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.

A DEFENCE OF THE CENSVRE AGAYNST WILLYAM Charke , minister .

THE CENSVRE .

THE PREFACE . THERE came to my hands two bookes of late , in answere of M. Edmund Campiane his offer of disputation : the one wryten by M. Hanmer , the other by M. Charke : of bothe whiche , ( vnder correction , ) I meane to gyue my shorte Censure , vntill such tyme as eyther he , to whome the matter appertayneth , or some other doe make more large and leardned replie : Aduertising notwithstandinge the reader , that in myne opinion , this offer of M. Campian , and so many other as haue bene made , required not so muche answering in writing , but shorter triall in disputation . But yet seinge there can be had nothinge from them but woordes : I will examine a litle , what they say at least to the matter .

THE DEFENCE .

HEERE , euen at the verie entrance , the replyer leeseth his patience , for that we require short triall in disputation . Whoe is Campian ( sayeth he ) or whoe are the rest of these seedmen , that they should presume to auow● popishe religion , that hathe nothing to vpholde it but tyranie , nothing to defend it but lies , nothing to restore it but hipocrisie and rebellion ? O M. Charke , remember your selfe . We now but begynne : you will be farre out ere we ende , yf you tread the first step with so much choler . Yf the verie naming of disputations make you sweate : what will the thing it selfe doe , yf it should be graunted ? yow beganne verie hoote with M. Campian in the Tower , but his quiet behauyour cooled you with shame . He tooke at your hands reproches and iniuries , yea torments also , and death it selfe , with more patience , than you can beare a moste reasonable and iust request But ( say you ) what can they gett by reneweing the battaille , so often and so latelie refused by their fathers and captaines ? and you note in the margent D. Watson , & M. Fecknam . Intituled : a conference betwene M. D. fulk , and the papists in wesoiche castell . We know ( M. Charke , ) the foolish vaine pamphlet set fourth by D. Fulke in his owne commendation , touching his being at wesbiche castle , and conference with the learned & reuerend fathers , imprisoned there . But as they dyd wiselie in contemning his pride , comming thither vpon vanitie , without warrant for that he offered : so beside the falsehode of that scrolle , discouered sence by letters from the parties them selues , there is nothing in the same , that turneth not to your owne discredit : being confessed therein , that after you had depriued them of all bookes , yea their verie writen note bookes , The maner of protestantes disputations . ( which to learned men are the store house of memorie : ) you asked them whether they wold come to Camebrige to dispute or no , yf leaue peraduenture might be procured ? And because they contemned so peart & cockishe a marchant , that for matter of glory , cam● to pose them without authoritie : therfore you publishe bothe in bookes and sermons , that these learned men refused disputation , where as , at the verie same tyme , and bothe before and sence , hothe we and they haue sued by all meanes possible , to be admitted to a lawfull , equall and free disputation , eyther in Cambrige or anie place els , that shall be appointed .

What dealing is this ? what proceding M. Charke ? where are nowe the lies and hipocrisie you talked of ? on which parte doe they appeare ? As for tyrannie ( being an odious woorde ) I will saye nothing , nor will not turne it to you againe : let racking and quartering of those that offered disputation be accompted scholasticall reasonning with you . But this I must saye to yow ministers , for your good : that it were farre better , you confessed your feare in playne woordes , than so much to manifest it in dedes , and thereby to discredit the rest of your sayeings .

Next after the matter of disputation , M. Charke taketh an other thing in greefe , and that is , that the Censure should saye : seing there can be had nothing from them but woordes &c. And for hym selfe , he referreth men to his answer . But for M. Hanmer he answereth , that he hathe brought more reason with his woords , than may well be answered by me . But suppose all this were true , and that bothe his woordes and M. Hanmers also were reasonable woordes : yet are they but woordes in respect of the desired disputation , whiche is a deede . And so me thinke the Censure doeth offer them no iniurie . But how reasonable M. Charks woordes are , it appeared partlie by the Censure , and shall doe better by this defence . For M. Hanmer , of M. HANMER . as I thought hym then , not woorthie of particular answere : so much lesse doe I now , remayning worse satisfyed by his second booke than by his first . But yet , as I omitted hym not in the Censure when occasion was offered : so will I not in this defence : allthough finallie I must confesse , that albeit I am not willing to increase a proude humour where alredie it doeth abounde : yet doe I attribute more to M. Chark , than to hym , for some discretion in answering to the purpose .

But , for that M. Charke will needes so frendelie take vpon hym the avouchement of M. Hanmers doeinges , as thoughe he had not enoughe to defend his owne : I will oute of a heape of foolerie & falsehoode , ( pached together by M. Hanmer , after the fashion of their sermons ) alleage a few things : requiring M. Charke in his next wryting , to answere for the same . And yf he fynde it somewhat hard : Lett hym blame his owne tongue , for medling in matters whiche he might haue auoyded . Nether will I touche any thing now , mentioned before in the Censure , for that these thinges shall haue their owne place to be discussed after . Now purpose I onelie to note a fewe pointes of many ,

Intituled an answere to a Iesuites chalenge .

In 2. thes. 2

which shall declare sufficientlie the mans constitution . He hathe in his first book fol. 12. That lyra sayeth : Ab ecclesia romana , iam diu est quòd recessit gratia : Whiche he interpreteth thus : It is long sythence the grace of God is departed from the churche of Rome . Whereas the woordes are Graecia , Greece , and not grace , signifyeinge , that the Greeke churche was long since departed from obedience of the churche of Rome . How will you excuse this M. Charke ? For suppose there were anie corrupte booke that had ( by error ) Gratia , for Graecia ( whiche I may scarse imagin : ) But yet to help hym to an excuse , suppose it should be so : yet lyra his whole discourse vppon S. Pauls woordes , 2. Thes. 2. nisi venerit discessio primum : Except a reuolte be first made , the ende of the worlde shall not come : with all the circumstances , and other examples there alleaged of the Romans empire , must nedes haue shewed hym ( yf he haue sense , ) that he talked onelie of the countrie of Grece , and not of the grace of God .

Intituled the Iesuites Banner . A fowle lye . In this second assertion of his second booke , he attributeth this sentence to the Iesuites : All and euery the things contained in holie scripture are so wrapped in obscurities , that the best learned can gather thence no certain knowleige . This is impudent . For they haue the plaine contrarie in the verye places by hym cited to witt , that not all , but some places , are hard in scripture : as is to be seene in Payuas Andrad . li. 2. pag. 12. Diego Payuas Andradius de orthodoxis explicationibus . whiche woordes also M. Hanmer without shame alleageth .

In his eleuenth assertion he sayeth thus : The Iesuites hold , that there be many thinges more grieuouse and more damnable , than those that repugne the lawe of God , and yet the lawe condemneth them not , namelie , traditions , mans lawes , & preceptes of the church . But this is shamelesse also : for the Iesuites doe teache the cleane contrarie : to witt , that what soeuer is sinnne , is 〈◊〉 condemned by the lawe of God , and what so euer offendeth the lawe of God , yf it be donne wittingely and withe consent of harte ( for otherwise it offendethe not the lawe , ) is sinne : In opere catechistico . pag. 350. and this may be seene in the definition of sinne extant in Canisius , a Iesuite . And for traditions , they holde that yf they be suche traditions as came from Christ and his Apostles : then is the wilfull breakinge of suche traditions , sinne directlye against God hym selfe . But yf they be but traditions or precepts of the churche : then the breache therof ( as also of all other our superiours commandementes ) are offences against men : but yet consequentely also against God : for that he hath commaunded men to obey theyr superiours , whiche rule them , and that in conscience as S. Paul proueth . Rom. 13.

In his fiftenthe assertion he saith : Moste false . The Iesuites saye , that iustification is none other , than the seeking or searchinge of rightuousnes or ( to speake philosophicallie ) a motion vnto rightuousnes . But this is folie , besides malice , shewinge that he knoweth not what he speaketh him selfe . For the Iesuites haue no suche woorde : but do gyue a more learned description of our iustification , than ( I thinke ) he can conceyue : whiche is this :

The description of our iustification .

Gal. 4.

Tit. 3.

Iustfiication is the translation of a man from that state wherein he was borne the sonne of the first Adam , into the state of grace and adoption of the children of God , through the second Adam Iesus Christ our Sauyour : Canis . pag. 748. What shall we now say of this man ?

In his Nyententhe and Twentith assertions , he sayeth that the Iesuites holde a twofolde Iustification , a first and a second : This is true : but what more ? And that our workes are necessarilie required for the first iustification , & doe merit the amplification of the second : This is clearlie false : and except this man be besides hym selfe , I maruaile what he meaneth by this shamelesse behauyour . For the Iesuits doe teache the quite contrarie : to witt , Iustificari nos gratis , quiae nihil eorum quae iustificationem praecedunt , siue fides , siue opera , ipsam iustificationis gratiam promeretur : Canis : in op●re C●te . pag. 764. These are their very woordes , whiche are englished thus : we are iustified freelie with out woorkes : for that nothinge goinge before our iustification , whether it be faith , or woorkes , doeth merit vs the grace of our iustification . Whiche woordes allso of thes fathers , doe conuince M. Hanmers other slaunder in the 21. assertion , where he sayeth . The Iesuites , holde that the works that are before iustification , are meritorious : Which is moste false : for besides the place alleaged , they teache the plaine contradictorie therof : to witt , that merit procedeth onelie of grace in them , that are now iustified . Canis . pag , 786. So that yow see this man hathe no conscience what , or how , or wherein he lyeth . I omitt many examples more of his malice : Assert . 26. & 27. as where he sayeth , that Iesuites holde , that the lords prayer may be sayde to saintes , and that their reliques may be honoured cultu latriae , with the honour due to God hym selfe . Assert . 2. Also where he falsyfyeth manifestlie the Councel of Trent , sess. 4. cap. 1. By puttinge ( 51 ) to their woordes , about traditions , and so peruerting the whole meaning . But I will adde onelie an example or two of his ignorance , and then lett the reader iudge whether folye or malice be greater in this minister .

The vnlearned ●olye of Meredith Hanmer .

Li. de vera reli . c. 14. lib. 1. ●etr . c. 13. sess. 6. c. 18

Ierom. in expos. simb . ad Dam. Augu. ser. 191. de tempore●

In his fiueth assertion agaynst the Iesuites he citeth as blasphemous this sentence of theirs . Synne is so voluntarie , as yf will were not , it were no sinne : Where as this sentence is not theirs , but S. Austens , and that twise repeated in two seuerall bookes of his : Vsque adeò peccatum voluntarium est malum , vt nullo modo sit peccatum , si non sit voluntarium . Agayne , in his eigth assertion he citeth this sentence ( as blasphemous ) of the councell of Trent : We accurse them that say , the commaundementes of God to be impossible to a man iustifyed , and in state of grace . Where as the verie same is bothe in S. Ierome , and S. Augusten : whose woords are : Execramur blasphemiam eorum , qui dicunt impossible aliquid homini a deo esse praeceptum . Againe , in his seuenth assertion he reprehendeth the councell of Trent , for affirming , that , all sinnes are quite taken awaye by baptisme , and not rased onelie : Sess. 5. where as the verie same is , woord for woorde , in S. Augusten : Dicimus baptisma auferre crimina , non radere . Li. 1. cont. 2. ep. pelag. c. 13. By which is euident , that this man hathe eyther redd litle , or borne litle away , besides certaine notes of raylinge , as appearethe : And therefore I thought it nedelesse to answer hym any further . Now therfore will I returne to the Censure , which breeflie gyueth the effect of bothe M. Hanmer and M. Charke his booke as foloweth .

THE CENSVRE .

Meredyth Hanmer answereth more quietlie , The effect of M. Hanmers booke plainlie , and more good folow lyke , excepting a fowle lie , or two , wherof I must tell hym when place serueth . He offereth also liberallie for his part , disputation : who notwithstanding is not like to be one of the disputers , yf the matter should come to that passe . He had gathered some notes out of Sleydan , kemni●ius , and frier Bale against the pope , and in derision of the Catholique religion , whiche he struggleth to vtter in diuerse places , without occasion gyuen . He oppugneth feercelie and confirmeth diuerse things , nether sayed , nor denied , nor thought of by M. Campian . He frameth to hym selfe an aduersarie in the ayer , and manfullie fighteth and assaulteth the same . Finallie , his booke s●meth to verie litle purpose , but onelie to spreade abrode the copies of the others reasonable offer , whiche was some labour before , to write oute to so manie handes as desired it .

THE DEFENCE .

To this no man in particular answereth anye thing . M. Charke letteh it stand , and M. Hanmer onelie sayeth in generall : Cap. 1. In ini●io . That these are vnreuerent speeches against hys persone● Whiche I denie : for that onelie is to be counted personall reproche whiche toucheth maners , and this onelie concerneth his fashoode and folye in doctrine . And for his persone God knoweth I hate it not , but coulde be content to wishe hym as good a personage , as he desireth , so it might be without the hurt of his parishōners . But yet , that I may not seeme to haue gyuen this censure of his booke , without all cause : I will breefelie runne ouer the principall pointes thereof . I sayd therefore that he answered more quietlie and plainlie : for that he rayled in his first booke lesse than william Charke dyd , as may appeare in that which foloweth , where bothe their woordes against the Iesuites are put downe : also , more good felow like : For that he draweth not all things to treason as the other doeth , but ioyneth familiarlie with M. Campian , calling hym hys felow student in Oxforde , Fol. 2. thoughe hym selfe were but a poore ladd , when M. Campian was of credit and woorshipp in that place . And finallie he persuadeth : M. Campian to take parte of felicitie with hym and his felow ministers , Fo. 5. & 26 to leaue his vowes to be performed by other Iesuites beyond the seas , and ioyning with them , to abandonne this austeritie of lyfe , and to taste , how sweete the lord i● : whiche is as muche to saye , as to take a wyfe and a ben●fice , and other sweete morsells which commonlie fall to ministers lottes in England . Is not this spoken like a good felow , trow yow ?

As for , the fowle lye or two , that I charged hym withall , they are to haue theyr place of examynatyon after . That , he was not like to be one of the disputers , yf the matter came to disputation : was hut onelie my coniecture . Marie yet since , the sequele hathe proued it true : for there hath bene disputation , and M. Hanmer no disputer . His notes against the pope , gathered out of Sleidan , frier bale , and others , & vttered from the pur●ose , & without iust occasion : doe appeare in euerie page of his booke . That , he oppugneth and confirmeth m●ni● things , neyther sayd , nor denied , nor thought of by M. Camp●an : and consequentlie frameth his aduersarie in the ●ayer : I might shew by many examples throughout his booke , as fol. 6. where he proueth by many authoriti●s , that the place maketh not a man holie , yf he haue no spirit : Impertinent matters folowed by M. Hammer but who denieth this ? also . fol. 7. where he laboureth to confirme , that vnder a holie garment there maye lurk wickednesse : but what then ? Also , fol. 9. where he bestirreth hym selfe vehementlie , to shew by scripture & doctors , that we must obey superiors and temporall magistrates : who dowbteth of this ? And yet this course he holdeth throughout that litle booke , whiche were to longe to repeat in particular . And therfore I might well conclude , that , this booke was to small purpose , other than to spread abrode the copies of M. Campians equall offer , to their hands whiche either could not , or durst not haue it in writing before . Whereof I dare say many gentlemen in England will beare me witnesse : who tooke securitie of getting or retayning the same by countenance of this booke , whiche before they could not safelie doe . And this shall suffice for iustifyeing of this first Censure . Now to M. Charke .

THE CENSVRE

William Charke dealeth more subtilie : The effect of M. Charks booke . for he reporteth the Chalenge onelie for his purpose , and that also sometimes falsified , except it came corruptlie to his handes . He vtereth also muche more malice , by drawing euery thing to disloiltie & rebellion , which is done by the Catholiques for conscience & religion . He flattereth the higher states , whiche can pleasure hym , palpably . He wearieth his hearer with the infinite repition of the worne out tearmes , of pope and poperie . He exceedeth in inuention of rayletiue speache . He vndertaketh all maner of lyes without blushing , and ventureth vpon anye assertion what soeuer , for the bringinge of the Iesuites in discredit with the reader .

Vpon this answere therfore of M. Charke , I meane to enlarge my selfe a litle , in brotherlie charitie , not omitting to remember also the other , where occasion shall be gyuen . And for the restrayning of M. Charks rouing , to some certain points , I meane to consider first of that whiche he vttereth touchinge the Societie of Iesuites . The order & diuision of this booke . Secondly , touching the man whome he answereth . Thirdlie , touching the matter or demaunde propounded . Lastlie , touching the Apostata brought in , for the defacing of Iesuites and the Catholique religion .

THE DEFENCE .

All those thinges appertaining to the Censure of M. Charks booke , though misliked and denied by hym , yet for that they come after to be verified , in their particular places : I passe ouer now without examination : onelie aduertising the reader , that th exception he taketh against my order and diuision of partes in the Censure , as diuised for myne owne ease , thereby , to be large or short , touche or passe by , answere or omitt at my pleasure , is a causelesse quarell . For that I chose this methode of necessitie , as well for M. Charks ease in replyeing , as for myne owne in answering : & especiallie for the readers commoditie , in vnderstanding the whole matter , when the pithe of all that , whiche laye dissolutelie before in his booke , enuironed with long and bitter inuectiues , embreued with spitefull and contumelious speaches , and euerie waye cast about with odious accusations , light suspitions , insufficient collections , and vaine surmises of treasons , rebellions , dissimulations , practises , & what soeuer els a fond malitiouse head could deuise to obiect , should be drawen out clearlie and orderlie to fowre generall points , and therein , indifferentlie and without cholar be examined to the reader . The which thing yf I haue not performed my desire was at least to performe , and my endeauour shall be now to supplie any thing that wanted then . Albeit I persuade my selfe , that nothing was omitted then of any weight or importance in M. Charks booke , as may well appeare both by his and M. Hanmers replies . Now then let vs enter vpon the first part of the diuision sett downe by the Censure .

THE FIRST PART OF THE CENSVRE , touching the Societie of Iesuites .

THE CENSVRE

Maister Charke imployeth all his power , and laboureth painfullie , to bring in defiance the oder of Iesuits , containyng most notable , learned & vertuous , men . For the which purpose he vseth diuerse means : and first his ordinarie waye of railing , by calling them . 1 1 Nickenames against Iesuites . A blasphemouse sect , new and detestable Iesuits , a weake and shamefull order , Scorpions , heretiques , Iebusites , poisoned spyders , wicked monkish friers , and frierlie monkes , scoutes to rebellion , frogges and caterpillers of Aegipt , absurd and blasphemous doctors , bellowes to kindle persecution : of Beggerly estate , traitours , swarmes of grashoppers , noysome beasts . To whome M. Hanmer addethe , That theye are the broode of a cryppled souldiour , and of the lowsiest order of all . All whiche , I lett passe without aunswering , for that it proueth nothing but one , which is , that they lack all Christian and honest modestie , whiche abuse so muche so many good men , whose wisdome , learning , and honestye of lyfe is better knowne to the world , than anie such railers can be credited to the contrarie .

THE DEFENCE .

To all this M. Charke answereth by this confession , I acknouleige my labour imployed to bring in discredit the Iesuits , And agayne , also , I grannt the speaches which in all hatred of popish practises I vtered : And yet he complaineth grieuouslie in his preface that the papists , fashion is , to discredit the men for their doctrines sake . But let vs pardon hym this , for that he confesseth hatred to haue bene the cause , Yet notwithstanding I doe not see , how anie learned or common honest man , and muche lesse a pretended preacher of gods woord , can iustifie such vnciuile and outragious tearmes against his brother , by any pretence of Christianlike or tolerable hatred : such as M. Charke ( I suppose ) wold here insinuate : And that which he wolde seeme to alleage for his excuse in the replie , that , for tenne lines of railing , gathered against hym , he might haue gathered tenne leaues against me : is neither to the purpose , nor trew . Not to the purpose : for that yf I had answered him with bitter speache again , being prouoked by his example and iniurie : what excuse had this bene for him which beganne without example ? Secondlye , it is apparentlie false , that he sayeth of me , & excusable by no other figure , than by the license of a lie . For yf we talk , of leaues as printers accompt them : there are but halfe tenne in the whole Censure . But yf he take leaues , as they are folded in that booke : yet tenne leaues , doe take vp a good parte therof . Whiche yf I filled vpp with railing tearmes onelie , suche as now I haue repeated out of M. Charke : I doe confesse my selfe to haue bene ouerseene , and fault woorthie in writing . But yf it be not so● as the reader may see : them M. Charks tonge hathe ouerslipped in foloweing rather the Rhetoricall phrase of line and leaues , than the fathefull report of a true accusation .

I may not passe ouer this matter so soone . For that I thinke it of importance to discrye the spirites of vs that are aduersaries in this cause . You know the sayeing of Christ , ex abundantia cordis os loquitur . Mat. 12. Luc. 6. Our mouth speaketh accordinge to the abundance of our hart . I meane , a man may be knowen by hys speeche , as S. Peter sayd to Simon Magus , vpon his onelie speeche , In felle amaritudinis , & obligatione iniquitatis video te esse . Act. 6. I see thee to be in the verie gaule of bitternesse , and in the bondage of iniquitie . And the scripture is plaine in this point . Qui spiritum Christi non habet , hic non est Christi . Rom. 8. He that hathe not the spirit of Christ appertayneth not to Christ . Now then , yf we consider the quiet , calme , and sober spirit of Christ , and of all godlie Christians from the beginning , and the furiouse , reprochefull , & vncleane spirit of Satan , and all heretiques , from time to time : and doe compare them bothe with the writings of Catholiques & gospellers at thys daye : we may easilie take a skantlinne of the diuersitie of theyr spirits . I will not talke heere of euery hoote woorde vttered in Catholique bookes by occasion of the matter , ( neither is this in question ) for bothe Christ and his Apostles , and many holie fathers after them , vsed the same , some tymes vpon iust zeale , especiallie against heretiques , with whome olde S. Anthonie ( as Athanasius writeth beinge otherwise a milde● Saint ) could neuer beare to speake a peaceable woorde . Athan. in vita S. Anthonii Eremitae . But for rayling , and fowle scurrilitie , suche as protestantes vse ordinarilie against vs , & among them selues , when they dissent , I dare auowe to be proper to them , and theyr auncestours onelie .

What more venemous woordes can be ymagined than those of , THE PROTESTANTS Rayling & scurrilitie in vritinge . Hanmers s●urrilitie . Scorpions , poysoned spyders , and the like , vsed by M. Charke against reuerend men ? M. Hanmers tearmes of lowsie & crippled , are but Ieastes . For I passed ouer hys scurrilitie , where he sayd in his first booke : The first of your gentrie was Ignatius the creeple , standinge vnder Pompeiopelis tower , and geeuinge the pellet owt of his taile . What a shamelesse slouuen ys this , to write ? Shew me Allen ( if thow cannest ) for thy guttes ( sayeth D. Fulk :

Against purgatorie pag. 241.

D. Fulks tallent in rayling .

In his retentiue against the motyues .

) is not this a Ruffianlike spirit , in a preacher of the gospell ? But yf you will see more of this mans spirit : read but hys answers to D. Bristow , D. Allen , and the rest . Against . M. Bristow he hathe these woordes , with many more . Lewde losell , vnlearned dogbolt , traiterous papist , shameles beast , of blockish witt , impudent Asse , vauntparler , barkinge dogge , and moste impudent yolpinge curre , leaden blockish and doltish papist , proude hypocrite , of stinking , greasie , antichristian , and execrable orders , blunderinge , blynde , boosting bayard , blasphemouse heretique , blockheaded Asse . And in his two bookes against . M. D. Allen , besides the former speeches , and other infynitelye repeated , he hathe these : In his answer to the booke of purgatorie & prayer for the dead . Brasen face , and yron forehead . O impudent blasphemer , brainlesse brablyng Sycophant , rechelesse Ruffian , vnlearned Asse , skornefull caytise , desperat dicke . O horrible blasphemer . O blasphemouse , barkinge , horrible hellhounde . In his booke that beareth a shewe of answere to M. D. Stapleton , he vseth these tearmes amongest other : Intituled AN OVERTHROWE of Stapletons for●resse of faythe . Canckered stomake papist : senseles blocke : worthy to be shoren in the pole with a number of crownes : popishe swyne : popishe boares , gods curse light vpon you : brasen face Stapleton : blockedded papist : shameles dogged of stomake slaunderer : of grosse and beastely ignorance : dronken flemminge of dowaye : more lyke a block than a man .

Thus muche he hathe against thes learned and reuerend men , wherof eche one , for many respectes maye be counted his equall , to say the least , & therfore in common ciuilitie , setting a side all consideration of godes spirite ( wherof these good felowes make vaunte aboue other men , ) thes tearmes or the lyke were not to be vsed , as in deed amongest the gentiles they were not , nor of any honest or Christian wryter since . I might repeate a greate deale more of this ministers scurrilitie , against many men , whome ( forsoothe ) he answerethe : ( for as one sayd well of hym , he is the protestantes common post horse , to passe you any answer without a baite , to any Catholique booke which commethe in his waye , ) but it were to longe and lothesome to repeate all , onely heare more what he sayethe in his booke against M. Martiall , Intituled . A REIOYNDER to Martials replye . and by that , iudge of his style against the rest . He callethe him by one vile name or other in euery page of his booke , as , dogbolt lawyer : wranglinge petifoggar : egregious ignorant vsher : goose : asse : prating proctor , meete for a bōme courte : arrogante hipocrite : impudant asse : blockhedded and shameles asse : blasphemous beast : fylthie hogge , beastely grunter , shameles dogge , & blasphemous idolatour , raylinge Ruffian , & slanderous deuill . And is ther any iote of Christian modestie or godes spirite in this man ? is he ( to speake indifferentely ) more fytt for a pulpitt , or for an ale benche ? surely , if the pott were not at hand , when he wrote this : he discouerethe a fowle spirite within his breaste , but yet not vnmeete for a man of his occupation .

And this now of the scollars : but thinke you that the maisters were not of the same spirite ? reade Iohn Caluine and you shall see that his ordinarie tearme against his aduersaries in euery chapter almost , Iohn Caluin his spirite in raylinge . especially when he speaketh against his superiours , as bishopes and the lyke , is to call them Nebulones knaues : which woorde beside the foule gaule whereof it procedeth , is an vnseemelie tearme , euen as that of M. Fulke , when he calleth a counceller to an emperour Raskall Staphylus : Against Stapletons fortresse pag. 75. It is vnfitting , and argueth excesse of fond and foolishe malice . For yf an enemie of mean condition should call an Englishe counceller raskall : should he not discouer therby his owne raskalitie , and lacke of witt ?

But of all other Martin Luther , Luthers prerogatiue in rayling . Rom. 8. as the first father of all these new imppes , had primitias spiritus , the first fruites of this spirit in full measure , ( euen as the Apostles had of the holie spirit ) to the end , he might imparte due portions to his children and successors . I could alleage infinite examples in this kynde , but that I desire to be shorte , and shall haue occasion to touche some part of the same in other places after . Onelie as it were for a taste , I will cite some fewe owt of his boo●e writen against oure most noble and famouse king Henrie , the eight , the moste learned , and wittiest prince that euer England had . But yet , heare what the fu●ious spirit of this our new prophet vttered against hym , & then consider whether he could be of God or no. The booke is extant to be solde in England , Lib. cont. regem An. To. 2. witt . tēb . fo. 331. and I will note the leafe , to the ende I may not be imagined to feygne , or aggrauate any thing . First then , in his preface of that to Sebastian Sc●ike Earle of passune , he defaceth his Maiestye intolerablie , sayeing : that he is an enuious madde foole , babling with much spettle in his mouthe . Then at length , comming to the booke it selfe , he sayeth that the king is more furious than madnesse it selfe : Fol. 333. more doltish than folie it selfe : endewed with a blasphemouse and rayling mouthe : with an impudent and whorishe face : full of dastardie : & without anie one vaine of princelie blood in his bodie : a lyeing Sophist , compounded onelie of ygnorance and poysoned malice : a damnable rotten worme : O impure spirit of a prophet . whoe when he could not auoyde the venemouse poyson and Sneuell of his enuie , by his lower partes , sought occasion to vomyt it vp by his fylthie mouthe : it were a shame for anie beastlie whoore to lye as he doeth : a basilisk , and progenie of an adder : to whome I doe denounce ( sayeth he ) the sentence of damnation : Fol. 334. this madde buggish Thomist : miserable book-maker : Fol. 335. a God latelie borne in England : I saye plainlie , this HARRYE lyeth manifestelye , & sheweth hym selfe a moste light scurrill ? Of this crime doe I luther accuse this poysoned Thomist : I talke with a lyeing scurrill , couered with the tytles of a king : a Thomisticall brayne : a clownish witt : a doltishe head : a bugge and hipocrite of the Thomists : Fol. 337. moste wicked , folish , and impudent HARRYE : this gloriouse king lyeth stoutelie lyke a king : & heere now must I deale not with ignorance & blockishenesse onelie , but with obstinate and impudent wickednesse of this HARRYE : Fol. 338. for he doeth not onelie lye like a moste vaine scurre , but passeth a most wicked KNAVE in detorting of scripture : How intollerable is this in a renegate fryar . see whether there be any sparke , in hym of an honest man ? surely he is a chosen vessell of the deuyll . I would to God pigges could speak , to iudge betwene this HARRYE and me , But I will take asses that can speake . Iudge you ( yee Sophists of the vniuersities of Paris Louan , Fol. 339. See the pride of an apostata against three famouse vniuersities . and Coolen ) what this HARRIES● logike is woorthe . I am ashamed ( HARRYE ) of thy impudent forhead , which art no more a king now , but a Sacrilegiouse thyefe , against Christs owne woordes . I will faygne heere certaine kindes of fooles and madde men , to the ende I may sett out my king in his coulours : and shew that my bedleme king , doeth passe all bedlemnesse it selfe . What nede had I of suche pigges to dispute withall ? thow lyest in thy throte , foolish and sacrilegiouse kinge : this block my Lord Maister HARRYE hathe taughte together with his asses and pygges : Fol. 442. & now he is madde , and crieth & foemeth at the mouthe : neyther could I with all my strengthe make this miserable kinge so filthie and abominable a spectacle to the worlde , as he by furie maketh hym selfe : what harlot euer durst bragge of her shame , as this moste impudent mouthe of his doeth ? Fol. 345. this foole must haue a dictionarye to learne what a sacrifice is : Oh vnhappie that I am , to be enforced to leese tyme , with suche monsters of folie , and can not gett a learned man to contend with me .

I leaue infinite despitefull , slaunderouse and scurrile woordes , whiche this impudent apostata vseth against his Maiestie , and some are so dishonest , as I am ashamed to englishe them : as where he sayeth : Fol. 333. Ius mihi erit Maiestatem Angelicam stercore conspergere . And againe . Sit ergo mea haec generalis responsio , ad omnes sentinas insulsissimae huius laruae . Fol. 337. Againe , Haec sunt robora nostra aduersus quae obmutescere coguntur , Henrici , Thomistae , Papistae , & quicquid est fecis , sentinae , latrinae impiorum , & sacrilegorum eiusmodi : Sordes istae & labes hominum , Thomistae & Henrici , sacrilegus Henricorum & asinorum cultus : furor insulsissimorum asinorum , & Thomisticorum porcorum : os vestrae dominationis impurum & sacrilegum . And a hundred moe sentences like . Whereof yf euer good or honest man ( and muche lesse a prophet ) vsed the like : I am content to be of the protestantes religion : but yf neuer ether ruffian , or rakehell , vsed suche speeche to a prince before : then may we be sure , that this man was no elect vessell of God , whiche hathe no part of his spirit in hym .

I might heere repeate the like spirit of his in writing against the Caluinists , Luthers speeche against Caluinistes and of Caluinistes against him . Tigurini tract. 3. cont. supremam Lutheri confess●onem . and the Caluinists against hym , but that I haue occasion to speake somewhat of it afterward . But yet one place I will cite in stead of all the rest , and that is of the churche of Tigurine against Luther , whose woordes are these Nos condemnatam & execrabilem vocat sectam &c. Luther calleth vs a damnable and exe●rable sect . But let hym looke that he doe not declare hym selfe an archeheretique , seeing he will not , nor can not haue anie societie with those , that confesse Christ . But how maruailouslie doeth Luther heere bewraye hym selfe with his * *

Ergo luther had deuills : whiche after Charke denyeth .

Et nunc & semper & in saecula saecul●rum . In sathana si●tum , & supersathanasiatum , & persathanasiatū Pag. 61.

deuils ? what filthie woordes doeth he vse , and suche as are replenished with all the deuills in hell ? for he sayeth that the deuill dwelleth bothe now & euer in the Zuynglyās , and that they haue a blasphemouse breast insathanized , supersathanised , and persathanized , and that they haue besides a moste vayne mouthe , ouer which Sathan beareth rule , being infused , persused , and transfused to the same : dyd euer man heare suche speeche passe from a furiouse deuill hym selfe ? Hitherto are the woordes of the Tigurine Caluinistes , whiche may easilie refute M. Charks shamelesse lyes in defence of Luther , as after shall be shewed . And heere would I haue the reader to consider withe what conscience Charke dothe call Luther a holy and deuyne man a litle after , and whittaker in his booke against M. Campian callethe hym , a man of holy memorye , seinge the Tigurine Caluinistes , whoe saye their maisters doe call hym an archeheretique and a furious deuyll : is not this open disimulation and 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 , Iesuytes no Secte . A blasphemous sect , seemeth not onelie lewed , but also vnlearned . And as for their blaphemies , they come to be examined after : but how they may be termed A secte , I cannot see . For yf liuing more straitlie then the common sort , 1. & 2. in apparell , diet , or order of lyfe , doe make a sect : then not onelie Iesuites , 4. Reg. 1. 4. Reg. 2. Dan. 1. Marc. 1. 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 , 3 3 The description of sactaries . 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 owne confession ) be anie secte , whoe differ not one Iote in opinion of religion , from the vniuersall Catholique churche , but ( as yow say ) defend euerye litle point of the same , be it neuer so vntrue or absurd in your sight . Wherfore , vnlearnedlie yow call them a sect , as also vnseemelie yow skoffe at theyr name of Iesuites , 4 4 The name of Iesuits . whiche they chalenge not to them selues , nor euer vse it in theyr writings 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 world , without any rewarde , and with what 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 examples of Elias , Elizeus , Daniel , and Iohn Baptist , they are no lesse wickedlie than vnlearnedlye alleaged to auowe 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 . 1 1 OF ELIAS and whether he be a paterne of monkes . What are you able ( sayeth he ) to bringe out of the worde of God , whie Elias should , after more than two thowsand yeres , be brought in for a patrone of friers ? I answer , first , as before , that these examples are onelye brought to proue , that different 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 interrogations , in steade of proofes . For you aske agayne , what was 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 , Ep. 13. ad paulinum & ep. 4. ad rusticum . captaines , and patrones of Monks , and monasticall lyfe , whome he calleth ( for that cause ) Monachos veteris testamenti : monks of the olde testamen : Elyas & Elyzeus monk● of the old testament . Ge. 2. 3. 4. 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 husbandmenne , 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 .

2 2 OF S. IOHN Baptist whether he were a president to monkes . 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 was an extraordinarie & a perpetuall Nazarete , & therfore his calling warranted hym for hys austere & extraordinarye attyre , & die● , whiche restraint , or the like , is not now layd vpon those whiche 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 : Cap. 6. Plin. li. 5. c 17. nat. hist. 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. Ioseph . li. 2. ca. 7. de bello Iudaico . Wherfore 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 . Cap. 6. 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. Ihon a monke of the newe testament . 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 , 3 3 THOVCHINGE the true definition of a sectarie . sayeing : that it bewrayeth great want of learning , for that it confoundeth heretiques with sectaries , and maketh no distinction betwene 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 , The difference betwyxt heresie and a sect . an heretique and a sectarie is all one , & there is no generall and speciall betwene them , as he imagineth . Which appeareth also by the scripture it selfe . For act. 28. where bothe the latin translation and their English hathe a secte , the greek hath heresie , So likewise gal. 5. the same you may reade act. 24.26 . & 2. pet. 2. And if in olde time there were anie difference betwene these woordes among the gentiles : heresie was the more generall : cleane contrarie to that M. Charke imagineth . The signification of heresie more generall then of a secte . For that heresie ( signifyeing an election of some priuate opinion ) was the generall name to all the particular sectes of philosophers . As to the secte of Stoikes , platonikes , peripatikes and the like : as moste learnedlie doe note S. Ierom : in cap. 3. ep. ad Tit. And Isodorus l. 8. etym. cap. 3. Theophilact , in ca. 2. ep. ad col. And Tertulian . l. de prescript : So that this was a great ouer sight in M. Charke .

The second argument whiche M. Charke vseth to proue a difference betwene a sect and an heresie , and so to ouerthrowe the definition , is , A fond argument . for that yf one man ( sayeth he ) cutt hym selfe of in opinion , he shall not be called a sect except there be manie . But he shal be called a sectarie M. Charke : as also for the same cause , he shall be called , not an heresie , but an heretique . I maruaile where your witt was , when you deuised this difference without a diuersitie . But you adioyne to this , two examples of scripture : the one of the Corinthians sharplie rebuked of Schisme by S. Paul , for that , one sayd he was of Paul , an other of Apollo , an other of Cephas , an other of Christ : 1. Cor. 1. who notwithstanding dyd not differ in matters of faith ( saye you : ) but therein by your leaue , you are greatlie deceyued . For albeit S. Paul doeth vse the greeke woord Shisme in that place , Schisme . which ( in his proper signification ) is but a degree to heresie , ( as S. Augustine proueth by example of the donatists , Ad quod vult . hae . 69. first shismatikes & after heretiques : ) yet schism in his large & ample signification ( whereby it signifiethe all diuision ) comprehendeth not onelie , heresie , but also all error of faith , whereby men are deuided in beleefe , Heresie . Error . which is not alwayes heresie , except it be defended against the churche with obstinacie . And such schisme o● diuision in beleefe was the schisme of the Corinthiás , ( as S. Austen well noteth ) for that they erred in a point of faith , Tract . 5. in Ioh. esteming the vertue & power of Baptisme , not to depend onelie of Christ , but of the dignitie of the Baptiser . The erroneous schisme of the Corinthians . 1. Cor. 1. And therfore , one bragged , as baptized of Paul , an other of Apollo , an other of Cephas : & some ( folowing the trueth in deede ) sayd , that by what minister soeuer they were baptized , yet held they onelye their Iustification & sanctification of Christ , as concurring equallie with all his ministers in Baptisme . This is S. Augustens Catholique exposition , & besides this , The exposition of S. Pauls woords . 1. Cor. 1. the woordes of the text doe manifestlie proue the same . Is Christ deuided ( sayeth S. Paul ? ) that is , doeth he impart hym selfe more in one mans baptisme than in an others ! or doeth he not equallie and whollie concurre in euerie of his ministers baptisme ? Agayne : was Paul crucified for you ? to witt , thereby to be able to sanctifie you of hym selfe , by his baptisme ? Or were you baptized in the name of Paul ? No : but in the name , power , and vertue of Christ , who onelie sanctifieth in euerie baptisme . I thank God that I haue baptized none among you , but Chrispus , and Caius , and the house of Steuen , lesse anie man might say that you were baptized in my name . By this it appeareth plainlie that the Corinthians were deuided in matter of faythe , about baptism . Wherfore , as this example maketh nothing to the purpose , for whiche it was brought : so is it fondlie and malitiouslie applied by you against Catholiques , whoe say , I folow the rule or order of lyfe of Benedict , I of Augusten , I of Basil , I of Francis : wherein there is no difference of faith at all : An example No more to this purpose ( thoghe the matters be vnlyke ) than yf yow ministers should saye among your selues in the contrarie sense of libertie , I will liue vnmaried after the order of my Lorde of Canterburie : I will take a wyfe after the platforme of my Lord of London . I will haue two wiues together , after the fashion of M. Archedeacon of Salesburie : I will haue a wyfe and a wenche besides , after the custome of some other archedeacon and preacher in England .

Your second example is of the phariseys , who were a notorious sect ( saye you ) and yet dyd not cut of them selues by heresie from the churche . Heresies of the pharises Wherein agayne you ouerslipp fowlie . For in that they were a notoriouse sect , they held particular heresies , as the passing of soules from bodie to bodie , & the like , whereof you may read in Ioseph : L. 2. de bello Iudaico , cap. 7. & in philastrius in his catologe of heresies vpon the woord phariseus . HOW THE PHARISES were a sect in two senses . And this is to be vnderstoode of some of the pharises . For other wyse I confesse that the pharises were sometime called a sect or heresie , in good parte , for that they defended the immortalitie of the soule , and were deuided therby from the Saduces , A sect or heresie may sometimes be taken in good parte . Act. 26. who denyed the same : act. 23. And in this sense spake S. Paul , when he sayd before the Iudgement seat ( towching his lyfe past before his conuersion ) I lyued a pharisey , according to the moste certaine sect of our religion . Where is to be noted , against M. Charke againe : that S. Paul in greeke vseth the woord heresie , whiche in his generall signification , importinge onelie a choyse of any opinion ( as I haue noted before ) might be taken in good sense , euen as this woorde Tyrannie , Tyrannis . might , and was taken of the olde writers , though now by vse and appropriation , bothe the one and the other be taken in euell part . And ( to the ende M. Charke may confesse his ouersight in this matter ) I will alleage hym the woordes of one of his owne doctors , M. Fulke by name : who of this matter sayeth thus . Against Bristows Motiues . pag. 14. S Paul hym selfe openlie acknouleged that he was a pharisey , when nothing was vnderstoode by the name , but one that beleeued the resurrection of the dead , although the tearme of pharisey was otherwyse the name of a sect of heretiques , whiche maintained many damnable errors , from whiche the Apostles were moste free .

By this nowe is defended the definition of sectaries geuen by the Censure : and ouerthrowne that fond new definition deuised by M. Charke , and called by hym a truer definition , according to the true etymologie of the word : M. Charks definition of a sect . to witt , A sect is a compagnie of men that differ from the rest of their religion , in matter or forme of their profession . Touching the true etymologie , whiche he speaketh of , I can not tell what he meaneth , nor ( I think ) hym selfe . For in greke the scripture vseth the woorde heresie for i● ( as hathe bene shewed ) whiche can yelde no etymologie , to maintaine this definition . And in Latin , Secta muste nedes come , ether a secando or a sectando : bothe whiche being referred to matters of the mynde ( as necessarilie they must ) doe include alwaye a diuersitie of opinion , as hath bene shewed : & M. Charke can not geue one example to the contrarie , for the maintenance of this absurde definition of different forme in profession &c. Whereby he wold make all them sectaries , whiche differ in anye externall forme . By whiche reason , all their owne byshops , ministers , Iudges , lawyers , and the like , are sectaries : and all diuersities of states are sects . Great absur●●●●●● For is there not a different forme in making of a byshope and of a minister ? is not there diuersitie in their authorities ? in their apparell ? in their state , and forme of lyfe ? notwithstanding that bothe doe professe ministerie of the woorde ? The laye man and the preacher , doe professe one religion , and yet is there no difference in the forme of their profession ? is the ministers forme of apparell , of preaching , of ministring the sacraments , of obedience to his byshope , of obseruing the statuts of college or church wherein he is , nothing different from any other laye man ? or is he a sectarie for this ? who wold say this , and much lesse print yt , but onelie william Charke ?

I leaue the begynning of his definition as too too childish & ridiculous for hym , M. Charcks fond ouersight . that professeth learning , where he sayeth : a sect is a companie of men : as yf a man should say , an heresie is a compauie of men : or an opinion is a companie of men : or a frencie is a companie of frentike men . When S. Paul saieth : I liued a pharisey according to the most certaine sect of our religion : Act. 26. will ye say , he meant , according to the moste certaine number of men of his religion ? or rather according to the moste certaine deuided opinion of his religion ? for the number of phariseys were not certaine . Againe , when S. Paul sayeth : Gal 5. the woorks of the flesh are manifest , as sects &c. Will you saye here multitudes of men are workes of the fleshe ? where as the greek hath heresies ? So like wyse , 2. Pet. 2. when S. Peter sayeth ) of false prophets ) they bryng in sectes of perdition , in greeke heresies of perdition : will you saye , multitudes of men of perdition ? I omitt many other examples in scripture , which doe conuince your absurditie , and besides that , doe proue our principall point , that sects and heresies are all one . Although I am not ignorant , that in common speeche , this woorde sect , may improperlie signifie the men also whiche professe the same , but not in a definition , where the proper nature of eche woorde is declared .

Whether the Iesuites be a sect by M. Charks definition . After this new definition set downe , M. Charke proueth the Iesuites to be a sect , by the same , for whose disgrace onelie he deuised it . His collection or argument , is this : Seing therefore the Iesuits receyue a peculiar vowe to preache , as the Apostles dyd , euery where : to doe it of free cost : to whipp and torment them selues after the example of a sect called by the name of whippers , and condemned longe a goe : seing thy are deuided from all others , and doe folow the rule of Loyolas : it appeareth plainlie they are a sect . A substantial conclusion , for a man of your making , These be like the conclusions ye made in the tower against M. Campian . I meane not of your last conclusion , to dispache hym at Tiburn , for that was vnanswerable , although nothing foloweing of the premisses : I meane of your pretended dysputations wyth hym . But to our matter : what is there in this illation that can make the Iesuits a sect , if it were all graunted to be true ? that they vow to preache as the Apostle dyd ? Yow know , the scripture doeth allow and commende the dedication of a mans lyfe by vow to gods seruice : Num. 6. Psalm. 131. What then ? To preache euery where and at free cost ? This you should be a shamed to say , seinge Christ hym selfe commaundeth it to his Apostles : Nath. 28. Mark . 16. Math. 10. Teache all nations : preache the gospell to all creatures : yow haue receyued it freelie , geue it freelie And S. Paul gloryeth muche that he had taught the gospell of free cost . 2. Cor. 11. What then maketh them sectaries ? To whipp and torment them selues , yf it were true ? why ? for what reason ? It is writen of S. Paul by hym selfe , that he chasteyned his owne bodie . 1. Cor. 9. yea and that he caried the brands of Christe in his flesh . 2. Cor. 4. And the scriptures do talke muche of mortyfyeing our members : of crucifyenge our flesh ,

Coloss. 3. Gal. 5. & 6. Rom. 12.

Chastizing of oure bodies .

Mat. 3. Marc. 1. Heb. 11.

and the like : and neuer a woord of pamperinge the same . And ecclesiasticall stories doe make large mention of great seueritie of the auncient fathers and Saints heerein . As of the seueritie in lyfe of S. Iohn Baptist and other Saints Also of the Saints of the olde testament : who went about ( as S. Paul sayeth ) in camels hears , in goats skinnes , and the like . And he that will see great store of examples gathered together out of all antiquitie about this matter : lett him reade but one chapiter of Marcus Marulus de castigatione corporis per flagella , Ca. 10. li. 3. of chasteyning the bodie with whippes .

S. Ierom. testifyeth of hym selfe ( by an occasion gyuen ) to a secret frende , Ep. 22. ad Eustoch of his : * * But you will saye S. Ierom. was no protestant . That his skynne , was now become as blacke with punishement , as the skinne of an Ethiopian . And Ioannes Cassianus that liued about the same time , hathe infinite examples of the practises of holy fathers in this point . And albeit Peter Martyr a renegate friar , after he had now coped with a wenche , doeth ieast at S. Basil and S. Gregorie Nazianzen , for the hard handling of their owne bodies :

In ca. 16. li. 3. Reg.

An offer of coolinge physicke to the ministers of England .

In London . In Banberie .

yet there is reason to think , that they knew what they did as well as he . And yf you ministers of England wold vse a litle of this salue sometimes also : possible , the worlde wold goe better with you , & fewer Eatons should neede to stand on the pillorie , for lyeing with their owne daughters : & fewer hynches flye the countrie for rauishing of yong gyrles , especiallie being preachers , and hauing wiues of their owne besides : And manie other foule enormities ( in this kynde ) wolde easier be auoyded . But yf you will not practise this remedie your selues , for contristing or making sadde the holie ghoste within you , as your phrase is : yet impute it not as Schisme and heresie to them which vse it moderatelie , as you may imagin the Iesuites will , being not fooles , nor hauing yron bodies , but sensible , as yours are .

And as for the last reason you add , of their folowing Loyolas his rule of lyfe , and that they are deuided from others : & made schismatikes therby : I haue shewed before , that being but a particular direction of lyfe and maners , grounded on the scripture and practise of auncient fathers , and allowed by the superours of the Churche : it can be no matter of sect or heresie , nether are Iesuites seperated frome others by this , but rather nearer ioined with all the godlie : for that vertue is but one , and he that leadeth the most vertuouse lyfe , is ioyned nearest to Christ , and to all good Christians .

Charks belyeing of the Iesuites . And this now may be answered , supposing that all were true that you report in this place of the Iesuites lyfe and vocation , which is not so . But as well heere , as commonlie in all other places , you lay downe some inuention or addition of your owne malice● against them . As for example : In this place , it is moste false that you affirme of them : that they take a peculiar vowe to whippe and torment them selues . There was neuer any such vowe eyther taken or talked of , muche lesse is it true , that they take that vowe to doe it ( as you saye ) after the example of a sect called by the name of whippers , condemned long agoe . You are a greate enemye to whippers ( M. Charke ) and you think yt good sleepinge in a whole skynne . I doe not blame you for it . Nether are you a greater mislyker of all whippers in generall , then I am in particular , of those whome you heere name :

Gab. prateol . in haer. de flagellantib .

Ger. tract . cont. flagel .

The heresies of whippers .

for they were heretiks , ( as you may reade in prateolus and Gerson ) teaching that the baptisme of water had nowe ceased , & the baptisme of voluntarie bloode , by whipping , was ordeined in place therof : without which none coulde be saued : and therfore they whipped themselues openlie : teaching also many other heresies beside : for whiche they were condemned . And what doeth this make against the sober & moderate chastisement , which good men vse in secret , vpon their owne bodies , at such time as they esteeme them selues ( for mortification ) to neede the same ? was there euer honest man but your selfe , wolde haue obiected so impertiment a thing in print ? but you make me laugh when you say a sect condemned long agoe . How long agoe I praye you ( M. Charke ) or by whome were they condemned ? the storye is euident : they beganne in Italie about the yere of our Lorde 1273.

Pratcolus vbi supra .

Alphon. lib. 3. cont. haeresee .

vnder pope Gregorie the tenthe , and were condemned bothe by hym and his successors . And is this condemnation authentical with you ? yf it be : you know Luther & Caluin were condemned by lyke authoritie . And thus for lack of matter , you lay holde on any thing though it make neuer so muche against your selfe .

The last point is about the name of Iesuits , 4 4 THE NAME of Iesuites . against whiche , for that you quarelled muche , the Censure did shew that the name was not taken to them selues of arrogancie ( as you obiected ) but geuen them by common speeche for breuities sake , where as theyr true name in deede , by foundation of theyr order , was , societas nominis Iesu : a societie dedicated to the name of Iesus . Now against this you replie , that I doe call them Iesuits in " my booke . But what is this to the purpose ? is it not lawfull for me to folow the common phrase of speeche ? or because I call them soo , doeth that proue that they chalenge that name to them selues ? Secondlie you say that Turrian a Iesuit calleth them soo : and what yf he dyd , foloweing the common maner of speeche ? doeth that conuince that they appoint that name vnto them selues ? but yet you are too too impudent to attribut this to Turrian , especiallie with suche vehement asseueration as you doe . Impudencie . For I haue reade the two chapiters by you alleaged twise , and that with as greate diligence as I coulde : and albeit he doeth call them by the name of the societie of Iesus fyftie times in the same :

Turianus in apologetico cap. 1. & 5.

Fond exclaming for nothinge .

yet doeth he not once name them Iesuits . Wherfore this sheweth with what conscience you write . And this beinge so : let the reader iudge what cause you had to crie out in these woordes : What blasphemie is this , to abuse the most blessed name of Iesus , for a coulour to their blasphemous practises ? Euerie thing is blasphemie with this angrie gentleman , though it be but the mouinge of a strawe but heare his reason : They draw to th●m selues alone ( sayeth he ) the confortable name of Iesus , which is common to all : No , ( Syr william ) you may haue your parte , yf you exclude not your selfe . For when any men leaueth all other cares and businesse to serue the Quene onelie : An euident example . ( for examples sake , ) and professeth the same by some speciall name of her Maiesties deuoute seruant : doeth he iniurye other subiects hereby ? or doth he take from them theyr interest in her Maiestie ? But the truthe is , that malice wold haue you say somewhat against Iesuits : mary theyr good lyfe and vertue excludeth you from matter : you might haue done well to haue consulted with Eldertons * * Intituled . Gentle girckes for Iesuites to be-come true Israelytes . ryme , whoe proueth that they can not be called Iesuits , for that they can not rayse the deade , cure the lame , restore the blynde , nor walke vppon the water , as Iesus dyd . Whiche proueth also , that they can not be called Christianes : for that Christ dyd the same things , and they can not : Nor yet old Elderton ( I thinke ) hym selfe .

OF religious men , and their vocation .

THE CENSVRE

Secondlie you seeke to deface the Societie by contemptuouse deprauing of all ( 1. ) religiouse men : calling them , Base & beggerlie monkes & fryars , popish orders , Monks and friars . and the like : wherein you folow the ( 2. ) olde heretiques of the primatiue Churche , whose propertie hath bene from time to time , to hate and depraue those kynde of men aboue all others , as S. Austen testifieth of the Manachies , In psa. 132 Li: 11. hist. cap. 3. and Rufinus of the Arians . And petilian the donatist , folowing the same spirit , scoffed at S. Austen for being a fryar , as S. Austen hym selfe writeth in these wordes . Li. 3. cont. li. Petil. ca. 40. After this , Petilian proceded on with his slaunderouse mouth , to speake euill of monasteries , and of monkes , blaming me also for that I had set foorth this kynde of lyfe , the which lyfe ether he knoweth not , what it meaneth , or else feigneth him selfe not to know it , though it be notorious to all the world . S. Austen saythe this kynde of lyfe ( of monkes and fryers and other religiouse men ) was notoriouse and knowne to the worlde in his time , both in respect of the famous men , that had liued in the same , as Anthonie , Paule , hilarion , Basill , Nazianzen , Martin , Austen hym selfe , and others : as also of the infinit bookes and treatises which holie fathers of the primatiue Churche had written in defence and commendation of that kinde of lyfe : Books writen in the commendation of monkes and fryars . as Athanasius in the lyfe of S. Anthonie the Abbote : beside a peculiar treatise intituled : An exhortation to monkes or to Monasticall life : S. Basill also wrote a great volume intituled , Constitutions or lawes for monkes : beside diuers other treatises of that argument , written both by hym selfe , and by Gregorie Nazianzen . S : Chrisostom hathe fouer homilies extant in commendation of the lyfe of monkes : and two whole bookes , of the comparison betwene the Mounke & the king , wherin he preferreth the lyfe of the monke , before that of the king . Also he wrote a booke against you ( M. Charke ) intituled : Against the blamers of Monkes and Monasticall lyfe . Iohannes Cassianus a litle after , wrote 12. bookes intituled , Of the lawes and ordinances of Monkes . Seuerus Sulpitius wrote a dialogue contaynyng the notable conuersation of the Esterlie monkes , with S. Martin Abbot of eyghtie monkes . And finallie , S. Austen ( for I will come no lower ) hath written manie treatises of Monkes , commending highly that excellent kinde of lyfe , and defending it against the detractions of heretiques of his tyme .

Let any man reade his hundred thyrtie seuen epistle , wherof the title is , That for a few euill monkes we should not infame all monkes . In which epistle hee shall see all the slaunderous argumentes of all heretiques , against this kind of men , answered . Wherfore M. Charke and his felowes in condemning and deprauing the lyues of monkes and fryers , folowe their auncestours , and make warre with all the Saintes of Christ his holie Churche , who haue soe much reuerenced and commended the sayde lyfe . In like maner , by calling them soo often , Base and Beggerlie , he sheweth what , spirit he is of : Luc. 9. Ioh 11. Mat. 19. that ys , farre differing from the spirit of Christ , whose voluntarie pouertie is noted in the scripture , and the same moste highly commended by hym , to all his folowers .

THE DEFENCE .

1 1 Of the worde religious D. Tho. secunda secundae . q. 18. art . 1. To this in effect is replyed verie litle , beside a vayne cauyll or two , and certaine ordinarie euasions . for first , he misliketh greatly , that Monkes , Nounes , and the like , are called religiouse people , as though they onelie ( sayeth he ) had religion in them . But this is a meere cauyll . For these were not called religiouse by antiquitie , for that they onelye hadde religion in them , but for that they made profession of more perfect foloweing of Christian religion , than others , by remouing worldlie impedimentes , according to the counsayle of Christ touching perfection : Marc. 10. 1. Cor. 7. Mat. 19. & 16. & Esa. 56. where chastitie , voluntarie pouertie , and abnegation of our owne will , are commended and counsailed to perfection , and the countraries thereof in other places of scripture shewed to be great impedimentes . Now the vanitie of this olde hereticall quarell against religiouse , may be shewed by a thowsand examples . When we say , learned men , we meane onelie such as make profession of more excellent and deepe learning , than the rest : and yet , we mynde not thereby to exclude all other men from all learning and knowlege , besides them . When we call ecclesiasticall persons , the clergie , that is , ( accordinge to the signification of the worde ) the lott or inheritance of God , C●EROS . as all antiquitie hathe called them , namelie the first councell of Nice , almost in euerie Canon : And Origen and S. Ierom. proue the vse thereof out of the twelueth chapiter of Ieremie : Orig. ho. 7. in Iere. Hier. in 12 Ierem. we meane not hereby , to exclude other Christians from all inheritance of Christ ( as suche a wrangler as Sir william , might cauyll : ) but that these men are more peculiarlie , dedicated to gods seruice than other . The like , when we call onelie twelue Apostles : ( whiche signifieth sent ) we meane not that none were sent by Christ but they onelie : For we read of diuerse others sent by him also Math 6. & Luc. 10. which in that sense are trulie also Apostles : but we meane that those twelue were principallie sent , and therfore by a certayne excellencie , onelie called Apostles . By whiche examples and infinite more it appeareth , that this man weygheth not what he sayeth , so he say somewhat .

The second thing whiche he answereth is , 2 2 Of Good & euel religious . that he is not like the olde heretiques , for that they dispraysed the good , and he onelie spake against the badde religious people : As also S. Augustin hym selfe & Barnard doeth . Which I confesse : and yf M. Charke wold stand to this his sayeing : we should quicklie be at an ende for this controuersie : For we all speake against , and condemne euell monkes , as we doe also euell pryests , euell byshops , euell princes : And we say that their damnation shal be farre greater than the rest . But yet , we neyther condem●e all to be euell , and muche lesse ( for the wickednesse of some ) doe we condemne the whole state , and order of lyfe . And in these two points we dyffer , aswell from the olde heretiques ( as may appeare by S. Augustine alleaged in the Censure , ) as also from M. Charke and his felowes : who bothe condemne all religiouse people , of our time to be lewde , ( which is wicked presumption cleane contrarie to the scripture forbydding to iudge , Rom. 2. & 1. cor. 4. ) and for their supposed euell life , doe also condemne their whole vocation : Against S●●pleton pag. 96. & which is an hereticall sophistrie , as S. Augusten proueth ep. 137. I confesse ( sayeth M. Fulke ) there were colleges of virgines and Monkes within the first six hundred yeres , after Christ , but they differed as muche from your Nonnes , as these from honest women : and as muche from your popishe boars , as Angels doe from : deuils . If I had not named this doctor : you might haue knowne hym , by his tongue , especiallie yf you haue any skill in ruffianlie speeche : But by this you see that these mens last refuge against Monkes and Nonnes , is to saye they are not like the olde monkes and Nonnes of the primatiue churche : and the differences you shall nowe heare out of M. Charke : It is a plaine iniurie ( saieth he ) ●o matche those auncient monkes of the primatiue churche wi●h those of the popish orders . For the olde Monkes liued in their houses without vowes , as students of diuinitie in colleges : they were ho●ie , painefull , and learned : ●hey laboured with their hands : their societies were Nourices of good learning and godlie lyfe , to furnish afterward the churche : whereto being once called they ceased to be Monkes , and left their Monasteries .

WHETHER THE State of our monks & No●●es be the same as was in the primatiue church Heere are in effect , fowre or fyue differences gyuen betwene our monkes and those of the primatiue churche , to proue that their states of lyfe are not the same . All whiche ( except onelie the first ) yf they were proued or graunted as they lye , doe not proue one iote of diuersitie in their state of lyfe , thoughe somewhat in their manners . As we may easilie graunt , that the men of no state doe liue so perfectlie now , in their vocation , as they dyd in the primatiue churche : and yett this doeth not alter their state or vocation . For example : Yf I should reason against the byshops of England , as M. Charke doeth against Monkes : 1. Cor. 4. our byshops are not so learned painefull and holie as they of the primatiue churche were : ●hey doe not labour with their hands , as the first byshops dyd , they doe not goe a foote , preache of free-cost , watche , praye , & fast , as they dyd : therfore they are no byshops , or their vocations is not the same that the others was : is this a good argument ? no surelie , nor you shall neuer fynde it vsed by a Catholique man . For by this means we might ouerthrow all states , seing that they lyue not so well as man of their calling in the primatiue churche dyd . We can distinguish betwene the lyfe of men and their vocation or state of lyfe . And though we mislike the one , yet we can permit the other . Onelie troublesome heretiques from the begynnyng ( to engarboyle common wealthes ) haue impugned the states of lyfe , Hereticall consequences . for the vitiouse manners ( ether true or supposed ) of some priuate men : as for that some pope lyued euell , therfore no popedome , no authoritie to be graunted hym . For that some monks or Nonnes haue liued wickedlie , and contrarie to their vocation : therefore no monks or Nonnes are to be permitted .

And this is now vpon supposall , that all were true which M. Charke sayth of these differences : Charks bolde slaunderinge of all religious peop●e . whiche is nothing so . For with what modestie , or conscience can he , sitting in England , gyue sentence of all the monkes and friars in Christendome abroade , that they are vnlearned , vnpainfull , and vnholye , hauing neuer had experience of all theyr lyues hym selfe , and seeinge so many learned woorks writen by them daylie ? he might heare ( yf he were in these places ) infinite preachers of them ( throughe out Europ and further ) with great example of vertue , to labour painfullie in gods churche : argueth not this an intollerable and indiscrete malice then , to condemne them all so peremptorilie as he dothe ? And as for labouring with their hands , though it be not necessarie ●o any , yf they be occupied in greater matters : yet there is no monasterie where in some doe not exercise that function also : those I meane , whiche are not otherwise employed in seruice of the churche , preaching , or ministringe of the sacramentes . And for the last point , of not yeelding ministers to serue the churche : It is too open and apparent a slaunder . For as I haue said of preachers : so may I saye of byshops , chosen euerye where out of monasteries to gouerne in gods churche . And Pius Quintus within the space of fiue yeres , chose 70. learned men for byshops , out of one onelie order of religious men , besides all other . Wherfore this man ( as you see ) talketh of all Christendome , from his poore benefice by London , as barbers are wont to doe , of common wealthes , by reporte onelie of such as frequent their shopps to be trimmed .

TOVCHING RELIGIOVS VOWES . But in deede the first difference whiche he putteth is to the purpose , and of great importance : ( I mean touching vowes ) yf yt were true , that is , yf he were able to proue that the monkes of the primatiue churche , made no vowes as he affirmeth . For I doe confesse , that the making of those thre vowes , of pouertie , obedience , and chastitie , are the essentiall points of a religiouse lyfe . And therfore yf olde monks dyd not vow : I confesse theyr state of lyfe , was not the same with that of our religious people at this daye , And therfore M. Chark should haue proued this point substantiallie : and then in deede he had done some what . But he bringeth not so muche as one syllable for the proofe thereof besides his owne credit , which is not woorthe halfe a sillable in this matter against monkes , whome he hateth so insatiablie . But yet marke his subtilitie . S. Augustin doeth make mention of some things by him named , De mor. eccl. cap. 31 de opere monach● c. 14. & 15. Cogginge & foystinge . as for example , of the holye conuersation and labour of monkes in his time : vnder pretence wherof M. Charke q●otethe him in the margent , and placeth the quotation ouer right against the matter of voweinge : that vnder that shadow , he might tell a lie or two , with some credit , as he hath done . For S. Augustin hath no one woorde against the voweinge of Monkes in his time : but cleene contrariewise he testifieth the same moste plainlie . As for example , In Psal. 75. circa finem . where he sheweth a reason to a monke whie he could not lyue out of his monasterie , as other doe , without damnation , he sayeth to hym : Questione vel regula 14. fusius explica●a . Illi non vouerunt , tu vouisti : they haue not vowed , thow hast vowed . , And S. Basil before hym confirmeth the same sayeing , that Monks in theyr profession , solenni se voto obligabant Deo : Dyd bynde them selues to God by a solemne vowe , whiche to breake , was , sacrilegii se sce●ere obligare : To inwrappe them selues in the haynous sinne of sacrilege . Ep. 6. ad Theodorum lapsum . Heb. 13. The same doeth S. Christsostom teache , writinge to a monke that wolde gladlie haue take a wyfe , and alleaged for hym selfe S. Paul , ( as our men doe ) that mariage was honorable in all men . But S. Chrisostom answereth : honorabiles fateor nuptias at vero in te adulterii nomen a●cip●et , si volueris vnquam ( quod abs●t ) nuptias cogi●are . I confesse , that mariage is honorable in others , ( sayeth he : ) But in thee it shall be adulterie , yf euer ( whiche God forbyd , ) thow showldest thinke on mariage . Nay , he addeth further : Adulterio illud peius aff●rmo : I doe affirme it to be worse than adulterie .

The like haue they of Sanctimonialls or Nonnes , Nonnes . in respect of their vowe . Sanctimonialis si nupserit ( sayeth S. Augustin ) Christi adultera reputabitur : In psa. 83. Yf a Nonne marie she shal be esteemed as adulteresse to Christ And S. Ieron . sayeth , Lib. cont. Iouinian . damnationem habebit , quia primam fidem irritam fecit : she shal be damned , for that she hathe broken her first fayeth . And S. Cyprian sayeth . She committeth incest .

Li. 1. ep. 11.

Li. de vir . cap. 29.

Li. ad vir . lap . cap. 5.

De bono v● duitatis c. 9●

Ibid. ca. 8.

Chrisostom sayeth : Intolerabili scelere se astringit : she byndeth her selfe with an intolerable wicked deede . S. Ambrose sayeth : she committeth spirituall adulterie , for punishement whereof no deathe can be deuised seuere enough . Finalie , S. Augustin saieth . Etiamsi non nubat , velle nubere damnabile est : Albeit she marie not , yet is it damnable vnto her , to haue but a will of Mariage . Wherfore he geueth this counsaile generallie to all , Proinde quae se non continent , nubant antequam continentiam profitean●ur , antequam Deo voueant : quod nisi reddant , iure damnantur : Therfore , they which can not containe , lett them marrie before they professe continence , before they make theyr vowe to God : the whiche vow except they kepe , they are iustlie damned .

What will M. Charke say now to this , and to muche more that might be brought for this matter ? may not he blushe to haue made ( in sayeinge that the religiouse of the primatiue churche made no vowes ) so open and manifest a lye ? but he cacheth holde of a hemme of my garment , sayeing , that how soeuer the matter goe otherwise , yet all the wisdome of your Censurshipp can not make our Augustin a friar . Which is your Augustin ( M. Chark ) I can not tell , but yf you meane S. Augustin the holie doctor , that I last alleaged : me thinke ( by that he sayeth ) you haue small cause , to call hym yours . Yf you should aske my lorde of hereforde , or any other cuppled frier in England : I thinke he wolde skarce call hym hys . But I know you saye this in disclaming of the other S. Augustin , whiche was our first Apostle , and planter of Christian faithe in England . Against purg . pag. 333. and against stapl●t : pa. 14. Against bristoe pag. 19. and against staplet . pag. 1. Whom M. Fulke tearmeth a proude , cruell , and vnlearned Monke that peruerted the Saxons , and corrupted the sinceritie of our countrey , by workinge of lyeinge and false miracles And S. Bede a credulouse and fabulouse man which comm●nded Austen so muche . A smale rewarde for so great a benefit . But I wolde fayne knowe of you ( M. Charke ) that are a preacher , whye you doe gyue out this difference and distinction to your folowers of Augustin the doctor , and Augustin the Monke : were they not bothe Monkes ? doeth not S. Augustin the doctor confesse it of him selfe here in the Censure alleaged ? yf that doe not suffice : reade the same confession of hym selfe in diuerse other parts of his workes , as in ep. 89. and tract. 1. de com : vita clericorum : and read Possidius in his lyfe , whoe liued 40. yeres with hym , and addeth , that diuerse of S. Augustins Monkes , instituted many monasteries in his lyfe time . Whether S. Augustine were a friar or no. But ( say you ) he was no friar . In deede the englishe names of friar or Monke were not then extant , for that we were not yet Christians . But the Latin names frater and monachus were attributed to hym , as may appeare in the places alleaged . Whiche , ioyned with the vowes , whereof I spake before , doe proue the thinge , what soeuer you may wrangle of the Englishe name . But what require you more to make hym a friar after the englishe fashion ? yf you will haue me gesse at his apparell , it were hard ; and nothinge pertinent , for that onelie the vowes make the vocation , as hathe bene shewed . yet S. Ambrose maketh mention de nigro cucullo , & c●ngulo ex corio : Scr. 94. Of the blacke hoode , and the girdell of leather , that S. Augustin dyd weare . Now they whiche know the habit of Austen fryars , let them consider how nighe this goeth to that matter . Albeit ( as I sayd ) the weede litle importeth , when we haue the substance of the vocation .

The last woordes of the Censure touching Christs spirit of voluntarie pouertie , Of the voluntarie pouertie of Christ . offendith greatlie our replyer . The example of Christ ( sayeth he ) is alleaged moste blasphemouslie against his Maiestie . Still the woorde blasphemie , must be one . But what is the reason ? when dyd Christ euer whipp hym selfe sayth M. Charke ? Yet the choler of whipping is not past from M. Charks stomacke . But I answer : he had no rebellion in his fleshe as we haue , by reason of the conflict of concupiscence left vs : for resisting whereof we vse mortification of our bodie , according to S. Pauls counsaile , coloss. 3. Neyther is it necessarie that we should doe nothing in this kynde , but what we reade expresselie Christ to haue done : Albeit , to geue vs also example herein , Marc. 6. & 9. Luc. 6. we reade of his great fasting , and long prayeing , with lyeing all nyght on the ground , which not withstanding I think you ministers will not imitate . But you adde : Christ frequented publike assembleys , & was sometimes entertained at great feasts . Yea marie , this is for good cheer : this is more pleasant than the doctrine of the whippe . And dyd you neuer heare ( Syr ) of religiouse men inuited also to a feast or assemblie ? You are wont to call them bellie gods for that cause : and how is this ●tile so soone chaunged ? O malice , how blynde and frantike art thou ? But you aske agayne . Sap. 2. What worldlie blessings gyuen hym by his father dyd he at ●ny time abandon ? how doeth his example recommend voluntarie pouertie ? I aske you ( M. Charke ) yf he that was Lord of all , chose to lyue of almes , and of such things as were sent hym : Luc. 14. Math. 19. Marc. 10. Luc. 18. & 12. as the scripture signifieth Io: 12. Luc 8. was not this voluntarie pouertie in hym selfe ? And he that counsailed men to renounce all they possessed , for his seruice , and to gyue all to the poore , that would be perfect : dyd not he recommende voluntarie pouertie to other , thoughe he comaunded it not ? Yf the Apostles left all proprietie , and dyd lyue in common , Act. 2. Act. 4. & 5. as the scripture noteth : and many good Christians chose to sell all they had , and to offer it to that communitie ( though not vpon constraint as S. Luke testifieth : ) And yf Ananias and Saphira for breakinge their vowe of pouertie , made with the Apostles ( as S. Basil and S. Ierom , S. Basil. ser. 1. de insti . monach. S : Ier. ep. 8. ad demetriadem . and other auncient fathers doe testifye , ) were so terriblie punished by death , for the terrour of all vowe breakers : then no dowt , but this was done eyther by the example , or by the recommendation of Christ , whiche you make so straunge , as yow sticke not to affirme it , Anabaptistical condemning of proprietie . Good God , how farre may fond furie dryue a man , that hathe no guyde ? In c. 19. Mat. & ep. 8 ad deme . In reg. fusius explicat : interrogat . 9. Li. 17. de ciui . c. 4. I pray you reade but S. Ierom , vpon the woords of Christ , goe and sell all : Also S. Basil vpon the same woordes : As also S. Chrisostome vpon the wordes of S. Paul . Sa●utaete pris●am : and perhaps you will alter your iudgement , espiciallie yf you will credit S. Augustin , who proueth out of the same chapiter , that the Apostles them selues votum paupertatis vouerunt , made a vowe of pouertie .

But as for the worldlie blessings which you talke so much of in this and other places of your booke● I know that all creatures are blessings of God , but yet all vse of all , is nether commaunded , nor commended to all . You know whoe sayeth : All things are lawfull , but all are not expedient . 1. Cor. 6. & 10. The carnall Iewes were much entysed by those blessings in the olde testament : but in the new testament , you shall neuer fynde Christians eyther allured to them , or dandled and smothed in them , as you doe your folowers : but rather to the contrarie , many threates and hard sayeings are vttered against richemen , Mat. 19. Marc. 10. Lu. 6. & 18 1. Tim. 6. Apo. 18. Rom. 16. and such as liue in pleasures and ease of this woorlde . And therfore your often repeating , and tickling fleshlie harts with naming carnall and worldlie blessings , proueth you ( yf I be not deceiued ) to be one of them , whereof the Apostle sayeth : they serue not Christ , but their owne bellye , and doe seduce innocent hartes by swete woordes and blessings .

THE CENSVRE .

Thirdlie , you endeuour to bring the Iesuites in contempt by their obscure conception ( as you tearm it ) from one Loyal as a Spanyard , and had not their fulll creation and commission vntill about thirtie yeres past , from pope paulus quartus . Wherein you erre : for it was from Paulus ( 1. ) 1. tertius , the third pope before Paulus quartus , and the third pope after leo decimus , in whose time Luther began . Soe that there is not muche difference , betwene Iesuits and protestants , in their antiquitie of name , marie in matter verie greate : for the protestants faythe and beleefe began at that time : but the Iesuites , folowing with humilitie the fayth which they fownd in the Catholique Churche , onelie beganne a strayter kinde of lyfe in maners and behauiour , The true lyfe of Iesuits . than the common sorte of people vsed : for reformyng of whose vices , they dedicated them selues to God , and to all kinde of labour , paines , trauaile , and perill , with abandonyng all worldlie pleasures , and all possibilitie of preferment in the same , so farre furth , as none of that Societie hath , or may take any spirituall or temporall liuings , or commodities what soeuer , though diuers greate princes haue pressed them often times with the same , but of free cost they preache & teache in all places where they are sent , with all humilitie of spirit , and without intermedling with matters of estate , as shal be shewed more hereafter . Wherefore M. Charke offereth them the greater wrong in charging them with the contrarie . M. Hanmers notoriouse lye . And M. Hanmers impudencie is the more to be wondered at , who blusheth not to put in print so notoriouse an vntrueth in the sight of all the world , and to repeat , vrge and amplifye the same so often in his booke , sayeing , that one (2) 2. Theatinus a Iesuit hypocriticallie got to be Cardinall and pope , Vide Iaco. payuam : li. 1. de ortho . explicat . meanyng thereby Paulus quartus , called before Iohannes Petrus Caraffa of the order of Theatines , and not of Iesuits , whiche all the worlde knoweth to be two seuerall and distinct orders of religion . And therefore M. Hanmer with fryer Bale , whome he cyteth in the margent , may be ashamed of so false a slaunder , bothe towardes the man , and also the religion .

THE DEFENCE .

Litle defence needeth heere , for that the replyer hathe nothing in effect to say , beside a rayling sentence or two against the Iesuits : saieing , that they eate the sinnes of the people . Os●e . 4. Whereas these men , nether taking any charge of soules vpon them , nor receauing any tithes or other commodities for the same , ( bothe which things M. Chark doth ) the reader may easilie Iudge , whether her or they stand more in daunger of that sentence . His error of taking Paulus quartus for Paulus tertius , he excuseth by sayeing , that kemnitius writeth so . But this rather accuseth than excuseth the fact , adioyning also wilfull malice to the error , whiche might haue seemed before of ignorance onelie . For he had read kennitius reproued for the same by Andradius , Li. 1. ortho . ●xpli . ( as he confesseth ) which was sufficient , beyng in so manifest a matter , as all christendome can beare witnesse of the same . And he easilye discouereth his conscience of kemnitius his false and absurde writing of the Iesuits , in that he passeth ouer , as vnanswerable , the lye obiected to M. Hanmer , taken owt of kennitius also , about the sayd Paulus quartus whome he calleth Theatinus . But M. Hanmer , HANMERS LYE . for sauing his honestye , answereth it , mary with such successe , as men that take in hand to amende olde tubbes by knockinge , wherein often in steade of stoppinge one hole , they make manye . For first he sayeth , that in denyeinge Paulus quar●us to be a Iesuit , I confesse hym to be an hypocrit . Beholde a new crack . For my answere in the Censure sheweth the contrarie . Secondlie he sayeth , that I will haue onelie Andradius payua a Iesuit and a partiall writer , to be of more credit in this matter , than many other learned men . Beholde an other breache & that a great one . For payua was no Iesuit , nor coulde write partiallie in this matter , being a matter onelie of fact , and that publike to all the worlde . For it is as euident and well knowne that Paulus quartus was neuer Iesuit , as it is , that the king of Fraunce was neuer franciscan frier . And although diuerse Lutherans of germanie foloweing kemnitius his error , and theyr owne blynde hatred against Popes , haue writen the contrarie : yet ( the matter being so apparent ) it litle importeth , seing there may be alleaged tenne for one , to the contrarie , yf the thing were doubtfull , or woorthie dicussing .

THE CENSVRE .

But because M. Charke obiecteth against the Iesuits , Loyolas & Luthers lyfe . their fyrst father Loyolas , whome contemptuouslie he calleth a souldier : And M. Hanmer , a cryppled souldier , whiche lyued in the same tyme with fryer Luther , progenitor of the protestants : Let vs consider in two or thre woordes , the difference betwene these two men : whereby it may appeare , which of them had the better spirit , and whether of them may more iustlie gyue credit and commendation to their folowers . The lyues of them bothe are extant , writen by men of their owne times , whiche knew them and lyued with them , and therfore I shall easilie discharge my credit , for that which I shall out of these writers reporte of them .

IGNATIVS DE LOYOLA was a gentleman of a noble house in spayne ,

Ignatius the beginner of Iesuites .

Vide Laco . payuam li. 1. orthodo : explicat & Pe. Masse ū . in vita Ignatij de Loyola .

which yet remayneth , who being cheefe captaine of Pompeiopolis , & d●fending it against ●he frenshmen , in the yere 1536 , was hurt & taken ●ris●ner by the same . But afterward being perfectly ●ealed , and curteously restored to libertie agayne , and ●ow in great possibilitie of honour and preferment in ●is countrie , resolued hym selfe to serue God , onelie for the tyme to come , and to take paynes for the gayning of heauen . Whereupon leauing all his frendes , & distributing all that he had to the poore : stole away from the Court , and be tooke hyms●lfe to a maruailous straite lyfe , and after he had with continuall labour of many yeres , gotten learnyng , & gayned many soules from synne , vnto vertue , and from the deuill vnto allmightie God , by his example of austere life & godlie persuasions : there adioyned them selues vnto hym , nyne others of diuerse nations in the vniuersitie of Paris , to the like trauelsome lyfe for gayning of soules . Whiche kinde of lyfe was afterward ( after diuerse examinations and probations of their spirit & purpose ) alowed and confirmed by pope Paulus ter●ius , and soe consequentlie ( diuerse whorthie men leauing the worlde , and taking vpon them that order of lyfe ) was made a distinct order , of religious men , in the whiche this Ignatius bothe liued and dyed with singuler example of all humilitie , vertue , & holynesse , but especiallie in zeale of gayning of soules and recalling men from synne , & his posteritie after hym hath by imitation of the same vertues , brought furth infinit fruite into the world .

Luther beginner of the new gospell .

Vide Ioan. Cocle : in vi . Lutheri . & Lindan . lib. de fug . Ido . ca , 8. & 9.

MARTIN LVTHER walking in his youth in a certain medowe , was stroken with a thunder boolt , & therupon sodaynlie for verie feare made hym selfe an Austen fryer , where after in the Abbay of Erford , seruing in the churche vpon the third sonday in lent , when the gospell was read of the deafe and dumme deuyll throwen owt by Christ , he sodenly fel● doune on the pauement , and the deuill cryed horriblie out of his mouthe , sayeing : I am not , I am not dumme , I will speake yet vnto the world . After this , vpon a certaine emulation and contention , betwene hym & the fryers of S. Dominiks order , he left his religion , cast away his habit , broke his vowes , maried a Nonne , and by litle and litle began to preache straunge new doctrines , especiallie tending to all libertie and carnalitie , as for example sayeing .

There is no sinne but incredulitie : nether can a man damn hym selfe , doe what mischeefe he can , except he will refuse to beleeue . Luthers do strine . In his booke de capt. babil . ca. de bapt.

The ten commaundements appertaine nothing to vs . Serm. de Moys .

It is a false opinion , and to be abolished , that there are fower gospells . For the gospell of Iohn is the onelie fayre , true & principall gospell . In prefat ad nouum testam . And this he sayd , because the other three gospells spake too muche of good woorkes .

If any woman can not , or will not proue by order of lawe , the insufficiencie of her husband : let her request at his hands a diuorse , or else by his consent , let her lye priuilye with his brother , or with some other man . lib. de matrim. in epithal super 1. cor. 7.

If the wyfe will not come , let the mayde come . Serm. de matrim.

Matrimonie is much more excellent than virginitie . lib. de vot. euang.

Christe and S. Paul dyd not counsaile , but dissuade virginitie vnto Christians . lib , de vot. Monast.

It is as necessarie for euery man to haue a wyfe , as it is , to eate , drynke , or sleepe . lib. de vot. coniug , & in assert . art. 16.

All Christians are as holy , and as iust , as the mother of God , and as the Apostles were . Serm. de Tri. de B. Maria , & com . ep. 1. pet.

THE DEFENCE .

M. Charke , as wantinge matter of iust replie i● this place , wriggleth at the beginning to & fro , to auoyde the force of this comparison betwene Ignatius and Luther , sayeing : That it is impertinent : But the reason thereof is layed downe , in the Censure : And as for the fond argumentes whiche he wolde enforce out of my meaninge , to proue , that Ignatius might beginne a societie , and Luther distayne their gospell . ( Which notwitstanding he graunteth not to be sett downe expresselie in the Censure , ) I leaue to M. Chark , as poore deuises to solace his owne miseries with all in this his distresse , when taking vppon hym to make a booke , and his promise being past to his frendes of the same , he now fyndeth nothing to fyll vpp pages , except he wander out , to suche Idle imaginations , as neuer came in the Censurers heade to thinke vpon . But at lengthe , yet , let vs hale hym to the matter , and see what he sayeth . For Ignatius , ( he saythe ) I will passe ouer . For Martin Luther ( before he cometh to the matters obiected ) he exclameth greatlie against me for alleaging Coclaeus , Hosius , Lyndanus , and Sainctes , as witnesses in my reportes , beinge ( as he sayeth ) of our religion , and enemies to Luther . But consider ( I beseeche you ) the equitie of this complaint . Yf I did alleage these mens Iudgements against Luther in matters of controuersie : his exception might seme to haue some reason , but seinge I alleage them onelie in matter of fact , knowne to other men aswell as to them selues : why should M. Chark take the matter so greuouslye ? by this reason no storie should be credited , yf the reporter were of a contrarie religion . I saye not this to Iustifie all histories . Iohn Sleidan a famouse lyar . For it is well knowne of the eleuen thousand lyes writen by Sleidan in fauour of the protestants , and refuted by Bartholomeus Latomus , euen by the testimonie of them , whiche were present at the doinges , as shall be shewed after . But when there is no reason , nor proofe , to denie a fact reported by suche men , as now I haue named , whereof the moste were Germans , and knew Luther well , and the first of them lyued with hym , Cocleus . and tooke vppon hym selfe to write the particular storie of his lyfe , while Luther lyued , & to sett it furth , when all Germanie coulde reprehend hym , yf it had not bene true : And the other being reuerend and learned byshops , and had great meanes and occasions to know the truthe of the factes they write : why should M. Charke take it so impatientlie , and think it suche vniust dealing , to alleage theyr authorities , not in matters of iudgement and doctrine ( as I haue sayed ) but onelie in report of facts , which they coulde not deuise of them selues , without damnable wickednesse , nor report to the worlde without open shame , and reproofe , yf the thinges had bene false ?

But let vs examine the reportes them selues , perhappes they will yealde some occasion of Iustyfieinge their reporters . And first ( to discredit myne Authors with all ) M. Charke beginneth with a report of his owne , and not of myne : Whether Luther were begotten of a deuill . sayeinge , that I left out for shame the report of Prateolus , that Luther was begoten of a deuill . But yet this is nothinge to the discredit of the other fower Authors named before , yf Prateolus had reported amisse of Luther , and I concealed or passed ouer the same . For nether could I in that litle booke , nor was it necessarie for me to recite what soeuer I found writen of Luther . Secondlie , M. Charke greatlie bewrayeth his falseholde in this point , and iustifieth our true dealing . For Prateolus foloweth not the fashion of protestantes in affirminge absolutelye , The difference of protestants & Catholikes in reportinge . what so euer they heare , or can imagin against vs : but rather the good conscience of a Catholique man , whiche ys to lay downe things as in deede they are , without adding or amplifieing the same . He sayeth then , that diuerse men had writen this thinge of Luther , and a matrone of Lipsia in Germanye dyd affirme yt . Gab. prateol . lib. 10. de haeres . pag. 27. But he hym selfe neyther affirmeth nor denyeth it . His woordes are these : Sunt qui Lutherum scribunt ex incubo natum , qui eius ma●rem balnei publici seruulam oppressit●sed nescio cuius sit fidei : fides sit penes lipsicam illam Matronam , cui mater eius fuit notissima : There are , that write Luther to haue bene borne of an Incubus ( that is of a filthie spirit abusing women in place of man ) whiche oppressed his mother , when she was a seruant in a common bathe in Germanie : but I know not of what credit it is : the credit dependeth of that matrone of lypsia , which reported yt , and knew well his mother .

Here now yow see the modestie of Prateolus his report , and the bolde impudencie of w : Chark ; in sayeing that he auoucheth that , whiche ( as yow see ) he auoucheth not . But yet , whether M. Charkes impudencie or folye were greater , I can not tell , in making mention of this thing , being so fowle a matter against their first prophet . For what will he saye ? that it is false ? yet at least there remayneth a shamefull suspition , vpon the reporte of diuerse writers , and the asseueration of a Matrone , which belike had it of the confession of Luthers mother her selfe . And the probabilitie of the thing seemeth not haue bene so great in those dayes , as Erasmus beleeued yt , whiche yet , by M. Charkes Iudgement , was no papist . For in his purgation ad epistolam Lutheri non sobriani . That is , to Luthers dronken epistle , he alludeth to the same , sayeinge , Mirum est impio & blasphemo sermoni non addidisse de ineubonibus &c. It is maruayle that Luther had not added somewhat of Incubons , or filthie spirites that abuse women , to the rest of his wicked and blasphemouse speeche .

But now yf M. Charke will stand vppon the deniall , not so muche of the fact , as of the nature of the thing it selfe , as impossible , that spirits can so abuse lewde women that will consent to theyr lusts : I will oppose S. Augustine against hym , Li. 15. de ci ui . dei . c. 23. who sayeth , it were impudencie to denie yt , and proueth it by many wayes , as also Ludouicus viues doeth vppon the same place of S. Augustine . What then hathe M. Charke gayned by mentioning of this whiche I left out ?

Whether Luther were stroken with a thunder . bolt . Touching the matter of the Thunder bolt , though M. Charke denieth it stowtely , and ( as Lyndans reporte onelye ) wolde seeke to discredit the same by obiecting certaine things against Lindan , which are not true : yet is it not B. Lyndan onelie that doth report it ( as he well knoweth ) but the consent of other writers besides . Prateol . cōhaer . li. 10. an . 1517. Prateolus his woordes are these . Martin Luther after the studie of lawe , when he had bene strycken downe in the feeld with a blowe of lightnyng , and terrified by the deathe of his companion , professed hym selfe an Austen fryer . Heere are touched two things : his stryking downe , and the deathe of his companion : whiche could be no ieste . And albeit there appeared in his bodie no wounde of the thunder bolt ( as M. Chark cauyleth : ) yet might he be strycken downe with the feare thereof . And Melancthon him selfe , who otherwyse dissembleth moste diligentlye all matters turninge to the dishonour of his Maister : yet maketh he mention bothe of this feare , and also of the deathe of his companion , and graunteth it to haue bene one principal motiue of his entraunce into religion . In praefat. tom. 5. operum Lutheri , wittemb . anno . 1562 His wordes are these : Hos terrores seu primum , seu accerrime sensit eo anno , cum sodalem nescio quo casu interfectum amisisset : Luther felt thes terrors & feares , eyther first , or moste sharplie that yeare , wherein he lost his companion , slayne , I know not by what chaunce .

Nay , Martin Luther confesseth the matter him selfe , This epistle was writen 21. of Nouemb. 1521. & is prefixed before his booke . De votis monasti cis . tom. 5. in an epistle to his father Iohn Luther , to whome he yeeldeth a reason of hys runninge owt of religion , by his vnlawfull entrance thervnto : Memini nimis ( sayeth he ) praesente cum iam placatus mecum loquereris , & ego de coelo terroribus me vocatum assererem . Neque enim libens & cupiens fiebam monachus , sed terrore & agone mortis subitae circumuallatus voui coactum & necessarium votum . I doe remember too well when yow beinge pacified , talked with me present , & I affirmed that I was called by terrours from heauen to enter into religion . For I was not made a friar willinglie , and of my owne desire , but beinge enuironed with terrour , and with the agonie of suddain deathe , I made a vow vpon necessitie and enforcement . Heere the matter is euident by Luther hym selfe , whiche M. Charke so confidentlie denieth , and cryeth out against bishope Lindan for reporting the same : Belyinge of Lyndan . sayeing : That he will not beleeue Lyndan in this , no more than he will beleeue his reporte that the Caluinistes doe worship the Image of the deuyll . De fugiendis Idolis . In deede he sayeth that Caluinists doe adore theyr owne imaginations suggested by the deuyll , aboue all authoritie or proofe besides , ( as all other heretiques doe ) and in that sense doe honour the deuyll . Againe , he sayeth that in the yeere of our lorde 1572. when Caluinistes went to ouerthrow a monasterie at a towne called Leyden in flaunders : they erected the signe of the deuyll in theyr publique banner , whiche neuer Christians dyd before . Yf M. Chark could haue refuted any of these particulars : he should haue done well . But by his generall reporte , though he seeke to bring Lyndan in hatred : yet it turnethe to his owne discredit , & releeueth nothing his cause in hande . The deuyll cryeyng out of Luthers mouthe .

For the deuyll crieing out of Luthers mouthe , thoughe M. Chark woolde seme to denye yt : yet bringeth he not one syllable in disprofe thereof : & so many particulars are put downe by Coclaeus , whoe liued with hym : as euerye man may see that the matter was euident . And no protestant in Germanie ( where the matter was done , as where also ( being Lutherans ) they doe esteeme Luthers honour more than Caluinistes doe ) neuer yet hathe bene able to reproue the same . But now come we to the doctrines of libertie and carnalitie , whiche the Censure affirmeth Luther to haue taught , after he had once coped with a Nonne . Luthers lyeinge with a Nonne in the lorde . Whiche M. Charke after his ministeriall phrase expresseth in these woordes . When the lorde had opened hys eyes , thinkinge hym selfe no longer tyed to hys vnaduised and superstitiouse vow , he maryed in the lorde , and all this was laufull . But how soeuer you name the lorde ( M. Chark ) to couer this lasciuiouse lecherie of a renegate frier with his vowed ladie : yet I haue shewed before , out of the auncient fathers , that this pretended mariage , on bothe partes was esteemed worse than adulterie in the primatiue churche : whereof he that will see more , lett hym read . S. Basil de monast. const. cap. 22.34 . & 35. Also quest. 14. fuse explicat . Also S. Augustin in Psal. 78. & 99. also Concill . Chalced. cap. 26. Also fulgentius de fide ad Pet. ca. 3. And finallie S. Leo. ep. 92. ad Rusticum .

But now to the doctrines them selues , Of Luther carnall doctrines . in whiche I will be as short as I may in defence of my reportes , being moste true , as shall appeare by luthers owne wordes , and that in those books of his , and editions whiche are to be had in England publiquelie : So that the aduersarie shall haue no more refuge to saye he can not finde the booke . And as M. Charks vntrue dealing hathe bene indifferentlie discryed by that which went before : so shall it be muche more by these doctrines of Luther . And because bothe M. Hanmer and M. Charke haue taken vppon them seuerallye to answer the same : I will couple them together , where soeuer they haue any thing woorthe the notinge , aduertising the reader by the waie , that whereas Luther hathe diuerse editions of his woorks , and diuerse of them diuerslie translated , Why the same booke in Luther sometim●s hath diuers titles . out of duche into latin : he must not maruayle yf the same booke some tymes haue diuerse titles , though I meane now to cyte them vnder such names ( as nighe as I can ) as they are to be sene , in the edition of wittenberge sett furthe , and as I haue seene them my selfe in England by melancthon Anno 1562.

The first doctrine .

Fyrst then , No sinne with Luther but increduli●ie . I affirmed Luther to teache , that there is no synne but incredulytie : neyther can a man damne hym selfe , ( do what mischefe he can ) except he will refuse to beleue . M. Hanmer denieth not this doctrine : but defendeth it : M. HANMER . onelye addinge , that I haue racked Luthers woordes vpon the tentors of preiudice : and then sheweth at large how all synnes doe lye sooking in the roote of incredu●itie . Whiche is some what too fine for me to vnderstand . M. Chark goeth further , sayeing : M. Charke I may plainlie pronounce that in this place you doe in woords and matter reporte an open vntruthe : For M. Luther hathe no suche doctrine . Heere is no agreement in the deffenders , the one grauntinge it , & the other so flatly denyeynge the same . But who wolde think M. Charke could answer thus without blushing ? De capt Babil . c. de Ba. to . 2. wittenb . heare Luthers owne woordes : Ita vides quàm diues sit homo Christianus , siue Baptizatus , qui etiam volens non potest perdere salutem suam , quantiscunque peccatis , nisi nolit credere . Nulla enim peccata eum possunt damnare nisi sola incredulitas : So thou seest how riche a Christian man is , who can not leese his saluation ( though he wolde ) with neuer so great sinnes , except he will not beleeue . For no synnes can damne hym but onelie incredulitie . Again , in the same tome he sayeth : Pag. 73. Infidelitas sola turbatio est conscientiae : onelie infidelitie is a trouble of conscience . Is not heere now as muche as I haue sayed ? If nothing must trouble a mans conscience , but onelie vnbeleefe : then nothing is sinne but onelye vnbeleefe . Again , yf a man can not leese his saluation yf he wolde , neuer so fayne , ( by committing neuer so greate sinnes ) except he will not beleeue : then may a man doe what he will , so he fall not into incredulitie . But yet to shame these shamelesse men ; a litle further , and to shew the wicked licentiouse doctrine of this loose apostata : heare more what he sayeth in an other place . Nihil prauum facit praeter infidelitatem . Nothing maketh a man euell besides infidelitie . Concione . prima super dom. post trini . And a litle after he concludeth thus : Ex hiis omnibus sequitur , qd nullum vsque in terris sit peccatum preter incredulitatem : Of all this that I haue sayed , enseweth that there is no sinne any where vpon the earthe besides incredulitie . Now lett the world iudge whe●her I haue reported Luther amisse , or whether M. Chark be a true man , in denyeinge the matter so absolutely & with suche vehemencie as he dothe , affirming that Luther nether in woordes or matter hath anye such thing . Will you beleeue hym in other things which faceth a lye so openly in this . But a lacke the poore man must saye somwhat , for credites sake in their broken cause .

The second doctrine .

The tenne commaundementes by Luther appertaine nothinge to vs . Secondlie I reported Luther to say , the tenne commaundements appertaine nothing to vs : Which verie woordes bothe M. Hanmer and M. Charke doe graunt to be in Luther . Marie they make long discourses vpon his meanyng , whereby it is easie to putt on a colourable defence or excuse vpon any thing . But lett the reader consider● how these woordes doe sownd in the eares of the people , especiallie being ioyned with the doctrine goeing before , of onelie vnbeleefe to be sinne . And albeyt it be true which M. Chark sheweth out of S. Paul that we are not vnder the ceremoniall lawe of the Iewes any longer : Yet this can not verifye luthers woords that the tenne commaundements appertayne nothing to vs . No , nor that which M. Hanmer alleageth out of Luther as interpreting hym selfe , sayeing , that the tenne commandementes appertaine to all , but not for that they were commaunded by Moyses : but for that they are writen in the nature of euery man : For that by this means they should no more appertaine to vs than vnto g●ntiles , into whose nature also they were writé . But S. Augustin doeth proue that the ten commaundementes doe appertayne to Christians , Tract . 3. in Iohan. not onely more than vnto Gentiles , but also more than vnto the Iewes them selues , to whom they were prescribed by Moyses . And Christ saieth , talkinge of this part of the law , called Morall : Math. 5. Rom. 3. I came not to breake the law , but to fullfill yt . And S. Paul sayeth : We doe not des●roye the law by faithe , but doe establishe the law therby .

The third doctrine .

Thirdlie , One onelie true gospell by Luther . I reported of Luther that he sayd : It is a false opinion & to be abolished , that there are fower gospells . For the gospell of Iohn is the onelie fayre , true , and principall gospell . This report M. Hanmer graunteth wholie . M. Chark graunteth the effect of the first and cheefe woordes , but the latter , concerning S. Iohns gospell he findeth not : And therevpon thinketh that Luther neuer wrote any suche preface to the new testament as I cyte , and therewithall inueigheth against me , as citing at large , and often times bookes whiche are not found : as that de missa angulari : Also as layeing downe one title for an other , and the like . For answere whereof & other suche cauylls of our aduersaries against vs in citing of Luthers woorkes , Touching varietie in alleaginge of Luthers woorkes . yt is to be noted , that Luther wrote not all in latin , but many things in duche , whiche are notwithstanding alleaged by many men in latin , skillfull in the duche tougue● After this , diuerse men translated diuerse partes of Luthers woorks , & gaue them titles accordinge as yt seemed good to them , as may appeare by the diuerse titles alleaged here by M. Chark and me , of the selfe same woorke . Beside this , there be diuerse prints and editions of Luthers woorks , whiche doe greatlie varie . Whereupon hathe ensewed greate quarell in Germanie betwene the roughe and the softe Lutheranes , about the false and corrupt edition of Luthers workes . And this treatise ,

Walteru● con●ra au●ifabrum de corrupta editione operum Lutheri . An. 1566.

In Catalogo de libris lutheri . In blibliotheca sua . fol. 503.

whiche M. Charke dowteth of , de Missa angulari so printed , and alleaged by all learned men hitherto , is now come furthe ( except I be deceaued ) in the edition of wittenberge ( thoghe muche altered ) vnder this title de Missa priuata , & vnctione sacerdotum . Mary yet Gesnerus a Caluinist maketh mention of fyue treatises de Missa priuata , whiche are not to be gotten in England , as I imagin : and yet it were no reason to say therfore , that no suche treatises were euer writen by Luther , as M. Charke dothe . Further more , Luther hym selfe often chaunged his owne woorkes : as the same Gesner testifieth that the book whiche he wrote against kyng henrye in latin , was nothinge lyke that he wrote before against the same in duche . Besyde this , dyuerse other did alter Luthers woorkes , bothe Suinglians and lutherans euen in Luthers owne tyme , therby to draw hym to theyr deuises , and partes . Ep ad ●o . haruagium tipographum Argen●inē sem. And of Suinglians , Luther hym selfe complaineth greuouslie , against Martin Bucer . And of Lutherans , it appeareth not onelie by the contention aboue named , abowt the corrupt edition of Luthers woorkes : But also by the often altering of the confession of Augusta , writen by Luther and Melancthon , and accounted as a Gospell amonge the Germane protestantes , yea preferred before the Epistles of S. Paul , Alas●o in epistola sua ad regem Poloniae . In harmonia confess . Augustanae . as Alasco a Caluiniste dothe write , but yet many tymes altered , as ye may see in Andrew fabritius , which hath putt furthe all the editions from the beginning , muche differing & repugning one from an other : by all which appeareth , that heretiques doe prepare them selues starting holes for all needes .

But now to the matter : Albeit M. Charke and M. Hanmer doe glose vpon the woordes of Luther , & wolde haue hym say onelie , that the fower gospels were but one gospell , and the lyke : yet the matter is playne to hym that is not partiall , that Luther speaketh in detraction of the three former gospells : for whiche cause he sayeth in the place by M. Charke alleaged , In enarrat in epist. pet. Tom. 3. witenb . you may more rightlie call the epistles of Paul a gospell , than those things which Mathew , Marke , & Luke haue written . Whiche signifieth some toothe against these three gospells . Now for the last point touching S. Iohns Gospell , it is to be seene in the preface by me alleaged : which yf you can not finde : it is not my fault . It was ouersight then for M. Chark to say that no suche preface was euer writen . For that such a preface is extant , & that in latin : yf you will not beleeue me : reade but the Index of Luthers latin woorkes in Coclaeus , where you shall finde it named : As also in Gesnerus ( one of your owne religion ) in the Cataloge of Luthers woorks , fo. 504. suae bibliothecae . And in that preface you shall reade , not onelie so muche as I haue affirmed : but also these woordes : The epistles of Paul and Peter doe farre passe the three gospells of Mathew , Mark , and Luke : The greate impudencie of our aduersaries . Which yet more proueth Luthers euell opinion of those three gospells . And immediatlie it foloweth : Iacobi autem epistola , prae illis straminea est : The epistle of Iames is of straw , in respect of those of Paul and Peter : which I haue added , In his answer to M. Campians first reason . to shew the intollerable impudencie of you & your felowes in the Tower against M. Campian : for that he could not presentlie shew out of your bookes , where these woordes were written by Luther : especiallye of M. Whitaker : who ( to the admiration & laughter of all other nations ) hathe set foorthe in latyn , that Luther neuer called the Epistle of S. Iames Stramineam , a strawen epistle : this is that ( I say ) that maketh men to think , that you are gyuen ouer to a desperate resolution , to mayntaine an euell cause , euen against your owne consciences , when you blush not to auow suche open vntruthes . * * The same also hathe Luther in his preface to S. Iames epistle in the duche testament , as more at large is shewed in the answer to whitaker . For I am sure that whitaker being a reader in diuinitie could not chuse but haue redde those woordes alleaged by learned men , aboue an hundred times against Luther : and yet he denieth them as confidentlie , as yf he had neuer heard of the matter . What may be sayd to suche men ?

Whether ● . Ihon dohe speake ●esse of good workes ●hā the for●er three Euangeli●tes . For my anotation , anexed to Luthers woordes : expounding them as vttered against the former three gospells , for that they speake to muche of good woorks : though you affirme it to proceede of want of exercise and iudgement in scripture , ( wherein you think your selfe onelie to excell : ) yet is it moste true and discried by Luther hym selfe in the place alleaged , and argueth in you some ignorance ioyned with more pride , in not knowing , or dissembling that these three gospells haue many things touching good woorkes , ( contrarie to Luthers bare faythe and credulitie , ) whiche are not set downe in S. Iohn expresselie : as of the necessitie of the commaundements , and lyfe euerlasting , gyuen for keping the same Math. 19. Of the paye due vnto good woorks Math 20. Of the retribution whiche they shall haue in the resurrection of the iust Luc. 14. Of the rewarde of euery cuppe of water gyuen for Christ : Math. 10. Marc 9. And many other the like , whiche are not sett downe expresselie in S. Iohn : though I know , he writing with the same spirit , could not but haue many thinges to the same effect .

The fowrthe doctrine .

●ow Lu●●er tea●●eth the ●ood wyfe ●● lye with ●●er hus●ands ●rother . The fowrthe doctrine of Luther was , Yf any woman can not or will not proue by order of lawe , the insufficiencie of her hus●and : Let her request at his hands a diuorse : or else ( by his consen● ) let her priuilie lye with his brother , or with some other men . This M. Hanmer vtterlie denieth , and calleth it my shamel●sse reporte , with other most bytter woordes , as yf their had neuer bene any suche things writen by Luther . 1. Hammer . Mary M. Charke taketh an other way in answering . For he * * ● Charke ●● Goodly ●●●reement : ●t yet such ● comm●̄●● ys in ●●ending ●●is . confesseth the whole matter , but seketh to returne the shame thereof to vs . True it is ( sayeth he ) Luther gaue this euell counsaile , but as he answereth hym selfe , he dyd it when he was yet among you But now ( sayeth he , speaking of the tyme after his conuersion ) my mynde is to geeue other counsaile . And then M. Charke ( as hauing taken a great aduantage against me ) exclaymeth with all his force : What holie writings can be free from your foule reproches , yf you will thus reade a peece of a sentence against the manifest purpose of the writer ? Extreme impudencie of a lyeing mynister . You haue reason M. Chark : and yf the matter goe so cleare against me , as you make yt : I ask no perdone , but let me be discredited for euer . But yf you haue shewed here suche a peece of willfull and shamelesse dishonestie , as can not be excused : how will yow looke your owne freends in the face hereafter ? Let vs then examyne the matter . First I graunt that Luther sayeth , that he wrote this counsaile for confessors , or such as heard confessions , when he was yet in feare of the pope . For so are his wordes . But yet that this was after his Apostacie from the Catholique Religion , or ( as you terme it ) after his conuersion to your Gospell , ( for many yeres after he stoode in feare of the pope , and sayd nothing against confession ) :

Ser. de Matrim . tom. 5. wittem. fo. 120.

Ergo he was no papist whan he wrote this .

yt appeareth euidentlie by his whole discourse in the place alleaged : where he sayeth plainlie ( beside other things ) that the papists dyd seeke aduauntage against hym for this opinion of his , and to that ende dyd misreporte his woordes ( as he sayeth : ) besides , you knowe that papists teache no suche doctrine , but the plain contrarie , & therfore he coulde not mandare literis as his woordes are that he did : that is , he coulde not put in writing & publishe suche a doctrine among vs , but he wolde haue bene resisted presentlie , yf he had bene of our churche at that tyme . So that this shyft of youres is euidentlie false : that he wrote it when he was a papist , For albeit , he being not yet sufficientely fortified with fryndes to defend hym stood in feare of Antichrist , as he tearmeth him , and consequentely durst not breake any further to the open execution of this beastely doctrine , as afterward he dyd : yet had he left papistrie , as you call it , a good whyle before , as appeareth by his owne wordes ; and by computation of the tyme wherin he wrote this booke .

But now to the second point , whiche is the cheefest . Yow affirm ( and I confesse ) that Luther sayeth : But now I would gyue other counsaile : But what ? wold he reuoke that he had sayde ? speake M. Chark , or else you are shamed . Wolde he reuoke his sentence ( I say ) being now out of the feare of the pope●no : M. Charke his notable false dea●ing . but he will doe muche worse . For whereas before he dyd but counsaile the husband to permitt his wyfe to lye with an other : Now being pope hym selfe of Germany , & owt of feare of the pope of Rome , he will compell hym to yt . And how , trow yow ? as the pope of Rome doeth compell men , by excommunication ? No , but by taking hym by the locks ( for those are his ruffianlie woordes ) he wolde towze hym except he dyd yt . I will recite luthers owne stile , that you may see where true and false dealinge ys .

Thus then he gyueth the wyfe counsayle and authoritie to speake to her husband .

Ser. de matrim. vt supra .

Marke Luthers counsail to a mans wise .

Ecce marite , debitam mihi beneuolentiam praestare non potes , meque & iuuenile corpus decepisti &c. Faue quaeso vt cum fratre tuo , aut proxime tibi sanguine iuncto , occultum matrimonium paciscar , sic vt tu nomen habeas , ne res tuae in alienos haeredes perueniant : ac sine vt sponte tua a me decipiare , quemadmodum & tu praeter voluntatem meam imposuisti mihi . Perrexi porro , maritum debere in ea re assentiri vxori : quod si renuat , ipsa clandestina fuga saluti suae consulat , & in aliam profecta terram , alii etiam nubat . Consilium tale iam tum impertii , cum adhuc me detineret pauor antechristi : nunc verò secus longè consulere animus esset , talique marito , qui adeo mulierem deludat dolis , vehementius lanificium ( immissa manu ) conuellerem , vt vulgo dici solet . Idem de muliere iudico , quàmquàm id rarius sit quâm in viris . In english thus : Beholde husband , you can not performe the frendshipp you owe me , and you haue deceiued bothe me and my youthfull bodie : be content ( I pray you ) that I bargaine a secret mariage with your brother , or with some next of your kynne , in suche sorte as you may still beare the name , to the ende your goods may not passe to straunge heyres : And permit your selfe to be deceyued willinglye of me , as you haue deceyued me against my will . And I went yet further ( sayeth Luther ) and affirmed that the husband ought to geue consent to his wife in this matter : and that yf he refused : then shee might prouide for her healthe by secret flyeing from him : and goeinge into an other countrie , might marie an other . This counsaile I gaue when I was yet in feare of Antichrist . But now my mynde should be to geue farre other counsaile , * * Here M. Chark breaketh of the sentence as thoughe no thinge folowed . that is , layeing my hands vppon the locks of suche a husband that should so craftelie deceyue a woman , I wold shake hym ( as the prouerbe is ) and that vehementlie : and the same is my Iudgement of the woman also : albeit it falleth out more seldome in women than in men to neede this counsaile .

Now let the reader Iudge , whether M. Charke be a true man or no , in cutting of the woordes that folowed immediatlie in Luther , after the sentence by hym alleaged : * * Consider-also what a face MEREDITHE HANMER . hathe , in denieing the whole matter , and sayeinge that Luther hathe no suche thing . and notwithstandinge , with a moste impudent face to crye out , and insult against me , as reading a peece of Luthers sentence , against the manifest purpose of the writer ? can this be excused from extreme impudencie , and moste willfull falsehoode against his owne conscience ? Lett hym defend this yf he can with all the helpes and deuises of his felowes : or else lett the reader by this one point of open dishonestie discouered , Iudge of the rest of their dealings with vs , & of their slaundering of vs without all conscience , in their sermons , where they are sure not to be controlled . Luthe● goeth on to inueigh against that * * It may be Luther had some kinsemen in whose wiues , he would haue some interest by this do●trine . husband , that wolde not in this case permitt his wyfe to lye with an other , he being not hable to serue her turne hym selfe , & concludeth egregie deberee solucre eiusmodi imposturam : that he ought to pay sweetly for deceauing her so . And in an other place he sayeth : Exegesi . ad c. 7. ep. 1. ad Cor. tom . 5. Erasm. Alber . li. contra Carolost . Doct : that yf a man haue tenne wyues or more ●ledde from hym vpon like causes , he may take more : & so may wyues doe the lyke in husbands . Whereupon Alberus ( one of your owne religion ) noteth , that IOHANNES Leidensis tooke many wyues , and one KNIPPERDOLLINGE tooke thirtene for his parte . So that this doctrine was not onelie taught , but also practized vpon Luthers authoritie .

The fifthe doctrine .

Fyftlye , Luther is reported to teache , If the wife will not come , lett the maide come . Yf the wyfe will not come : let the mayd come . To this M. Hanmer answereth : You ●ather vpon Luther an impudent slaunder being not in deede his owne wordes , but alleaged by hym as spoken by an other . M. Charke graunteth them absolutelye , to be Luthers owne woordes , but seeketh an interpretation for Luthers meanyng : sayeing , In this place Luther speaketh of a thyrd cause of diuorse , when the woman shall obstinatlye refuse her husbands companie . So that these men doe litle care what they answer , so they say somewhat : and we may see how trymlye they doe agree . But the truthe is , they are Luthers owne wordes deliuered to the husband to vse to his wyfe : as the woordes before were for the wyfe to vse against her husband : and they can not be excused eyther by M. Hanmers shamelesse deniall , or by M. Charks impartinent interpretation : thus they stand in Luther : Serm. de Mat. tom . 5. wittemb : Hic nunc oportunum est , vt maritus dicat : si tu nolueris , alia volet : si domina nolit , adueniat ancilla . Here now is oportunitie , for the husbande to say to the wyfe : yf you will not , an other will : yf the mistresse will not , lett the handmayde come . And that this was practized in Germanie , In profess . Cathal . impressa Colon . 1580. ( to all kynde of lasciuiousenesse ) yea among the ministers them selues Sebastian flaske ( a preacher once of Luthers owne familie ) doeth testifie . And when you are not a shamed to defend the doctrine : you are more bolde than the Lutherans them selues , who for verie shame doe suppresse the Germane booke , Crom. lib. 1. colloquiorum . Smide . apud staphylum , in 2. defens . apol. cont. Smidelinū . wherein it was written , as Cromerus a Germane testifieth . And Smideline hathe no other waye to answere it against Staphilus , but to aske , why Luther might not retract this , as S. Austen dyd mani● thinges ? but yet proueth not that euer he offered to recant it . Now whereas you seeke to couer this dishonest doctrine of your prophet , by alleaging two positions of the Catholiques about deuorse in mariage , as absurd in your sight as this : the one , that a man may deuorce hym selfe from his wyfe , for being a bondwoman , yf he kuew it not before the mariage : the other , that he may do the same for couetousnes in her , by Peter lombards : opinion the first is true : & allowed by all lawes of nature , Ciuill , and Canon , & that vpon great reason : for that he which marieth a bondwoman vnwittinglie , leeseth his free choyse by ignorance , Can. si quis ingenius : 20. q. 2. & Can si foemina . 29. q. 2. nor can not haue power ouer her bodie ( as mariage requireth , ) she beyng in bondage to other . Also he can not beget childeren but bonde , cum partus sequatur ventrem : And consequentlie can not bring them vpp , at his pleasure , nor instruct them necessarilie : which things doe repugne to the state of mariage . The second , albeit it be but the sayeing of one man , yet his meanyng is , that yf this couetousnes , or other notoriouse vice of the wyfe , should break out to the husbands notable dammage , or daunger , ( as yf she should fall to stealing , or the like : ) then he might dimittere eam ( as lombards woordes are : ) that is , dimisse her from his companie : but not dissolue the knott of wedlock : as bothe S. Thomas doeth expounde it 3. p. q. 59. art. 6. and Dominicus Sotus in 4. sent. dist. 39. art 4. But yet what are all these things to the lasciuiouse doctrine of Martin Luther ?

The last fower doctrines .

The other fower doctrines foloweing , for that you graun● them as they lye , & think them sownd enough to ●tand with your gospell : I nede not to repeat , in particular , or alleage other places , where Luther holdeth the same . By your Censure they are currant , Catholique , and good . But yet in the first where you preferre matrimonie before virginitie , Matrimonie before virginitie . yt may be noted of the reader for examples sake , how farre you differ from the spirit of the primatiue churche , whiche condemned this position , as an intolerable heresie , in IOVINIAN and others , onelye to make equall matrimonie with virginitie : as appeareth by S. Ierome in his two moste learned and vehement bookes against Iouinian : and by S. Augustin , recounting the 82. heresie of his time . Ep. 81. And by S. Ambrose also in his epistle to Syricius the pope , and by other fathers . And yf this auncient churche , ( whiche our aduersaries in woordes will graunt to be the true and pure churche ) dyd detest this heresie in IOVINIAN , HELVIDIVS , & BASILIDES : I mean , to affirme matrimonie paris esse meriti cum virginitate , as their woordes are : that is , to be of equall meritt with virginitie : what wolde the same churche doe to M. Luther , & M Chark , for preferringe mariage before virginitie ? And yf ( to omitt all others ) S. Cyprian , Athanasius , Basil , Ambrose Chrisostom , and S. Augustin , Cyp. de disc●pl . virg. Basil. praefa●ione ad ascetica . did write whole books in commendation and preferment of virginitie aboue all other states of lyfe , comparing it to the lyfe of Angels , and affirming the dignitie thereof , to be incomparable : what wolde they haue sayd , yf they had heard the base scurrill , & impiouse woordes of M. Luther de natura statuum in sese , Luther exeges : ad c. 7. ep. 1. ad cor. witten . fo. 107. as his owne explication ys : that is , of the verie nature of these two states in them selues , with out respect of abuse or good vse : to affirme ( I saye ) matrimonium esse velut aurum , the state of matrimonie to be as golde : and the other state of virginitie and continencie to be vti Stercus ad impietatem promouens . Like stinkinge dung promoting to impietie . Esa. 56. v. 4. Math. 19. v. 12. 1. Cor. 7. v. 38. Can any thing be spoken more abiect , or more contradictorie to the scriptures , & fathers than this ? can hell be more opposit to heauen , than the carnalitie of this apostata to the spirit of all saincts ?

Againe in your second doctrine , where you affirme that Christ & S. Paul dyd not counsayle but dissuade virginitie to Christians : Whether Christ & S. Paul dyd dissuade virginitie . 1. Cor. 7. Matt. 19. can any thing be more contrary to Christ and S. Paules sayeinges , or the auncient fathers interpretation of their woordes ? I haue no precept from Christ , but I geue counsaile ( sayeth S. Paul : ) he that marieth his virgin doeth well , but he that marieth her not , doeth better : Is this to dissuade or to counsail , M. Chark ? There be Eunuches whiche haue gelded them selues for the kyngdome of heauen : he that can take yt : Lett hym take yt , sayeth Christ : doeth this dissuade or rather prouoke to virginitie & continencie ? Quasi hortantis vox domini est ( sayeth S. Ierom ) & milites suos ad pudicitiae praemium concitantis , qui potest capere capiat , qui potest pugnare pugnet , superet ac triumphet . Com. in c. 19. Math. It is the voyce of our lorde , as exhortinge and styrring vpp his soldiours to the rewarde of chastitie : he that can take it , lett hym take yt , he that can fight , let hym fight , conquer and triumphe . With S. Ierome do agree all the holy fathers in this exposition : And william Charck can not bringe me one in this case to the contrarye : that is , to speake for preferment of hym and his wyfe before virgins .

The thyrd doctrine , Whether a woman be as necessarie as meate & sleepe . touching the necessitie of a woman to euerie man , to be as grea● as the necessitie of eating : drinking or sleeping , ( whiche also importeth that he may not well misse her fower and twenty houres to gether , ) I maruaile you were not a shamed to maintaine : especialie yf you add that other sentence of Luther to it : Serm. de matri . edi . witenb . fo. 126. verum est profectò eum lenonem esse oportere qui matrimonium fugiat , postque marem & faeminam commixtionis & multiplicationis causa deus condidit . It is true verilie , that he must nedes be a bawde that flyeth matrimony , seing God hath created man and woman for copulation and multiplications sake . A wyse reason of a lecherouse apostata : for by this , euery man must eyther couple and multiplie , or else be a bawde . How say you then of your present superintendentes of Canterburie & Salesburie ? will you saye they are bawdes ? Nay , how saye you to all those true holye byshops named before , of the primatiue churche , as Athanasius , Cyprian , Ambrose , Chrisostom , Basil , and Austen , whoe , bothe lyued without women them selues , and wrote seuerall bookes in the prayse and commendation of that lyfe , were they all bawdes without exception ?

For your last doctrine wherby you holde your selues , and all Christians , to be as holie and iust as the mother of God and the Apost●es were : Pryde the badge of heresie . I maruaile not . For yf you had not this badge of intolerable pride , you should not be knowne to be as you are . And albeit you wold seeme to mollifie the matter , by sayeing , Serm. de naetiui● . B. marie . all are aequall in respect of Christ , notwithstanding there may be inequalitie in their guysts . Yet Luthers woordes are plaine : omnes Christiani aeque sancti sunt ac mater dei : all Christians are as holie , as the mother of God . And ( to exclude your glose of inequalitie of guyfts ) he addeth , Com. in 6. ● . ep. 1. Petri pares sumus Petro & Paulo & deiparae virgini , bonaque omnia habemus tam largiter quam illi : we are equall to Peter and Paul , & to the mother of God , and we haue all goodnesse as plentifully as they had . Yf all ( M. Charke ) then was there no inequalitie in measure , Whether all men bee equalye holye and iust . as vnder hand for a mollifycation you would seeme to graunt : but yet in deede you may not , in this our case . For we talke of the measure of those thinges onelie , whiche make men more iust and holie : that is , of grace and merit : The whiche yf you graunt to be more in measure in the saincts , than in your selues : then graunt you them to be more holie , and so , flatt against your owne position here defended . Yf you denie yt : & make them no more holy than your selues , or any other Christians ( as in deed you doe : ) then ( besides the apparent absurditie of the thinge , ) haue you against you S. Ciprian de disciplina virg. S. Ierom. li. 2. cont. Iouin . S. Augustin de S. virg. cap. 26. And Theodoret in c. 15. ep. 1. ad cor. whiche proue of purpose bothe by scriptures , examples , and theological reasons , that the merites of men and rewardes are vnequal . Also S. Ambrose in ca. 6. Luc. S. Chrisostom hom. 22. in ep. ad hebr , S. Augustin l. 22. de ciuit . ca 30. And S. Gregorie hom. 15. in Ezech: whiche proue expresselie , the in equalitie of grace geuen to men in this lyfe , and different glorie correspondent to the same grace , in the next . Also you haue against you all the primatiue churche , whiche condemned your opinion for a flatt heresie in Iouinian as S. Augustin testifieth in heresi 82. and S. Ierom. l. 2. contra Iouin . which church also condemned the same heresie in a Councell of Aphrica called Thelense , almoste twelue hundred yeres gone , approued by S. Ambrose in an epistle of his to Siricius the pope : Am. ep. 81. where also he addeth : agrestis vlulatus est diuersorum gradus abrogare meritorum : yt is a barbarouse howling to abrogate the degrees of diuersitie of merits . And the same Ambrose answereth your friuolouse obiection , that God is no acceptour of persons , 2. Gal. 2 : Ambros. in c. 3. ad Ga. thus Acceptor deus personarum non est , sed meritorum atque virtutum : God is no acceptor of persones , but yet an acceptor of merites and vertues . Finallie , albeit you rayle at Dionysius Areopagita for this matter , calling hym , bastard Denice , whose legitimation ( besides infinite other testimonies ) was acknowleged in two generall councels : not muche lesse than a thousand yeres gone : Concil. const. act . 4. can . 2. yet the matter is playne by experience , yf not otherwise . For yf he be iust and holie according to S. Iohns definition , qui iustitiam facit : 1. Io. 3. that workethe rightuousnes : ( which comprehendeth all maner of vertues and iust lyfe : ) then your neighbours ( I wene ) will beare witnesse , that you ministers are somewhat behinde S. Peter and S. Paul , and the mother of God , in holynesse and rigtuousnesse of lyfe , what soeuer you say in your owne commendation , to the contrarye .

And thus now haue you seene these nyene points alleaged ( for examples sake ) owt of martyne Luthers doctrine , which M. Charke calleth , diuine and cleare doctrine & , defended by hym faithefully , as 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 Censure dyd ) me thinketh there was great reason . The conclusion of the premisses . 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 , Math. 7. Luc. 13. & william Chark defendeth : who can complayne of the hard waye to heauen ? 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. ) 1. doctrines whiche he taught : for the inuention whereof he had much conference with the 2. ) 2. deuill hym selfe , whom byshoppe Lindan , Lib. de f●g . Idol . c. 8. Lib. de missa . a●gu● . pag. 228. to . 7. & lib. de missa priua . and diuers others write● to haue bene seene talke bodyly with hym , by men of verie great credit . And Luther hym selfe confesseth in his workes , that he had often and familiar speeche with hym , and that he was first moued by hym to write against the Masse , in the yere 1534. He also describeth his voyce , sayeing , that it was so terrible , huge , and dreedefull , that he was lyke to dye diuers times , after the nightes conference with hym . And that diuers men were slayne by such conference . Notwithstanding it was his chaunce to escape , albeit ( as he sayeth ) he dyd eate more than a bushell of salte together with this deuill . But yet neuerthelesse he was deceyued in the end , as all men are that deale with suche Marchantes ( 3. ) 3. For Luther goeing one night drounke to bed ( as Hosius writeth ) was founde there the next day dead , Hosius li. 1. de heres. Claud. de Sainct . li. de reo eucha. Linda . lib. de fag . id . cap. 8. slayne ( as it thought ) by this familiar deuil . For he was a pitifull creature to looke on ( as Sainctes describeth ) all blacke , with his tongue lyeing out , as a man strangled And this was the end of Luther after almost thirtie yeres lyuing in all kinde of sensualitie , pryde , and dissention , not onelie with the Catholique churche (4) 4. but also with his owne broode , Luth. ep. ad Argē● . & ep ad Io. Har. Bucer● ep. ad Luther . and ofspring Carolostadius , Oecolampadius , Bucer , and Zuinglius , parents of the protestants religion , whom he persecuted , cursed and condemned , to the very pytt of hell , for damned heretiques , as yet appeareth in his bookes writen against them . Wherefore , whether the protestants , or the Iesuits , may be more a shamed of their first father , let the indifferent reader iudge ( 5. ) 5. There is the lyke lyfe or worse , written of Caluin by a fenshe man that lyued with hym , of the same religion at that time , and was translated into English by a countrye man of ours , & had bene put in prynt ere this , had not my Lord of London , 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 , Absurdities of Martin Luther . as neuer the like in any man that euer wrote . Whiche 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 open the highe waye to all dissolution , As for example , In assert . ar. 36. condem . ●er ●●● . 10. In assert . ar. 36. when he holdeth that the verye iust man in euerye good worke doeth synne mortallie : How doeth he discourage all men from doeinge good ? when he sayeth , A man hathe not in his power to do euell : how doeth he encourage all lewd people ●ō wickednesse , deliuering them from the fault thereof ? When he teacheth , In assert . ar. 34. that to fight against the Turke is to resist god hym selfe : what a pathe maketh he to the Empire of infidelitie ? When he reprehendeth the pope for defining beside scripture animam esse immortalem : In assert . ar. 7. that the soule is immortall : and calleth it portentum sterquilinii Romani : A monstre of the dunghill of Rome : what ground of impietie dothe he not laye ? when he affirmeth and maytaineth , De capt. Bab●● . tit. de B●pt . that neyther man nor angel on earthe can lay anie one law vpon anie one Christian , further than he will hym selfe : What foundation doeth not he ouerthrow of all Christian common wealthes ?

For the bodilie and sensible conference whiche Martin Luther had with the deuill : Whether Luther had bodilie conference with the deuyll . See before pag. 18. 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 Censure . 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 impudencie be couered : for that he quoteth hym selfe an other booke of Luthers , Gesner . fol. 503 , s●ae biblioth. 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 , Fontacus in Chron. anni . 1554. and consequ●ntlie sawced to his maisters toothe : ) yet might he see the principall points of this conference set downe ( at leastwise at one tyme , ) where Luthers woordes are these Con●igi● me semel sub mediam noctem subitò expergesieri . Ibi Sathan m●cum coepit eiusmodi disputationem : Audi ( inquit ) Luthere * * The deuill knew Luthers humour of pryde . doctor perdocte &ce. It happened that once I awaked about mydnight ( sayth Luther , ) and then Sathan began this disputation with me : Harken ( sayeth he ) right learned doctor Luther . And then the deuyll layeth downe fyue long argumentes against the masse , adding in the ende : Heere is the protestantes fashion of disputation se●t downe by their maister . Age , prome , vbi scriptum est , vbi iussit aut praecepit hoc deus ? Goe to now , shew me , where is the Masse writen in scripture ? where hathe God commaunded yt ? After this , Luther putteth hys owne answers to the deuyll , and the deuilles replies : to whiche in processe , his being not able to answer , finallie yeelded , to banishe the masse vpon the deuils appointement . And this was the honorable beginning of Luthers conuersion , The beginning of protestancye from Sathan and of all protestancie , by the expresse woordes and confession of the first beginner hym selfe .

But heere william Charke hathe a shyft for this fowle matter , sayeing , that this conference of Luther with the deuyll , was no other than suche a temptation or conflict , as Christ and Saint Paul had with Sathan : that is , it was no bodilie conference , but a spirituall fight in mynde , sayeth this minister . O fond and blasphemous euasion . Suppose it had bene onelie a spirituall temptation in mynde , suche as the conflictes of Christ and S. Paul were : yet the comparison is impious : for nether Christ , nor S. Paul dyd euer yeelde to the persuasions of the deuill , as Martin Luther dyd in banishing the masse . And this is the difference betwene euill and good men in this lyfe : that bothe beinge assaulted with persuasions from the deuill : the one yeeldeth to them , Luthers conferens with the `deuyll . was bodylye . and the other resistethe .

Secondlie , it is euident , that this conference of Martin Luther was more than spirituall : as appeareth by the deuilles preface , wherein he calleth the fryar , right learned doctor , according to the veine of pryde wherwith he saw hym puffed vpp , and therby redye to receyue his impressions . The same appeareth also , by the sound of Sathans voyce described in the place alleaged in the Censure : but especiallie , De missa pri●ata & vnc . sacerd , vbi s●p●● . for that in this place Luther confesseth some of his felowes to haue bene slayne by this conference . For these are his woordes : Et ego plane persisasus sum Emserum , & Oecolampadium , & similes , ●iis actions horribilibus & quassationibus subitò extinctos esse . And I am plainlie persuaded that Emserus and Oecolampadius , and the like , were killed sodainlie with these terrible blowes and shakinges of the deuill . Finallie , See before in the Censure the place quoted . the bushell of salt , whiche Luther confessethe hym selfe to haue eaten together with this deuill , proueth that he had bodilie conference with hym : And that this Sathan was become now verie gentle and familiar to Luther , albeit he was churlish and kylled other hys companions .

Towching M. Luthers dronken deathe from his deceitfull deuell ( as is coniectured ) M. Charke thinketh it lacke of discretion in me to publishe the same from so insufficient witnesses , Of M. Luthers deathe . as he callethe them : the conntrarie being writen by men more indifferent , as he sayeth . And in the margent ( in counterpease of all my wittnesses ) he quotethe onelie Iohn Sleidan , a lutheran , and the protestants historiographer . Touchinge the cr●dit of Ihon S●eidan . But what reason is there whie one Sleydan should be preferred before so many learned men , and reuerend byshops , that haue auowed the matter , whoe lyued in Luthers time , and many of them were Germanes , and dyd know bothe his lyfe and his deathe ? especiallie , seynge of all the historiographers , that euer toke penne in hand , Iohn Sleydan is the moste infamous for lyeing , as may appeare in particular by Fontanus and Pontanus , that haue discouered the same : as also by Gaspar Genepaeus , whoe hath done the same most substantiallie , and of purpose . And more than all the rest , In epitome germanica , colon● An 1558. edit. Bartholomeus latomus , a singular learned man , hathe set furth a book of the Eleuen thowsand lyes of Iohn Sleidan : And Gropperus ( one of the rarest men that euer oure age had ) commonlye calleth Iohn Sleidans storie das lugen buck : that is , the book of lyes . The fame thereof comming at a time to the eares of Charles the Emperour , ( whiche had best cause to know how matters passed , being cheefe agent therin hym selfe , ) caused diuerse partes thereof to be redde in his hearing , and in the presence of his captains : whoe hearing so infinite vntruethes reported , could not contayne , but often wolde interrupt the reader , sayeing , there the knave lieth : And a litle after againe , Iindan in Ruardo . there the knave lyeth . And so finalie reiecting the booke , he commaunded one Gulielmus Mule●aeus a moste eloquent man to refute the same . So that Sleidan alone is not sufficient to ouer-beare so many witnesses in this case , wherein he was moste partiall , that is , touching Luther : he beinge luthers scholar , and writing purposelie bothe at his appointement , and in his commendation .

But yet because you shall not want a sounde testimonie also in this matter : I will alleage you IVSTVS IONAS , Luthers deare freend and cooke , as partiall towards hym as Sleydan hym selfe , but onelie that being at his deathe , and writinge a booke of the same , by the prouidence of God , he vttered this point among other . For thus Pontacus writeth . Pontacus Burdegal . in chron. anni 1544 Martinus Lutherus , quem tertium Eliam quidam ausi sunt vocare , cum bene potus & H●laris in lecto cubuisset , manè repertus est mortuus . Iustus Ionas eius coquus , libro de eius vita & obitu , refert cum Paulo ante mortem . sibi & Caelio & aliis qui tunc aderant dixisse : Orate deum pro domino deo nostro & eius euangelio . That is : Martine Luther , whome some dare call the thyrd Elias , goeing to bed well typpled , & merye , was found dead the next morning [ being the first day of Marche , the yere of our Lorde 1544 , Luthers death . and the 63. yere of his age ] Iustus Ionas his cooke affirmeth in a booke written of his lyfe & death , that he sayd to hym a litle before his deathe , and to Celius and others that were present , do you pray to God , for our lord and God , and for his gospell . Heere now by Iustus Ionas his reporte , Luther praied for Christ at his deathe , which ether you must a-scribe to dronkennes , or to s●me worse affection , he being in his perfect wittes , as the author affirmeth . And this shal be sufficient touching the deathe of doctor Martine Luther .

And now we come to Luthers disse●tion with his owne broode , as the Censure sayeth : that is , to his deadlie warre with his owne folowers , and to the discorde betwene Lutheranes & Zuinglians , which our English protestants doe beare men in hand , to be all one in faith , and of one churche : and M. Charke heere in this place , ( with the same foreheade , as in other matters ) affirmeth moste confidentlie that they had alwayes a singular care of vnitie in the gospell : And citeth for proofe thereof ) an acte of concorde agreed vpon at Marpurge Anno 1529. But this is intolerable impudencie . Brentius in appendice ex luthero . For Brentius hym selfe , ( whoe was present at yt ) writeth that the Zuinglians were there vanquished , & demaunded with teares to be called brethren of the lutheranes , onelie thereby to colour a concorde . But yet Luther wolde not graunt it . In admonitione vltima ad Iac●bū west fall . The verie same ( touchinge luthers hardnesse ) confesseth Caluin to westfalus , superintendent of hamborough , and Boquinus a Zuinglian , confesseth the same , as Brentius proueth in the place before alleaged , by the testimonie of lauatherus also a Zuinglian : so that I should maruayle ( M. Chark ) that you were not ashamed to alleage this acte of concorde of Marpurge : Ludouic lauat . in hist. de orig. controuer. Sacrament . but that I consider , you must nedes say somewhat . No ( M. Charke ) not onelie in this meeting of Marpurge , dyd your men disagree , and become more enemies than before : but also in all other conuenticles after , euen vnto this day , haue they dissented in opinions more & more : as is euident to them whiche doe reade the stories , and acts of theyr meetings set out in print . So that in verie deede , this one marke of disagreement is sufficient to shew what spirit they are of .

After this synode of Marpurge they mett together at Swabache , and after that againe at Smalcald , the 12. of December , S●eid . lib. 7. lauat . in hi. controuer. sacram . but without any effect of vnion or agreement , as bothe Sleidan and lauatherus doe testifie . After that , they had diuers meetings , talkes , conferences , disputations , synodes , conuenticles , at diuers places and times , but alwayes departed more enemies than before , Iacob . vadian . lib. 3. Apho. as you may see in particular sett doune by vadian in his aphorismes . After this , in the yere 1557. vpon the fowerth day of September there mett at wormes in Germanie 12 Catholiques , & 12. ministers , A notable storie of the protestantes agreement . appointed by the former Councell or dieta of Ratisbone , to treate of certaine conditions to be obserued on both parties , in practise of theyr religion . And when the first question was proposed , what articles of faithe eche parte wolde haue allowed by publique authoritie : the Catholiques agreed presentlie : marie the ministers fell out , and therupon a daye or two was allowed them to agree , but they grew further and further in dissention for sixtene dayes together , Amsford . in confess . purae doct. euang. and the seuententh daye , they were further of than at the beginninge . For then had seuen of the twelue excommunicated the other fyue for heretiques , and as vtterlie disagreing from the Confession of Angusta . Nicol. Gallus inthesibus . Lauat . in hist. sacram : Surius in hist. A solemne conuenticle . Mary yet those seuen could in no wyse agree among them selues , what articles onelie were to be receyued , and what to be excluded , and so , that meeting was brocken of , without effect . This storie doe write bothe Amsfordius , and Gallus , Lutherans : & Lauatherus a Zuinglian . And Surius a Catholique .

After this agayne in the yere 1564. in the moneth of April , there was a solemne meetinge or sinode betweene the Lutheranes and Caluinists , at Mulbrune in Germanie . Acta collo quii Mulbrunensis tam a pala tinis quam wittenbergensibus edita . And on the Lutheranes parte the duke of wittenberge was president for the temporaltie , & Smidelyne prolocutor for the cleargie . For the Caluinistes was president the Countie palatine of Rheine , & Boquinus was speaker . But after diuers dayes spent in disputing , chafing , & chiding , they departed lesse agreed than before , one parte calling the other sectaries , and heretiques , as you may reade in the actes of that meeting set furth in print , The louinge and curteous spe●che of protestantes amongest them selues . aswell by the one partie , as by the other , but eche side notwithstandinge reportinge the thinge for theyr owne vantage , and blaminge the other . And thus muche for solemne meetings and publique actes of concorde , declaring the singular vnitie of protestants in the gospell .

Now for the intercourse of louing letters and godlye writings betwene lutheranes and Caluinists , ( whiche M. Charke nameth , but citeth none ) for proofe of their singular vnitie . Yt shall appeare how trewe it is , by that whiche I will heere alleage out of their owne writings one against an other . And first , I haue alleaged before the louing woordes of Luther towardes Caluinists by the verie testimonie of the Tigurines them selues , See before pag. 17. & 19. Tract . 3. cont. Luth. suprem . confessionem . Luther . ep. ad Io. Hargrauium . Luth. tom . 7. witten . fol. 380. 381. 382. Act. 28. cont. louan . to . 2. wittenb . sol . 503. whome he calleth , an exec●able sect . replenished with the deuyl , insathanized , supersathanized , and persathanized And they call hym againe , an archeheretique , and a ●urious deuyll , whiche hathe no communion with the saincts of God . Luther againe calleth Bucer , a blasphemouse monster of the sacramentarie spirit : and all sacramentaries miserable and blasphemouse heretiques : adding further : I doe protest before God and the worlde , that I doe not agree with them , nor euer will , while the world standeth , but will haue my hands cleare from the bloode of those sheepe , which these heretiques doe dryue from Christe , deceyue , and kill . And againe in the same place , cursed be the charitie and concorde of sacramentaries , for euer and euer , to all eternities . Againe , in an other place he pronounceth of them : H●ereticos serio censemus , we censure them in earnest for heretiques . And after that , he pronounceth them as moste certainlie to be damned , how soeuer they beleeue some articles a-right , and doe pronounce them truelie , with their lyeing and blasphemouse mouthe , as his woordes are . And finallie , two yeres before his deathe , he denounced an open excommunication against them all , sayeing , Luth. in respon. ad maledic . scri . regis Angliae . who soeuer will not beleeue the breade to be the true and naturall bodie of our lorde , lett hym abstayne from me , bothe by letter , writing , and speeche , neyther let hym expect anie communion with me , for he shall but leese his labour . And this was the agrement of this holie and learned man Martin Luther ( as M. Charke calleth hym . ) And this was his entercourse of louynge and godlie speeche and writings towardes the Zuinglians : that is , towardes M. Charke and his felowes in England .

Of the agreement of Lutheranes & Zuinglians . But now yf a man wolde speake of the entercourse of louinge letters betwene the Lutheranes and Zuinglianes after Luthers deathe : it were infinite . But yet he that desireth to know somewhat thereof : let hym reade but Brentius against Bullinger : westfalus against Caluine : Caluin against Stankarus : Heshutius against Beza . Also the seuerall bookes of Sneppius , Alberus , Timannus , Stolzius , Kemnitius , Marbachius , Vigandus against the Zuinglians . And the vehement treatises of Ochinus , Alasco , Boquinus , Clebitius , Bullinger , and Peter Martyr against the Lutheranes . This Brentius him selfe testifieth , in recog. proph. & apostol. doctrin . pa. 4. & 64. Caluin . cont . Iac. westfalum . Bullinger calleth Brentius puffed spirit , slaunderer , scurril , iester , Mome , impure , impudent and furiouse Eutychian , light and brainelesse sophist . Caluine writing to the ministers of Germanye , and hoping to gaine them to his parte against westfalus , called them , honorable brothers , & most faithfull seruants of Christ . But when he sawe they tooke part against hym : he calleth them , Knaues , Gyants , Monsters , Beastes , Asses , Deuylls . Heshutius writing against Caluine , calleth hym cruel tyrant , crastie , perfidiouse , and contemptuouse Epicure , rechelesse lyar , wanton and impudent sycophant , one that handled the scriptures as other men doe Ouids metamorphosis . Heshu : in desen . cont. Caluinum . lib. de ●i . & mediat . Note this figure of speche . The same heshutius called Beza , a Beast , a Cyclops , a Harlot set to sale : and generallie all Caluinists , impudent knaues . Stankerus of a thyrde sect , wryteth thus : I doe set more by one Peter Lombard , ( whiche notwithstanding he contemneth ) than by a hundred Luthers , two hundred Melanctons , three hundred Bullingers : fower hundred Peter Martyrs , and fyue hundred Caluines : All whiche yf they were pound together in a morter , and afterward prest neuer so hard , you coulde not wringe owt one ownce of true diuinitie from them all .

It were infinite ( as I sayd ) to prosecute this matter of the protestants singular vnitie in the gospell : The praectise of protetestantes loue and vnitie , one towardes the other . 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 . Within 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 , In hist. sacram . as Lauatherus a Zuinglian 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 conscience , 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 ) commaunded 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 example more neare home , our Englishe Marchant venturers had great traffik at Hāborough , & profited ( no doubt ) the citie much , whereof Westfalus 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 * * The Secretarie of the companie was permitted to reade certaine priuat seruice for a time but no minister could be graunted them , thogh the queenes letters of England were gotten in their behalfe . 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 when 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 * * So were buried ( among other ) the foresaid Secretarie of the companie , & also the deputie , named Cloughe , which dyed● there : At what time the preachers of Hamborough inueighed moste eagerlie against all English men for their religion . 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 , Of the lyfe of Iohn Caluine . it was the lordes good will , 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 , The writer of Caluins lyfe . 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 . This booke is intituled A Storie of the Life Manners , Doctrine , and Deathe of . Io. Caluin . 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 protestation . 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 wolde , and the holie ghoste it selfe : that neyther angre , nor enuie , nor euell will , hathe made me speake , or write any one thing against the truthe and my conscience .

First therefore this reuerend man sheweth how Iohn Caluine was borne at Nouiodunum , Iohn Caluins birth . or Noion in Picardie , the yeere of our Lorde 1509. In his youth he was an execrable blasphemour of God : and commyng 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 was in great daunger to haue bene burnt a lyue for the same , Caluin burnt with a hoote li●ly for Sodomie . 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 . Whereupon for verie * * M. whitaker thinketh it no shame but rather glorie : for thus he answereth it . If Caluine were branded S. Paul also was branded , c●̄paring Caluins brandes for Sodomie w●th S. Pauls brandes for Christ . pag. 62. against M. Campian . 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 * * Caluins firste assistants in Geneua . 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 them , 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 in their recordes called the Rouge , with the true causes of the same , the yere of our Lorde a thousand , fyue hundred thertie seuen , the two and twentith of April , being Easter monday . Caluin banished from Geneua . Of whiche sentence Caluin vnderstanding , by frendes of his , where he lay secret in the towne , chaunged his apparell and fledde pryuilye the same daye from Geneua to Strawsburge . And this is extant vnder the publique recordes of the citie ( as I haue sayed ) though Beza hath not bene a shamed to publish the contrarie .

But in processe of tyme , by infinite practyzes that the vsed , and by the earnest sute of some noble men , bothe duche and frenshe , whome he had made Caluinists : he was recalled to Geneua againe . And then , layeing a surer plott than before , ( by bringing in many straungers into Geneua , ) he made his partie so strong , as he became as absolute lorde of the towne , while he lyued , cutting of all his enemies by deuises & sleights : Caluins behauiour towards● his aduersaries . as Castellio , Caroly , Bernardin Ochin , and Peter Morand , Ministers , whome he caused to be banished : as also diuerse of the nobilitie : and among them , Perrinus , chefe gouernour of the citie with Petrus Wandalus , the Balthasars , and others , whome he made to flye for safegarde of their lyues : for that he ( by forged letters & infinite other inuentions ) had brought them in suspition of betrayeing the citie , first to the king of fraunce , then to the duke of Alvay , gouuernour of Millan . But the noble men goeing to Berna cleared them selues before the Councell there : Caluins brood haue not forgotten this tricke . and by good happe got the Italian , which , suborned by Caluin , had accused them of treason in Geneua , affirming that he was sent as a spie from the Duke of Alvay , to vewe the citie , & to treate with those noble men , for the takyng therof : and hauing affirmed thus muche , he was sent awaye pryuilie into Italie againe , disguised in apparell , and his rewarde payde hym in his purse . Whereof these noble men hauing intelligence by their secret frendes of Geneua , caused the way to be layd for hym , and ( by gods prouidence ●ooke hym at Vienna in Dolphine , and caused hym to be brought back to Berna : where he plainlie & trulie confessed all the matter to be forged , and by whome he was induced , and by what rewarde , to doe yt . Wherevpon the Lordes of Berna gaue furthe a publique testimonie , ( vnder their common notaries hand ) of the whole matter , and of the innocencie of these men . But yet Caluins faction of straungers was so strong in Geneua , as they could neuer be restored during his life .

Caluins crueltie in reuenge . Diuerse suche examples are shewed of the tyrannie and crueltie of Iohn Caluin , against those that any waye offended hym . As against Montouset a Lutheran , ( Almner to the Queene of Nauarra , ) Caluines cheefe benefactrix , ) whome he made to flye Geneua , for speaking a woord or two against his partiall distribution of the Queens almes , This Ioh. Caluin him selfe confesseth in his letters to vire●us . An. 1546 , the Ides of Februarie . The deathe of Seruetus and cause therof . sent in great quantitie to the poore protestants of that Citie , & for the moste parte , imbezeled and deuoured by Caluine hym selfe , as this man avowched . Also against one Peter Ameau , whome he made to walke throroughe the citie naked in his shirt , with a torche in his hand , and to aske hym openlie forgiuenesse , for that he had spoken at a supper certaine woordes in his dishonour , sayeing , that he dyd not see why Caluin should be so muche estemed in Geneua , as he was , and preferred before all other that euer wrote . Also against Seruetus , otherwise called Michaell villanouanus , doctor of phisik in Vienna of dolphinie , an heretique , but yet enuious of Caluins glorie : wherevpon he wrote from vienna to Geneua , thirtie epistles directed to Caluin , together with a litle booke in written hand , the yere of our Lorde 1546 : wherein he had gathered together certaine faultes escaped Caluin in his institutions . Whiche thing Caluin tooke so greuouslie , as presentlie he beganne to purpose his deathe , ( as hym selfe openeth in a secret * * This letter was writen the 12. of Februarye 1546 , and was found in the studie of viretus by the magistrates of lausanna , after he was runneaway from thense , as after shal be mentioned . letter to his deare fre●de Petrus viretus , minister of Lausanna ) And therevpon beganne to accuse hym of heresie : but yet dissembling his intention , allured hym to come to Geneua , as he there confesseth . But Seruetus not trusting his woordes , kept hym selfe thence , vntill the yere of our Lord , 1553 : at what tyme , meanyng to goe into Italie , he thought to passe secretlie throrough Geneua , & to staye there but one night , which was Saturday . But yet being wearie , and knoweing the lawes of Geneua to be , that no passingers may be molested for three dayes , resolued to stay there Sonday . Whereof Caluin by chaunce hauing secret intelligence , presentlie sent his man Nicholas to arrest hym : & the next daye , he sent his brother Anthonie Cauuin to enter an action of deathe against hym : Heretiks doe holde one doctrine no longer then it seruethe theyr turnes . which action Iohn Caluin folowed bothe by hym selfe and by his frendes so vehementlye , as within few dayes after , he caused Seruetus to be burnt alyue in the marquet place , with a soft fyar for his greater torment . Whereat many protestants were offended and greuouslie skandallized : for that Caluin had set furthe a booke a litle before , to proue that no heretique ought to be put to deathe for his religion .

Now for other behauiour of Caluin , Caluins ambition and vayne glorye . as for his intolerable ambition and pryde , there are many examples geuen : as that , to make hym selfe famouse he deuised diuerse letters , and other woorkes in prayse of hym selfe , and published them vnder the name of one Galasius & others : and sending them to PETRVS VIRETVS minister of Lausanna to be spread abrode by hym : he being well acquainted with Caluins style , espied the deuise , and was greatly offended therwith , and wrote to Caluin , that he wolde discredit hym selfe by suche doeings . But Caluin answered , that it was expedient it should be so done , for-the credit of theyre cause : and that he meant to write shortlie as muche in the commendation of VIRETVS hym selfe , and FARELVS also , Wherwith VIRETVS was pacifyed . These letters with one and fowertie more were found in the studdie of viretus ( after his runnyng away from Lausanna ) and shewed to the Lords of Berna : who coulde neuer abyde Caluin after warde , for this manifest declaration of his vainglorie and pryde . The same Caluin , after he had broken downe the images , & rased the pictures of Christ and all Saints in Geneua : he caused his owne picture to be drawne , and set vp in diuerse places of the citie : and vsed also to gyue litle pictures and images of hym selfe to gentlewomen , and gentlemen to carrie about their necks . And when one tolde hym , that some thought muche of this : A holye answere , he answered : he that can not abyde yt , let hym brust for enuye .

Chap. 13.

Caluins raysing of a deade man .

An other example of his intolerable pryde & vain-glorie is this that foloweth . One called Brulle of the towne of Ostune , being made a protestant , came with his wyfe to dwell at Geneua , and for that he was but poore , he procured many letters in his commendation to Caluin , for his releefe of the common purse , which he obtained . And being therby , made a fast frende vnto hym , and verie familiar : Caluin on a time bracke with hym and his wyfe , in a matter of great secrecie , whiche might turne the gospell to great credit , and them selues to great gaine , if they wolde doe it faythfullie . And this was , that the husband shoulde feyne hym selfe sicke , & so to dye , and that he wolde seeme ( by the woord of the Lord ) to rayse hym agayne . Whiche they were content to doe And so all circunstances being agreed vpon , and the daye appoynted for his death , yea and the verie howre : Iohn Caluin that day inuited of purpose , many gentlemen to dynner , & after dynner walked owt with them , and kept hym selfe alwayes neare the doore of that feined sick man , Intollerable hypocrisie . for whome he had caused muche prayer to be made in the citie . At last when the hower was come , the good wyfe came owt cryeing , that her husband was deade . Whervpon Caluin requested the gentlemen to goe in and see hym . And there , he falling downe on his knees , as rapt with zeal , beganne to praye vehemently , and to trouble hym selfe in spirit , after the imitation of Christ , Ioh. 11. & 13. desiring the rest to praye with hym , whiche they dyd . And then Caluin breaking owt in great feruour , desired the Lord for more manifestation of his gospell , to restore that man to lyfe againe , & therwith in great vehemencye tooke the man by the hand , and willed hym agayne , & agayne , in the Lords behalfe to ryse . But he moued not , wherat the good wyfe maruailing , remoued quickely the clothe from his face , and fownd hym bothe deade and colde : at which sight she beyng greuouslie astonished , cryed owt , that her husband was murdred , and falling into a rage , ranne vpon Caluin , exclaming that he was a deceyuer , & so opened the whole matter to the standers by : whoe remayned muche amazed to heare her tell suche particulars , as she dyd , but yet for not discrediting the cause , they rebuked her : but shee continued cryeinge owt still . Caluin sayde , she was madde , or else the deuyll was entred vpon her , and so left bothe her and the house . But yet soone after , he caused her to be banished the citie , and to stoppe her tongue the sooner , she was maryed to a minister , named Cowldrye , abowt Ostune . But yet all that sufficed not to staye her speeche , but that euer more she continued in the same tale .

The lyke euent almoste had he in coniuring an euell spirit owt of the bodie of a certaine gardener , Caluins casting out of deuylls , vide in vita Bezae . pag. 12. belonging to a citizen of Geneua , called Domen Faure , in whose house , the sayd Gardener being greuouslie possessed ( as I haue sayd : ) Monsieur Caluin wolde needes goe to the house after his accustomed proude fashion , accompanyed with many gentlemen and others , and wold presume , as the preacher and seruant of the lord , FRED . STA PHILVS counsailer to the E●perour , being a yong man , and a protestant also , was with Luther in the vestrye of aparishe churche in wittenberge , when he tooke vpon hym to coniure the deuyll out of a mayde sent thither from Misnia . But this deuyll soe drest Luther , as seeking to runne out againe at the doore , he could not , for that the deuyll had soe fastened yt bothe within and without , as Luther was fayne to stay there in great torment , and in daunger of a homelye chaunce , while tooles were in fetchinge to breake downe the doore . Staph. apol● 2. to cast owt the sayd deuyll : But god refusing to geue testimonye to fashoode , suffered the deuyll to beare the man possessed , with great violence vpon Caluin , and to beate him with his fyst , to scratche hym with his nayles , to byte hym with his teeth , and to torment hym in moste terrible maner . Nor all the people present were Able to resist hym : and in the ende Caluin hardlie , and with much a doe escaped a waye with hys lyfe , all beaten , scratched , and moste pityfullie handled , he beyng , besydes the hurt , almoste owt of his wyttes withe feare . This was done in the presence of many people , whereof dyuerse are yet a lyue , and doe testifye the same , that Monsieur Caluin wolde neuer after goe againe to cast owt deuylls .

Caluins lasciuiousnes . Ex cap. 14. Touching the lasciuiouse dealing of this prophet , there be many examples put downe in the booke , gyuing open signes of his loose behaueour , and importing great suspition of fowle dishonestie , bothe with man and woman kynde , thoghe he had alwayes a wenche of his owne . His dyet was verie dayntie , bothe for rare meates , choyse wynes , varietie of dishes , and furniture of seruice . Monsieur Caluines day menes . And when he wolde shew so muche fauour to any man , as to goe furth and dyne or suppe with hym a brode , alwayes a siluer pott of his owne wyne must be caryed with hym , for his owne mouth . He had also a baker that made breade of purpose for hym onelye , of fine flower wette in rose water , & myngled with sugar , Cynomome , and Aniseseeds , beside a singular kynde of Biskette made for hym selfe alone . And this was so knowne ower all Geneua , that , all excellent bread was commonlye compared to the bread of Monsieur Caluin . Whereof the Lordes of Berna hauing good information , The Author was then ph●sitian at Berna . were greatlie scandalized and offended , thinking that neuer any of the olde prophets tooke such care of their bodies as this new prophet dyd . By which means he came to be so wanton with woman kynde , as many scandalouse things fell owt , Ex ca. 15. which I passe ouer , referring my reader to the foresayd booke it selfe . As the gentlewoman of Mongis which stealyng from her husband at lausanna , went & made residence at Geneua with Monsieur Caluin , whether her husband durst not folowe her . Also the yonge straunge gentlewoman that tooke a howse nigh Geneua , wher Caluin vsed to lye when her husband was from home , and the seruant found his place in his mistresse bedde , and the like : Yet one prank I can not lett passe , touching a verie noble man called Iames Bourgongne Lord of fallaise , A notable pranke of Monsieur Caluine . whoe for religion came & laye at Geneua , with his ladie , a goodlie gentlewoman whose name was Iolland of Bredrode . This man being verie sicklie in Geneua , and muche in the Phisitians handes , wolde haue Monsieur Caluin come and visit hym often , which he willinglie dyd , but more for the wyues sake than for the mans , as appeared after : for besides many significations of his good will towardes her : in the ende he opened hym selfe fullie vnto her , telling her in great secrecie , that this man was but a burden vnto her now , and coulde doe her no more seruice , being rather as a dead man than alyue . Wherfore ( sayeth he ) yf you will folow my counsail , lett hym goe ( ladye Iolland , ) and he beyng dead , we two , we two , will marry together . Whiche the ladye tooke in great disdayne , and for auoyding of further inconuenience persuaded her husband to forsake Geneua presentlie , and to goe to Lausanna : where they being arriued , she opened the whole cause and matter vnto hym , & to many other her frendes besides . And the Author sayeth , that he heard all this from the mouthe of the same ladye her selfe , in the presence of her sayde husband , and of many other honorable personages then present .

I leaue infinite matters of other qualitie , as of his singular cosonage , especiallie towards the Queene of Nauarre , by diuers feygned and contrarie letters , and the like : which the reader may see at large in the book . Caluins sicknesse and deathe . But yet at last after all this Ioylitie and shysting for the time , death came on hym in the end , & payd hym home for all . Beza confesseth ( sayeth our Author ) that he was greatlie tormented before his death with all these diseases together : the ptisick , the cholik , the Astma , the stone , the gowte , the hemoroids , and the megrim in his head . But he leaueth owt that which was the principal : & that is , the horrible disease of lyfe and wormes , whiche dyd eate his whole body ouer : An●iochus , and Herod , and diuers other enemies of god dyed this deathe . & the moste lothesome vlcer in his fundament and priuie members , which dyd stynck so outragiouslie , as no man might abyde to be neare hym . And this they doe testifye whiche were about hym euen vnto the last breathe in his bodye . And they add ( sayeth our author ) and doe confirme yt by diuerse witnesses , that he dyed swearing , and cursing , and namyng the deuylls , through desperation of his extreme paynes● and moste pityfully bewayling the tyme that ●uer he had studyed or written booke . And all this hathe this author published with muche more touching the lyfe and deathe of Iohn Caluin .

s●●ha lyfe of Theodore Beza . The same author hathe set furth this present yere , 1582. an other historie of the lyfe and manners of Theodore Beza , successour of Caluin in his chayre of Geneua : and hathe dedicated the same booke to the honorable Magistrates , counsailers , and other gouuernours of the sayd citie , of Geneua , for that they can best tell whether most of the reportes be true or no : or at leastwyse , may learne the same , as moste of all it behooueth them . And he sayeth , that he hathe done it in the time of Beza yet lyuing , to the ende he may refute it , yf any thing be sayd amysse . Ierome her mes Bolsec . in his book of the lyfe and manners of Theodore Beza . First therfore , to lett passe other insinite things : he sheweth how Beza was borne at vezels in fraunce , whose father was lyeuetenant for the king in that citie , and when he came to dye , seyng the moste wicked disposition of his sonne , gaue to hym his curse , and vnder the hand of a publique notarie , and in presence of many witnesses , dyd disinherit hym , and disclame hym for his sonne . Yet had he brought hym vp in studye of learning , bothe at Paris and Orleans , & had procured hym to be made prior of Lōgiumey . But he sawe that he turned all to wickednesse , without hope of amendement . He beganne as his mayster Caluine dyd . And albeit he abounded in all kynde of vice : Yet the excesse of carnall synnes dyd passe all other in hym , wherwith he dyd not onely offend God hym selfe , but infected also all other whose company he vsed . This appeareth ( beside other testimonyes ) by an infamouse Epigrame reade in comparison of the two sinnes , of adulterie and Sodomie , and betwene a boye which he abused , and a mans wyfe of Paris that he kept in dishonestie : the boye he calleth AVDEBERTVS , & the harlot CANDIDA , Beza his dishonest Epigram . though her true name were Claudia . The Epigram begynneth thus : Abest Candida , Beza quid moraris ? Audebertus abest , quid hic moraris ? And then he goeth on , examinyng which sinne he may loue best , & in the ende preferreth the horrible sinne of Sodomie with his boye , before the pleasure of his harlot Candida . And he dyd not onelie make these fylthie verses , but also dyd put them in print , the yere 1548 vnder his owne name , and Robert Stephanus of Paris dyd prynte them .

Whereat the Councell of Paris was so much offended , that an arrest was graunted furthe to apprehend Beza . The manner of Beza his vocation to the ghospel . Which he vnderstanding of , fyrst of all , solde his Priorie for redye money in hand : and then presentlie ( before the matter was knowen , ) dyd lett out the same to other fermers for fyue yeres , taking also money before hand . When he had done this : he stole awaye , and came secretlie from vezels to Paris , & there agreed with Candida ( which was a Taylers wyfe , dwelling in Calender streete ) & she stealing what she coulde from her husband ranne with hym to Geneua : where they were receyued by Caluin , and much made of , and Beza soone after placed by hym , as cheefe minister and publique reader of diuinitie in Lausanna .

When this was knowen , the parties to whome Beza had solde and leased his priory , fell together by the eares , who shoulde haue it , and muche money was spent about the sute , in the court of Paris . The poore Tailer , whoe had lost his wyfe , ( and some goodes besides ) coulde not tell which waye to looke , nor where to complaine . Afterward , in the yere 1561 , when the kyng of Fraunce had graunted a free disputation to the protestants at Poysie , The conference at Poysie . and safe conduct to all them that wolde come , ( whereat Beza was also as one , ) bothe the foresayd Tayler & the buyars of his benefice , came thither to meete with their Marchant : But by reason of the kinges safe conduct , the poore Tayler ( hauinge no freendes ) was prohibited to ps●cute the matter against Beza , so that he was fayne to lett goe his wyfe : & Beza keepeth her for his wife at this daye . But the fermers making more freendes , than the tayler could , got a hundred crounes delyuered them , by the handes of one MATHEW LAVNOY a minister , & one of their cheefest disputers at that tyme , but sence returned to the Catholique faithe , hath opened their dealinges , in many bookes .

Monsieur Beza beyng now in credit in Geneua , and reader of diuinitie in Lausanna , folowed his olde manners still , in seekinge newe and freshe baytes , notwithstanding the presence of Candida : for hauyng begotten his seruant with childe , A notable deuise and present shift of Beza . ( whiche was yong and fayre , called Claudia , ) & fearing leste the matter should come to the magistrates ●ares , feigned bothe hym selfe and the mayde to be sicke of the plague , whereby none should dare to come vnto them , and so obtayned , of PETRVS VIRE●VS minister also of lausanna , that they might bothe be placed in two chambers of his in an vtter gardyne , which was graunted . And then he caused a poore yong man that was a barboure to come vnto hym , and persuaded hym to take a grosse quantitie of bloode from Claudia the mayde , and moreouer to gyue her a strong purgation , whiche he dyd : and therevpon she was soone after delyuered of her childe deade , whiche they buryed in that gardyne , as the same barbour afterward confessed , Beza killeth his own childe and together hazardethe the lyfe of his harlote . O impious abusing the maiestie of God . and the authour hearde it from his owne mouthe . But in this meane space , whilest those , things were in doeinge , Beza ( to couer matters , and to deceyue the people the more , ) made certayne spiritual songs of the great paynes , whiche he suffered by vehemencie of the plague , and sent them to be printed at Geneua , where as in deede he was not syck at all .

After this trouble of Child byrth was past , Beza with his maister Caluin , as long as he lyued , and after his death , he alone , imployed hym selfe to all kynde of wickednesse , not onelie at home , but also abrode . And first the conspiracie , for taking the yong king of France at Amboise was contriued from Geneua , and one Villemongis a noble man ( fledde from digieon in France a litle before , for counterfaiting the kings brode seale ) was sent from Geneua , as cheefe in this matter . And after that , infinite treasons appeared from Geneua : as for the taking of Lions , Orleans , Poytiers , and other Cities : The Duke of Gu●se murdered by Beza his appointement . whiche all , or the moste part , came from Beza his heade , as diuerse parties executed haue confessed . Also sone after , he deuised the death of the noble Duke of Guise , and committed the execution thereof to one Pultrot , whoe dyd it in deede , at the onelie motion and persuasion of Beza , as he openlie protested at his 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 : Seditious bookes sett foorthe by Beza . an other , The trueth . An other : The Watche : An other , the uvaking bell . All whiche tende directly to moue troubles , seditions , warres , rebellions , 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 , Beza his tyrannye . in Geneua . 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 : The furniture of Geneua for the gospell . So one Nicholas hanuoyre , marchant in Anwerp , runninge away with three thowsand poundes of other mens 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 children 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 .

A breefe consideration vppon the former lyues . 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 commonlie 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 , Six men the reformers of all our Englishe religion . increasers , and perfecters of all the reformation whiche now you haue in England . The first of all , was Luther : whose vocation lyfe and doctrine hathe in part bene touched before : and he confesseth expresselye hym selfe , Lib. de mis. priua . & vnct. sacer . Artic. 28. cont. Lo●a . To 2. wit . fol. 503. 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 , COROLOSTADIVS . 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 , An. 1525. and so ended his lyfe miserablie in labouring the grounde , OECOLAMPADIVS . as your owne historiographer Sleidan writeth lib. 5. The second was so lewde a man , as by Luthers affirmation he was slayne by the deuill hym selfe . An. 1531 , October . 12 Lib. de missa priuata & vnct. sacer . or as ( some other thincke ) kylled hym selfe with his owne handes : VLRICVS ZVINGLIVS . in li. subsi . de euchar . 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 , An. 1531. Octob. 9. 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 , CALVIN . whereof came the Caluinists : whoe , how good a man he was , the storie before of his lyfe declareth . Caluinistes differ from Zuinglians in religion . 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 . Wherevpon 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 , BEZA . of whose singular vertues you ( M. Charke ) aboue others haue greatlie to reioyse , for that you shew your selfe in your replie a moste zealous Puritane .

But now after all these matters discussed , M. Charke , to discredit all that hitherto had bene sayde , bringeth in a false reporte of Lyndan ( as he sayeth ) touching the fowle deathe of Martin Bucer , Touching the deathe of Bucer . in Cambrige . And for proofe hereof , he alleageth a sentence of M. Carre ( then a protestant ) in his epistle to M. Cheeke ( a protestant also ) contayning some commendation of the death of M Bucer . But I ask you ( M. Charke , ) why doe you accustome to belye men so ? haue you no conscience in so doyngs ? For shame reporte as you fynde , and no otherwyse . Lyndan auoucheth it not as you saye : But onelie he reporteth as he had heard : for his woordes are these : Lindan . de fug . ido . cap. 11. M●rcatores quidam Coloniae , non ignobiles , narrant : certaine woorshipfull marchantes of Colen doe report . you see he auoucheth it not : whie showld you him belie so falselie as you doe ? I haue noted now this in you diuers tymes : I hope yt will doe you good against you write agayne : And this of the report . But for the matter , yt is of small importance , how soeuer yt be . For as Lyndans authoritie were litle auaylable against you , yf he had affirmed yt , as he dothe not : so M. Carrs authoritie writing at suche a time , and vpon suche occasion , and for suche an end , and to suche a man as he dyd : Pontacus Burdegalensis in chron anni 1551. is not of great weight with me , for the deniall . Lett the matter be as it will , it litle importeth vs . Yet one historiographer of our tyme doeth wryte , that some of Bucers owne disciples haue reported , that he dyed a Iewe denyeing Christ to be the Messias .

What soeuer his deathe was , Martin Luther writeth that he was a verie vntrue and wicked man :

Luther . ep. ad Io. Har. typ. arg.

This is testified of bucer by lauatherus a Zuinglian in hist. sacr.

And by functius , a sectarie , in chron. also by the acts themselues of that Synod set furth in print .

yea , ( more then that ) that he was a verie Monster . And for his constancie in doctrine , you haue litle cause to bragge so of hym . For first , of a Dominican fryar he became a Lutheran . After that , he bacame a Zuinglian , as appeareth ep. ad Norimb . ep. ad Essingenses : And thirdlie , in the Sinod Holden at Luthers house in wittenberge the yere 1536 , he came backe agayne to be a Lutheran , recantinge openlie bothe the article of baptisme of infants to be vnnecessarie : ( as he had written before vppon the third chapiter of S. Mathewes gospell ) and also the article of the supper , as he testifieth of hym selfe , vpon the sixt of Iohn : and 26. of Mathew , Where he asketh pardon also of God and of the Churche , for that he deceyued so manye with the heresie of Zuinglius , as he calleth yt : and yet notwitstanding , a litle before in his epistle to them of Norimberge , he affirmeth the doctrine of Zuinglius to be moste diuine , and deliuered immediatlye by Christ from heauen : Bucers inconstancie . and Luthers doctrine to be new , and repugnant to the scriptures . Also in his epistle ad Essingenses he calleth the Lutheranes , fanatical and furiouse teachers . But dyd this thyrd or fowerth recantation holde , thinke you ? no surelie . For comming into England , he bacame a Zuinglian agayne , ( as you will not denye ) and in that opinion dyed , as you saye : but I thinke he might dye a Iewe well enough , as pontacus writeth , for any reason I see to the contrarie . For he , whiche had so many times chaunged his faythe , seemeth to haue had no religion at all ( by lykelyhode ) in his harte , and therfore might easilie bothe dowt and wauer , not on●lie in pointes of the Catholique , Lutherane , and zuinglian religion , but also of the Messias and Christ hym selfe : as diuerse wryte , that some of his scholars haue reported . Wherfore , thoughe I passed ouer this man as scarse worthie mentioninge : yet haue you gayned litle by bringinge hym in , as farre as I can see : And therfore lett vs now returne to the Censure againe .

Of the Iesuites doctrine .

THE CENSVRE .

Fourthlie , you will needes bringe the Iesuits in discredit by certaine blasphemous doctrines , which yow saye they holde , in a booke written by common consent , called Censura Coloniensis : out of which you haue , for example sake , put downe thirtiene blashemies , in their owne verie wordes ( as you say ) noting the leafe , and adding the cleane contrary doctrine out of the woorde of God . Badde dealing of william Charlke . And that men should knowe that you deale playnlie , and bring their verie wordes , and no sillable of your owne , you haue put their sayeings downe , in a different Romane letter . But ( M. Chark ) in brotherlye charitie , let me reaso the ma●ter a litle with you . Are you not ashamed of this falsehode ? dyd you not think that this your booke might be examined by some man or other ? in dede you haue all the printes to your selues , and your searchers are so watchefull , as nothing can passe their hands , to the discoueryng of your doeings , & therefore you may bo●h saye and print what you will . And our eares may well burne on this syde the sea , & our harts rew , at the shameles vntruthes which we heare & see vttered there among you dayly : But we can not remedye it , & this that I write now , I make accompt , yt may aswell perishe , as diuers things of greater importance haue done heretofore . But surelie me thynketh a wyse man , that had care of his soule , might see the light at a litle hole , & descrie the conclusion by a few premisses . If you in so short a pamphlet vtter so many , so manifest , so inexcusable vntruthes , as I will now shew , which notwithstanding you might reasonablie doubt least perhaps they might be disclosed : what will you , and your felowes dare auouche in your sermons , speeches , and discourses , which you are sure shall neuer come to examination ? But now l●tt vs consider these wicked blasphemies of the Iesuits : with whome yf you haue dealt truelie and honestlie , then let all be beleeued which you speake dayly of vs . Yf you haue done otherwyse : then the same malice whiche droue you to abuse your selfe towardes them , may also iustelye be suspected in the rest of youre doeings , and sayeings towards vs .

THE DEFENCE .

Sir william , in this place as a byrd taken by the legge for lyeing , & a fether or two pulled of his pryde , by exaggeration of the ●ame , beateth hym selfe greatlie to gett out , and thrusteth his head in euerie hole to be gone . And first he sayeth , I haue reported moste intolerable slaunders of Martin Luther vpon the credit of three or fower witnesses : And why then might not he reporte these things of the Iesuits , vpon the credit of one Gotuisus ? But the differences of these matters shall appeare after : And how I haue iustifyed bothe my selfe and my Authors in my reportes about Luther , the reader hathe now seene . Yf M. Charke can discharge hym selfe so , he shall passe blamelesse . Secondlie he sayeth . I haue made fower lyes without shame in one sentence . Moste ridiculous a●cusations . For ( sayeth , he ) we haue not all the printes to our selues , as may appeare by this your booke imprynted . Our searchers are not so watchefull as nothing can passe : for this your booke hathe passed . We can not saye or prynt what wee will : for it muste be with examination and pryuilege . You are not beyonde sea , as you wolde haue vs beleeue : for it is now knowen this booke was written in England . These are fower manifest lyes , this is the Iudgement of God against you . Doe not you take pittie of this poore minister , that stowpeth to so miserable helpes for his releefe ?

But this doore not seruing his turne to gett ou● , he runneth to an other . You charge the magistrates & learned byshopes ( sayeth he ) as yf they were carelesse , what doctrine is deliuered vnto the people . Yea marie , this is to the matter , for yf you can make the state to answere for your doeings , you may lye by authoritie , & no man with safetie shall dare to controll you● I haue seene a gentleman named M. Pasye , whoe had a custome , that when he went after his Lorde , and had played some pranke with his companions , in suche sorte as he feared a blow comming towardes hym againe : he wolde steppe before his maister and say : beware Sir , there is one that will strike you . The dealing of our aduersaries in draweing all matters against the state . Euen so deale you ministers in your generation , with vs that are of the Catholique part . When you haue excited vs , by demaunds , offers , chalenges , & prouocations : when you haue styrred vs with lyes , slaunders , reproches , and other iniuries : yf you see any litle rebuffe draweinge towards you againe : you steppe with facilitie behynde the clothe of estate , putting her Maiestie , her Magistrates , and the whole realme betwene you and vs , sayeing , that we offer at them , and not at you : we impugne them , & not you : whereas in dede , in many things , there is nether woorde , nor thought that toucheth them : And in the matter of religion it selfe , wherein they are amisse , we seeke to doe them good , by discryeing of your falshoode . But yet you , as not able to defend any one thing youre selues , drawe them alwayes as principall to euery matter , though neuer so farre of from their affaires . Shall I geue an example besides your selfe ( for you doe it almost in euery leafe ? ) M. Howlet complaynethe of theese our wicked and loose times : In the preface to the reasons of refusall . whiche is common ( as you know ) to all that lyue in them . Doctor Fulke to scrape a litle fauour from the courte , and to make the other odiouse : cryeth out against hym , In his answere to Howle● fol. 3. for that he had not consideration of her Maiesties singular vertues , and others of high estate vnder her . Was there euer parasite that flattered so palpablie ? when men accuse the times , must they except princes , by name , or else be accounted traytours ? what Apostle , what auncient father dyd euer so ? but we pardone your necessitie : extreme pouertie dryueth you to these shyfts : whiche I thought good once to note to the reader , that I may not trouble my selfe with them in euery place where they are vsed .

The third hole where at this afflicted byrde seeketh to wring out , is by layeing all his lyes vpon one Go●visus , from whome ( as he sayeth ) he tooke these reportes against the Iesuits : Towching Gotvisus . adding notwithstanding for preuenting of after clappes , that he promised not to myngle no sillables of his owne : nor to delyuer the scripture , in precise wordes as it lyethe , but rather as he sayeth , in full weight of true sense and matter . And thervpon he maketh a solemne protestation of his true dealing . But I will shew and proue , ( notwithstanding this hypocrisie , ) that , admitting this libertie whiche M. Charke requireth , of chopping and chaunging in his reportes : yet , that he is a false man , and malitiouslie meant to deceyue in the same : And yf I proue not this , let me be taken for false my selfe . And I doe moste willinglie stand to my offer made before , which M. Charke taketh holde of , that yf these reportes , as they are here layde downe , and denyed by vs , can be verified , eyther in woordes or true sense against the Iesuits : lett all be beleued which they speake dayly against vs .

And that you may take some foresight of M. Charks vntrue meanyng euen now at the begynning : his falshoode appeareth first in that , Diuers wayes wherby M Charkes falshode appeareth . he citing his reports owt of an other man , against the Iesuits , without seing their book , ( as he sayeth , ) dyd not in all the whole discourse so muche as once name , or quote his author Gotvisus , eyther in text or Margent : the cause whereof shall appeare after . And albeit he now sayeth , that Gotvisus was quoted in most of his bookes : yet I dare scarse beleeue hym , for that I coulde neuer yet happen vpon any that had hym quoted : And yf some had it , whye not all ? Secondlie , Li. deprecipuis capitibus theologiae Iesu●tarum : In orthodoxis explicationibus . he had seene the most of these reportes set downe by kennitius against the Iesuits , ( from whome it seemeth that Gotuisus borowed them ) and refuted by Payuas a learned Portugall , and conuinced of so manyfest forgerie & falshoode , as kemnitius to my knoulege durst neuer to defend them agayne , nor anie other for hym . How then coulde M. Charke without shameles false meanyng , laye downe the verye same reportes againe without namyng his authour , or seing the booke whence they were cited , especially hauing ( besides many other ) Canisius a Iesuit before his eyes in England : In opere catechistic● . Dona●us Gotuisus de fide I su & Iesu●arum . whiche teacheth the verie contrarie , as after shall be shewed ? Thyrdlie , his author Gotuisus in the moste of these reportes citeth not onelye the Censure of Colen , but also the large Catechisme of Canisius for his proofe , whiche was common in England to be seene , and wherby M. Charke muste nedes know that Gotuisus slaundered the Iesuits most impudentlie . For couering whereof M. Chark not onelie suppressed the quotation of Canisius , and cited onelye the Censure of Colen ( whiche he knewe was not to be had in England ) but also supressed his cheefe Author Gotuisus hym selfe ( which no writer vseth in suche matters of importance ) to the end the reader might not by hym learne out the quotations of Canisius , and thereby discouer the falshoode . And this was the true cause of the omission of Gotuisus his name . And is not this moste willfull treacherie ? Lastely , M. Charke , as not contented with this , doeth help out often tymes the reportes of Gotuisus ( being but short and breef sentences ) with new falsifications , of his owne , or with fraudulent recitall , when they seeme not of them selues to sounde absurdlie enough against the Iesuits . And can this be excused from malitiouse and false meanyng ? Now then let vs see whether these things be so in deede or no.

Of the nature and definition of sinne . The first Article .

THE CENSVRE .

First therfore , you report the Iesuits to saye : It is not sinne what soeuer is against the woord● of God . Censura Colon. leafe 44. ( 1. ) These voordes are guylefullie reported , peeced and culled out for your purpose of a large discourse , and yet most true in their sense . The occasion whereof was this . One Monhemius a Lutheran , against whose Catechisme this Censure of Colen was made , wolde nedes proue Concupiscence , remayning after baptisme , to be a mortall sinne , albeit no consent of hart were gyuen vnto the same : & for proofe therof , he brought in this definition of sinne : A faultie definition . of sinne . Sinne is what soeuer repugneth to the lawe of God , The which definition , the Censure of Colen affirmeth not to be in all respectes perfecte , but that diuerse wordes should be added to the same : as for example , in steade of that he sayeth ( Sinne is what soeuer &c. ) ( 2. ) He should haue sayd , Sinne is an action : for that there be diuerse things whiche repugne against the law of God , as euill men , euill lawes , the deuills , and the like , whiche not withstanding are not properlie sinnes : for that they are not actions . ( 3. ) Secondlie he s●ould haue sayd , not onelie , ( Sinne is an action ) but ( Sinne is an humane or reasonable action . ) For yf a mad man , a foole , or a beaste , should committ an acte prohibited by gods lawe ( as for example kill a man : ) it were properlie no sinne ( 4. ) Thirdlie he should haue added ( voluntarie : ) for yf a man should doe a naughtie acte against his will , as the virgins whiche were rauished by violence in the primatiue Churche dyd , it were not synne . Lastlie , he s●ould haue added ( 5. ) ( done wittinglie . ) For although Iacob lay with Lya , Gene. 29. whiche was not his wyfe , yet because he knew it not , but thought her to be Rachel his wyfe , he sinned not . Soe that , the perfect definition of sinne , is not that whiche Monhemius dyd putt downe , and the protestants folowe : but rather that whiche the Iesuits , together with S. Augustin , and other learned fathers haue sett downe :

Aug. li. 3. de lib. arb. cap. 19.

The true definition of sinne .

to witt , Sinne is a humane acte , voluntarilie and wittinglie commi●ted against the lawe of God . And this to be vnderstoode of actuall sinne properlie .

THE DEFENCE .

False dealing● so●wed by an example . That these wordes are guilefullie reported out of the Iesuits doctrine , maye appeare by this example . A learned counsailer hauing discoursed vpon the lawes of our lande , and shewed that albeit , all breache of publique lawes doeth tende against the Prince and common wealth ( as in dede it doeth : ) Yet euery suche transgression is not treason , but some felonie , some trespasse , some no offence at all , being done without malice , will , or knoulege : wolde you not think hym a maliciouse wrangler , that should come and frame this odious proposition vpon the others large discourse , it is not treason , what so euer is against the Prince and common wealthe ? For , albeit these woords may be verifyed in a good sense ( as the Censure sayeth of M. Charkes report ) yet , being layd downe barelie without sheweing the occasion and discourse , they sownde odiouslie , as though what soeuer were done against the Prince and common wealthe were no treason . In like sorte deale these heretiques with the Iesuits , who doe shew , that albeyt euery synne doeth repugne the lawe of God : yet euery thing that so repugneth is not equally synne , but some veniall , some mortall synne , and some no synne at all , yf it be without will or consent : as the first motions of concupiscende are . Wherevpon our aduersaries come and frame this odiouse proposition , before sett downe : to witt , it is not synne what soeuer is against the word of God : without expoundinge how and in what sense it was spoken .

And to lett you see M. Charks nypping and shufling in this one litle line to make it sownd more odious , Kem. pa. 16 Go●uis . pa. 245. than ether kemnitius or Gotvisus ( from whome he tooke it , ) doe delyuer the same : The Iesuites wordes are reported by them thus : the Iesuits ( say they ) in their definition of synne , do saye , Peccatum est , non quicquid legi dei repugnat , Sed &c. Synne is , not what soeuer repugneth the lawe of God , but &c. And then foloweth the rest of the Iesuits definition , towched in the Censure . And thus is it reported by M. Charks Maisters . But he , to make it seme more absurde in ignorant mens eares , layeth it downe absolutelie thus : yt is not sinne what soeuer is against the worde of God . As thoughe the sentence ended there . Also as though it were no parte of a definition . Againe , he chaungeth the place of the negation , whiche in framing of propositions altereth often the sense . Arist. lib. peri herminias . So : for peccatum est , non quicquid &c. he sayethe non est peccatum quiquid &c. And lastely , for repugneth the lawe of God : he putteth , It is against the woorde of God . And all this to helpe out a litle suspition of absurde doctrine in the Iesuits : whiche argueth in hym a dishonest intention : thoughe for the doctrine it selfe in the Iesuits meaning , I thinke the Censure hathe sufficientlie defended it : and what soeuer M. Charke hath therto replied , shall now be examined : notinge by the waye , that M. Charkes common , and onelie refuge of credit , to saye , we muste eyther absolutelie graunt , or absolutelie deny all these propositions ( fathered on the Iesuites ) is ridiculous and moste vayne . For we admitt so muche of them , as ether in woorde or sense the Iesuits euer vttered : and the rest eyther coyned , falsified , wrested , or otherwise abused by you , we turne home agayne with shame vpon your selues .

But now to the defence of the Iesuits definition of sinne , against whiche M. Charke hathe dyuers impertinent obiections , whiche serue to spend tyme , but yet they must be answered ( 2 2 Whether sinne be an acte or no. ) First then , to proue that sinne is no acte , he obiecteth , that iniustice is a sinne , and yet no acte To whiche I answer , that iniustice maye betaken for an acte , and so properly a sinne , as yf a man wolde saye yt was great iniustice to putt to deathe so innocent and learned men , as M. Campian was , & those that dyed with hym : heere iniustice signifieth an iniust acte . But yf you take iniustice for an habite onelye : that is , onelie for a procliuitie , or facilicie to an iniust acte : The difference of vitium and peccatum in diuinitie Lib. cont. Iul. pelag. cap. 18. then you must learne , that aswell this , as all other euell habits are called by diuines vitia , non peccata , vices and not sinnes . For that an euell habit may be in a man without sinne , except by consent to yt he bringe furth an euell acte : as S Augustin proueth in the habit or procliuitie to dronkennes , contracted before a mans conue●sition , and remaining after the same , it is no sinne except it bring furthe some acte of dronkennes , ethe● in consent or operation . And the lyke is to be sayde of all other euyll habites or inclinations , whiche may remayne in the mynde , without any acte : and consequ●●lie without sinne , Cap. 14. de trin. cap. 7. as experience teacheth : and as S. Austen also proueth in an other place . For in a good man after his conuersion , there may remayne euyll habites , called vitia , as procliuitie to lye , to steale , to carnall sinne , or the lyke : and yet are they no sinnes , except they bring furthe some acte , ether of consent in harte , or of operation in worke . So that you see , how iniustice ( as it is an habit , that is , onelye an inclination or procliuitie to doe vniustlie ) may be in a man withoute sinne . For that it is no sinne of it selfe , withoute an acte , as hathe bene shewed . And this point perhappes you learned not before .

The sinne of omission . Ezech. 33. 1. Re. 2. D. Tho. 22 q. 79. Secondlie , you obiect agaynst this first member , that the synne of omission is a synne : as where Hely was punished for not chastising his children , and the watchemen condemned for omitting to sounde the trompette , whiche notwitstanding was no action , saye you . This is a common obiection , borowed of our owne schoolemen , and answered by the same . Euery omission that is a sinne ( M. Charke ) implyeth some action , that is cause , ether directlie or indirectlie of that omission ,

Chriso . ho. 16. inep . ad ●ph . & ho. 36. de vnc . & vitiis .

Ambros. ser. 18.

Basil. com . in illud Lu. 12. destruam horrea .

Euery omission includethe an acte .

and so is principall part of the sinne : as S. Chrisostome , Ambrose , and Basil doe proue . I saye directlie or indirectlie : and I wyll gyue examples of bothe . First then I saye , that I beynge bounde ( for example sake ) to goe to churche at a certaine hower , I maye make a resolution with my selfe , that I will not goe : and then this acte of resolution in my mynd , called no litio , is the direct cause of this omission , and the ground of the sinne . And this was the sinne of Hely , and of the watchemen before mentioned : whereof : the one determined not to punishe his childeren , and the other not to sounde the trompet , though they sawe the enemie comming , as the text sheweth . Secondlie , I may omitt this goeing to the churche at the hower appointed , not vpon any resolution made to the contrarie : but for that I doe sett my selfe to doe some other action at that time , ( as to write , or the lyke ) whereby I doe occupie vp the time wherein I should goe to churche , and so doe committ that omission without any particular resolution , that I will not goe : and in this case the action of writing , committed in the tyme when I should haue gone to churche , is the indirect cause of this omission , and the grounde of the same , being done wittinglie at suche time as it should not . And so we see that euery omission includeth an act , ether directly or indirectly , goeing before , and causing the sayd omission . As also appeareth playnlye by the * * Peccatum est factum dictum vel concupitum contra aeter nam dei legem● definition of synne so often repeated owt of . S. Austen l. 22. contra Faustum cap : 27. and owt of S. Ambrose li. de Paradiso capi . 8.

And that whiche M. Charke addeth for ouer throw of my instances , sayeing : that not deuills , but the euill in deuills not euill men but the euill in men doeth repugne against the lawe of god , ys too too chyldysh and absurd to come from hym that professe the Learnyng For I am sure there is no yong scholler , whiche hathe studyed Logik in Cambrige , but knoweth that , actio tribuitur toti concreto , & non ac●identi inhaerenti : that action is attributed to the whole concret , and not to the accident inherent . Althoughe the accident inherent be ratio formalis of the action . As for example : the phisitian is sayd to cure his patient , and not the Phisick in the phisitian , though he doe it by his phisick . The vniust iudge synneth in gyuing wronge sentence , and not the iniustice in the iudge , & for proofe wherof , the iudge shal be damned , and suffer tormentes for it , and not the qualitie of iniustice in hym . The lyke is in deuills , and in all euyll men , whoe doe properlie repugne against gods lawes , and doe sinne properlie , and not the euill within them . And the contrarie thereof is olde heresie , as may appeare by S. Augustin writing against some that sayd , Aug. ●om . 8. fo. 665. Genes. 1. not we , but the darkenesse within vs , haue offended . Nether is it contrarie to this ( as M. Charke imagineth ) that all things were created good by God . For God created not lucifer a deuyll , but a good Angell : nether Herod an euill man , but a good . Theyre owne lewdnesse made them euyll . Therfore , albeit wicked men and deuylls be euill , and doe repugne the lawe of God : yet the creatures of God are not euill , at leastwise as they are creatures of God : for that , God ( as I haue sayde ) created them not euill .

3 3

Whether sinne be a reasonable action .

Li. 3. aeth. c. 3. li. 3. de anima . text . 46. & 54. Tom. 6. de fide cont. Manach . c. 9. & 10. li. 1. de ser. do . in monte ,

Secondlie you reprehend , that I call sinne an humane or reasonable action : and you wolde rather call yt ( as you saye ) an vnreasonable action , whiche argueth in you some lack of reason . For what ? doeth not all election bothe good and badde procede of reason ? doeth it not procede ab intellectu practico , whiche is the seate of discourse and reason , as the philosopher proueth ? is M. Charke so vnlearned in all foundation of philosophie ? Doeth not S. Augustin proue of purpose , that peccatum fit ab anima rationali , that sinne procedeth from the minde endewed with reason ? againe , that consentio ad peccatum fit in ratione ? that consent to sinne is made in reason ? what saye you by the good morall woorkes of the gentils , as their iustice , theyr temperance , and the like , whiche you ( though falsely ) doe Iudge to be sinnes , for that they proceded not of faith ? were they all vnreasonable actions ? But you obiect against this owt of S. Paul what so euer is not of faithe is sinne : therfore , ( saye you ) whether it be reasonable or vnreasonable it is sinne . Rom. 14. Iumpe : by this a horse might be a sinner , for that his actions proceede not of faithe . But I answere to S. Paul , with S. Ambrose . Amb. in . ca 14. ad Ro. that he meaneth , who soeuer doeth a thing against that whiche faith prescribeth , that is , against a mans owne conscience and iudgement , he sinneth . But yet , that all morall good woorkes of infideles ( as iustice , liberalitie , & the like ) were not sinnes , S. Augustin proueth at large against M. Charke lib. de spir. & lit . ca. 26.27 . and 28. And S. Ierom. in cap. 29. Ezechielis . Finallie , to returne and conclude our purpose , S. Aug. proueth against the Manaches , Cont. secund. Manach . c. 15. & 16. that , peccatum est defectus voluntarius animae rationalis . Synne is a voluntarie defect of a reasonable mynde , and therfore is it a resonable action .

But what doe I talke of voluntarie ? Whether sinne be voluntarie . M. Charke denyeth synne to be voluntarie . What shall I saye ? It were infinit to stand and proue euery principle of diuinitie against so peruerse and obstinate a man . And then prouerbe is common : a long eared creature maye denie more in an hower , than the best learned in the worlde can proue in a yere . But he that will see long and large proofes of this , with infinite scriptures and reasons for the same : lett hym reade but S. Augustin in anie of these places . li. de duabus nat. c. 11. de spiritu & lit . ca. 31. Et li. 3. de lib. arb. c. 18. and li. de vera relig. c. 14. & lib. 1. retract . c. 13. & 15. li. 4. confes . c. 3. and in diuerse other places , where he repeateth often these woordes : Li. de vera reli . ca. 14. & li. 1. retrac . c. 13. Sinne is an euill so voluntarie , as it can be by no meanes sinne , except it be voluntarie . And Christ hym selfe proueth the matter euidentlie , when he sayeth : that those thinges whiche doe defile a man doe come from the hart . Matth. 15. v. 18. But yet heere M. Charke hath two obiections . First , originall sinne is not voluntarie , ( sayth he ) ergo all sinne is not voluntarie . This albeit ( it be not to the purpose : the Censure talking onelie of actuall sinne , as it professeth : ) yet is it moste false , and neuer diuine sayde so before William Charke , but onelie the pelagians , whoe therby wolde haue taken awaye originall sinne from infants ( as hauing no will ) as S. Augustin testifieth : Li. 3. cont. Iulian. c. 5. whiche ( as well in that place , as in the first booke of his retractations . c. 13. ) he proueth moste leardnedlie , that originall sinne is voluntarie in vs , by the first voluntarie acte of our first father , How originall sinne is voluntarie in whiche acte we all dyd sinne voluntarilie , ( that beinge an vniuersall acte of all mankynde contained in Adam ) as also the Apostle confirmeth , sayeing of Adam , In quo omnes peccauerunt : Rom. 5. In whome all haue sinned .

Numb. 35. His second obiection is of the citie of refuge , appointed by God among the Israelites , for them that had killed a man vnwillinglie , whereof he wolde inferre , that vnwilling manslaughter is a sinne . But I am ashamed of M. Charke , that professinge skill in scriptures , doeth so ignorantlie alleage them , against theyr playne meaninge , and against hym selfe . For that chapiter sheweth at large , how these cities of refuge were appointed amonge the leuits , The causes of the cities of refuge . for indifferent triall of manslaughter , leaste the next of kynne to hym whiche was slayne , ( called there the reuenger of bloode ) shoulde reuenge the acte vppon the kyller , before the matter were tried . But when the thing was now examined in the citie of refuge , by sufficient witnesses , as the scripture appointeth : then yf it were fownd that the slaughter was committed willinglie , and of hatred : then the murderer was delyuered into the hands of the reuenger of bloode , to be slayne for the same . Slaughter done with out consent of will is innocentie . But of vnwillinglie and without malice : liberabitur innocens de vltoris manu sayeth the text : the innocent shal be deliuered from the hand of the reuenger . But yet he shall not departe from that citie vntill the deathe of the high pryest . For that , In Isaaco colligato . Rab. Moys . in Morech . Neuo çh . li. 3. ca. 40. Rab. Leui. in ca. 20. Nu. ( as Rabby Isaac Arameus writeth ) the highe pryest ( whose cities these of refuge amonge the Leuits were ) had interest and dominion vppon this man , by the lawe of Leuits , during his lyfe , for the benefit whiche he had receaued by the place of refuge . To whiche also Rabbi Moyses , and Rabbi Leui Ierson doe add an other reason : for that yf he should haue returned presentlie among the kinred of the man killed : his verie sight might haue styrred them vp to reuengement vppon hym agayne after the triall passed . But in the deathe of the high pryest , the publique sorowe was so great , as all men forgate theyr priuate iniuries . and dyd vse commonlie to forgeue one an other all offences , saye these learned Iewes . And now I aske againe , whie M. Charke brought in this example ? Doeth not this make cleare against hym , prouinge that manslaughter vnwillinglie done is no sinne : but innocencie ? yf not manslaugter : how muche lesse other smaller actions are cleare from sinne , when no consent of will is yeelded ?

Against the clause of the definition , which sayeth , that sinne must wittinglie be committed , he obiecteth , that M. Howlet in his reasons of refusall doeth acknowlege a sinne of ignorance : Two kyndes of ignorance . which I graunt , but he speaketh of culpable ignorance , whereof a man hym selfe is the cause : as his example of persecuting Saul doeth shew , whose ignorance ( although it were not so willfull as of many persecuting protestants at this daye , whoe of purpose refuse to know the truthe ) yet ,

Ep. 77. ad hugo . de S. vict.

1. Cor. 15.

as S. Bernard well noteth , it could not be but culpable in hym : as also hym selfe doeth confesse . For that he being learned : in the olde testament , yf he wolde haue conferred patientlie with the Apostles , he might haue seene that they taught nothing but correspondent to the auncient scriptures of God . But we speake heere of inculpable ignorance , called inuincible , by the tearme of schoolemen : for that it was not in the doers power to auoyd it , nor he fell into it by his owne default . As yf an English man , being in India in seruice of the Prince ,

An example of īuincible ignorance .

Au. li. 3. de lib. arb: ca. 22. Chriso . ho. 26. in ep ad Rom.

should be commaunded by proclamation made in westminster hall to appeare there at a certaine daye , and he ( as not hearyng of the same ) should not appeare this man is excused by inuincible ignorance . And so in all other cases . S. Augustin and Chrisostome proue of purpose , & moste learnedlie , that this kynde of ignorance ( which in deede is onelie proper and true ignorance ) doeth excuse from sinne . Yea God hym selfe proueth it by the example of Abimelech king of Gerare , whome he excuseth from sinne , Gen. 20. for that he had taken awaye Sara Abrahams wyfe , vpon ignorance , & in simplicitie of hart , thinking her to be Abrahams sister , as the text sayeth . The like simplicitie of hart and inculpable ignorance , was in Iacob , lieing with Lia , in stead of Rachell , as the Censure sheweth . Gen. 29. Iacob sinned not in lyeing with Lia. And albeit M. Charke most impiously Ioynynge heerein with Faustus the Manachie , dareth condemne the holie Patriarche in a double sinne , as Faustus dyd : yet S. Austen defendeth notablie this holy mans innocencie , bothe against that and this heretique , in his two and twentith booke against Faustus , Ca. 47.49 . 50.51.52 . Lib. 16. de ciui . c. 38. through many chapiters together : as also in his booke of the Citie of God . And with S. Augustin doe take parte S. Iustin the martyr l. de verit . Christi religionis : and Theodoret q. 84. in generat . and lyranus vpon the verie same place of genesis . In cap. 29. Gen And what one woorde can M. Charke now peepe against all this ?

To conclude therfore , though M. Charke hathe picked out certaine obiections of our owne bookes , made and answered by our selues against the learned definition of the Iesuits , ( as in deed thay haue no other argumentes , but suche as we lende them our selues ) : yet hathe he ( as you see ) not infringed , but establyshed that definition thereby , and hathe bewrayed in hym selfe greate wantes , in holdinge , M. Charks positions about sinne . that sinne is no acte : that no euill men doe sinne , but the euill in men : that sinne is not voluntarie : that it is no humane or reasonable action : that it requireth nether will nor knowlege in the doer : that fooles & madde men may as properlie committ sinne , as others , ( for all these are his positions ) by whiche he may as well defend , that beasts and vnreasonable creatures may committ sinne , and be sinners : Au. tom . ● 5. fo. 137. aedit . paris . which S. Augustine thinketh to be so absurd as no man of common sense will affirme the same . But what doe I alleage S. Augustin , whome M. Charke reiecteth heere by name about the definition of sinne ? Let vs returne therfore to the Censure . And see what is further brought about this matter .

THE CENSVRE .

But now how doeth M. Charke ouerthrow this doctrine ? forsoothe thus . Contrarie to this ( sayeth he ) is the woordes of God . 1. Ioh. 3. the transgression of the lawe is sinne . You seme to haue made a vowe ( M. Charke ) not to deale plainlie in anie one thing . Can you not alleage one litle sentence without falsifyeing ? The woordes of S. Iohn are these . Euerie one that sinneth committeth iniquitie , and sinne is iniquitie . Or ( as you will perhappes seeme to enforce it out of the greeke woorde ANOMIA ) Sinne is transgression of the lawe . But why haue you fraudulentlie turned it backeward ? you knew well the force of transposition out of Sophistrie , Transposition in alledginge of scripture . that it changeth all the meaning of the sentence . For yf I say , Euerie man is a liuing creature , it is true : but yf I turne it backeward and saye : Euerye liuing creature is a man , it is false . Soe these woordes , as S. Iohn vttereth them , are moste true : Euerie sinne is iniquitie , or transgression of the lawe : but as you vtter them , they are false : to witt , that euery iniquitie or transgression of the lawe , be it neuer so litle , or done without eyther consent or knoulege , or by a madde man , or brute beast , should be properlie a mortall sinne . Soe that this first blashemie of the Iesuits commeth not to be so haynouse , as you wolde make it : but rather to confound your ignorance , which vnderstand not so cleare doctrine , but hudle vp matters as M. Campian telleth you : also to note your vntruthe in misreporting their words , and the scriptures against them . And of this first depend the other two that folowe .

THE DEFENCE .

For couering of falshoode in this place M. Charke is constrayned to vse a falshoode or two more , according to the sayeing : that one lye is not maintayned , but by an other : things aequiualent ( sayeth he , ) as for example , the definition and the thing defined ) may be conuerted , & one mutuallie maye be affirmed of the other : as the gospell is the power of God to saluation : Ro. 1. v. 16 And the power of God to saluation is the gospell : And therefore these two woordes also , si●ne & transgression of the lawe . But I denie this consequence : for transgression of the lawe is not the definition of sinne , as hath bene proued , nor is it equall in signification with the same , but reacheth further than sinne , as the former discourse sheweth : And thefore it is but absurdlie brought in againe heere , as a thing graunted , seing thereof is all the contention . Secondlie , let M. Charke looke , leste he be deceyued , when he sayeth the power of God to saluation is the proper definition of the gospell : seing , Christ hym selfe ( whiche notwistandinge is not the gospell , but author of the gospell ) is called by the same woordes in an other place DVNAMIS THEOV : that is The power of god , 1. Cor. 1. v. 24. and no doubt but to saluation , as M. Charke will not denie . Wherfore , though it import not our matter at all , yet I thinke M. Charke was somewhat grosselie ouerseene in choyse of this example .

After this , for some countenance of his fraudulent transposition , he sayeth : Io. 4. v. 24 as for the transposition , lett the Apostles woordes be marked , sayeing , ( God is a spirit : ) Yet the woordes lye thus in the greeke text , ( a spirit is God . ) Wherfore let not transposition seeme straunge to you . No more it doeth ( M. Charke ) in common speeche , and in a tongue that will beare it , as the latin and greek doeth . But when we measure the weight of woordes or propositions , and that in oure English tongue ( as in our matter it falleth out ) In Latin we saye Princeps est Pompeius . which we can not interpret in Englishe , worde for worde , a PRINCE IS POMPEY : But Pompey is a prince . For that oure tongue admi●●eth not the praedication before the copula properlie , as other tongues doe . 1. Io. 5. v. 7. transpositions are fraudulent , as in the verie example whiche you alleage , a spirit is God : if you wolde inferre therof , ergo euerie spirit is God , as you inferre that euery transgression of the lawe is synne : you should easilie see your owne falsehood . For Angels also are spirits ( as the scripture sayeth ) , and yet not Goddes . And heere for my learning I wolde know of you Sir , in what tongue the Apostle sayeth God is a spirit , different from which you say the greek hath a spirit is God ? surelye ( M. Chark ) you are ouer bolde in your auouchements of the script●re . For not onelie the greeke , but also the latin and Syriak hathe Spiritus est deus : and therfore , bothe fondlie and falsely doe you attribute it , as peculiar onelie to the greeke .

But M. Charke reserueth a sure carde for the end , therewith to dashe all that hath bene sayd before , and that is the sentence of S. Iohn afterward , omnis iniquitas est peccatum , all iniquitie , ( or * * He fraudulentlie translateth transgression in this place , the greekwoorde beinge chaunged . 1. Io. 3. v. 4. transgression ( sayeth he ) is sinne . Which seemeth so plaine against me , as he greatlie insulteth and triumpheth , affirming that the victorie by this one sentence is gotten : but beleeue hym not ( good reader ) for he thinketh not so in his owne conscience , but well knoweth that this sentence maketh greatlie against hym , thoughe he wolde deceyue thee , with the bare sound and equiuocation of woordes . For in the former sentence , where is sayd , sinne is iniquitie , S. Iohn vseth for the woord iniquitie , ANOMIA , in greeke , which signifieth any transgression or variance from the law● , be it great or litle , as hath bene proued , and as the nature of the greeke woord importeth , in which sense it is most true , that euerie iniquitie is not sinne , as I haue shewed , & as S. Augustin proueth , of verie purpose . l. 2. cont. Iul. pela . c. 5. And alleageth also S. Ambrose in the same opinion : Aug. li. 5. cont. Iul. c. 3. & li. 6. c. 8.12 . & 13. as also Methodius apud Epiphanium her : 64. quae est Origenis . And S. Augustin proueth it in many other places besides : shewing in our verie case , how concupiscence is iniquitie , in the regenerat , but yet no sinne . And this for the first place . Now in the second place , where the same Apostle sayeth euerye iniquitie is sinne : he vseth not the same generall woorde ANOMIA . ANOMIA . Whiche he vsed before , but ADICIA ,

ADITIA .

Arist. in praedicam . qualittias .

which is a more speciall woorde , and signifieth an iniustice or iniurie : as the philosopher sheweth , assigning it as the contrarie to Iustice : and therfore no maruaile though this kinde of iniquitie be sinne as S. Iohn sayth , yea great sinne also , for of such onelie S. Iohn talketh in that place , 1. Io. 5. sayeing , there is a sinne to death , I doe not saye that any man should aske for that all iniquitie is synne &c. whereby is euydent , that the Apostle taketh not iniquitie in this place ( expressed by the woord ADICIA ) in the same sense , wherein he tooke it before , vsing the woord ANOMIA . Whiche M. Charke well knoweing , sheweth hym selfe a willfull deceyuer , in that he wolde delude his reader , with the equiuocation of the latin translation , which at other times he reiecteth withoute cause or reason .

Small game . Lastlie , he chargeth me with alteration of the text of scripture , for translating omnis qui facit peccatum euerie one that sinneth , where I should haue translated ( sayth he ) euery one that doeth sinne . This is a charge woorthie of M. Charke , that will playe small game rather than sytt owt . I praye you sir , what difference is there in the two phrases , your wyfe spinneth , and your wyfe doeth spinne ? But you confesse in deede there is litle holde in this , and therefore freendlie you doe pardon me , for it , and doe conclude , sayeing : you think perhaps to serue the Lorde in your opinion , and I know I serue the Lorde . You are happie that haue so certaine knowlege of your good estate M. Charke , M. Charks knoulege of his seruing the lorde . though to vtter it in this place I doe not see what occasion you had . But I praye you let me learne how you came to this knowlege : Not by Aristotles demonstrations ( I am sure ) which yett are the onelie means of certaine science properlie . How then ? by fayth ? but you know , that faith can assure nothing , whiche is not reuealed by the woorde of God . What parte of gods woorde then , teacheth vs that william Charke in particular serueth the Lorde a-right ? but yow will saye perhappes . Your spirit within you telleth you soe . And my spirit ( M. Charke ) telleth me the contrarie . One of them must needes be a lyeing spirit : and whie not yours as well as myne ? These are fansies ( gentle syr william ) proper to hereticall braynes , to assure them selues such knowlege aboue other men . Luther sayde many yeres after he was a protestant . ego credo fortiter , imo ausim dicere , scio purgatorium esse :

In disput. lyps . cum Eckio quae adhuc extat .

Buc●r . ep. ad Norim . & epist. ad Essingenses & com . in 3. & 26. Math. & Ioh. 6.

I beleeue stowtelie , yea I dare auowe that I know there is a purgatorie . Yet he denied it after . Martin Bucer when he was a Zuinglian knew ( as he sayd ) that doctrine to be deliuered from heauen : but yet afterward comming backe to be a Lutheran he protested openlie that he knew it was moste false . And againe returninge to be a Zuinglian : he knew it was true againe , and the other false : and yet all this while certaine knowlege can not be false . Yf a man should aske all the sectaries now lyuing , they wold say the same that you doe of theyr certaine knowlege . Wherefore me think you might haue spared these woordes of your certayne knowlege , whiche nether helpe your cause , nor hurt ours , any further than the credit reacheth of your owne bare woorde , & that also in your owne commendation .

Of concupiscence . Art. 2.

THE CENSVRE .

2. Secondlie you report the Iesuits to say : The second article . Concupiscence remayning in the regenerate , although it be against the lawe of God , yet is it not sinne properlye in it selfe , or of his owne nature . Cens. fo. 38. (1) 1 you will needes helpe the Iesuits out withe that whiche maketh for your purpose . Where fynde you in them , the wordes ( Although it be against the lawe of God ? ) They saye , that albeit this concupiscence doe sturre or moue a man sometimes to doe things whiche are repugnant to the lawe of God : yet yf no consent of harte be yeelded vnto it : it reacheth not to the nature of a mortall sinne worthie of eternall damnation . ( 2. ) 2. And albeit S. Paul doe sometimes call it sinne : Rom. 7. yet meaneth he not properlie but by a figure , whereby the name of the cause is of●entimes attributed to the effect : ( 3. ) 3. as the latin speeche is called the latin tongue , because speeche is the effect of the tongue . So concupiscence being the effect of original sinne , is called sometymes synne , but not properlie , but onelie figuratiuelie , Rom. 8. as also S. Paul calleth ( 4. ) 4. Christ hym selfe , Sinne , because he was the sacrifice for sinne . And all this is S. Austens note , whose plaine wordes in the same place are : Concupiscence is not sinne , in the regenerate , yf consent be not yeelded vnto her for the accomplishing of v●law●●ll woorkes . Li. 1. de nu. & concup . c. 23. & 25. & li. 1. con● . ep. 2. pelag. c. 13. & li. 1 Retr . c. 15. The same teacheth not onelye S. Augustine in diuerse other places , but also all other fathers of the primatiue church , as Nazianzenus orat : de S. Lauacro . Pacianus orat . de bap. Clemens Alexandrinus li. 1. pedag . c. 6 Ciprian ser. de lot : pedum . & li. 2. ep. 2. & Ambr. li. 1. de vocat gentium cap. 5. Soe that all these good fathers are partakers with the Iesuits of this blasphemie , whiche you ensorce vpon them . But how doe you proue it to be blasphemi●● Marie because Christ sayeth : Math. 5. whoe soeuer shall see a woman to lust after her , he hath alredie committed adulterie with her in his harte But are you so ignorant M. Charke ? Doe you not see that Christ by adding the woordes ( in his hart ) meaneth onelie of hym which geueth consent of hart to his lust and concupiscence , and wolde put it in execution yf he had time , and place , and abilitie ? but this is your common alleaging of Scripture .

THE DEFENCE .

The charge of helpinge owt the Iesuits doctrine with these woordes although it be against the lawe of God , he layeth vpon Gotuisus . 1 1 Gotuisus pag. 264. But I accept not this excuse . For he might haue seene in Canisius pag 184. & 73● . which Gotuisus citeth also for the same , as well as the Ce●sure of Cole● ( and whiche M. Charke confesseth to haue reade ) that Gotuisus belyed the Iesuits in his reporte for that there is no suche thinge in the places alleaged of Canisius , as by reading any man may see . Which● declareth euidentlie , that yow haue no playne meanyng , but a secret intention to deceyue . As also when you assure your reader , that I denyeing concupiscence to be a mortall sinne ( according to the question betwene Monhemius and the Iesuits ) doe thereby graunt vnder-hand that it is some kinde of sinne . Which was no more meant by me , than you ( denyeing before Martin Luthers mariage to be sacrilege ) dyd meane thereby to graunt vnder-hand that it was adulterie , fornication , or any other lesser sinne of the fleshe .

The exposition of S. Pauls woordes callinge concupiscence improperlie sinne , 2 2 Li. 6. c. 11. cont. Iulian . quia peccato facta est , because it was wrought in vs by originall sinne : as S. Augustin sayeth : M. Charke reiecteth , calling it a wrangling exposition , though it be the exposition of the primatiue churche , and so recorded by S. Augustin in many places of his woorkes : as lib. 1. de nuptio & concup . ca. 23. li. 1. contr. 2. ep. pelag c. 13 lib. 1. retract . c. 15. li. 2. cont. Iul. c. 13. and li. 6. c. 11. All whiche M. Charke ( as better learned in S. Paul than Austen & all the fathers of that time contemneth as easilie as yf it were the exposition of some vnlearned boye , Charkes malepertenes with S. Austen . and beginneth hym selfe like a doctor to discourse a-new , vpon S. Pauls meaning : mary ( as it commonlie falleth out to suche malapert marchants ) he is no sooner in , but he is ouer the eares in absurdities . For his discourse is this .

S. Paul proueth , ( sayethe he ) that though the lawe sturreth vs to synne , yet is it no synne . Rom. 7. Ver. 12.14 Well : this maketh for vs . For soe we may reason : that though concupiscence doe sturre vs to sinne ; yet is it no sinne . But what inferreth he ? Weake resonynge . therfore ( sayeth he ) yf the lawe wh●che is holie , doe come in question notwithstanding of synne , for that it prouoketh our corrupt nature to synne : how muche more concupiscence : which is vncleane in it selfe ? This proueth nothing M. Charke but from the place , a disparatis , where commonlie children and distracted men take their arguments . For how holdeth this : yf the lawe , for sturring to sinne : be called in question of sinne , and be no sinne : then concupiscence for sturring to sinne , must be called in question of sinne , and be sinne in deede ? but he will saye ( perhappes , ) the force of the argument standeth in the woordes holie , & vncleane , in this order : yf the lawe , being holie , be called in question of sinne : what shall we saye of concupiscence , which is vncleane ? and what more can you say ( M. Charke ) than to call it in question of sinne , & that somewhat more than the lawe is called in question , which is bothe pure and holie , and no wayes ether vncleane or euill , or the effect of sinne , as we graunt concupiscence is ? and yet for all this not properlie sinne , without consent of hart , as S. Augustin in the places alleaged proueth .

And this now of consequent , supposinge the Antecedent were true , as it is moste false . For who will graunt those absurd impious propositions : The lawe sturreth vs to sinne : the lawe prouoketh our corrupt nature to sinne ? Rom. 7. S. Paul sayeth , I had not knowne sinne but by the lawe : but he neuer sayeth , that the lawe sturred hym vpp to sinne : but onelie , that it discouereth sinne vnto hym , euen as the looking glasse discouereth the spotte in a-mans face , and maketh vs to see it , whiche we did not before , but yet procureth not that spotte . And S. Paul gyueth an example , sayeing , Exo. 20. I had not knowne concupiscence , yf the lawe had not sayd , thow shalt not couet . In whiche woordes , that he meaneth of voluntarie concupiscence , that is , whereto ether consent or delectation is yeelded : S. Augustin besides the places alleaged testifieth . li. 1. de nup. & concup . c. 29. li. de spiritu & litera cap. vlt. li. 19. con : Faustum c. 7. & cont. 2. ep. petil . li. 3. c. 7. And it is moste woorthie of laughter , which M. Charke , for filling vp a page discourseth of S. Pauls estate : sayeing . Paule compareth his sta●e before his knowlege of the tenth commaundement , with his state afterward . He knew other synnes before , by the light of nature : but he knew not concupiscence , till he knew the tenth commaundement . I praye you Sir , what was S. Pauls state before his knowlege of the tenth commaundement ? was not S. Paul borne a Iewe ? 2. Cor. 11. Phil. 3. Act. 22. brought vp from his youth in the law , at the feet of Gamaliel ? how then coulde he be ignorant in ●he tenth commaundement , and yet be hable to discerne other sinnes by the light of naturall reason ? doe you thincke vppon your woordes before you send them to the print ?

S. Augustins example of the latin tongue M. Chark reiecteth , 3 3 Au. li 1. de nup. & con cup. c. 23. for that the tongue is not suche a cause of the speche , as originall sinne is of concupiscence . But what a reason is this to reproue so learned a man as S. Augustin was ? for whoe knoweth not , ( as I haue shewed before ) that comparisons or similitudes are not of necessitie , to holde in euerye pointe , but in that onelie wherein they are compared . Though then the tongue be onelie the instrumentall cause of speeche : & originall sinne , the formall cause of concupiscence : yet is it sufficient to shewe that effects may take vppon them oftentimes the name of their causes : and consequentlie , aswell concupiscence the name of sinne , as the tongue the name of speeche . A●b . ser. 27. Au. li. 2. de pecca . merit . c. 27. & 28. Nether is it necessarie ( as M. Chark reasoneth ) that euery effect of originall synne should be synne in the regenerate : For that all our penalties ( as hungar , thirst , sicknesse & the like ) are effectes of originall sinne in vs , but yet not sinnes in them selues : as nether concupiscence in the baptized , whose guylt is vtterlie taken away by baptisme , as S. Ambrose and S. Augustin doe proue .

To like effect is alleaged by the Censure the example of Christ called sinne in the scripture : not for that , Christ and concupiscence are like effectes of sinne ( as M. Charke quareleth : ) but to shewe that a thinge may be called sinne by the scripture figuratiuelie , and yet be no sinne properlie albeit , yf we consider Christ , as he was hostia pro peccato , a sacrifice for our sinne : ( in which sense onelie , S. Paul calleth him sinne : ) No man can denie , but Christ so considered , was a certayne effect of our sinnes also : that is , Christ crucified , or the crucifieinge of Christ was a certayne effect of our sinnes : for that our sinne was the cause of that deathe and sacrifice . And where you controll my quotation of the ● . to the Romanes , as though there were no suche thing in that place : doe you reade but the third verse , and confesse your ouersight . Orig. in hunc locum . And yf you will not beleeue the text : reade Origen , and S. Augustin : Augu li. 3. cont. 2. ●p. pe●ag . c. 6. and they will tell you the cause whie he is called sinne by S. Paul in that place .

But nowe for the auncient fathers alleaged in the Censure , as partakers of the Iesuits blasphemie : I maruaille M. Charke vouchesafeth to examine them , s●ing in other places he contemneth vtterlie their authorities , calling them my breade zowle of fathers . Mary here belike he hathe gotten some sleyght to shyft them of , or at leastwise , some part of them . For as for S. Cyprian and Pacian , he passeth ouer without sayeing any woord vnto them . Ambr. li. 1 de voc. gent. ca. 5. Clem. A●e . li. pedag . c. 6. To S. Ambrose and Clemens Alexandrinus , he answereth , that they haue no suche thynges in the places alleaged : whiche is somewhat worse than passing ouer : for it is a flatt vntruethe : seing in those places ( as the reader may see by conference ) they proue all sinne to be taken awaye in the regenerate by baptisme , and the sowle left pure & cleane , as the light it selfe : whiche can not stande , yf concupiscence remayning be a fowle sinne , as M. Charke affirmeth : but he addeth , that Clemens in an other place hathe some what against vs : Clemens Ale . exho . ad gentes pag. 38. to witt , that by con●npiscence onelie a man committeth adulterie : whiche is true , yf a man gyue consent therunto , as appeareth by Christ , Math. 5. But the first motions onelie , without any consent or delectation in them , I maruaile M. Charke is not ashamed to call adulterie : seing Clemens in the same place exhorteth the gentiles to resist these motions of concupiscence , and not to yeelde vnto them , and so to auoyde adulterie : whiche he wolde not haue done , yf these very first motions them selues ( which are inauoydable ) were adulterie without yeelding any consent vnto them .

To Gregorie Nazianzen alleaged in orat . de S. Iauacro , he answereth , that Nazianzen neuer wrote any such oration as I dreame of . But if he dreamed not , yet I thinke at least he was halfe a sleepe , when he wrote this : & ether vnderstoode not the books name , being written somewhat short ( whiche were too badde in so greate ● diuine : ) or else neuer sawe Nazianzens woorkes ( which were worse : ) or else not able to answere the place , wold shyft it of with suche a sleyght , which were worst of all . That which he hathe for shyfting of S. Austen , I vnderstande not : his woordes are these : lett the reader skanne them : you were deceyued ( sayeth he ) in citing Augustin twyse , as hauyng writen but one booke de nuptiis & concupiscentia . Heere , yf he meane that S. Austen hathe written but one booke de nupt. & concup : and that I was deceyued in citing hym twyse , as hauing written two bookes : then is S. Austen hym selfe against hym : whoe sayeth in his second booke of Retractations , Cap. 53. that he had written two bookes de nuptiis & concupiscentia . But yf M. Chark meane that I thynke S. Austen to haue wrytten but one booke de nupt. & concup . and so doe erre in citing hym : he is deceyued . For I cite hym thus in the Censure : li. 1. de nupt. & concup : whiche signifieth the first booke : and no man citeth a first booke , which thynketh not that there is a second . Vherfore this fond charge eyther tasteth of ignorance , or of greate desire to quarrell . Will you stand to it that S. Augustin hath written but one booke of this matter ? I wolde gyue a good thing , that I were by you whyle you reade this , to see whether you can blushe or no. But yet I call backe my wishe agayne . For I thinke you wolde make me more a fearde , than I you a shamed : for that your Purseuantes are stronger than our argumentes .

And this is but concerning the quotation of S. Augustin : for about the text it selfe M. Charks behauioure is a great deale worse : and suche in verie deede , as yf a man had care of his owne sowle , he wolde neuer trust suche a felow more , that against all honestie , trueth , shame , and respect , bothe of conscience & ●redit , falsifieth so learned a fathers writinges against his plaine and euident woordes and meaning . For whereas S. Augustin alleaged by the Censure , & in many places else of his woorkes sayeth , Aug. li. 1. de nup. & c●cu . c. 23. auoucheth , confirmeth , and proueth , that Concupiscentia iam non est peccatum quando ●lli ad illicita opera non consentitur : concupiscens nowe in the regenerate is not sinne when consent of mynde is not yeelded to vnlaufull woorks . M. Chark answereth : S. Augustins place is expounded by him selfe afterward , sayeing Concupiscence is not so for gyuen in baptisme , that it is not synne , but that it is not imputed as synne : Li. 1. de nu. & co●cup . c. 23. & 25. this seemeth plaine , and Augustin appeareth contrarie to hym selfe . But what is the principall woorde in this sentence , that maketh moste for M. Charke ? The word , Synne , you will say : for that being taken away in the former clause , the sentence maketh quite against hym . Well then , that woorde hathe he added of hym selfe , and yet hathe corrupted the whole sentence besides . For S. Augustines woordes are these : Cap. 25. quaeritur &c. si in parente baptizato potest esse ( concupiscentia ) & peccatum non esse : cur eadem ipsae in prole peccatum sit ? The question is ( sayth S. Augustin whie this concupiscence is sinne in the childe ( before it be baptized : ) yf it be no sinne in the parent nowe baptized ? heere you see by the way , that it is holden as a matter out of doubt , that concupiscence is no sinne in the parent whiche is baptized : and the reason S. Augustin yeedelth immediatlie in the answer : sayeing , Ad haec respondetur dimitti concupiscentiam carnis in baptismo , non vt non si● , sed vt in peccatum non impute●ur , quamuis reatu suo iam soluto , manet tamen &c. To this is answered that the concupiscence of the fleshe is forgeuen in baptisme , not that it is not , ( or remayneth not , ) but that it is not imputed into sinne . Yt remaneth still , though the guylt be taken awaye .

Heere now we see that S. Augustin affirmeth onelie that concupiscence is not quite taken awaye by baptisme , but yet the guilt thereof , is so that it is no more imputed into the nature of a sinne . The cause whie it is left he vttereth in diuers places , as when he sayeth : Li. 11. de peccat . meri● . & remiss . ca. 4. ad agonem manet , non sibi ad illicita consentientibus nihil omnino nocitura . Concupiscence remaneth to fight withall , but yet in such sort , as it can hurt vs nothing at all , yf we consent not to her vnlaufull suggestions . Secondlie we see that S. Augustin in this verie place proueth directlie our verie position , that concupiscence in the baptized is not sinne : also that it hath no guilt : and that it doeth hurt nothing without consent : wherby M. Charkes lacke of Iudgement and shame may be noted in bringing this place of all others against vs , & adding , that how soeuer the Iesuits distinguish , yet these sinnes ( the first motions of concupiscence ) ●vhich by the Iesuits doctrine are so called figuratiuelie ( except we fynde mercie ) will fynde no figuratiue condemnation .

Thyrdlie we may beholde and lament the pityfull desperate resolution of our aduersaries , whoe seing and knoweing their owne weaknes , Great impudencie . yet to couer their miserie dare abuse , forge , and falsifie playne authorities , as in this place this shamelesse creature hath done in so many points For first , where as S. Augustin sayeth Concupiscence is forgyuen in baptisme : he translateth , concupiscence is not so forgyuen in baptisme . Secondlie where as S. Augustine saythe : it is forgyuen , not that it be not , or remaine not : he translateth : not that it is not sinne . Thirdlie for imputed into synne : he translateth imputed as sinne . Fowerthlie he cutteth of the woordes immediatlie goeing before , where S. Augustin sayeth concupiscence in the paren● baptized is no synne , as also the voordes immediatlie foloweing , and affirming , that concupiscence remayneth , but without guilt , and consequentlie can not be sinne . Hathe this man anye conscience , any trueth ? any good meaning ? any sparke of grace ? seeketh he to instruct or to deceyue ? to proue and defend , or to couer & dissemble ? Is this he whiche protested suche sinceritie in his dealing , as before God and Angels ? is this the credit of a puritane protestant ? O how miserable are those people whiche hange their soules vpon the trust of such dissembling and deceyuing men ?

And this for the fyrst place cited by M. Charke , for his sentence of S. Augustin , for he citeth two chapiters in one booke : the first thereof hath as you haue seene : the other hath no one woorde tendinge that waye , but cleane to the contrarie . For S. Augustin layeth downe & proueth our position of purpose , in muche more ample and vehement maner than I can against M Charke , and sheweth it also by examples , how the Apostle called concupiscence sinne improperlie : Rom. 7. ca. 23. li. 1. de nup. & concup . vocatur peccatum quia peccato facta est , cum iam in regeneratis non sit ipsa peccatum : Si autem vocatur lingua locutio , quam facit lingua , & manus vocatur scriptura quam facit manus . Concupiscence is called sinne : because it is made in vs by ( originall ) sinne , whereas it selfe is not sinne now in the regenerate : How S. Paul called concupiscence synne improperlye . euen as the speeche whiche the tongue maketh is called the tongue , and the writinge whiche the hand maketh is called the hand . The verie same hath S. Augustin against Iulian the pelagian towching S. Pauls calling of concupiscence sinne , Li. 6. c. 11. whiche in deede properlie is no sinne , except consent be yeelded thervnto , as there S. Augustin proueth by the woordes of Paul hym selfe . Wherfore M. Charke doeth fraudulentlie alleage his woords against the same Iulian , to proue that all concupiscence is sinne . For S. Augustin sayeth onelie of concupiscence in generall , Li. 5. c. 3. that it is synne , and the punishement of synne , and the cause of synne , whiche is true of concupiscence in generall , as it comprehendeth all her braunches , and all estates of men : for concupiscence is the punishement of sinne in all men : In them that gyue consent it is the cause of sinne : in them that are not baptized it is sinne it selfe , whether they gyue consent or no. But yet is it not nedefull that all these points should be verified in euerye particular braunche of concupiscence : An example . as for example : Manslaughter in generall comprehendeth murder , chaunce medley , execution by Iustice , and the like : and in respect of these braunches a man may say truelie , manslaughter is wicked and prohibited by god● lawe . And againe , manslaughter is good and commended by gods lawe , for bothe these are verified in some of her braunches . So in respect of diuerse braunches of concupiscence S. Augustin might saye concupiscence is synne , the punishement of synne , and the cause of synne . But yet this is not true in euerie particular braunche of concupifcence , and namelie of that braunche we now dispute of : that is , of concupiscence in the regenerat without consent : as a man can not saye , that euerye manslaughter is good , nor that euerie manslaughter is euill .

And the cause why S. Augustin vsed this sentence against Iulian was , for that Iulian dyd prayse concupiscence , as a thing commendable , for that it was a punishement of God for sinne : But S Augustin refuteth that , sheweing , that concupiscence in generall , is not onelie a punishement for synne , but sometimes also , and in some ●ē it is sinne it selfe , & the cause of sinne : Lib. 2. cont. Iulian circa finem . & thersore an euill thinge , though no sinne , without consent . For so he sayeth against the same Iulian. Quantum ad nos attinet . sine peccato sen per essemus , donec sanaretur hoc malum , si ei n●nquam consentiremus ad malum : sed in quibus ab illo rebellame , e●si non lethaliter , sed venialiter , tamen vincimur , in hiis contrahimus vnde quotidie dicamus . Math. 6. Dimitte nobis debita nostra ● As for vs ( that are baptized ) we might be allwayes without sinne vntill that day when this euill concupiscence shall be healed , ( that is in heauen ) yf we wolde not consent vnto yt ,

Veniall & mortall sinne .

Vide Au. li. 1. cont. 2. ep. pelag. c. 13. li. 2. de pecc . merit . c. 28. S●rm . 6. de verb. apost. lib. 1. de ciui . c. 25 In expos. prop. ex ep. ad Rom. prop●sitione 17. 45. 47. com . ad Gal. c. 5. de pecca . orig. c. 39. con. 3. in psal. 118 & alibi .

to euill . But in these things wherein we are ouercome by this rebelliouse concupiscence veniallie at least , though not mortallie : by these ( I saye ) we geather matter daylie to saye , forgyue vs our trespasses .

Heere Loe S. Augustin proueth concupiscence to be euill , against the pelagian : & yet not to be sinne without consent , against the protestant . Thyrdlie , that accordinge to the mesure or degree of consent yeelded , it may be ether veniall or mortall sinne against , M. Charke , a litle before obstinatlie denyeinge this distinction of sinnes . And finallie , S Augustin doeth not onelie proue this our p●sition purposelye in almoste infinite other places of his woorkes , but also in his second booke against Iulian doeth confirme it , by the vniforme consent of other fathers of the Churche , as of S. Ambrose , Nazianzen and others . What then shall we say but onelye pittie william Charke , whiche fyndeth Augustin the doctor as hard against hym in all pointes , as Augustin the monke .

The woordes of Christ alleaged by you to ouerthrow our position : to witt , Math. 5. euerie one that shall see a woman , to lust after her , hathe now committed adulterie with her in his hart : are truelie sayd of the Censure , to be alleaged by you , bothe ignorantlie , & against your selfe . Fyrst , for that the woorde hart there expressed , importeth a consent , without whiche nothing defileth a man , as may be gathered by Christ his owne woordes , Math. 15. Marck . 7. in an other place , sayeing , that the things which defile a man doe procede from the hart . Secondlie , for that , the woordes import a voluntarie looking vppon women , PROS TO EPIDVMESAI AVTEN . to that ende to be inflamed with lust , as bothe the latin , & muche more the greeke and Syriake textes insinuate : and S. Chrisostom interpreteth hom. 8. de poenitentia , as S. Augustin also expoundeth them , sayeinge , Au. li. 1. de serm. domi . in monte ca. 23. qui viderit mulierem ad concupiscendam eam : id est , hoc fine & hoc animo attenderit , vt eam concupiscat , quod est plene consentire libidini . He that shall see a woman to lust after her : that is , shall looke vpon her to this end , and with this mynde to lust after her , which is in deede fullie to consent vnto the lust . Now what replieth Sir william to all this ? surelie nothing , but maketh along idle speake of praedicatum & subiectum , as pertinent to the matter , as charing crosse to byllingsgate . And in the end to quite the Lorde ( as he saythe ) moste carefullie from synne , he alleageth S. Iames , sayeing , Iacob . 1. v. 14. & 15. that God tempteth no man , but euerie man is tempted , drawen , and allured by his owne concupiscence : and then concupiscence when it hathe conceyued , bringeth furth synne . But what is this against vs ? Doe we charge God with this sinne of concupiscence , when we denie it to be sinne at all , except onelie when a man consenteth to it ? or rather doe you charge God withe it , when you affirme it to be sinne , as it is of nature , without consent ? are we or you they , that make God author of sinne ? is not Caluin condemned of our churche for this impretie ? ● Li. 1. iust . 8.17 . 18. Li. 2. inst. ap. 4. In com . li. reg. ca. 2. (a) doeth he not holde , that God is author of sinne , in diuers places of his woorkes ? (b) Doeth he not condemne S. Augustin by name , for holdinge the contrarie ? (c) Doeth not Peter Martyr his scholer holde the same ? How then talke you of quitting carefullie the Lorde from synne , as though he were charged or accused therof by vs ? what hypocrisie , what dissimulation , what falshode is this in you ?

Now the place of S. Iames ( as commonlie all other thinges that yow alleage ) maketh singularlie against your selfe . Heare S. Augustins exposition & argument , whiche proueth our position out of the same woordes . Aug. li. 6. cont. Iul. cap. 5. Cum dicit apostolus Iacobus , vnusquisque tentatur a concupiscentia sua abstractus & illectus : deinde , concupiscentia cum cònceperit parit peccatum : profecto in hiis verbis partus a pariente discernitur . Pariens enim est concupiscentia , partus peccatum . Sed concupiscentia non parit nisi conceperit : non concipit nisi illexerit , hoc est ad malum perpetrandum obtinuerit volentis assensum . When the apostle Iames sayeth : euery one is tempted , drawen awaye , and Intised by his owne concupiscence : afterward concupiscence , when it hathe conceyued , bringeth furthe sinne : surelie in these woordes the childe is distinguished from the mother : the mother that beareth is concupiscence : the childe borne is sinne . But concupiscence beareth not except she conceyue : and she conceyueth not except she obtaine the consent of hym which is willing to doe euill . Now goe ( M. Charke ) and acquite your selfe of grosse follie and ignorance , whereof you are conuicted , which wolde so carefullie quitte the Lorde of that , wherewith we neuer meant to charge hym .

Of the first motions of concupiscence .

THE CENSVRE .

Thyrdlie , you reporte the Iesuits to saye , The third Article . That the first motions of lust are without hurt of sinne Cens . 54. 89. It is moste true and playne , as they delyuer it , but you , by clipping their woords , make euerie thing to seeme a paradoxe . They say , the first motions of lust , yf they come of naturall instinct only , without any cause gyuen by vs , are no sinnes , so long as we geue no consen● of hart vnto them . And the reason is because it lyeth not in vs , ( they being naturall ) to prohibit them to come , no more than it dothe , to prohibit our pulse from beating . And therfore seing no sinne can be committed , without our will & consent of har● : ( as I haue shewed before : ) the first motions can be no more sinnes in vs , than they are in beastes , for the lyke reason . Nether is the tenthe commaundement , ( alleaged by you for the contrary doctrine , to witt , Exo. 20. thow shalt not couet ) any waye repugnant to this . For this commaundement forbyddeth consent to these motions , & not the verie motions , whiche are not in our power , as the Scripture it selfe signifieth , when it sayeth . Deut. 30. Li. 1. de nu. & concup . ca. 23. Ecc. 18. This commaundement which I doe gyue thee this daye , is not aboue thee . And as S. Austen learnedlie proueth out of an other place of scripture , where this commaundement is expounded , to wit . Goe not after thy concupiscence : That is , consent not vnto them , or folowe them not .

THE DEFENCE .

The vnderstanding of this article dependeth wholie of that whiche goeth before . For yf no sinne be committed , where no consent of will is , as hath bene proued abundantlie in the two former articles : then can not the first motions of lust or concupiscence , that come by naturall instinct onelye , without any cause gyuen by vs , be sinne : yf we yeeld no consent of hart to the same . And this is so euident , bothe in reason , common sense , philosophie , diuinitie , and authoritie of auncient fathers : as no man wolde haue the face to stand against it , but a man enforced therunto , as M. Charke is● S. Austen dothe proue the matter purposelie in diuers places , whoe was not behynde M. Charke in iudgement . You remember how many places I haue alleaged of his before : as that among the rest : Li. 2. cont. Iul. circa finem . Li. 2. de gra. & pec . orig. c. 40. We myght be allwayes without synne● yf we neuer dyd yealde consent to our concup●scence to sinne . And in an other place , talking purposelie of these first motions , he sayeth : Quibus si non consentitur , nullius peccati reatus comrahitur : vnto whiche motions , yf we gyue no consent of hart : no guylt of sinne is contracted by them . What can be sayde more effectuallie ? Agayne he sayeth in an other place , that these first motions of lust are so fare of from beyng sinnes , Ep. 200. ad Asell . of their owne nature , as Christians vse not to aske God forgiuenes for them , except they be eyther negligent in repellinge them , or doe yealde some consent vnto them . The verie same he hathe in diuers other places : as concione 3. in psa . 118 And Lib● de perfect . iustitiae . cap. vlt. and yet more largelie Li. 1. cont. duas ep. Pelag: cap. 13. and in dyuers other places : affirming that wee neede not saye for thes first motions , dimitte nobis debita nostra : Forgeue vs our trespasses . So that you see with what witt , or reason , this doctrine is called blasphemous in the Iesuites , by W. Charke .

But yet , though this matter be moste euident in it selfe : Lett vs examine what cauilles he seeketh to frame some shewe or semblance of a replie . He reprehendeth first , as superfluous , my addition of woordes , vsed for explication sake , when I sayde , that the first motions were no sinne without consent : Yf they come of naturall instinct onelye , without any cause gyuen by vs . This explication ( I saye ) he greatlie reprehendeth : sayeing , * * This kinde of speeche is called implicatio in adiecto . I pray you , are not all the fyrst motions of lust merelye naturall , and euermore of some cause gyuen by vs & c ? In which fond interrogation , first he includeth two contraries . For if they be meerlie naturall : then are they not of any cause gyuen by vs . And yf they be of causes gyuen by vs : then are they not meerlie naturall . For that , natura & voluntas are distinct agents : as he ought to haue learned in philosophie . Secondlie , it is false , that all fyrst motions of lust are meerlie naturall . For in lewed men they are often voluntarie : Fyrst motions voluntarie sometimes . as when a man applieth his imaginanation purposelie to thinke of dishonest things , and so sturreth the motions of concupiscence : also when a man voluntarilie doeth beholde lasciuious sightes , or readeth wanton bookes , or the lyke . In all whiche cases , though the motions of lust that ryse , be naturall in the roote , as diuines tearme it : yet is their nearest and immediat cause voluntarie : An euident example . and therfore are they not meerlie naturall . A playne example heerof may be this : that , if a furious dogge should lye a sleep , & one should a-wake hym purposelye , knoweing the daunger , and so should be bytten of hym : this hurt might be sayde to proceed from the dogges nature , as from the roote or fyrst cause : But the immediate cause therof was the mans voluntarie awaking of hym , and not the dogges nature . So in the first motions of lust , though all be naturall in the roote , or first cause of concupiscence , and many times they doe rise of them selues in the most godlie that are , without any cause gyuen by them ( & therfore sayeth M. Charke most falselie , that all come of causes gyuen by vs : ) yet sometimes they are a-wakened and sturred vpp in vs by those meanes , whiche I haue named . And then are they bothe voluntarie and sinfull , and not otherwyse . And for this distinction dyd I make that addition of waste woordes , as M. Charke calleth yt : but you haue seene with what cause or wisdome .

After this , he reprehendeth my comparison of first motions to the pulse , Deceytful auoydinge of similitudes . as a comparison without iudgement ● And his cheefest reason is , for that they are not lyke to the pulse in all things : & this is his ordinaire answering of all comparisons alleaged in the Censure . Whiche is as substantiall a waye of answering , as yf a man should saye , a cowe and her cal●e are not lyke in heire , for that they are not lyke in hornes . What Gramarian almost knoweth not , that similitudes are not of necessitie to holde in all poyntes , but onelie in that , wherein the comparison is made ? I compared therfore the first motions of lust vnto the pulse , in one onelie point : ( as appeareth in the Censure ) And that is , that they bothe , as well the one as the other , are often tymes meere naturall : and the lust many tymes no more voluntarie than the pulse : And is not this true ? or dothe M. Charke saye one woord against this ? no surelie : but goeth and proueth at large , that in other thyngs they are not lyke : whiche I neuer denyed .

His second reason against my example of the pulse standeth thus in his booke : Great● surdities . You can not conclude from that parte of our naturall sowle , wherby we haue lyfe and sens● onelie , to the parte wherein our reason & affections are placed , because the former is not in the same sorte corrupted as the second . Nether dothe synne so woorke in naturall lyfe and sense , as it dothe in the hart by the corruptions and guyltines of the sowle . The necessarie actions of lyfe , ( as eating , drinkyng , sleepe , breathe ) also the necessarie actions of sense , ( as smellyng , seeyng , hearing , feelyng , & the rest , ) they are of them selues all free from synne , remaynyng as they were in man before his fall . By this long discourse he wolde proue that the pulse ; and the first motions of concupiscence are not lyke in all pointes . Whiche I graunt without proofe . But yet in this one reason he vttereth three fowle absurdities , and most grosse errours .

The first is that he placeth concupiscence of the fleshe ( wherof we talke ) in the reasonable parte of the mynde , Concupiscence in what place it is . and not in the sensityue parte : which is as much , as yf a man should appoint seeyng to be in the nose , & smellyng to be in the eyes . For the motions of concupiscence are nothing els but the rebellions of our sensitiue partes , against the parte wherein reason is : and how then are not they in the parte sensityue ? are they not called the concupiscence of the fleshe ? Dothe not S. Paul saye the fleshe coueteth ( or hathe concupiscence ) agaynst the spirit ? Dothe not he saye playnlie : Gal. 5. Rom. 7 , I feele an other lawe in my members repugnyng to the lawe of my mynde ? Is not heere concupiscence placed in the members ; and reason in the mynde ? what intollerable ignorance is this in a preacher , yea in a conquerour of learned M. Campian , eauen vnto Tyborne ?

But his second absurditie is yet greater than this ; in affirmyng that the sensuall parte of man is not so muche corrupted by originall synne , The sensatiue parte● of man more corrupted than the reasonable . as is the reasonable part : whiche is cleane false and the contradictorie therof is true . For albeit all partes be corrupted : yet the s●●sible parte more , by reason of the rebellyon of the sensityue parte against the reasonable : whiche I haue named before , and euerie man by experience dothe fynde more temptation in his sensitiue partes : to witt , in his senses , imagination , and other like partes , and members of his bodie : than he dothe in his reasonable partes , to wytt , in his iudgement , and wyll : especiallie good men , who fynde greate rebellyon often tymes in their sensuall partes , thoughe their iudgement be ryght , and their wyll most holye and firme . S. Paul felt this , when he sayd , Rom. 7. O vnhappie man that I am , who shall delyuer me from the bodie of this deathe ? And agayne : I my selfe doe serue the lawe of God in my mynde , but in my fleshe I serue the lav●e of synne : signifyinge therby the violent rebellion of the fleshe . In whiche sense also it is sayd by the wyse man : Sap. 9. Rom. 7. the bodye that is corrupted aggreueth the mynde . And S. Paul sayethe , I doe not that uuhiche I wolde , but that whiche I hate . By all which is shewed that the inferiour parte of man ( called the sensatyue parte ) is more corrupted , by the fall of Adam , than the reasonable : Vide Au. in psa . 145 & li. 14. de ciuit . c. 19. for that by the force of concupiscence placed principallie in it , it maketh warre , and offerreth violence to the other . So that heerin also M. Charke was fowlie ouerseene .

Necessarie actions of lyfe and sense corrupted by originall synne . His third absurditie is ioyned with flatt pelagianisme , where he sayeth , that the necessarie actions of lyfe and sense remayne now in man , as they were before hys fall . Heerof S. Austen shal be witnesse , whose woordes are these : Yf any man shall affirme that by the offence of preuarication in Adam , the vuhole man , that is , man bothe in bodie and sowle is not chaunged into worse &c : he is deceyued with the errour of pelagians , and is contrarie to the scriptures . De eccles. dogm . c. 38. The lyke teacheth Prosper . lib. 1. de vocat . gent. ca. 7. Into these errours and heresies falleth M. Charke , whiles leauing the sure doctrine of the Catholique Churche , he deuiseth owt newe wayes , ( after the fashion of all heretiques ) wherby to excuse naturall actions from sinne . We excuse them from sinne , and doe saye the cause to be , for that they are not voluntarie : whiche is one principall point required , aswell in sinne as in vertue , as hathe beene shewed . M. Charke deuiseth , he can not tell what him selfe , in this pointe : but onelie that he wolde not saye willinglie as we doe , thoughe he haue nothing to saye besides .

But yet against this poynte of voluntarie he obiecteth ( once more , ) originall sinne : whiche ( as he sayeth ) is not voluntarie . But it hathe bene answered before ; & shewed , how it is voluntarie , not onelie in men of discretion , but also in infantes . Secondlie , he alleageth owt of Genesis ; Ge. 6. & 8. that the cogitation of mans hart is euill euer more . To whiche I answere , that it inclineth to euill by reason of concupiscence left in vs : but yet is not that inclination synne , without consent : as hathe bene proued before . Thirdlie , he obiecteth the commaundement ; Deut. 6. Matth. 22. thow shalt loue thy God , with all thy hart , with all thy sowle , and with all thy strength . By whiche commaundement , he imagineth the first motions of concupiscence to be also forbydden , Au. de spi. & lit . c. v● . li. 1. de do . Christ . c. 2. li. de nat. & gra. 69. li. 2. de pec . merit . c. 6. and consequentlie to be sinnes : whiche is false . For ( as S. Austen well writeth in dyuers places ) thoughe we be sturred by this commaundement to all perfection that we can in this lyfe : yet no more is inioyned vs therby vnder payne of synne and damnation , but onlie that we doe not yeeld consent to sinne ; as hathe bene shewed before , in the Censure , and is now presentlie to be examined more at large , in explication of the tenthe commaundement : whiche contayneth the verye same meaninge that this commaundement dothe .

Vpon all this that goeth before , Catholikes doe represse lustes , an● not the protestants . W. Chark maketh this conclusion agaynst vs . Therfore to saye we must not ; or can not pull in the raynes of our first lustes &c , is in deede to teache a beastlie libertie , and to laye open the waye to all vncleannesse , without controllement . Heere now is shewed the ordinarie practise of all lyeing heretikes , and speciallie of protestantes : whose fashion is to charge the Catholique Church with odious conclusions , deduced of false principles deuised by them selues . For , which parte doeth enlarge or pull in the raynes of our lustes ? the protestant , or the Catholique doctrine ? surelie , yf to pull in or enlarge the raynes of our lustes , be to gyue them scope , or to represse the motions , as all men ( I thinke ) will confesse : then consider , I pray you , who● doe this , ether W. Chark and hys felowes , or we . Protestants doctrine . They teache that these first motions of lust are naturall , and doe present them selues vnto vs without our wyll : and when they doe so come , we can not lett their effect , but that they woorke sinne in vs , whether we consent , or not consent . So that by this doctrine , protestantes doe not onelie lett owt the raynes , but doe qwyte take awaye bothe raynes , and brydle owt of our handes . For yf lustes come without our will , and woorke sinne in vs without our consent : what raynes are there left in our handes to pull in ? Yf they be sinne in me whether I consent , or not consent : shall I stryue agaynst a thyng that is impossible ? whoe will not rather execute his lustes with pleasure , than resist them with payne , yf whether he consent , or not , they are sinne ? So that ( in deede ) this is that libertine doctrine of protestantes , which looseth the raynes , and layeth open the waye to all vncleannesse : Catholique doctrine of lustes . as bothe by experience nowe appeareth in the worlde , and by reason is euident . And our contrarie doctrine is that , whiche pulleth in the raynes of lust , and layeth the foundation of all vertue among Christians , yf it be executed accordinglie . To witt , the doctrine wherby we teache , that albeit these first motions be naturall , and doe present them selues vnto vs many tymes , without all fault of ours : yet allwayes ( by the help of gods grace that neuer wanteth ) it standeth in vs to admitt , or reiect them : to gyue consent or to resist to their motions . And yf we consent , they are sinnes : but yf we consent not , but vanquishe them : they are cause of merit and rewarde in heauen : though the motions them selues , be infirmities and spottes left in vs by originall sinne . And this maketh men to stryue and resist them , and to keepe their myndes cleare from consent , and finallie to stand stronglie in the spirituall battaill betwene the fleshe tempting , and the spirit resisting : wherin the protestant fighteth not at all , for that he hath no hope of victorie● And yet ( gentle reader ) consider their impudencie in chargyng vs with that beastlie libertie which they teache onelie them selues .

There foloweth now the tenth commaundement : Exo. 20. thou shalt not couet : alleaged by M. Charke , for condemnyng of the first motions of lust . Whiche commaundement the Censure expoundeth owt of S. Austen ,

Li. de nup. & concup . cap. 23.

Eccle. 18.

and by an other place of scripture , ( which is the best manner of exposition that may be ) that it is meant onelie of consent : to wytt , that we must not gyue consent to our lustes of concupiscence , nor folow them . So that this tenth commaundement , ( by S. Austens exposition ) maketh nothing against the first motions , whiche are without consent , but onelye against the lustes wherto we yeeld assent . To this Syr William replyeth nothing , but onelie sayeth Austens opinion appeareth by the places alleaged before . Which is true : for it appeareth that S. Austen is moste euident and flatt against M. Charke , and more earnest , than I can be : And that M. Chark hath no shewe owt of hym for one syllable on his syde , but onelie a place forged by hym selfe , as hath bene declared .

Next to this it pleaseth M. Charke to put downe fower manifest lyes for helpyng hym selfe owt with some shew of matter : Abowt the number and order of the commaundementes . sayeing , As the papistes make of the tenth commaundement two commaundementes : so this felowe maketh of two seuerall breaches of two diuers commaundementes , but one synne . Bothe these ( I saye ) are slaunders . For first , the Catholiques make but one commaundement of the tenth commaundement . But the question is , which is properlie and distinctlie the tenth commaundement . For the protestantes ( for mayntaynyng of a cauill against the Catholiques ) will haue these two braunches , thou shalt not couet thy neyghbours wyfe . And : Deut. 5. thou shalt not couet thy neyghbours howse , fyeld , &c. to be but one onelye commaundement : that is , the tenth . And consequentlie , they will haue these two other braunches : thou shalt not haue straunge gods before me , And: thou shalt not make vnto thy sel●e any grauen Idole &c. to be two distinct commaundementes . But S. Austen contendeth in dyuers places , Quaest. 71. in exod. & concione . 1. in psa . 32. that these latter two braunches make but one onelie commaundement : that is , the first commaundement : and that the second clause therof , prohibiting the makyng of Idoles , is but an explication of the first clause , that prohibiteth false goddes . And therfore , that these other two braunches , of coueting our neyghbours wyfe , And: of coueting his goods : doe make two distinct commaundementes : to witt , the nyenthe and tenthe : the nyenth prohibiting all internall consent of hart to carnall sinne : the externall complishement and woorke wherof is prohibited by the sixt commaundement ( after this account : ) whiche is , thow shalt not committ adul●erie . And the tenth , prohibiting all internall consent of hart vnto couetousnes : the externall accomplishement wherof is prohibited by the seuenth commaundement : whiche is , thow shalt not steale . So that by this account of S. Austen , and other learned men foloweing his opinion , these two braunches , thow shalt not couet thy neighbours wyfe , and thow shalt not couet thy neighbours howse or field &c. doe make two distinct commaundementes , answering to the sixth and seuenth , as hathe beene sayde .

The reasons why concupiscence of the fleshe , and concupiscence of temporall goods make two commaundementes . And the reason of this opinion is , first , for that those two braunches : thow shalt not haue straunge goddes before me : and thow shalt not make vnto thee any grauen thing , or likenes to adore it &c , contayne in deed but one thyng , and therfore can not make two distinct commaundementes , as the protestantes teache , but one onelie commaundement . And consequentlie , these latter two must needes make two sundrie commaundementes : or elles there could not be tenne . Secondlie , for that the septuagint or 70. interpreters , doe recite them distinctlie as two commaundementes , in their greke translation , repeating the verbe twyse , as I before haue alleaged them . Thyrdlie , because it was most couenient that the two generall internall consents vnto the two lustes of Carnalitie , 1. Iohn . 2. and Couetousnes called by S. Iohn and distinguished by the names of Concupiscence of the fles●e : and concupiscence of the eyes : should be expresselye & particularlie forbydden by two distinct commaundementes . For that in these two fountaynes of poyson , doe lye the greatest and most daungerous baytes of synne in this lyfe . If you aske why the woorkes forbidden in the other commaundementes , A doubt resolued . had not ( for lyke reason also ) theyr internall concupiscences of lustes forbydden by distinct and seuerall commaundementes ? it is answered , that the internall temptations against the other commaundementes , are nether so frequent , nor so daungerous , as these are : and consequentely they are sufficientlye prohibited , by the woordes sett downe in these commaundementes them selues that prohibet the woorks : partlie also their prohibition may be vnderstoode by the prohibition of these two internall concupiscences or lustes : 1. Ioh. 2. for whiche causes is problable that S. Iohn made mention of these two concupiscences onely , and not of any other , as in his sentence be●ore alleaged apearethe .

And now albeit these reasons and the lyke dyd moue S. Austen in his time , and many learned men sence , to deuyde the tenne commaundements in this order : yet is not the matter , a matter of faythe , nor so defined by the churche , as a man may not folowe an other opinion , yf yt seeme more reasonable vnto hym . For the auncient fathers had alwayes dyuers opinions abowt the diuision of the decaloge , or tenne commaundementes , without any difference of beleefe . For the Hebrewes ( as a a Li. 3. ant. ca. 6. & 8. Iosephus , and B B Li. de decalog . Philo with whome also agreeth c c Li. 2. cont. haereses . ca. 42. Irenaeus ) doe appoynt owt fyue commaundementes to the first table , concerninge the honour of God : & fyue to the second table , concerninge the loue of our neyghbour . But the Greekes , ( as a a Ho. 8. in Exod. Origen , B B in ca. 20. Exod. Procopius , c c Li. 6. Stron. Clemens Alexandrinus , d d in ca. 26. Leuit. Hesychius , with whome agree also S. e e in cap. 6. eph. Ambrose , & S. f f in ca. 10. Ose. Ierome , ) doe assigne fower to the fyrst table , and six to the second table . But S. Austen , and the most part of the latines foloweing hym , doe appoint onelie three preceptes to the first table , and seuen to the second . And yet all doe agree vppon tenne commaundementes . By all which may be seene the shameles dealing of M. Chark heere , An. qu●st . 71. in exo. & alibi su. citat . in charging Catholiques to make two commaundementes of the tenthe commaundement : and muche more the malitious calumniation , bothe of hym , and all hys felowes , in affirming euerye where in all theyr bookes and sermons to the people , that Catholiques leaue owt the second commaundement , Whether Catholikes leaue owt the second commaundement against Idoles . against grauen Idoles : where as they leaue it not owt , but doe include it in the first commaundement , and that for the same reasons whiche moued S. Austen to doe the same , as hath bene sayde . These earnest , odious , & slaunderous accusations , whiche our aduersaries in theyr owne consciences doe know to be meere false , doe argue nothing for them , but onelie great malice in theyr hartes , singular lacke of modestie , and great shame in theyr behauyour , and extreeme pouertie , and necessitie in theyr cause .

How one generall sinne may belong to two commaundemē●es : that is , the consent of hart to one , & the ex●ernall woorke to an other . M. Charkes second charge , that I make the seuerall breaches of two diuers commaundementes but one synne , is also false . For I make them two distinct synnes , though they haue one generall name gyuen them by Christ : that is , I make the breache of the nyenth commaundement ( after our account , ) whiche is , thou shalt not couer thy neyghbours wyfe , to be mentall adulterie , yf it goe no further , but onelie to consent of mynde . And the breache of the sixt commaundement , thou shalt not commit adulterie , I make to be the sinne of actuall adulterie , when it breaketh owt to the woorke it selfe : which two sinnes , thoughe they agree in the name of aldulterie : yet are they distinct sinnes often tymes , and one seperated from the other , and consequentely may be prohibited by distinst commaundementes● And so in lyke wyse I make actuall theft to belong to the seuenth commaundement , and mentall theft vnto the tenth . This is my meanyng ( M. Charke ) : whiche you myght haue vnderstoode yf you wolde , and consequentlie haue forborne so malitiouse falshode in misreporting the same .

There remayneth onelie to be examined abowt this article , the reason touched by the Censure , and fownded on the scripture , for the confirmation of S. Austens Catholique exposition of the commaundement , Exod. 20. thou shalt not couet . Whiche lawe ( sayeth the Censure , forbyddeth onelye consent of hart to the motions of lust , and not the verye first motions them selues , which are not in our power : & consequentlie , not comprehended vnder that prohibition of the lawe : as the scripture signifieth , when it sayeth , Deut. 30. this commaundement whiche I gyue thee this daye is not aboue thee . To this M. Charke answereth , first , that our first motions are not altogether owt of our power . For that the guyft of continencie dothe more and more subdue them . Whether all motions of lust may be extinguished by mortification : Whiche is true , if wee vnderstand of yeelding consent vnto them . But yf we vnderstand of vtter suppressing and extinguishinge of all first motions of lust and concupiscence : ( as M. Charke must needes meane , our question beinge onelie therof ) then must we know , that , albeit good men doe cutt of by mortification , infinite occasions and causes of motions and temptations , whiche wicked men haue : yet can they neuer ( during this lyfe ) so subdue all motions them selues of theyr concupiscence , but that they will ryse often against theyr willes : as S. Paul complayneth of hym selfe in many places , and all other Saints after hym haue experienced in their fleshe : whoe notwithstanding , had the gyft & diligence of mortifieing theyr fleshe , asmuche ( I weene ) as our ministers of England haue , whoe talke of continencie & mortification ( eche one hauinge hys yoke mate redye for hys turne ) as those good felowes doe of fastynge , whiche sitt at a full table , according to the prouerbe .

To the place of Moyses , Whether the commaundementes , of God be impossible or no. he hathe no other shyft but to saye : that the translation is false and corrupt , for that Moyses meant onelye , the lawe is not hydden from vs , and not , that it is not aboue our power , as yt is euidentlye declared ( saythe he ) by the playne text , & by explication therof in the Epistle to the Romans . This sayeth M. Charke : mary he proueth yt nether by the woordes of the text , nor by S. Pauls application . But yf I be not deceyued , S. Ierome ( whose translation this is esteemed to be , or els before him● & corrected by him ) knew as well what the Hebrew woords of Moyses imported in the text , & also how S. Paul applyed them , as william Chark dothe . S. Pauls application of that parte of this sentence which he towcheth , maketh wholie for vs as after shal be shewed . The lawe and commaundementes are not aboue vs . The Hebrew woord of the text is NIPHLET comming of the verb PHALA : which , as I denie not , but it signifieth to be hidden : so signifieth it also , to be maruailous : to be hard & difficult : As appeareth psa. 139. & 2. Sam. 1. where the same woord is vsed . The same signifieth the Chaldie woorde M●PHARESA comming of the verbe PHARAS , that besides the significations signifieth also to seperate . The greke woord HYPERONGOS signifieth ( as all men knowe ) exceeding , immesurable greate : passing all meane : &c Howe then doe not these three woordes vsed in the three auncient tongues , hauinge a negation putt before them ( as they haue in the text ) expresse so muche as S. Ierom hathe expressed , by sayeing , the lawe is not aboue thee ? Doe not all these woordes putt together importe , that the lawe is not more hard , or difficult than thy abilitie may reache to perfourme ? or that , it is not seperated from our power ? that it is not exceedinge our strengthe ? wolde any horse but bayard , haue beene so bolde with S. Ieron , and withe all the primatiue churche , whiche vsed this our common latine translation , to deface them all ( I saye ) vppon so lyght occasion ? Wolde any impudencie haue durst it , besides the pryde of an heretique ? If S. Ierom will not satisfie you : Aug. li. de nat. & gra. cap. 69. take S. Austen : who handleth bothe the woordes alleaged of Moyses , and also the application vsed by S. Paul of parte of the sentence : and proueth owt of bothe , the verie same conclusion that we doe : to wytt , that the lawe is not aboue our abilitie to kepe it : and for confirmation therof , he addeth many other textes of scripture , Math. 11. 1. Ioh. 5. Li. de nat. & gr. c. 69 as , my yoke is swete and my burden is lyght : also , his commaundementes are not heauye , and the lyke : concluding in these woordes , we must beleeue moste firmelye , that God being iust and good , could not commaunde impossible things vnto man . And in an other place : Ser. 191. de tempore . We doe detest the blasphemie of those men , whiche affirme God to haue commaunded any impossible thing vnto man . The verie same woords of detestation vseth S. Ierome in the explication of the creede , vnto Damasus byshope of Rome . And the same proueth S. Chrisostome at large in hys first booke of impunction of the hart : and S. Basil his breefe rules the 176. interrogation .

Of defacing of scripture . Artic. 4.

THE CENSVRE .

You report the Iesuites to saye : All things not expressed in scriptures . The holie scripture is a doctrine vnperfect , maymed , lame , not contaynyng all things necessarie to saith and saluation : Cen. fol. 220. you are too shameles ( M. Charke ) in setting forth these , for the Iesuites woordes . Lett anye man reade the place , and he shall finde noe such thing , but rather in contrarie maner the holie scripture with reuerent wordes , most highlye commended . Notwithstanding , they reprehend in that place Monhemius , for sayeing that nothing is to be receyued or beleued , but that whiche is expreslie found in the Scripture . Things beleeued whiche are not in scripture . For reproofe of which heresie , they gyue examples of many things , whiche bothe we , and our aduersaries also doe beleeue , which neuerthelesse are not sett downe expreslye in the Scriptures , although perhaps deduced therof . As the perpetuall virginitie of our ladie after her childebyrth : Two natures and two willes in Christ : The proceeding of the holye Ghost equallie from the father , and the Sonne , without generation : The vnion of the worde vnto the nature of man , and not vnto the persone : That God the father begat his Sonne , onelye by understanding hymselfe : That infantes without reason should be baptized : That the common Creede was made by the Apostles : The celebration of the Sondaye , in steade of the Satterdaye : The celebration of Easter onelye vppon a Sondaye . The fower Gospels which we vse , to betrue Gospels , & not fained or corrupted : That our epystle to the Romanes was writen by S. Paul : And the other ( which is to be seene ) to the Laodicenses , is fayned and not vritten by hym , seyng notwithstanding S. Paul neuer mentioneth any epistle written by hym selfe to the Romanes , but yet sayeth , that he wrote one to the Laodicenses . Colos. 4. All these things ( I saye ) and many more , are beleeued by vs generallye , and yett none of them expreslie to be found in scripture .

THE DEFENCE .

To the charge of shameles belyeing the Iesuites , M. Chark answereth nothing but thus : A simple euasion . how soeuer Go●uisus reporte●h or misreporteth the Iesuites , yf I reporte hym faythfullie , it is no s●ame to me . But it is shame to your cause , ( good Syr ) whiche can not be mayntayned but with lyeing on all handes . And yet must not this shame lyght onelie on Gotuisus , as you wolde haue it : ( though you neuer named hym in your other bookes ) but vpon your selfe principallie . First , for that you had read this infamous lie refuted to kemnitius ( of whome Gotuisus , woorde , for woorde hath borowed it ) by payuas Andradius ,

Payu . in orthodox explicat .

In opere ca tech. Canisii , fol. 126. 160.161 . 162.

and proued to be ( as it is ) a moste shameles slaunder of his owne , and no one woorde of the Iesuites . Secondlie , you must needs haue seene ( as no dowt but you had ) that Gotuisus reported an open vntruthe , by the fower other places of Canisius , whiche he alleageth for the same , as well as the Censure of Colen : All which fower places any man that will reade , ( for the booke is commonlie to be solde in England ) shall see that Gotuisus is a shameles felow , and you a playne deceyuer , in that you cited onelie the Censure of Colen , ( whiche you knew was not to be had , ) & suppressed Canisius , which is extant to confound your vntruethe . These tryckes may admonish men that are not vtterlie willfull , how you are to be trusted in other matters of greater importance , wherin your falshoode can not be so easylie conuicted to the sight of all men , as in this , it is . Seeke all the bookes that euer the Iesuites wrote ( whiche are manye ) and yf you fynde in any one of them , any one of these three odious woordes , wherwith you charge them : that is , imperfect , mamed , or lame , attributed to the scriptures : I will yeeld in all the rest that you affirme of them .

But you haue a shyft to couer your dealing heerin : and that is , that seing we holde , that all thinges necessarie to saluation are not written in the scripture : Therfore , we holde in effect ( saye you , though not in woordes ) that the scripture is imperfect , mamed , & lame . Whiche reason yf yt were true : yet were your dishonestie great in settinge foorthe so odious woordes of your owne fayning , for the wordes of the Iesuites . But mark how voyde of reason this argument of yours is . An euident example . If a marchant departing into an other countrie , shoulde leaue his commaundementes with hys seruantes , partlie in writing , partlie by woorde of mouth : might the seruantes saye , that he had left them a broken commaundement writen ? but yf he should yet add further vnto them : that yf they dowted of any thing , they should repayre to hys wyfe , and she should fullie resolue them therin : might not he iustlie account hym selfe iniuried by them , yf they notwithstanding should accuse hym for leauing them an imperfect , maymed , and lame commaundement ? No more is it any defect to scripture , or gods commaundement , ( as S. Austen proueth at large li. 1. contra Cresc . c. 32. ) that God hathe lefte certayne things vnwriten : for that we may receyue the same by tradition in the churche , as that doctor proueth : Luc. 10. Ioh. 14. Math. 18. 1. Tim. 3. whiche Churche Christ hathe commended vnto vs , as his espouse in earthe , to be heard and obeyed by vs in all dowtes . The verie same doctrine teacheth the sayd father li. de fide , & oper. ca. 9. and also ep. 66. ad Don.

To the twelue particular poyntes sett downe by the Censure , as not contayned expresselie in scripture , and yet to be beleeued : M. Charke answereth , that seauen of them are in scripture , & the other fyue , for that they are not in scripture , The true state of the question . they are not of necessitie to be beleeued . But heere is first to be noted , that the question betweene vs , and the protestantes is of expresse scripture onelie and not of any farre fett place , Of thinges not expressed in scripture . whiche by interpretation may be applyed to a controuersie . For this contention beganne betwene vs vpon this occasion : that when we alleaged diuerse weightie places and reasons owt of scripture for proofe of inuocation of Saints , prayer for the deade , purgatorie , and from other controuersies : our aduersaries reiected them , for that they dyd not playnelie and expresselie decide the matter . Wherupon came this question , whether all matters of beleef are playnelie and expresselie in scripture , or no ? wh●che they affirme , and we denye . And for proofe of our part , we alleage all these twelue particulars , and many more , which are poyntes necessarilie to be beleeued , and yet not expresselie in scripture . For answere wherof you shall see how this man is distressed .

First he sayeth that seauen of them are contayned in scripture : Marie he flyeth from the question of expre●se scripture , and alleageth places a farre of , wherof the question is not . For the Censure graunteth that many of them myght be deduced from scripture , but not so expresselie , as they are to be beleued . Two natures & two willes in Christ . Rom 1. 34 Math. 26. But lett vs runne ouer these seuen pointes , contayned ( as he sayeth ) manifestely in scripture . The first is of two ●●tures and two willes in Christ : for which he citeth these woords : Of his sonne whiche was made vnto hym of the seed of Dauid according to the fleshe . Also : not as I will , but as thou wilt . But how doe theese woordes proue euidentlie the matter in question ? That deductions heerof may be made from scripture ( admitting the interpretation of the Churche vpon the places alleaged ) I graunt : but that interpretation of the churche beinge sett asyde , & the bare text onelie admitted : these places can not conuicte an heretique , that wolde denye , ether the distinct natures , or distinct willes in Christ : as appeareth by the councell of Constantinople : where , after long stryuing in vayne with the Monothelit●s abowt this matter owt of scripture , Syn. 6. Act. 4. in the end they concluded in these woordes , we beleeue this , for that , Apostolical and Euangelical tradition , & the doctrine of fathers haue taught it .

The second point is the proceeding of the holy ghost from the father & the sonne equallie . Proceeding of the holy ghost . Ioh. 15.26 . For this , M. Charke quoteth , when the holye ghost shall come whiche I will send you from my father , the spirit of trueth , whiche 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 . Ciril . in ca. 15. Ioh. Athan. in symb. 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 woorde . Ioh. 1. v. 14 the vnion of the woorde vnto the nature of man , & not vnto the persone . For which M. Chark citeth : And the worde was 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 iudgement , not onelie in the matter , but euen in the verie termes of diuinitie . For he reprehendinge my woords as vnsounde , in that he vnderstoode them not , he chaungeth them thus . That the woorde dyd take the nature of man to be one persone , and not the persone . Whiche 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 man be that one persone , as M. Charke semeth to weene : for so should nature & persone be confounded 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 . Baptizinge of infantes Ge. 17. 12. For which , M Charke quoteth these woordes of Genesis : The infant of eight years olde shal be 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 , C●aud . de Sainctes in Apol. aduers . Beza . as the byshope Claudius de Saynctes reporteth : whoe was present . Wherfore 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 .

Chaunge of the Sabbothe day . 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 . Apo. 1. 10. I was in spirit in our Lordes daye . But heere is no mention of Sundaye or Saturdaye ; & muche lesse of celebration 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 ?

Of the knoweinge of scripture . 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 owt of the vuoords , by the inscription , there expressing the names of the wryters 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 ? Ho. in Luc. The fayned Gospell of S. Thomas , had it not his name ? Orig. ho. 1. in Luc. and yet Origen sayeth , he reiected it onelie , for that the tradition of the churche receyued it not . Epiph. li. 1. cont. heres. hebion . & li. 1. hae . 46. Au. li. 28. cont. faust . cap. 2. 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 . When Faustus the Manachie denyed the Gospell of S. Mathew , sayeth not S. Austen : Mathaei euangelium prolatum aduersus faustum Manachaeum per traditionem ? The Gospell of Mathew was alleaged against Faustus the Manachie by tradition . What 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 . The maner how God the father begat hys sonne . Marye he citeth no place for t 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 , Ioh. 1. 1. Rom. 9. 5. we beleeue by testimonie of the woorde , 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 , That Chr●st is the sonne of God . 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 ) howe can God ( beyng a spirit ) begett a sonne , and yet the sonne not to be after his father in tyme , or nature , but equall with hym in them bothe ? what mean you ( saye they ) to holde that the holye ghost proceedeth from the father , & that the sonne proceedeth not , but is begotten ? whye is it heresie to saye , that the sonne proceedet● from the father , or that the holye ghost is begotten ? what difference is there betweene theese speeches ? how doeth the father begett ? and the lyke . All these are poyntes of diuinitie , & to be discussed . And though M. Charke seemeth ignorant 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 than the other mysteries of the Trlnitie : Wherof I reckoned some small parte onelie in the Censure . Whi●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 . Protest●nts lordes of scriptures to make them say what they lyst . 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 . When 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 , Against the motiues pa. 98. abowt certayne lyk● matters . For the diuision of parishes , excommunicacion , suspension , publique solennizing of Mariage , with the lawes therof , and punishing of heretiques by deathe , they are all manifestlie proued owt of the scripture . This he sayeth ; alleaging no one place of scripture to proue it . Lege Lutherum contra Latomum de Incendiariis : 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 twelue pointes , as they are not ●uidentlie contayned in the woord : so a christian is not absolutelie bounde to beleeue them . Hereticall audacitie . 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 , a a In pr●em lib. de prin. , Origen , b b ad praxeam . , Tertullian , c c ep. 61. ad pan . , Ierom , d d in exp. simb . , Ruffinus , e e ep. 81. ad Syr. , Ambrose , f f ser. 181. de tem . , Austen , and all the primatiue Church doe so constantlie affirme to be theyr doeinge ? Dare you to sett at libertie the obseruation of Easter daye : whiche g g Li. 5. hist. cap. 22. Sozom. li. 7 Ierom. cont. Heluid . Amb. ep. 81. & 79. Aug. in Enchir. cap. 34. 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. we must beleeue with 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 we 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 , Col. 4.16 . 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 peremptorilye to others , except he were sure of his owne opinion . If I had had no other warrantize 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. a a in c. 4. ad coll. , Ambrose , and o● b b in catalog . scrip . in ver. Paulus . S. Ierome : whiche knew the true greeke editions . Also the consent of c c li. 5. contra Marcion Tertullian , d d in Catal. haer. c. 89. Philastrius , and e e li. 1. cont. haer. 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 how doe you now ouerthrowe this doctrine , and prooue it blasphemie , M. Charke ? By a place of S. Paule : Obiection . 2. Tim. 3. 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 . Wherof you inferre , that the Scripture is sufficient to perfection , but how wrongefullye , it shall now appeare . And first I let passe your ordinarie misusinge of scripture , by adding fiue wordes of your owne , in this litle sentence , to wit , ( the , is , and , and , through●lie ) which audacitie , if it were in translating of Aesops fables , it were tollerable : but in the holie Scriptures , where euerie worde must be taken as from the holie Ghoste , it is impious . Secondlie , this place maketh nothinge for your purpose : which I proue by two reasons . The first is , because . S. Paule saieth not here , that the Scripture is sufficient to perfection , but onelie , that it is profitable . Profitable Now you know , that a thinge maie be verie profitable , yea nec●ssarie to an effecte , Neces●arie . and yet not sufficient to doe the same without all helpe : As meate is profitable and necessarie to maintaine lyfe , and yet not sufficient , without 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 we can not say , that euerie part or booke is sufficient : for then , all other bookes of scripture besides that , were superfluous . And that S. Paule meaneth in this place , euerie seuerall canonicall booke or parte of Scripture , by the wordes ( Omnis scriptura : ) it is euident by that he vseth the worde , Omnis , and not Tota , wich two words how much they differ both in Greeke and Latine , all Logisioners know . 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 : which sense can not stand . First , for that all the Scripture , at such time as . S. Paul wrote this , wanted diuers important partes , as the Ghospel of S. Iohn , the Apocalips , and some other , which were writen after , & consequen●lie should haue bene superfluous , yf the other before had bene ●ufficient .. Secondly , Part of scripture loste . because we lacke at this daye many parts of scripture , which of likelyhoode were in S. Paules time . As the booke of Nathan the Prophet● with 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 wrote 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. whereof it foloweth in M. Charkes owne , sense , that if all the scripture put together , is onely sufficient to perfection : then our scripture , now lacking dyuers partes of the same , is not sufficient . And so me thinkethe , M. Charke wrestethe 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 commeth to refute the first reason , about profitable and sufficient , & sayethe that sometimes profitable may stand for sufficient . 1. Tim. 4. As where the Apostle sayeth to Timothie : Exercise thy selfe to god●ynes . For bodilye exercise is profitable but to a litle : but godlynes is profitable ●o all thyngs : hauyng promisse bothe of this lyfe , & of the lif● to come . Heer ( sayeth M. Chark ) it can not be denyed but by profi●able is mente suff●cient . Which suppose were true : yet were it but a slender argument , of one particular to inferre an other . But ( in myne opinion ) M. Charke is vtterlie deceyued in this matter . For as S. a a Com. in hunc locum . Ambrose , S. b b ibidem . Ierome , & S. c c

de morib. Eccles. li. 1. cap. 33.

Pietie . meriteth in all actions .

Austen doe expound this place : S. Paules meanyng is to putt an antithesis or difference 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 commoditie , 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 whiche is profitable to all the partes that may be required to perfection , can not be but sufficient for the perfection of the whole : but that the scripture is profitable in suche maner , the Apostle doeth fullie declare , in rehearsing all the particular partes whiche 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 . What 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 , 2. Tim. 3. for that thou hast learned the holye scrip●ures from thy infancie , whiche can instruct thee to saluation , throughe the faythe which 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 man to saluation , & wolde also bryng any man to heauen , that shoulde folow the same exactlie . But is therfore euerie epistle of S. Paul sufficient for the whole Church ? ( wherof onelie our question is ) and are all other supe●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 woorke , euen in the same sent●nce : he alleageth a place or two owt of the scripture , where this woord omnis signifieth all , aswell as euerie one . Lu● . 21. Whiche 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 homo●est corpus : and totus homo est corpus : I ●row your logicians of Cambrige ( wherof you talke , ) will affirme with me . And yf there be ordinarilie such a difference , 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 word , yet was there sufficient for the peoples saluation 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 sufficient without all other helpes as you affirme it is : as ( for example ) when onelie S. Mathewes Gospell was written , and nothing els of the new testament : yet graunt I , that this scripture was sufficient 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 . Werfore this answere is against your selfe , as also that is , whiche you frame to the second reason : affirming that albeit dyuers partes of scripture be wanting now , whiche was in S. Pauls tyme : yet still it is sufficient whiche I denye not , being ioyned to the other supplies that God vseth . For God supplieth by tradition and woorde of mouthe . The true state of the controuersie abowt the sufficiencie of scripture . Epiph in haer. 61. 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 written and some thinges by tradition . Which signisieth sufficientlie what Iudgement the primatiue Church had of this matter : as more at large shal be 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 peeci●ge it out by traditions . Cens , fol. 220. Addinge to scripture Deut. ● . Non addetis ad verbum &c. This is coyne of the former forge , all false , and noe one such worde to be found in all their booke . But yet as though they had sayed soe , you fight manfullye agaynst this your owne s●ntence , sayinge in manner followinge : Contrarye to this is the lawe in Moyses . Thow shalte not adde to the woordes which I speake to thee , nether shalte thou take from them . But why do you breake the law M. Charke in reportinge the law ? you haue heere added the singuler number in the Verbe , and the plurall in the Noune , and haue taken awaye the numbers which the law gyuer vsed , & chaunged the same at your owne pleasure , and that for a purpose which I could gesse at . But let all thinges be lawfull vnto you : what maketh this law for your pourpose ? By your meaning the Apostles and Euangelistes did offend , in adding any thing besides the lawe of Moyses , whiche is absourd . Nether did Moyses in this place ( forbiddinge to adde or take awaye ) speake of his wrytten lawe ( for he had not yet written it ) but of those thinges which he deliuered them by worde of mouthe at that time , the which he willed them to keepe and obserue whollye and perfectly , without chaunginge it by addition , or diminution , or by their owne corrupte gloses , as naughtie men are wonte to doe : And this is the true meaninge of that place , and not as you would haue it , that nothinge should be beleeued besides that whiche Moyses set downe : for a litle after Moyses hym selfe commaundeth the l●wes to heare the Prophet which God should rayse af●er hym , as hym selfe , Deut. 8. meanynge therby Christ .

THE DEFENCE .

Heere agayne M. Charke disburdeneth hym selfe vpon Gotuisus : sayeing , If the Censure of Colen hathe no suche wordes : Gotuisus fayled in writing their booke . Gotuis . ca. 1. antith . 2. 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 them agayne without seeing the originall , whether they were true or no ? Besyde this , Gotuisus citeth Canisius for the same woordes , Canis . in opere Cate. fol. 162. 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 . What doctrine M. Chark ? that the want of holie scripture must be peeced owt by traditions ? It is false . We speake not so vnreuerentlie of the scripture , as shall better appeare by the article foloweyng . We 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 & vnwritten , be necessarie vnto gods Church : yet both of them do stand 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 ●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 shal be shewed more largelie in the twelueth article , together with certaine meanes how to know and discerne the same . Wherfore 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 woordes . To conclude , it is a great iniquitie to adde traditions , or your vnwritten * * Greate iniquitie to adde one veritie to an other , or to beleeue two verities together . verities to the wrytten woord of God , wherunto no man may adde : because nothing is wantynge : and to hym that addeth shall the curses written in the booke be added for euer , cityng in the Margent , the place of the Apocalips , whiche sayeth , that who soeuer addeth or taketh awaye from that booke of prophecie , shall incurre the plagues written in that booke . Apoc. 22. But good Lorde : when will these men leaue to abuse the scriptures , & learne to speake to the purpose ? yf wee beleeue all that is written in that booke of reuelations , and other things besides reuealed vnto vs els where by God : doe we incurre this curse of S. Iohn therby ? S. Iohn sayeth nothing may be added or taken awaye from the perfection of that most excellent & mysticall booke of reuelations : but dyd he meane heerby that nothing should be credited besides that whiche is there written ? S. Iohn hym selfe wrote diuerse things which are not in the Apocalips : ●n exami . ●oncil . trid . ●ag . ●01 . yea by the iudgement of kemnitius ( a protestant ) he wroote hys whole Gospell after the Apocalips . And yet ( I thynke ) by this addition of his Gospell , he did not runne into the curses of that booke . How then 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 tradition 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 vnwritten verities to the written worde of God . What 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 , a a Li. 10. de gen . ad lit . cap. 23. S. Austen , and b b in c. 6. ep. ad Rom. Origen doe teache vs that baptizing of infants is to be practized in the Churche , onelie by tradition of the Apostles . S. c c Ep. 54. ad marcellam . Ierom , and d d Her . 75. Epiphanius tell vs that the fast of the lent , and other the lyke is a tradition of the Apostles . e e de Eccles. hier. cap. 7. Dionisius , and f f de coronae milit. Tertullian saye , that prayers and ob●ation for the dead are traditions of the Apostles . g g Li. de spi. S. cap. 27. 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 . Whye 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 ( for 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 : Against Martiall pag. 170. but yf Cyprian had bene vell vrged , he wolde 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 : Ibidem . pa. 178. Tertulians iudgement of tradition without 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 : Ibidem . pa. 178. Basil is an insufficient warrant for so woorthie a matter . S. Ierome is alleaged , sayeing , that Lent fast is the tradition of the Apostles : Fulke : Against Bristoes motiues . pa. 35 Ierome vntruelye ascribeth that tradition to the Apostles . S. Chrisostom is alleaged , sayeing , ●hat the Apostles decreed that in the sacrifice of the Aultar , there should be made prayer for the departed : Fulke : where he sayeth , it was decreed by the Apostles &c , he muste pardon vs for crediting hym , because he can not shew it owt of the Actes and writings of the Apostles . Against D. Allen For prayer 303. But dyuers fathers are alleaged together beside Chrisostome for the same matter : Fulke :

Ibidem pa. 362. & 363.

A prowd question .

whoe is wytnesse that this is the tradition of the Apostles ? you will saye , Tertulian , Cyprian , Austen , Ierome , and a great many moe . But I wolde learne whye the Lord would not haue this setforth by Mathew . Marke , Luke , or Paul ? why they were not chosen scribes heerof , rather than Tertulian , Cyprian , Ierome , Austen , and other suche as you name ? But this is a counterfait institution , & fained tradition . And in other place beyng vrged by the lyke , he discrediteth all antiquitie : sayeing , Against Br. motyues pag. 36. It is a common thing with the A●ncient writers to defend euerie ceremonie whiche was 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 man ( I trow ) to be matched in credit with Charke the minister . His woords are these :

Li. de spi. S. cap. 27.

Traditions of equall force with the writen woord .

Dogmata quae in ecclesia praedicantur quaedam habemus e doctrina scripto tradita , quaedam rursus ex apostolorum traditione in mysterio , id est , in occulto tradita accepimus , quorum 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 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 t●● Churche .

Heere now are S. Basil and W. 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 with the written woord of Christ and his Apostles . Whome will you rather beleeue in this case ?

Li. 1. demon . Euang. c. 8. With 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 tradition is called an vnwriten lawe : & the things delyuered therby are the precepts of Christ : and that they were left vnwryten by the becke or appointment of Christ hym selfe .

Heresi . 61. 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 : 1. Cor. 11. 14.15 . 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 ●obis : & alibi , sic doceo , & sic tradidi in ecclesiis : we muste vse tradition 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 tradition in Churches . Heere you see Epiphanius doeth not onelye affirme so much as we holde , but also proueth it out of Scripture .

Hom. 4. in ca. 2. ep. ad Thess.

2. Thess. 2.

With 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 . What can be spoken more effectualie against W. Charke than this ? Is it now greate iniquitie to receyue traditions , or no ? how will he auoyde this vniforme consent 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 traditions 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 vnwriten or deliuered woorde . But now yf any man wolde aske me , Diuers apostolical traditions in particular . 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 : S. Austens testimonie for diuers particular traditions . lib. 10● 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. 1●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 . agenda . 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 W. 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 .

Whether the Iesuites speake euill of Scripture . Art. 6.

THE CENSVRE .

The scripture may be wrested to an euill sense . 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 waye to ouermatch both learning and trueth too , yf you may haue your desire . He that will 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 wreste the scripture , to what interpretation pleaseth hym best , for the flatteringe ether of Prince or people : euen as a man may frame a nose of waxe what way , or to what forme he liste . And will you of this make them to saye , that the holye Scripture is a nose of waxe ? Christ is lykened to a serpent , Nu. 21. Ioh. 3. Math. 25. and yet is no serpent : Also to a couetous Vsurer , and yet is none : Nether doth the Scripture committ blasphemie in vsing such similitudes . But how proue you ( M. Charke ) that the scripture maye not be wrested into manye senses before the rude people , as a nose of waxe maye be into manye formes ? Because it is contrarye ( saye you ) vnto the wordes of Dauid : Psal. 18. The lawe of the Lorde is perfecte , conuerting soules Suerly I would you might be feed euen for the sauing of your credit ( M. Chark . ) to alleage one place without corruption . Doe you translate , Lex domini immaculata : The Lawe of the Lorde is perfecte in sense , soe that it maye not be wrested to a wrong interpretation ? This is maruelous . Immaculata signifieth in these countries , vnspotted , voyde of filthe , or dishonestie , wherewith prophane writinges are often times defiled : But the law of God is deuoyde of all suche thinges , and therefore conuerteth soules , whereas other writinges doe often tymes corrupt them : But that Immaculata can not be translated , perfecte in sense , it is euidente by this , that euerye sillable and worde in Gods Lawe is vnspotted , but yet not perfecte in sense , & muche lesse so cleare , as it may not be peruerted to an euill meaninge : wherby your fraudulente translation is discouered .

THE DEFENCE .

To auoyde the reproche of belyeing and slaundering the Iesuits in this place , Pay● Andrad . orth. expl. lib. 2. pag. 104. M. Charke hath this refuge . I appealle ( sayeth he ) from your Censure , to Andradius playne confession . He defended the Iesuites● in these poyntes agaynst kemnitius , whiche you defend agaynst me . This Andradius in handlyng this article , doeth not at all crye ou● , as you doe , but acknowlegeth & defendeth the matter withou● suche needles scoffes : What scoffes the Censure vseth , or what cryeing out there is in this article , the reader seeth , and can Iudge of your report M. Charke . But that you are the same man , which you were before ( that is , most false and shameles in your avouchementes ) it shall nowe appeare . You saye heere of Andradius twoo things : First , that he playnlye confesseth , and acknowlegeth the matter : Secondlye , that he cryeth not owt agaynst kemnitius for this report . And for bothe these things , you quote Andradius in the hundred & fowertie page of his second booke . As for the first , lett anye man see the place by you quoted , and yf Andradius confesse any more of the matter , than is sett downe in the Censure it selfe : lett hym beleeue you an other tyme vppon your woorde . For the second , it is to-too impudent . For albeit Andradius had not altogether so much cause to take stomach against kemnitius as I haue against you , for makyng a greater lye than he dyd , as shal be shewed : yet lett the reader vewe ouer but the two pages , pag. 102. & 103. whiche goe immediatlie before that whiche you cite , & he shall see nothing els in them but a moste earnest & sharpe inuectiue against kemnitius , and all other protestants , for malitious slaundering , and misreporting the ●esuites . And among other things Andradius sayeth there , that for a great● tyme he tooke pytie of the protestants , thi●king that they had erred of ignorance . But nowe seeyng their malice in forging open lyes against their owne consciences : that is , which they must needes know and vnderstand to be lyes : his affection of compassion was turned into hatred . This and much more hath Andradius in that place , against kemnitius , for shameles lyeing . And yet M. Charke sayeth , that he cryeth not owt as I doe , but c●fesseth all . What may be sayd to such ?

But ( as I sayed before ) Andradius had not so much cause of Choler against kemnitius , as I haue against M. Charke : for that he doeth not onelie report againe an open vntrueth , whiche he knewe to be a lye before he repo●ted it : but also hath corrupted , and falsified that lye , to make yet a greater lye . Whiche thyng that you may see , I will heere laye downe the verie woordes bothe of kemnitius , & of Gotuisus M. Charkes author : Shameles dealing of M. Charke : Gotuisus in Antithetis : pag. 216. for that their woordes are the selfe same : and Gotuisus tooke them syllable for syllahle from kemnitius . Gotuisus woordes then are these : The Iesuites saye , that the holye scripture in those thyngs whiche it contayneth and settetb forth , is , as it were , a nose of waxe , not yeelding any certaine and immouable sentence , but such as may be wrested into any interpretation . Censura Colon. fol. 117. & in opere catechestico Canisij fol. 44. For this false report of kemnitius against the Iesuites , Andradius falleth into the long and vehement inuectiue wherof I spake before . But what should I doe heere with W. Charke ? or rather what should the reader think of hym , for so great a falshoode , as in this place he vseth ? for first he concealeth the quotation of Canisius fol 44 , as well in his first book , as also in his second replye . And the cause heerof is ( as often hath beene noted before ) for that the quoting of Canisius , according as he found hym quoted in his author , wolde haue discouered the lye , which M. Chark hoped to conceale by passing ouer Canisius , and cyting onelye the Censure of Colen , whiche he was sure no man coulde fynde in England . And is this dealing excusable ?

Secondlie , owt of the large sentence of Gotuisus nowe repeated , M. Charke tooke onelie three or fower woordes , that seemed most odious , and yet falsified too , therby to make them more odious . For wher as Gotuisus sayeth , the Iesuits holde the scriptures to be as it were a nose of waxe : M. Cha●ke writeth that the Iesuits saye , the holye scrip●ure is a nose of waxe , and quoteth for it Censura Colen . fol. 117. whiche he knewe was not to be had : & concealeth purposelie bothe kemnitius , Gotuisus , and Canisius , where the forgerie was to be discouered . What shall a man say of this ministers falshood ? shall we beleeue any longer this puritane protestation of playne and simple dealing in the lord ? what hypocriticall deceyuing of the reader is this ?

And thus muche for the slaunder and falshoode in reportinge . But now to come to the matter it selfe : the Censure graunteth , that vppon certayne circumstances the Iesuites doe compare the hereticall wre●ting and detorting of scripture , vnto the bowe●ng of a nose of waxe into many formes . Mary the circumstances of this comparison are these . Fyrst , that they speake not in respect of the scripture in it selfe : but in respect of heretiques and other wicked men , which abuse scripture . Secondlye , they add , apud rudem populum , qui iudicare non potest . This abuse and wrestinge of scripture happeneth commonlie before the rude and ignorant people , whiche can not iudge of the deceyt . Thirdlye , they adioyne , vt palpentur vitia principum aut vulgi . Heretiques doe it to flatter the princes or people present , in theyr vices . By whiche woordes they signifie the fauour of the hearers . All these circumstances the Iesuits laye downe , when they compare the scripture abused to a nose of waxe wrested . And who is so foolishe but will confesse , that a lewd and wicked man in an ignorant audience , & where all men fauour his doctrine ( for that he flattereth them in theyr sinnes : ) maye wrest & abuse the holye scripture ( as men are wonte to bend a nose of wax ) to what plausible sense it lyketh hym best ? No mary ( sayeth M. Chark ) it can not be . A ridiculous euasion 2. Pet. 3 , For albeit an hereretike may wrest and peruert the scripture , yet S. Peter teacheth that it shal be to hys owne destruction , and the scripture notwithstanding shall remayne perfect and vndefiled . As though we did holde the contrarie to this : or as though we did impute the wrestinge of the scripture vnto imperfection of gods woorde , & not to the malice of the wrester : or as though we sayd that this wresting were not destruction vnto the wrester . Who euer heard suche kinde of answering ? he sayeth the scripture may be wrested and peruerted : and yet he will euen with these woords answer and refute vs , which holde also that it may be wrested . He sayethe the very same that we doe , and yet will he haue men beleeue that he sayethe the contrary . Where were your wittes ( sir william , ) when yow wrote this answer ?

But you storme greatlie agaynst the comparison , sayeing , shall Iesuits mayntayne this directlie , or in directlie in a k●ngdome , where the gospell is preached ? What els good syr ? euen in the kyngdome of you ministers , & to the confusion of your false named Gospell : whiche is nothing els , but the letter of scripture peruerted , and woorse abused , and wrested by yow to all errors and licentiousnes , than euer waxen nose was yet bended to diuers fashions . It is no fault of scripture that heretiques abuse it . It is no fault of holye scripture , that wicked men may abuse it . For the more excellent a thing is , the more easie and pernicious is the abuse therof . Christ was the excellentest benefit that euer God gaue vnto this worlde : and yet is he called notwithstanding , Rom. 9. lapis offensionis , & petra Scandali : the stone of offence , and rock of scandal : not for any fault or imperfection in hym : In ca. 1. ep. ad Gal. In verba . ps. 10. ecce peccat . &c. Iren. lib. 1. cont. haer. cap. 1. but through the wickednes of suche as abuse that benefit . So , when S. Ierome dothe call the scripture alleaged corruptlie by Marcian and Basilides , euangelium Diaboli , the deuills Gospell , yeelding this reason : that the Gospell consisted not in the woordes of scripture , but in the sense . Also when S. Austen calleth the scripture , arcum haereticorum : The bowe of heretiques . And Ireneus compareth it abused by heretiques , to a Iewell stamped with the forme of a dogge or fox . Naz. ad Nicob . Tertull. de praescrip. In Lykewise when Gregorie Nazianzen compareth it to a syluer skaberd with a leaden swoorde within yt : Tertullian to the deceitfull ornaments of harlots : Vincentius Lyrinensis to poysoned herbes , Lyrin. contra haereses . couered in the apothecaries shoppe , with fayer titles , and superscriptions on the boxes where they lye : No doubt these fathers meant not by suche comparisons , to detracte any thinge from the dignitie and excellencie of holie scripture , no more than the Iesuits dyd in comparing it to a nose of wax , abused and wrested by malitious heretiques .

Luthers testimonie And I wolde know of M. Charke , for that he exaggerateth so muche the indignitie of this comparison , how he will interpret hys holy man Martin Luthers owne woordes : whi●he , after a long discourse to proue that all heresies seeke theyr foundation in scripture , are these . In postilla conc . 2. in dom : 8. post trinitatem . Quare verum est ( sicut dicitur ) Scripturam sanctam esse librum haereticum : hoc est , eiusmodi libr●̄ quo potissimùm haeretici nituntur : Wherfore it is true ( whiche is sayde ) that the holye scripture is an hereticall booke : that is , suche a booke as heretiques most of all leane vnto . And a litle after : Haereseon liber biblia sunt : The bible is a booke of heresies . Oh that the Iesuites had vsed suche woordes : how wold W. Chark and his felowes haue triumphed against them for the same ? And yet ( thoughe Martin Luthers fashion was to runne ouer the shooes , in what soeuer he tooke in hand ) I thinke he meant nothing in these woordes , against the dignitie of scripture . For he addeth in the verie place alleaged , Scriptura sancta haereseon liber est , non sui causa , sed istorum nebulonum qui eam deprauant . The holie scripture is a booke of heresies , not of it selfe , but by the meanes of those knaues , whiche doe peruert yt . This is father Luthers swete benediction vppon sacramentaries : wherof ( I trowe ) M. Charke will not deny hym selfe to be one .

And thus you see that the Iesuites haue not onelie trueth and reason on their syde , to vse that comparison : but also haue examples in this kynde : both of auncient fathers , and of our aduersaries them selues . What intemperat malice then is this of william Charke , so to raue against them , for this one comparison , vsed without all derogation of Scripture ? yf they had spoken euill of any scripture in it selfe : yf they had reiected any one booke therof , as protestants doe many : yf they had discredited or defaced any one sentence therof , as Luther dothe most odiouslie the whole epistle of S. Iames : Vide sixt . sent. li. 7. biblio . yf they should saye any booke of the scripture to be written with a profane and ambitious spirit , as your D. Fulk doeth of the Machabies : Against purg . pag. 209. yf they should ieste at the Angell Raphaell in the booke of Tobie , as M. Whittaker doeth : or fall to that extreme impudencie , as to reuyle in open audience any holie person commended in sacred wryte , Against M. Campian pa. 18. as you dyd ( M. Chark ) without shame , when you called that blessed woman of God , Iudith , vnchaste Iudith , in your disputations with M. Campian : yf the Iesuites ( I saye ) should saye , or doe any of these thynges , as you are driuen to doe : then myght you iustlie accuse them , & drawe them into hatred , for deprauing of gods woorde . But seing they doe not soe , but alltogether the contrarie : seyng they defend gods whole woord agaynst you , that offerre violence to the same : seyng they maintayne the number of bookes , which antiquitie hath left them : the vnwritten traditions that the Apostles haue delyuered them : the Catholiques expositions which auncient fathers haue assigned them : seyng they nether choppe nor chaunge , nor corrupt nor put owt , nor cōtēptuouslie reiecte anie one thing , as you doe infinite , for maintainyng of your ruynous , and most impious cause : you endeuour in vayne to discredit them , by exaggerating one poore comparison or similitude , whiche they vpon occasion vsed , to expresse the wickednes of you heretiques that abuse scripture : and not to attribute any imperfection to scripture it selfe .

No man in the world euer spake more reuerentlie of holye scripture , than Iesuites doe . The Iesuits most reuerent speeche of holie scripture . And whether they seeke to execute it in lyfe , as muche as our ministers of England or no : let them be iudges that know bothe theyr conuersations . I myght heere alleage infinite testimonies owt of theyr workes , how & with what reuerence they speak of scripture . But one place onelie of Canisius shall serue for this tyme . He hath wryten two large and learned volumes of the corruptions of gods woorde , In prefat. ad lectorem , in li. de corruptelis verbi dei pro Io. Ba. by the heretiques of our tyme , where he hath these woo●des : Est ergo verbum dei &c. Wherfore the woorde of God is ( as holie scripture conteyneth ) the knowleige of saluation : the cleare lanterne , and shynyng lampe : it is the hydden mysterie : the heauentlie Manna : the pure and proued golde : the learnyng of Saints : the doctrine of all spirit and trueth : the loking glasse : the liuelye fontayne : the sealed booke : which booke who soeuer doe vse well , they are Gods scholars , they are spirituall , they are wyse , they are iust , they onelye are made the freendes , and heyres of almightie God . These are Canisius a Iesuites woordes . And doe these men speak baselye of scriptures , as M. Chark heere accuseth them ?

Psal. 18. v. 7. But now we come to examine the text alleaged by M. Chark agaynst the Iesuites to wytt , Lex domini immaculata : " the law of our Lord is vnspotted , or vnd●filed : which M. Charke wolde haue to signifie : that the scripture is so perfect & playne in sense , as no wicked man may wrest or abuse the same . For whiche absurd reasoninge and wrestinge of scripture , he being now reproued by the Censure : heare what he answereth , and how he defendeth hym selfe . The Censure ( sayeth he ) supposeth me to haue but one Byble , and that of the olde translation onelie , which hathe , [ the lawe of the Lord is vndefiled ] &c. but the original hath : [ the lawe of the Lord is perfect . ] And the best translations haue so translated it . your olde translation goeth alone . The 70. folow the rest . Heere you see that M. Charke bryngeth diuers reasons for his defense . First , that he hath diuers Bybles in his house , and that of diuers translations . Secondlie , that the original or hebrew text of this verse in the Psalme , hath not immaculata : that is , vndefiled or vnspoted : but rather perfect , in that sense as he defendeth it . Thirdlie , that all the best translations haue it so : and that our olde translation differeth from them all . Fouerthlie , that the septuagint or seuentie greke interpretours are also against vs here in . This is all M. Charkes defense .

But here by the waye wolde I haue the reader to Marke , how muche M. Charke getteth to hys cause . Yf I should graunt hym all that he hathe here sayd : surelie he should gayne onelie , that the law of God , is perfect . And is this against any thinge that we saye or holde ? or is it against the signification of the woord immaculata in the olde latin translation , whiche he impugneth ? Is not a thinge immaculate or vndefiled also , called perfect ? euen as on the contrarie , a filthie or defiled thinge , is called imperfect ? If then we should graunt that the hebrew and greeke textes had the woord perfect in them , in steed of the latin woord immaculata : yet this dothe not condemne the olde translation for vsing the woord immaculata , immaculate . For that immaculate ( as hath bene shewed ) signifieth also perfect from spot : mary not perfect in that sense , wherin M. Charke talketh : and for proofe wherof he alleaged this sentence : to witt , that because the law of the lorde is perfect , therfore the scripture can not be wrested : whiche is a most false and absurd illation vppon the worde perfect . For S. Paules epistles are perfect together withe other scriptures : and yet S. Peter sayeth that many men dyd wrest and depraue them . 2. Pet. 3. But now lett vs consider the seuerall fower pointes of M. Charkes former answer , whiche ( as yow see ) if wee should graunt vnto him , without contradiction , yet had he gayned nothing therby . But lett vs examine them .

Touching the first whiche he answereth : that is , abowt the varietie of Bybles and translations , which he hath at home , I will not stand or contend with M. Chark . Let hym haue as many as he please : the matter is , howe well he vnderstandeth , or reporteth those Bybles , and not how many he hath . The second poynt is false , that the hebrew text disagreeth from the olde latin translation : as shal be shewed after . The thyrd is fond , that all the best translations doe differe from the olde translation heerin . The olde latin translation . For what best , or better , or other good latin translation hath he , than the olde , whiche was in vse in gods Churche aboue thirtene hundred yeeres past : as may be seene by the citations of the fathers , whiche lyued then ? whiche was afterwarde also ouervewed & corrected by S. Ierom ?

Ierom. ep. 102. & in fine catalo . Augu. ep. 10. ad hieron .

Praefat. in Nouum tes . an . 1556.

which was also so hyghlye commended by S. Augustin ? what other better translation ( I saye ) hath william Charke than this auncient , which he so contemneth ? except he will name some latter of our tyme , as of Erasmus , Luther , or the like : whiche Beza hym selfe notwithstandinge affirmeth to be nothing lyke the olde translation for exactnes . The fowerth poynt which he addeth is a shameles lye , that the septuagint in greeke doe dissent from the woorde immaculata in the latin . For their woorde is AMOMOS , AMOMOS . which their owne lexicon will expound vnto them to be immaculate , innocent , irreprehensible .

TAMAM or TAM . To returne therfore in a woorde or two to the originall text , the hebrew woorde is TAMAM , or TAM which the septuagint doe interpret ( as you haue heard ) AMOMOS : that is , irreprehensible : and the auncient latin translation immaculata , Abouvt the translation of immaculata . immaculate . And what refuge then can M. Charke fynde heere ? I doe not denye , but that it signifieth also , perfect : for that , what soeuer is irreprehensible and without spott , may also be called perfect , as hath bene shewed . But how doeth this proue that it signifieth to be perfect in sense , in suche sorte , as it may not be wrested , or peruerted ? In the 118. Psalme where our auncient translation hath beati immaculati in via : An. 1549 your owne englysh bible hath translated it ( M. Charke ) blessed are those that be vndefyled in the waye : and the Hebrew and greeke woordes are TAM , & AMOMOS , as in the other text . How then doe you rayle at our olde auncient translation for that wherein your new englishe byble doth the verye same ? the lyke you may see in infinite other places : as leuit . 3. v. 1. & 6. Also Num. 6. v. 14. Where sacrifices are appointed to be immaculate , according to the auncient tranflation . And your englishe byble translateth it so too , sayeinge they must be without blemishe : where the hebrew and greeke woordes are TAM and AMOMOS , as before .

By whiche is seene , that M. Charke careth not whether he runneth , what he forgeth , or whome he reprehendeth , so he maye seeme allwayes to saye somewhat : And of all other shyftes , this is the last , and the easiest , and of most credit , and least able to be spyed of his reader , ( as he thinketh ) to inueighe against the olde latin translation , when he is pressed vnauoydablye with any place of scripture alleaged . For this shyft , besides the present couering of the difficultie , yeeldeth also some opinion of Learning to his Maister , gyuinge men to vnderstand , that he is skillfull in the learned tongues : whereas God knoweth , the refuge is vsed for bare miserie : as it alwayes appeareth , when it commethe to examination . And this shall suffice for this sixt article .

HEERE the Authour was interrupted by a Writte 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 .