morter and aftervvard prest neuer so hard you coulde not vvringe ovvt one ovvnce of true diuinitie from them all It were infinite as I sayd to prosecute this matter of the protestants singular vnitie in the gospell and of their louing and godly speeches one to an other But the practise doeth better declare it than woordes can Looke therfore into the states where they beare rule and see how one doeth imbrace the other or rather how one doeth persecute the other In Germanie where one is superior the other maye not liue â—ferior VVithin these eight yeres all were Caluinists in the Countie Palantins Dominions while he was so hym selfe and a Lutheran could not be suffered to lyue quietlie there As appeareth by the example of doctor Heshutius a Lutherane who after his disputation in the vniuersitie of Hidelberge was thrust owt by head and shoulders and the Catechismes of Luther Brentius floung out of the Church as Lauatherus a ZuingliaÌ„ 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 coÌ„science 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 coÌ„maunded 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 exaÌ„ple more neare home our Englishe Marchant venturers had great traffik at HaÌ„borough profited no doubt the citie much whereof VVestfalus was superintendent But yet by all the meanes and fauour that euer they could procure they could neuer obtaine of the Lutheranes free exercise of Caluines religion in that citie No nor so muche as to keepe a minister of their owne sect at home in their house priuatlie And that which is more the prelates of Saxonie dyd so muche detest our mens religion as wheÌ„ any English men were sick they wolde not come at them beynge requested nor beinge deade wolde allowe them anie Christian buriall in their churches or churche yeardes but caused them to be cast owt in other places and hydde vnder grounde without the presence of any one Lutherane that wolde come at yt And finallie our English men haue lost their pryuileiges there and haue abandoned the citie and are changed now to Emden This is euident and true and all Marchants in England of that companye can tell thereof And therfore what soeuer M. Charke writeth of their singular vnitie in the gospell the reader may see how he is to be credited Touching the lyfe of Caluine whome M. Charke calleth a holie Sainct and aduaunceth with a long large and copiouse commendation he sayeth it vvas the lordes good vvill that the translation of his lyfe shoulde fall into my Lorde of Londons hands and so be supressed But M. Charke it maye come yet in time not as a libell as you terme it but as a true testimonie from hym which knew the man and lyued with hym bothe in Geneua Berna and Lausanna thirtie yeres gone and more whose name is M. Ierome hermes Bolseke doctor of phisik whiche science he practized in Caluines time at Geneua and other places there aboute and of late yeres in lyons fowre and twentie myles of Geneua where he yet liueth in great credit of wisdome learning and honestie and is most readie to iustifye any thing that he hathe written to the woorlde His booke of Caluines lyfe was written in the yere of our Lorde 1577 and dedicated to Monsieur of Epinac archebyshop and Earle of lyons And in the begynnyng he hathe this protestatioÌ„ I am heere for loue of the trueth to refute Theodore Beza his false and shamefull lyes in the prayse of Caluine his Maister protesting before God and all the holie court of heauen before all the vvolde and the holie ghoste it selfe that neyther angre nor enuie nor euell vvill hathe made me speake or vvrite any one thing against the truthe and my conscience First therefore this reuerend man sheweth how Iohn Caluine was borne at Nouiodunum or Noion in Picardie the yeere of our Lorde 1509. In his youth he was an execrable blasphemour of God and coÌ„myng at length by shyftes to be a preest and to haue the cure of a certaine chappell in Noyon he was taken and conuicted of the horrible sinne of Sodomie and vvas in great daunger to haue bene burnt a lyue for the same but that the Byshope of Noyon taking compassion of the man procured the punishement to be moderated and so in steade of deathe he was burnt with a hoote Iron in the showlder whiche yron had in it the prynt of a lylly which is the marcke of the crowne of france VVhereupon for verie shame hauing solde awaye his benefice he departed from Noyon into Germanie and Italie chaunging his name from Cauuin to Caluin as Luther dyd from Luder to Luther Thus muche the whole citie of Noyon dyd testifye vnto M. Bertilier Secretarie of the Councel of Geneua vnder the hand of a publique and sworne Notarie And the testimonie is yet extant to be sene as the author sayeth whoe hathe read it with many others After he had wandered a while in Italie being assisted with some almes of the duches of ferrara he returned back to Basil Strausburge and Lausanna and beganne to play the minister and preacher And from thence he came to Geneua and there ioyning with two moste seditious ministers named FAREL CAVRALD beganne by a thowsand deuises to woorke great tumults and innouations in the citie And albeit not onelie the magistrates of Geneua but also the Lordes of Berna who haue some superioritie ouer Geneua were greatlie against hym at the begynning though Zuinglians them selues yet Caluin ceased not to vse suche excitation of the people against theÌ„ 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
horrible disease of lyfe and wormes whiche dyd eate his whole body ouer the moste lothesome vlcer in his fundameÌ„t 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 desperatioÌ„ of his extreme paynesâ— and moste pityfully bewayling the tyme that â—uer he had studyed or writteÌ„ booke And all this hathe this author published with muche more touching the lyfe and deathe of Iohn Caluin The same author hathe set furth this present yere 1582. an other historie of the lyfe and maÌ„ners 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 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 LoÌ„giumey But he sawe that he turned all to wickednesse without hope of amendement 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 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 CaÌ„dida And he dyd not onelie make these fylthie verses but also dyd put theÌ„ in print the yere 1548 vnder his owne name and Robert Stephanus of Paris dyd prynte them VVhereat the Councell of Paris was so much offended that an arrest was graunted furthe to apprehend Beza VVhich 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 VVhen he had done this he stole awaye and came secretlie from vezels to Paris there agreed with CaÌ„dida which was a Taylers wyfe dwelling in CaleÌ„der streete she stealing what she coulde from her husbaÌ„d 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 VVhen 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 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 psâ—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 theÌ„ the tayler could got a hundred crounes delyuered them by the handes of one MATHEVV 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 whiche was yong and fayre called Claudia fearing leste the matter should come to the magistrates â—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 VIREâ—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 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 vvas 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 FraÌ„ce 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 treasoÌ„s appeared from Geneua as for the taking of Lions OrleaÌ„s Poytiers and other Cities 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
A DEFENCE OF THE CENSVRE GYVEN 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 Sap. 3. The sovvles of the iust are in the hande of God and the torment of deathe shall not touche them they seemed to the eyes of foolishe men to dye but neuerthelesse they rest in peace An. 1582. Cum Priuilegio The corrector of the prynt vnto the gentle reader TO the ende this page shoulde not goe emptye I haue presusemed vvithout the Authours knovvlege to put downe for yonge scholers the true declynynge of a Novvne HERETIKE vvhereof vve haue more experience in these dayes than olde Grammaâ—ians hadde I maye chaunce heerafter to sett furthe some examples for declaration of euery parte hereof but in the meane space he that vvill reade but this treatyse follovvynge shall see the moste poyntes verified in M. Charke and his companyons NOMINIS HAERETICI REALIS DECLINATIO Singulariter Nominatiuo Superbus Genitiuo Temerarii Datiuo Mendaci Accusatiuo Pertinacem Vocatiuo Seditiose Ablatiuo Atheo vel Libertino Pluraliter Hij hae Impudentes per omnes casus In English thus The singuler number AN HERETIKE In the Nominatiue or first case to begiÌ„ne withall he is Provvde In the Genetiue case he growethe Malepert In the Datyue case he becometh a â—yar In the Accusatiue case he waxethe Obstinate In the Vocatiue or preaching case he is Seditious In the Ablatiue or endinge case hee proueeth an Atheist or els a Lybertine The plurall number In bothe genders Impudent throughowte all cases THE SETTER FORTH OF THIS booke vnto VVilliam Charke Minister IT maye be M. Charke that you haue expected now somewhat longe or at leastwyse remayned in some suspence of this defence of the Censure or reioynder to your replye VVhich CeÌ„sure being written as I haue heard in eight or nyen dayes space at the most this defence therof hathe now hadde the staye more than of so many monethes before it come to light But the cause therof is easie to Iudge especiallie to you whiche for the most part are priuye to the same In generall euery one can imagine by hym selfe how difficult a thing yt is in England at this daye for a Catholique man to write any book where nether libertie nor rest nor librarie nor conference nor beinge is permitted hym And in particular thus muche I must adde whiche you alredie in part doe knowe that soone after the publishinge of your reply to the Censure the Author therof addressed hym selfe to a defence and had in greate part dispatched the same redie for the printe in suche sort as the rigorous tyme of your persecution permitted hym But God sufferinge at that verie instaÌ„t that the sayd print so long sought and muche feared by you should be taken there was taken lost and dispersed ther-withall not onelie all furniture there redy for this booke but also for sundry other thinges partlie printed and partlie in printing concerning our defence of trueth and equitie against your falsehood and violent oppressions This disturbance and losse beinge fallen owt by gods most holy and fatherlie permission and the Author of the Censure hauing nether tyme nor place nor bookes nor leysure to begynne agayne nor any hope of print when he should haue done the same being also necessarilie called awaye at that verye tyme to a place somewhat farof vppon vrgent businesse he resolued vtterlie to gyue ouer the sayd attempt of defence partlie vppon the difficulties now alleaged and partly for that in very dede your replie M. Charke seemed sufficientlye to answer yt selfe being so obscure in many places as most men without the Censure might not vnderstaÌ„d yt and so weake otherwise as yt needed litle confutation of others These were some causes but in deed as I vnderstand the principall and cheefe cause was for that M. Campian the greatest occasion and subiect of the Censure was now also euen at that tyme faâ—len into your handes according as you had long wished and therfore it was to be looked that accordinge to reason and all your owne promises he should be disputed withall openlie publiklie and freelie and so the cheefe matter of the Censure and your replye without any more writing dispatched and taken awaye But after when it came to hearinge of the worlde abrodeâ— how curteouslie you had vsed this learned man with tormentes bothe before and after hys disputatioÌ„s and how without all indifferencie or law of reasoning you handled hym in your conference in the Tower how finallie you made hym awaye by cruell deathe without any shew or shadow of particular crime committed by hym against prince or countrie and that your selfe M. Charke as a conquerour of your aduersarie folowed hym in person to the place of hys Martyrdome with bygge lookes sterne countenaÌ„ce prowde woordes and merciles behauyour for all these thinges were commonlie reported true it is that diuers godlie men were moued therwithall and the Author of the Censure among other to take in hand agayne the Answer of your booke aswell for the honour of Christ hys martyre now in rest as also for declaration to thâ— worlde of what value you are in reason learninge and weight of argument by writinge whiche are so fearse and violent vpon gods Sainctes at home in deathe and tormentes and so Pompeous in gate and speeche vnto the people for gatheringe or retayninge some credit vnto your cause This I saye shall appeare partelye by thys booke And for these considerations was it taken in hand after the late deathe of Good M. Campian Mary yet as it was like enough to fall owt your spyes searchers and other persecutours disturbed the writer therof before he could end the same as may appeare to the reader by the sight heerof For this parte being come to my handes perceyuing that the authour could not â—or this present goe forward with the rest I thought it best to bestowe this vpon you M Chark therby to fynde you occupyed yf it please you to answer it vntill the other parte also come to be sett forth Thus brokenlie we are enforced to deale through the extremitie of tyme as you see VVherin you hauing gotten the start before vs in the fauour of our Prince you folow the same with such vehemencie and straytnes as you allowe vs no one iote ether of curteousie or humanitie or of reasonable indifferencie You exclude vs from speeche conference writing printing disputing or any other dew tryall of our cause You watche spye searche examine and persecute euerywhere You attache dryue awaye putt in pryson rent on racke put to death those whiche speake or wryte or stand in defence of trueth against you You leaue no Innes
tauernes fieldes stables barnes douecotes or palaces vnsearched for vs. And how then is it possible to answere you by wryting Or what maruayle is there yf we offer you some tymes halfe a booke for the whole I doubt not but what soeuer extremitie or crueltie you vse which shalbe no greater nor longer than God will permit yet you are sure allwayes to be answered by some meanes or other that God wyll prouide Hytherto you haue had litle quyet repose in your intrusioÌ„ vpon gods Churche we contynuynge styll our claymâ— and tytle And heerafter you are lyke daylye to haue lesse as I hope vntill your heresie be rooted owt again as all her sisters haue bene heeretofore It is a great argument to the people that the credit of your cause is now crushed euen in your owne conceytes seyng you flye openlye and without shame all kynde of quiet tryall what soeuer and with furye moue the magistrate onelye to violence agaynst vs. VVhich thoughe we be redy to be are with all humiltie according as God shall gyue vs patieÌ„ce yet will we neuer yeeld to you therby in your heresies but in the myddest of our afflictioÌ„s will we resist your falshoode more than before This I thinke you sawe in the late martyrdome of good M. Campian and his companions whoe thoughe they dyed moste ioyfullie protesting their innocencie in all and singular the slaunders deuised against them thoughe I saye they protested pure innocencie therin both in thought word and deed and that vpon the eternall damnation or saluation of their owne sowles though also they forgaue moste franklie from the verie bottom of their hartes all their vniust accusers condemners tormentours executioners and you also ministers whoe of their deathe and tormentes were the onelie or principall instigatours yet dyd they amyddest all that humilitie modestie and Christian charitie detest with all possible vehemencie of their sowles all and singular your false and fowle heresies and so dyed moste constant pure and innocent martyres of their Lord Maister Iesus Christ. VVhose bloode I dowbt not but will fight agaynst your errours and impietie many hundred yeres after bothe you are past this worlde together And albeit yf they had lyued especiallie two of them being indued with suche gyftes and rare partes as they were which with you were greate causes of hastenyng theyr deathes they might no dowt haue done muche seruice in gods Churche and hurt to your cause yet could they neuer haue done it so strongly as they haue and doe and will doe by theyr deathes the crye wherof worketh more forciblie bothe with God man thaÌ„ any bookes or sermons that euer they could haue made VVherfore I can say no more but that they were well bestowed vpon you You haue vsed theÌ„ to the best Our Lord his holy name be blessed therfore And I beseeche hym of his infinite mercie to pardon your great offences iâ— the powring owt of their bloode And now to speake a woorde or two M. Charke as to your owne persone in particular there are twâ— things whiche principallie in this matter coÌ„cerne yoâ— The one is your writing heere answered the other your behauyour and demeanour towardes your aduesarie after that by gods permission he came to be withâ— some reache of your ministeriall power and authortie The one of these shall soâ—ewhat declare the othe For towching the first the discrete reader shall easiliâ— learne by this booke that what vaunt so euer you makâ— vnto your freendes or how great soeuer your owt-facing of M. Campian myght seeme to be in the Tower 〈◊〉 London by reason of your hygh place gaye apparel greate woordes assistance of freendes countenance â—f authoritie applause of protestants standing by yet shâ—l it appeare that you are not that maÌ„ in deede eyther fâ—r substaÌ„ce of learnyng or fidelitie in dealyng which yâ—u wolde be content to be taken for in the world abroâ—e For as for learnyng there are shewed so many brode examples heer of your grosse ignoraÌ„ce and that inâ—erye common matters bothe of diuinitie and philosophie as no man that hath iudgement can frame my other opinion of your skyll therin than as of a tâ—ing vtterly vngrounded in any of these two scieÌ„ces wherin it is well knowne that M. Campian was most excellent and coÌ„sequentlye you had litle cause to seeke triumph ouer hym as you dyd in this matter Mary as touching the second whiche is false dealing to deceyue you may haue the principalitie not onelie ouer hym whoe had to saye the trueth no talent at all therin but euen aboue the cheefe maisters of your owne syde most expert in that facultie For I assure you that of all shameles men that euer I read wherof this age God amend them hath brought forth many you maye weare the garland for bothe audacitie constancie in auouchyng open vntruthes against your ovvne coÌ„scieÌ„ce The treatise folowyng will make this playne y almost infinit exaÌ„ples Yet one or two for a tast will not omitt to touche in this place Martin Luther after his apostacie from the Caâ—â—olique church gaue counsaile to all good wyues that â—ad cold husbandes to lye pryuilye with the next of â—ynne or other that were of stronger complexion And â—ecause he was yet in some feare of the pope yf he soulde openlye haue putt in execution this doctrine h onelye counsailed husbandes for the tyme to gyue teir secret coÌ„sents heervnto Mary afterwardes when â—artin became so strong as he feared the Pope no moâ—e for that he was now pope of Germanye hym selfe â—e sayde that nowe he wolde gyue other counsayle â—owt this matter Heere M. Charke breaketh of and â—â—lleth into a sharp and bytter inuectyue agaynst the â—ensurer for charging Luther with a fowle doctrineâ—â—at after he recanted This seemeth a verie reasonable dfence But what are the woordes that immediatlye foow in Luther forsoothe that nowe he wolde doe wâ—â—se than before for nowe he wolde coÌ„pell the poore hubandes to graunt there wyues that libertie or els woâ—lde he tugge them by the lockes of the head And caâ— there be any more shameles dealynge than this of M. Chark hath that man any conscience trow yow whâ—â—e against hys owne knowleige wolde put this deceyâ— in printe heere can be no ignorance for the woordes folowed immediatlie whiche of purpose he left owt VVhat conscience then hathe this man in defending hys cause An other example may be this There was a controuersie betwene the Censurer and M. Charke whether concupiscence after baptisme be synne in the regenerat without consent And the Censurer to proue that it is not bringeth S. Augustins Authoritie in many plaine places wherby M. Chark being sore oppressed fyndeth no other releefe of his credit with the reader but to forge a place of S. Austen to the contrarye by corruption and so he doeth For wher as S. Augustin sayeth that coÌ„cupiscence is not so forgyuen in baptisme that it is not meaning therby that it is not
hiis omnibus sequitur ê™ 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 wheâ—her I haue reported Luther amisse or whether M. Chark be a true maÌ„ in denyeinge the matter so absolutely with suche vehemencie as he dothe affirming that Luther nether in woordes or matter hath anye such thing VVill 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 Secondlie I reported Luther to say the tenne commaundemeÌ„ts appertaine nothing to vs VVhich 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 considerâ— 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 teÌ„ne coÌ„mandementes appertaine to all but not for that they vvere commaunded by Moyses but for that they are vvriten in the nature of euery man For that by this means they should no more appertaine to vs than vnto gâ—ntiles into whose nature also they were writé But S. Augustin doeth proue that the ten commaundementes doe appertayne to Christians not onely more than vnto Gentiles but also more than vnto the Iewes them selues to whoÌ„ they were prescribed by Moyses And Christ saieth talkinge of this part of the law called Morall I came not to breake the lavv but to fullfill yt And S. Paul sayeth VVe doe not desâ—roye the lavv by faithe but doe establishe the lavv therby The third doctrine Thirdlie I reported of Luther that he sayd It is a false opinion to be abolished that there are fovver 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 vvoordes 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 vvhiche 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 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 tougueâ— 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 editioÌ„s of Luthers woorks whiche doe greatlie varie VVhereupon hathe ensewed greate quarell in Germanie betwene the roughe and the softe Lutheranes about the false and corrupt edition of Luthers vvorkes And this treatise 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 And of Suinglians Luther hym selfe complaineth greuouslie against Martin Bucer And of Lutherans it appeareth not onelie by the contention aboue named abovvt the corrupt edition of Luthers vvoorkes 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 as Alasco a Caluiniste dothe write but yet many tymes altered as ye may see in Andrevv 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 you may more rightlie call the epistles of Paul a gospell than those things vvhich Mathevv Marke Luke haue vvritten VVhiche signifieth some toothe against these three gospells Now for the last point touching S. Iohns Gospell it is to be seene iÌ„ the preface by me alleaged which yf you can not finde it is not my fault 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 Mathevv Mark and Luke VVhich 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 to shew the intollerable impudeÌ„cie 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. VVhitaker who to the admiration laughter of all other natioÌ„s hathe set foorthe in latyn that Luther neuer called the Epistle of S. Iames Stramineam
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
time as S. Paul vvrote this vvanted diuers important partes as the Ghospel of S. Iohn the Apocalips and some other vvhich vvere vvriteÌ„ after coÌ„sequeÌ„â—lie should haue bene superfluous yf the other before had bene â—ufficient Secondly because vve lacke at this daye many parts of scripture vvhich of likelyhoode vvere in S. Paules time As the booke of Nathan the Prophetâ— vvith the volume of the Prophet Gad. 1. Paralip vlt. The booke of Ahias salonites and the vision of Addo the Prophet 2. Paral 9. Many of the Parables and verses of Salomon for he vvrote three thousande of the one and fiue thousand of the other 3. Reg. 4. Also the epistle of S. Paul to the Laodicenses Colos. 4. vvhereof it folovveth in M. Charkes ovvne seÌ„se that if all the scripture put together is onely sufficient to perfection then our scripture novv lacking dyuers partes of the same is not sufficient And so me thinkethe M. Charke vvrestethe this place againste hym selfe THE DEFENCE After a long apologie in defence of loose translatyng of scripture wherin M. Charke will perforce retaine opinion of honest dealing he coÌ„meth to refute the first reason about profitable and sufficient sayethe that sometimes profitable may stand for sufficient As where the Apostle sayeth to Timothie Exercise thy selfe to godâ—ynes For bodilye exercise is profitable but to a litle but godlynes is profitable â—o all thyngs hauyng promisse bothe of this lyfe of the lifâ— to come Heer sayeth M. Chark it can not be denyed but by profiâ—able is mente suffâ—cieÌ„t VVhich suppose were true yet were it but a slender argumeÌ„t of one particular to inferre an other But in myne opinioÌ„ M. Charke is vtterlie deceyued in this matter For as S. Ambrose S. Ierome S. Austen doe expound this place S. Paules meanyng is to putt an antithesis or differeÌ„ce betwene corporall exercise pietie sayeing that the one is but litle profitable but the other that is godlynes hath her promysse of rewarde in all actions taken ether for this lyfe or for the lyfe to come Out of all I say she reapeth coÌ„moditie and is profitable For in all actions whiche are taken in hand for charitie and loue of God whiche is true pietie therin is merit and rewarde whether the actions be about matters of this lyfe or of the lyfe to come And whoe wolde say heere that profitable signifieth sufficient His second reason he frameth in these woordes vpon the place of S. Paul before alleaged that vvhiche is profitable to all the partes that may be required to perfectioÌ„ can not be but sufficient for the perfection of the vvhole but that the scripture is profitable in suche maner the Apostle doeth fullie declare in rehearsing all the particular partes vvhiche are necessarie as to confute to correct and instruct in iustice ergo the scripture is sufficient God help you M. Charke I assure you you are a simple one to take controuersies in hand VVhat boye in Cambrige wold euer haue reasoned thus If you had sayed that whiche is sufficient to all the partes in particular is sufficient to the whole you had sayed somewhat But how foloweth it that what soeuer is profitable to all particular partes should be sufficient to all haue you not Learned that there is causa sine qua non whiche is not one he profitable but also necessarie to all partes wherof it is such a cause and yet is not sufficient alone ether to the partes or to the whole As for example the heade is profitable yea necessarie to all the actions of this lyfe as to sing weepe dispute and the lyke for without a heade none can be done and yet is not the head sufficient alone to performe these actions as we see by experience For that euery one whiche hath a heade is not able to doe these thinges Hys thyrd reason and argument is taken from the woordes of S. Paul immediatlie goeinge before in the place now alleaged to Timothie whiche are these for that thou hast learned the holye scripâ—ures from thy infancie vvhiche can instruct thee to saluation throughe the faythe vvhich is in Iesus Christ. Loe sayeth M. Charke heer the scriptures are sayed to be sufficient to saluation But I denye this For the Apostle sayeth they can instruct Timothie and shew him the waye to saluation and can bryng hym also to it yf he will folow them But doeth it folowe heerby that they are sufficient for the whole churche and in such sort as all doctrine by tradition is superfluous Euerie epistle of S. Paul instructeth a maÌ„ to saluation wolde also bryng any man to heauen that shoulde folow the same exactlie But is therfore euerie epistle of S. Paul sufficieÌ„t for the whole Church wherof onelie our question is and are all other supeâ—fluous Againe it is to be noted that S. Paul speaketh heere principallie of the olde testament For he speaketh of the scriptures which Timothie beyng nowe a byshope had learned from his infancie whiche was before the newe testament was wryten And will M. Charke saye that the olde testament is sufficient to Christian men such as Timothie now was for their saluation without any other write You see this man lyke the hare in the nett the more he struggleth the more he encombreth and intangleth hym selfe To my two reasons in the Censure to proue that S. Paul in the place alleaged spoke not onelye of all the whole scripture together but also of euery particular booke therof whiche notwitstandinge can not be sayed to be sufficient of it selfe without other he answereth in effect nothinge but for excuse of his fraudulent translating Omnis scriptura all scripture where as he translated omne opus bonum euerie good vvoorke euen in the same sentâ—nce he alleageth a place or two owt of the scripture where this woord omnis signifieth all aswell as euerie one VVhiche I denye not but some times it may be especiallie in greek but yet that there is ordinarilie a difference betwene these two propositions omnis homoâ—est corpus and totus homo est corpus I â—row your logicians of Cambrige wherof you talke will affirme with me And yf there be ordinarilie such a differeÌ„ce and your selfe obseruing the same in the former parte of the same sentence why you showld alter your translation in the second part therof I can not imagine except you mente fraude But now to my two reasons In the first I saye that S. Paul coulde not meane to Timothie of all the scriptures together which we now vse For that all was not then written as the Gospell of S. Iohn and some other partes To this he answereth that there was enough written then for the sufficient saluation of men of that tyme and that the other partes added afterwarde were not superfluous But this is from the purpose For I graunt that in all tymes when there was least writen vvord yet was there sufficient for the
so taken away by baptisme but that it remaynith styll to tempt vs M. Charke to deceyue the reader foysteth in this woorde synne to S. Austens text reciting his woordes thus Concupiscence is not so forgyuen in baptisme that it is not sinne By whiche addition of the woorde synne the matter seemeth to stand cleere on hys syde And this also can not be excused by ignorance but sheweth open and willfull malice in the man I passe ouer many of these and suche lyke tryckâ—s whiche can not proceede of negligence simplicitie or ignorance but muste needes be effectes of sett-malice As where he reportinge diuers vntruethes against the Iesuites owt of Gotuisus as he now sayeth concealed the author in his first booke And now though vppon necessitie he confesse the same yet fynding the things there reported in his conscieÌ„ce to be false where as his Author citeth allwayes two Iesuites bookes for proofe of the same that is CeÌ„sura Coloniensis which is not to be had in EnglaÌ„d and Canisius his greate Catechisme which euery man may haue and reade M. Chark quoteth the page alwayes in Censura Coloniensis whiche he is sure can not be seene and concealeth the page cited lykewise by his Author in Canisius for that hys reader turning to Canisius hys places should fynde the falshoode bothe of M. Charke and hys Author And Sometimes also when Gotuisus dyd not belye the Iesuites sufficientlye M. Charke without blushing will falsifie hys woordes to make them more odious as where Gotuisus hys woordes are that the Iesuites saye the scripture is as it vvere a nose of vvax M. Chark sayeth their woordes are the scripture is a nose of vvaxe Infinite such things you shall fynde in the treatyse foloweing whiche proueth manifestlye that point wherof I spake before to wytt that M. Charke is a man of no synceritie in matters of controuersie but purposelye bent bothe wittinglie and willinglie by all meanes possible to deceyue And thus much M. Chark concerning your writing As for your other behauyour towardes M. Campian in the Tower of London els where I mean not greatlie to stand vpon It was suche as myght be looked for at a mans handes of your makyng or degree The Censure somewhat noted your inciuilitie in woords which you had vttered agaynst hym before in your booke But that was nothing to the contemptuous vsage of so learned a man in open audieÌ„ce with barbarours threatenyng of that further crueltie whiche then you had in mynde and nowe haue putt in execution vppon hym But aboue all other things that was most ridiculous and fytt for a-stage whiche you thought was excellent and became you vvell and that vvas your often turning to the people requesting them to reioyse thank the Lord that he had gyuen you suche an argument agaynst the papistes as novve you had to proposeâ— And then wheÌ„ greate expectation was moued the argumeÌ„t came forth it proued not woorth three egges in Maye for that M. Câ—mpian dispatched it oftentymes in lesse than halfe three woordes These are the comedies that you exercise to get applause of the people vvithall For vvhiche cause also you had M. Norton the Rack-maister at your elbovve to repeat and vrge your argument for you to the purpose Surelie it is pitie that you durst not make these fevve disputations publik vvhere more men might haâ—e laughed and bene witnesses of your folye especiallie of that in the end when beynge now brought to a non plus in argueing and thervpoÌ„ the people beginning to depart you M. Charke caused the dores to be shutt and no man to be lett owt vntill with one consent they had ioyned with you in prayer to thanke the lorde for your victorie that daye gotten vppon M. Campian O M. Chark how greedie are you of a litle vainglorie and how vayne are the wayes by which you seeke yt thynke you that men haue no Iudgement in the woorld abrode Trow ye not that many smylde in their sleeues to beholde this hypocrisie no no yf you had parted with M. Campian but at an euen hand as you ioyned with hym with all inequalitie we should haue had books of Triumphe sett â—oorth before novv And this secret of yours all the people of England doeth knowe Doctor Fulke dyd but looke into vvisbyche castell the last yeare past and framed to hym selfe but a certaine imaginatioÌ„ of a victorie for that those learned prisoners contemned his conference and beholde he printed presentlie a pamphlett in hys ovvne prayse as after is shevved And vvhat then vvolde you and your bretheren haue done abovvt these disputations vvith M. Campian yf you had thought yt any vvaye able to abyde the vevve And yet as I sayd you knovv the inequalitie vvherby you dealt vvith that maÌ„ being but one vnbookt vnprouided vvearyed vvith imprisoâ—ment and almost dismembred vvith the rack threatned and terrified vvith deathe to come appointed onely to ansvver and neuer to oppose All this you knovve and the vvorlde bothe knovveth and meruaileth at yt abrode Mary vve meruayle not vvhoe know your purses For that vve are sure and dare auowe to your faces that you vvill neuer deale vvith vs at euen hand or vpoÌ„ equall conditions vvhile you lyue And heere M. Charke because we are now fallen into this matter I am in the name of all my felow Catholiques to renew our publike chalenge of equall disputation to you and to all your brother ministers agayne You see M. Campian is gone whome you named in this matter our onelye Champion You see also that M. Sherwyn is made awaye with hym whome you are wont to saye for more abasement of the other to haue bene farre better learned than M. Campian hym selfe But how soeuer that was bothe of them haue you dispatched and therby in your opinion greatly weakned our cause Yet notwithstanding we are the same men that we were before yea muche more desirous of this tryall than before VVherfore we request you now at length yea we coniure you either for trueth sake yf you seeke yt or for your ovvne credites sake yf ye will retayne it that you yeald vs after so muche sute and supplication some equall triall eyther by writing preaching or disputing There is no reasoÌ„ in the worlde but onelie feare that may moue you to denye vs this our request For the reason of state which you alleage M. Charke in your replye is most vayne For what can a peaceable disputation graunted vs for religion indaunger your state but onelie that you wold saye that this disputation may chaunce to discouer your errors and so make the hearers deteste your state of heresie For other daunger there can be none to your state And yf you had the trueth with you as you pretend whose propertie is the more to shew her selfe the more she is examined you should muche increase your state by this publike tryall For that you shoulde bothe gayne more to your parteâ— by opennyng the
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 begāne without exāple Secōdlye 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 VVhiche 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 thē M. Charks tōgue 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 abundātia cordis os loquitur 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 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 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 Christiās 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 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 VVhat more venemous woordes can be ymagined thā those of Scorpions poysoned spyders and the like vsed by M. Charke against reuerend men M. Hanmers tearmes of lovvsie crippled are but Ieastes For I passed ouer hys scurrilitie where he sayd in his first booke The first of your gentrie vvas Ignatius the creeple standinge vnder Pompeiopelis tovver and geeuinge the pellet ovvt of his taile VVhat a shamelesse slouuen ys this to write Shevv me Allen if thovv cannest for thy guttes sayeth D. Fulk 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 Levvde losell vnlearned dogbolt traiterous papist shameles beast of blockish vvitt 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 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 Canckered stomake papist senseles blocke vvorthy to be shoren in the pole vvith a number of crovvnes popishe svvyne popishe boares gods curse light vpon you brasen face Stapleton blockedded papist shameles dogged of stomake slaunderer of grosse and beastely ignorāce dronken flemminge of dovvaye 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 cōmō post horse to passe you any answer without a baite to any Catholique booke which cōmethe 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 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 lavvyer vvranglinge petifoggar egregious ignorant vsher goose asse prating proctor meete for a bōme courte arrogāte 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 especially whē 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
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
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
deathe And at the verie same tyme to styrre men vp the more to sedition he putt furth diuerse moste poysoned bookes intituled by diuerse names as for example one called the frensh furies an other The trueth An other The VVatche An other the uvaking bell All vvhiche tende directly to moue troubles seditions warres rebellioÌ„s murders and the like Also the lyfe of S. Katheryne of Florence whiche in shew is onelye an infamouse Libell against the Queens mother of fraunce but in deede is a defacing and most opprobriouse infaming of the king and all the nobilitie that are not Caluinists And as this man was busie a brode so was he not Idle at home in establyshing his owne dominion in Geneua For which respect he caused Merlyn the cheefest learned minister of that citie and in deede farre better learned than hym selfe namely in the tongues to be deposed from his ministerie to voyde the citie The like he dyd by an other called Gaigneur and for the same purpose he caused the Lord of Pacye though a protestant to leese his head without all cause foloweing herein his Maister Caluin whoe had a facilitie in cutting of all them which any way resisted hym For this ende also he ioyned gladlie with all straungers that fledd to that citie for the same or lyke causes as he had done him selfe that is for horrible wickednesse For that he was sure that suche men durst neuer goe home againe and therfore must nedes be fast freendes vnto hym that is as he calleth them Zelous folowers of the ghospell So the fore named Ville-mongis flyeing to Geneua for hauing counterfayted the kyngs seale as I haue sayd became most Zelous vpon the sodaine So one Nicholas hanuoyre marchant in Anwerp runninge away with three thowsaÌ„d poundes of other meÌ„s 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 childreÌ„ with her former husband desolate by her departure And all this is done by the counsaile doctrine and authoritie of Monsieur Beza now in Geneua whoe hauing entered there with his maister Caluin for refuge of their fylthe as hath bene declared haue reformed the Citie to their owne humours haue made yt a receptacle for all desperat and monstruouse malefactors in the worlde And thus M. Charke vpon occasion gyuen by your selfe you haue heard somewhat of the fyrst begynners or restorers of your gospell whome you call holy men and sainctes of God And surelie they ought to haue bene so For we neuer reade synce God had first a churche that he made reformation in the same such as you pretend but by rare singular vertuouse men But now yf these your late reformers whome you must nedes affirme to haue bene endewed with the holiâ— ghoste aboue other men were but meanlie or coÌ„monlie 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 râ—fourme the whole churche besyde And to make a breefe recapitulation of this matter Six men onelie haue bene the begynners increasers and perfecters of all the reformation whiche now you haue in England The first of all was Luther whose vocatioÌ„ lyfe and doctrine hathe in part bene touched before and he coÌ„fesseth expresselye hym selfe withoute glose that the first motion thereof came from the deuill hym selfe in proper person Luther had three first and principall schollars that is Corolostadius Oecolampadius and Zuinglius which first began the religion of Sacramentaries and are accursed by Luther as damnable heretiques for the same The first of these three beinge archedeacon of wittenberge was thought so euell a man by Luther hym selfe as was vnworthie to lyue amongest Christians and so by his procurement he was banished out of all the dominions of the Duke of Saxonie and so ended his lyfe miserablie in labouring the grounde as your owne historiographer Sleidan writeth lib. 5. The secoÌ„d was so lewde a man as by Luthers affirmation he was slayne by the deuill hym selfe Lib. de missa priuata vnct sacer or as some other thincke kylled hym selfe with his owne handes Lindan dial 3. dubit The thyrd hauing receyued the proofes of his newe doctrine of the sacrament from a spirit in the night as hym selfe writeth confesseth that he knew not wether he were blacke or white liued in suche sort as he was detested by Luther and finally stirring vp the Zuisars his countrie men to warre one against the other that is the Tugurines against the fyue pages was slayne hym selfe in the fyeld and after his body burned against whome Luther made many inuectiues after his deathe Sleidan li. 8. Surius in histor The fyfthe reformer was Iohn Caluin whereof came the Caluinists whoe how good a man he was the storie before of his lyfe declareth And that he differeth from Zuinglius in religion whiche M. Fulke in all his writings most impudentlie denyeth maye appeare by the 15. articles of heresie whiche Andreas Zebedeus preacher of Nion and Iohannes Angelus preacher of Burtin bothe Zuinglians dyd take vpon them to proue against Caluin before the Magistrates of Berna Caluin hym selfe being present vpon payne of burnyng yf they proued them not VVherevpon proceded the decree of those Magistrates the yere 1555 and thyrd of Aprill that none of their dominions should go to câ—municate with Caluin at Geneua Pontasâ—in Anno 1555. The last of your reformers whiche hath brought your doctrine to perfection that is to puritanisme is Beza of wose singular vertues you M. Charke aboue
reckoned some small parte onelie in the Censure VVhiâ—he notwithstanding I wolde not haue troubled M. Charke withall yf I had supposed hym so grosse therin as by examination I fynde hym A lacke poore sir william And by this you see how substantiallie he hath proued all these seuen poyntes to be expresselie in scripture If we shoulde beleeue no more in all thesâ— mysteries than is expressed in scripture our faythe wolde be verie obscure and confuse heerin Bâ—t these men are wonderfull lordes of scripture They can exclude what they will and drawe in what they please VVheÌ„ we are to proue a matter to be founded on scripture no testimonies will serue except they be so playne and euident as by no wayes they may be auoyded But when they will haue a thing in scripture euerye litle gesse at theyr pleasure is sufficient to proue yt Hearâ— D. Fulks woordes to M. Bristoe abowt certayne lykâ— matters For the diuision of parishes excommunicacion suspension publique solennizing of Mariage vvith the lavves therof and punishing of heretiques by deathe they are all manifestlie proued ovvt of the scripture This he sayeth alleaging no one place of scripture to proue it And for the fyrst fower I thynke the puritanes will hardlie graunt them to be manifestlie in scripture And the last was for a long tyme denyed by them selues to be eyther in scripture or allowable by scripture vntill now they haue burned some for religion them selues in England But theyr former bookes are extant to the contrary and all theyr companions yet in other countries where they raigne not as our protestants doe now in England are styll of opinion that no heretique ought to be putt to deathe for religion And thus he auoydeth seuen of the pointes obiected affirming them to be euidentlie in scripture For the rest sayeth he of these tvvelue pointes as they are not â—uidentlie contayned in the vvoord so a christian is not absolutelie bounde to beleeue them Beholde the last refuge of a proude hereticall spirit in breakinge where he can not otherwise gett owte Dare you M. Charke to sett men at libertie to beleeue or not to beleeue that the common crede was made by the Apostles whiche Origen Tertullian Ierom Ruffinus Ambrose Austen and all the primatiue Church doe so coÌ„stantlie affirme to be theyr doeinge Dare you to sett at libertie the obseruation of Easter daye whiche Eusebius calleth Apostolicam traditionem A tradition of the Apostles and abowt whiche was so great sturre in the primatiue churche and so many decrees made in councels against heretiques But aboue all other dare you putt at libertie the beleefe of our blessed ladies perpetuall virginitie Remember you not that Heluidius was condemned of heresie for denieing the same in the primatiue Churche Remember you not the solemne curse for this matter of so many holie Byshopes recorded and confirmed by S. Ambrose of Millan I will conclude and stoppe your mouth yf I can with these woordes of S. Austen Integra fide credendum est c. vve must beleeue vvith a sounde faith blessed Marie the mother of Christ to haue conceiued in virginitie to haue brought foorthe her sonne in virginitie and to haue remayned a virgin after her childbyrth nether must vve yeeld to the blasphemie of Heluidius Loe M. Charke S. Austen maketh it bothe a matter of faith the dowting therof to be blasphemie how will you auoyde thys For the mention which S. Paul is thought to make to the Colossians of an epistle written by hym to the Laodicenses M. Charke denyeth it and condemneth both me and S. Ieroms translation of ignorance for reporting the same for that as he sayeth the greeke text hath onelie of an epistle written by S. Paul from Laodicea and not to Laodicea But me thynketh M. Charke should not obiect ignorance so pereÌ„ptorilye to others except he were sure of his owne opinioÌ„ If I had had no other vvarrantize for my allegation but onelye the olde latin translation being of suche antiquitie as it is and the matter of no importance to our purpose yet ought I not so rigourouslie to haue bene reprehended for the same But besides this I haue two editions in greeke the one of learned Paguine in folio the other of Plantyne in octauo both whiche make playnlie for me Then haue I the iudgement of S. Ambrose and oâ— S. Ierome whiche knew the true greeke editions Also the consent of Tertullian Philastrius and Epiphanius a greeke writer whiche may be sufficient to wype away M. Charkes bytter reproche against me in this matter Of the scriptures misalleaged for the contrarye by M. Charke THE CENSVRE But hovv doe you novv ouerthrovve this doctrine and prooue it blasphemie M. Charke By a place of S. Paule All the scripture is geuen by inspiration of God and is profitable to teach to confute to correcte and to instructe in iustice that the man of God maye be perfect and throughly instructed to euery good worke VVherof you inferre that the Scripture is sufficient to perfection but hovv vvrongefullye it shall novv appeare And first I let passe your ordinarie misusinge of scripture by adding fiue vvordes of your ovvne in this litle sentence to vvit the is and and throughâ—lie vvhich audacitie if it vvere in translating of Aesops fables it vvere tollerable but in the holie Scriptures vvhere euerie vvorde must be taken as from the holie Ghoste it is impious Secondlie this place maketh nothinge for your purpose vvhich I proue by tvvo reasons The first is because S. Paule saieth not here that the Scripture is sufficient to perfection but onelie that it is profitable Novv you knovv that a thinge maie be verie profitable yea necâ—ssarie to an effecte and yet not sufficieÌ„t to doe the same vvithout all helpe As meate is profitable and necessarie to maintaine lyfe and yet not sufficient vvithout naturall heate clothes and the like The second reason is for that S. Paule signifieth in this place that euerie parte or canonicall booke of Scripture is profitable to make a man perfecte but yet vve can not say that euerie part or booke is sufficient for then all other bookes of scripture besides that vvere superfluous And that S. Paule meaneth in this place euerie seuerall canonicall booke or parte of Scripture by the vvordes Omnis scriptura it is euident by that he vseth the vvorde Omnis and not Tota vvich tvvo vvords hovv much they differ both in Greeke and Latine all Logisioners knovv For omins homo signifieth euerie man And M. Charke him selfe in this verie same sentence hath translated Omne oâ—us bonum Euerye good worke And yet deceatefullye hath he traÌ„â—lated Omnis scriptura All the scripture As though S. Paule had meante onelie that all the Scripture put together is sufficient to perfection vvhich sense can not stand First for that all the Scripture at such
no minister could be grauÌ„ted them thogh the queenes letters of England vvere gotten in their behalfe * So vvere buried amoÌ„g other the foresaid Secretarie of the companie also the deputie named Cloughe vvhich dyedâ— there At vvhat time the preachers of Hamborough inueighed moste eagerlie against all English men for their religion Of the lyfe of Iohn Caluine The vvriter of Caluins lyfe This booke is intituled A Storie of the Life Manners Doctrine and Deathe of Io. Caluin Iohn Caluins birth Caluin burnt vvith a hoote liâ—ly for Sodomie * M. vvhitaker thinketh it no shame but rather glorie for thus he ansvvereth it If Caluine vvere braÌ„ded S. Paul also vvas braÌ„ded câ—Ì„paring Caluins brandes for Sodomie vvâ—th S. Pauls brandes for Christ. pag. 62. against M. Campian * Caluins firste assistants in Geneua Caluin banished froÌ„ Geneua Caluins behauiour tovvardsâ— his aduersaries Caluins brood haue not forgotten this tricke Caluins crueltie in reuenge This Ioh. Caluin him selfe confesseth in his letters to vireâ—ê° An. 1546 the Ides of Februarie The deathe of Seruetus and cause therof * This letter vvas vvriten the 12. of Februarye 1546 and vvas found in the studie of viretus by the magistrates of lausanna after he vvas ruÌ„neavvay from thense as after shalbe mentioned Heretiks doe holde one doctrine no longer then it seruethe theyr turnes Caluins ambition and vayne glorye A holye ansvvere Chap. 13. Caluins raysing of a deade man Intollerable hypocrisie Ioh. 11. 13. Caluins casting out of deuylls vide in vita Bezae pag. 12. FRED STA PHILVS counsailer to the Eâ—perour beiÌ„g a yong maÌ„ and a protestaÌ„t also vvas vvith Luther in the vestrye of aparishe churche in vvittenberge vvheÌ„ 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 vvithin and vvithout as Luther vvas fayne to stay there in great torment and in daunger of a homelye chaunce vvhile tooles vvere in fetchinge to breake dovvne the doore Staph. apolâ— 2. Caluins lasciuiousnes Ex cap. 14. Monsieur Caluines day menes The Author vvas then phâ—sitian at Berna Ex ca. 15. A notable pranke of Monsieur Caluine Caluins sicknesse and deathe Anâ—iochê° and Herod and diuers other enemies of god dyed this deathe sâ—â—ha lyfe of Theodore Beza Ierome her mes Bolsec in his book of the lyfe and manners of Theodore Beza He begaÌ„ne as his mayster Caluine dyd Beza his dishonest Epigram The manner of Beza his vocation to the ghospel The conference at Poysie A notable deuise and preseÌ„t shift of Beza Beza killeth his ovvn childe and together hazardethe the lyfe of his harlote O impious abusing the maiestie of God The Duke of Guâ—se murdered by Beza his appointement Seditious bookes sett foorthe by Beza Beza his tyrannye in Geneua The furniture of Geneua for the gospell A breefe consideration vppon the former lyues Six men the reformers of all our Englishe religion Lib. de mis. priua vnct sacer Artic. 28. cont Loâ—a To 2. vvit fol. 503. COROLOSTADIVS An. 1525. OECOLAMPADIVS An. 1531 October 12 VLRICVS ZVINGLIVS in li. subsi de euchar An. 1531. Octob. 9. CALVIN Caluinistes differ from Zuinglians in religion BEZA Touching the deathe of Bucer Lindan de fug ido cap. 11. Pontacus BurdegaleÌ„sis in chron anni 1551. 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 Bucers inconstancie Badde dealing of vvilliam Charlke Moste ridiculous aâ—cusations The dealing of our aduersaries in dravveing all matters against the state In the preface to the reasons of refusall In his ansvvere to Hovvleâ— fol. 3. Tovvching Gotvisus Diuers vvayes vvherby M Charkes falshode appeareth Li. deprecipuis capitibus theologiae Iesuâ—tarum In orthodoxis explicationibus In opere catechisticâ— Donaâ—us Gotuisus de fide I su Iesuâ—arum The first Article A faultie definition of sinne Gene. 29. Aug. li. 3. de lib. arb cap. 19. The true definition of sinne False dealingâ— soâ—vved by an example Kem. pa. 16 Goâ—uis pa. 245. Arist. lib. peri herminias 2 VVhether sinne be an acte or no. The difference of vitium and peccatum in diuinitie Lib. cont Iul. pelag cap. 18. Cap. 14. de trin cap. 7. The sinne of omissioÌ„ Ezech. 33. 1. Re. 2. D. Tho. 22 q. 79. Chriso ho. 16. inep ad â—ph ho. 36. de vnc vitiis Ambros. ser. 18. Basil. com in illud Lu. 12. destruaÌ„ horrea Euery omission includethe an acte * Peccatum est factum dictum vel concupitum contra aeter nam dei legemâ— Aug. â—om 8. fo 665. Genes 1. 3 VVhether 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 moÌ„te Rom. 14. Amb. in ca 14. ad Ro. Cont. secuÌ„d Manach c. 15. 16. VVhether sinne be voluntarie Li. de vera reli ca. 14. li. 1. retrac c. 13. Li. 3. cont Iulian. c. 5. Hovv originall sinne is voluntarie Rom. 5. Numb 35. The causes of the cities of refuge Slaughter done vvith out consent of vvill is innocentie In Isaaco colligato Rab. Moys in Morech Neuo çh li. 3. ca. 40. Rab. Leui. iÌ„ ca. 20. Nu. Tvvo kyndes of ignorance Ep. 77. ad hugo de S. vict 1. Cor. 15. An example of iÌ„uincible ignorance Au. li. 3. de lib. arb ca. 22. Chriso ho. 26. in ep ad Rom. Gen. 20. Gen. 29. Iacob sinned not in lyeiÌ„g vvith Lia. Ca. 47.49 50.51.52 Lib. 16. de ciui c. 38. In cap. 29. Gen M. Charks positions about sinne Au. tom â— 5. fo 137. aedit paris Transposition in alledginge of scripture Ro. 1. v. 16 1. Cor. 1. v. 24. Io. 4. v. 24 In Latin vve saye Princeps est Pompeius vvhich vve can not interpret in Englishe vvorde for vvorde a PRINCE IS POMPEY But PoÌ„pey is a prince For that oure tongue admiâ—â—eth not the praedicatioÌ„ before the copula properlie as other toÌ„gues doe 1. Io. 5. v. 7. * He fraudulentlie translateth transgression in this place the greekvvoorde beinge chaunged 1. Io. 3. v. 4. Aug. li. 5. cont Iul. c. 3. li. 6. c. 8.12 13. ANOMIA ADITIA Arist. in praedicam qualittias 1. Io. 5. Small game M. Charks knoulege of his seruing the lorde In disput lyps cum Eckio quae adhuc extat Bucâ—r ep ad Norim epist. ad Essingenses com in 3. 26. Math. Ioh. 6. The second article 1 2. Rom. 7. 3. Rom. 8. 4. Li. 1. de nu concup c. 23. 25. li. 1. coÌ„â— ep 2. pelag c. 13. li. 1 Retr c. 15. Math. 5. 1 Gotuisus pag. 264. 2 Li. 6. c. 11. cont IuliaÌ„ Charkes malepertenes vvith S. Austen Rom.