounte all antiquitie doeth wounder at in S. Iohn Baptist cometh but to this that he was brought vp priuatelie in his fathers house cladde in chāblette fedde with creuisses swete Manna VVhat great hardnesse was this A thyrd example may be aboute the controuersie of reall presence in the sacrament for whiche we bring plaine woordes of scripture oute of fower diuerse places of the new testament where the same woordes are repeated withoute exposition or alteration to witt hoc est corpus meum this is my bodie VVhiche woordes dyd seme so playne and cleare for the reall presence of Christe in the sacrament to all antiquitie as no man might without great offence doubt thereof as the woords of S. Ambro. S. Ciril are And as the same Ciril in an other place proueth at large to aske onelye quomodo how it may be is the parte of an vnbeleuinge Iewe seinge God was able as he sayeth as well to doe this as to turne the rodde of Moyses into a serpent To whiche purpose allso holy Epiphanius