at one tyme where Luthers woordes are these Conâ—igiâ— me semel sub mediam noctem subitò expergesieri Ibi Sathan mâ—cuÌ„ coepit eiusmodi disputationem Audi inquit Luthere 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 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 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 vvith the deuyll vvas no other than suche a temptation or conflict as Christ and Saint Paul had vvith Sathan that is it vvas 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 coÌ„parison 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 and the other resistethe SecoÌ„dlie it is euideÌ„t that this coÌ„fereÌ„ce 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 CeÌ„sure but especiallie for that in this place Luther confesseth some of his felowes to haue bene slayne by this confereÌ„ce For these are his woordes Et ego plane persisasus sum Emserum Oecolampadium similes â—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 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 as he callethe them the coÌ„ntrarie 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 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 haÌ„d 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 Bartholomeus latomus a singular learned man hathe set furth a book of the Eleuen thovvsand 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 coÌ„ming 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 iÌ„ 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 there the knave lyeth And so finalie reiecting the booke he commaunded one Gulielmus Muleâ—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 Martinus Lutherus quem tertium Eliam quidam ausi sunt vocare cum bene potus Hâ—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 deuÌ„ pro domino deo nostro eius euaÌ„gelio 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 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 sâ—me worse affection he being in his perfect wittes as the author affirmeth And this shalbe sufficient touching the deathe of doctor Martine Luther And now we come to Luthers disseâ—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 protestaÌ„ts 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 alvvayes a singular care of vnitie in the gospell And citeth for proofe thereof an acte of coÌ„corde agreed vpon at Marpurge Anno 1529. But this is intolerable impudencie For Brentius hym selfe
a counceller to an emperour Raskall Staphylus It is vnsitting and argueth excesse of fond and foolishe malice For yf an enemie of mean conditioÌ„ should call an Englishe counceller raskall should he not discouer therby his owne raskalitie and lacke of witt But of all other Martin Luther 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 booâ—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 fuâ—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 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 Scâ—ike Earle of passune he defaceth his Maiestye intolerablie sayeing that he is an enuious madde foole babling vvith 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 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 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 daÌ„nation this madde buggish Thomist miserable book-maker 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 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 for he doeth not onelie lye like a moste vaine scurre but passeth a most wicked KNAVE in detorting of scripture 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 and Coolen what this HARRIESâ— logike is woorthe I am ashamed HARRYE of thy impudeÌ„t 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 VVhat 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 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 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 vvhere he sayeth Ius mihi erit Maiestatem Angelicam stercore conspergere And againe Sit ergo mea haec generalis responsio ad omnes sentinas insulsissimae huius laruae 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 VVhereof 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 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 exeâ—rable sect But let hym looke that he doe not declare hym selfe an archeheretique seeing he vvill not nor can not haue anie societie vvith those that confesse Christ. But hovv maruailouslie doeth Luther heere bevvraye hym selfe vvith his deuils vvhat filthie vvoordes doeth he vse and suche as are replenished vvith all the deuills in hell for he sayeth that the deuill dvvelleth bothe novv euer in the ZuynglyaÌ„s and that they haue a blasphemouse breast insathanized supersathanised and persathanized and that they haue besides a moste vayne mouthe ouer vvhich 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
so But as well heere as commonlie in all other places you lay downe some inuention or addition of your owne maliceâ— against theÌ„ As for example In this place it is moste false that you affirme of theÌ„ 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 vovve to doe it as you saye after the example of a sect called by the name of vvhippers 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 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 opeÌ„lie teaching also many other heresies beside for whiche they were coÌ„demned And what doeth this make against the sober moderate chastisemeÌ„t 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 condeÌ„ned long agoe How long agoe I praye you M. Charke or by whome were they condeÌ„ned the storye is euideÌ„t they beganne in Italie about the yere of our Lorde 1273. 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 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 foundatioÌ„ 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 For I haue reade the two chapiters by you alleaged tvvise and that vvith as greate diligeÌ„ce as I coulde and albeit he doeth call them by the name of the societie of Iesus fyftie times in the same yet doeth he not once name them Iesuits VVherfore this shevveth vvith vvhat conscience you vvrite And this beinge so let the reader iudge what cause you had to crie out in these vvoordes VVhat blasphemie is this to abuse the most blessed name of Iesus for a coulour to their blasphemous practises Euerie thing is blasphemie vvith this angrie gentleman though it be but the mouinge of a stravve but heare his reason They dravv to thâ—m selues alone sayeth he the confortable name of Iesus vvhich is coÌ„mon to all No Syr vvilliam you may haue your parte yf you exclude not your selfe For vvhen any men leaueth all other cares and businesse to serue the Quene onelie 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 somevvhat against Iesuits mary theyr good lyfe and vertue excludeth you from matter you might haue done vvell to haue consulted with Eldertons ryme vvhoe proueth that they can not be called Iesuits for that they can not rayse the deade cure the lame restore the blynde nor vvalke vppon the vvater as Iesus dyd VVhiche 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 coÌ„temptuouse deprauing of all 1. religiouse men calling them Base beggerlie monkes fryars popish orders and the like vvherein you folovv the 2. olde heretiques of the primatiue Churche vvhose 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 and Rufinus of the Arians And petilian the donatist folovving the same spirit scoffed at S. Austen for being a fryar as S. Austen hym selfe vvriteth in these vvordes After this Petilian proceded on with his slauÌ„derouse 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 vvas notoriouse and knovvne to the vvorlde 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 vvhich holie fathers of the primatiue Churche had vvritten in defence and commeÌ„dation of that kinde of lyfe as Athanasius in the lyfe of S. Anthonie the Abbote beside a peculiar treatise intituled An exhortatioÌ„ to moÌ„kes or to Monasticall life S. Basill also vvrote a great volume intituled CoÌ„stitutions or lawes for monkes beside diuers other treatises of that argument vvritten both by hym selfe and by Gregorie Nazianzen S Chrisostom hathe fouer homilies extant in commendation of the lyfe of monkes and tvvo vvhole bookes of the comparison betwene the Mounke the king vvherin he preferreth the lyfe of the monke before that of the king Also he vvrote a booke against you M. Charke intituled Against the blamers of Monkes and Monasticall lyfe Iohannes Cassianus a litle after vvrote 12. bookes intituled Of the lawes and ordinances of Monkes Seuerus Sulpitius vvrote a dialogue contaynyng the notable conuersation of the Esterlie monkes vvith S. Martin Abbot of eyghtie monkes And finallie S. Austen for I vvill come no lovver hath vvritten manie treatises of Monkes commending highly that excellent kinde of lyfe and defending it against the detractions of heretiques of his tyme. Let any
a stravven epistle this is that I say that maketh men to think that you are gyuen ouer to a desperate resolutioÌ„ to mayntaine an euell cause euen against your owne consciences when you blush not to auow suche open vntruthes 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 VVhat may be sayd to suche men For my anotation anexed to Luthers woordes expounding them as vttered against the former three gospells for that they speake to muche of good vvoorks 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 fovvrthe doctrine The fowrthe doctrine of Luther was Yf any vvoman can not or vvill not proue by order of lavve the insufficiencie of her husâ—and Let her request at his hands a diuorse or else by his consenâ— let her priuilie lye vvith his brother or vvith some other men This M. Hanmer vtterlie denieth and calleth it my shamelâ—sse reporte with other most bytter woordes as yf their had neuer bene any suche things writen by Luther Mary M. Charke taketh an other way in answering For he 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 ansvvereth hym selfe he dyd it vvheÌ„ he vvas yet among you But novv 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 aduaÌ„tage against me exclaymeth with all his force VVhat holie vvritings can be free from your foule reproches yf you vvill thus reade a peece of a sentence against the manifest purpose of the vvriter 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 vvrote this counsaile for confessors or such as heard confessions vvhen he vvas yet in feare of the pope For so are his wordes But yet that this was after his Apostacie froÌ„ 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 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 coÌ„trarie therfore he coulde not maÌ„dare literis as his woordes are that he did that is he coulde not put in vvriting 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 novv I vvould gyue other counsaile But what wold he reuoke that he had sayde speake M. Chark or else you are shamed VVolde he reuoke his senteÌ„ce I say being now out of the feare of the popeâ—no but he will doe muche worse For whereas before he dyd but counsaile the husbaÌ„d 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 meÌ„ 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 Ecce marite debitam mihi beneuolentiam praestare noÌ„ 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 spoÌ„te 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 terraÌ„ alii etiaÌ„ 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 quà mquà m id rarius sit quâm in viris In english thus Beholde husband you caÌ„ not performe the frendshipp you owe me and you haue deceiued bothe me and my youthfull bodie be coÌ„tent 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
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 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 theÌ„ 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 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 VVandalus 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 suspitioÌ„ 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 and by good happe got the Italian which suborned by Caluin had accused them of treasoÌ„ in Geneua affirming that he was seÌ„t as a spie froÌ„ 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 VVhereof these noble men hauing intelligence by their secret frendes of Geneua caused the way to be layd for hym and by gods prouidence â—ooke hym at Vienna in Dolphine and caused hym to be brought back to Berna where he plainlie trulie coÌ„fessed all the matter to be forged and by whome he was induced and by what rewarde to doe yt VVherevpon 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 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 sent in great quantitie to the poore protestaÌ„ts 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 vvherevpon 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 VVhiche thing Caluin tooke so greuouslie as preseÌ„tlie he beganne to purpose his deathe as hym selfe openeth in a secret letter to his deare freâ—de Petrus viretus minister of Lausanna And therevpon beganne to accuse hym of heresie bnt yet disseÌ„bling 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 VVhereof 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 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 VVhereat 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 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 vvrite shortlie as muche in the commendation of VIRETVS hym selfe and FARELVS also VVherwith 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 brokeÌ„ 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 he answered he that can not abyde yt let hym brust for enuye 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
peoples saluatioÌ„ of that tyme. For God supplied it otherwyse that is by woorde of mouthe vnwritten And this maketh for vs for in suche tymes the written woord was not sufficieÌ„t without all other helpes as you affirme it is as for exaÌ„ple when onelie S. Mathewes Gospell was written and nothing els of the new testament yet graunt I that this scripture was sufficieÌ„t for that tyme. For that God supplied yt otherwyse by the woordes and speeches of his apostles So before Moyses wrote the lawe the patriarches had sufficient for theyr saluation thoughe they had ether nothinge or verie litle writen woorde And yet you can not saye that the written woorde of that tyme was sufficient of it selfe without all tradition by mouth VVerfore this answere is against your selfe as also that is whiche you frame to the secoÌ„d reason affirming that albeit dyuers partes of scripture be wanting now whiche was in S. Pauls tyme yet still it is sufficieÌ„t whiche I denye not being ioyned to the other supplies that God vseth For God supplieth by tradition and woorde of mouthe But whether in all tymes the onelie written woord that is extant be sufficient of it selfe to the whole Churche without all other helpes deliuered by tradition that is our question And of times past when the law was not written no man without impudencie can affirme that the written woorde was then sufficient And of our tyme that is after the writinge of the new testament Epiphanius sayeth Non omnia a diuina scriptura accipt possunt quapropter aliqua in scripturis aliqua in traditione sancti Apostoli tradiderunt All things necessarie can not be had from the scripture And therfore the holie Apostles left vnto vs some thinges writteÌ„ and some thinges by tradition VVhich signisieth sufficientlie what Iudgement the primatiue Church had of this matter as more at large shalbe shewed in the article foloweing whiche is also of this same argument Of teaching traditions besides the scripture Art 5. THE CENSVRE 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peeciâ—ge it out by traditions Cens fol. 220. This is coyne of the former forge all false and noe one such vvorde to be found in all their booke But yet as though they had sayed soe you fight manfullye agaynst this your ovvne sâ—ntence sayinge in manner follovvinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the woordes which I speake to thee nether shalte thou take froÌ„ theÌ„ But vvhy do you breake the lavv M. Charke in reportinge the lavv you haue heere added the singuler nuÌ„ber in the Verbe and the plurall in the Noune and haue taken avvaye the numbers vvhich the lavv gyuer vsed chauÌ„ged the same at your ovvne pleasure and that for a purpose vvhich I could gesse at But let all thinges be lavvfull vnto you vvhat maketh this lavv for your pourpose By your meaning the Apostles and EuaÌ„gelistes did offend in adding any thing besides the lavve of Moyses vvhiche is absourd Nether did Moyses in this place forbiddinge to adde or take avvaye speake of his vvrytten lavve for he had not yet vvritten it but of those thinges vvhich he deliuered theÌ„ by vvorde of mouthe at that time the vvhich he vvilled them to keepe and obserue vvhollye and perfectly vvithout chaunginge it by addition or diminution or by their ovvne corrupte gloses as naughtie men are vvonte to doe And this is the true meaninge of that place and not as you vvould haue it that nothinge should be beleeued besides that vvhiche Moyses set dovvne for a litle after Moyses hym selfe commaundeth the lâ—vves to heare the Prophet vvhich God should rayse afâ—er hym as hym selfe meanynge therby Christ. THE DEFENCE Heere agayne M. Charke disburdeneth hym selfe vpon Gotuisus sayeing If the Censure of Colen hathe no suche vvordes Gotuisus fayled in vvriting their booke But gentle sir wiliam this matter is not so shyfted of You knew that Gotuisus tooke these woordes from kemnitius against whome they were proued false by Payuas before you wrote your booke as the most of his other reportes were How chaunceth it then you wolde vtter theÌ„ agayne without seeing the originall whether they were true or no Besyde this Gotuisus citeth Canisius for the same woordes where no one suche woorde is to be fownd whye looked you not in Canisius to see yt or whye had you not cited Canisius in your Margent as well as the Censure of Colen which you well knew was not to be had whye dyd you conceale Canisius I saye can you be excused from willfull dishonest dealyng in this matter No no your desperate resolution is to-too euident But saye you we holde the doctrine thoughe the Iesuites haue not the woordes VVhat doctrine M. Chark that the want of holie scripture must be peeced owt by traditioÌ„s It is false VVe speake not so vnreuereÌ„tlie of the scripture as shall better appeare by the article foloweyng VVe doe not teach that the scriptures are wanting or neede to be peeced It is your hereticall malice which deuiseth these woordes Though bothe partes of gods woord that is both written vnwritteÌ„ be necessarie vnto gods Church yet both of theÌ„ do staÌ„d in their full perfection assigned them by God nether is the one a mayme or impeachement to the other no more than is S. Lukes Gospell to that of S. Mathew or S. Pauls epistles to any of them bothe For as you may not saye that S. Mathewes Cospell is maymed for that S. Lukes is also admitted or that S. Pauls epistles are a peecing vp of the former Gospells no more can we saye that gods woorde left vs by mouthe in tradition is a â—ayme or detraction to that whiche he hath left vs in writing or that in writing to be a disanullyng of that whiche we had by tradition for that bothe are partes of gods woord of equall authoritie as shalbe shewed more largelie in the twelueth article together with certaine meanes how to knovv and discerne the same VVherfore these odious speeches against the dignitie of holie scripture doe procede onelie from the malice of you our aduersaries and of no cause or matter ministred by vs. After certaine tryflyng speeche to litle purpose M. Charke concludeth peremptorilie this article in these vvoordes To conclude it is a great iniquitie to adde traditions or your vnvvritten verities to the vvrytten vvoord of God vvherunto no man may adde because nothing is vvantynge and to hym that addeth shall the curses vvritten in the booke be added for euer cityng in the MargeÌ„t the place of the Apocalips vvhiche sayeth that vvho soeuer addeth or taketh avvaye from that booke of prophecie shall incurre the plagues vvritten in that booke But good Lorde when vvill these men leaue to abuse the scriptures learne to speake to the purpose yf vvee beleeue all that is vvritten in that booke of reuelations and other things besides reuealed vnto