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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18440	An answeare for the time, vnto that foule, and wicked Defence of the censure, that was giuen vpon M. Charkes booke, and Meredith Hanmers Contayning a maintenance of the credite and persons of all those woorthie men: namely, of M. Luther, Caluin, Bucer, Beza, and the rest of those godlie ministers of Gods worde, whom he, with a shamelesse penne most slanderously hath sought to deface: finished sometime sithence: and now published for the stay of the Christian reader till Maister Charkes booke come foorth.	Charke, William, d. 1617.	1583 (1583)	STC 5008; ESTC S107734	216,784	212

heauenlie kingdome and the bedfellow Thalamus or marrying chamber of the king of glorie 〈◊〉 art the refuge 〈◊〉 a sinner the mother of 〈◊〉 Sauiour Saue vs thy people thou Lady of thy seruauntes that wee may be partakers of thine inheritance vouchsafe O sweete Marie nowe and alwayes to keepe vs without sinne O Godlie Marie haue mercie vpon vs haue mercy vpon vs let thy great mercie be alwayes with vs because O Marie we trust in thee In thee O sweete Marie wee hope that thou shouldest defende vs for euer What shoulde I blotte paper with the blasphemies contayned in the Rosaries what shoulde I rehearse the praier that Laurence B. of Asses made graunted 40 daies of pardon to them that saide it in the worship of our Lady and that which S. Edmond Archb. of Canterburie made and sayde of the which manie miracles be shewed What should I speake of that prayer made concerning Thomas Becket that traitour of S. Erkenwalde of S. 〈◊〉 the virgin that had a beard sodainly growen vppon her face to keepe her from marrying the king of Cicilia of S. Katherin S. Syth S. Dunston S. Elphege S. Brigit with her 15. Oos to be saide before the holie 〈◊〉 in S. Powles at Rome and being said thorow out the yeere there deliuereth 15. soules out of Purgatorie of the next of kinne and conuerteth 15. sinners to good life and maketh that the 15. righteous men of his kinne shal continue in goodlife and he that saith S. Gregories prayer before the Image of pitie with 5. Pater nosters 5. Auies and a Credo piteously beholding those armes of Christes bitter passion there are graunted 32. thousand 700. and 55. yeeres of pardon And Sixtus the 4. hath made the fourth and fifth prayer and hath doubled his foresaid pardon I had almost forgotten that goodlie Epistle of our Sauiour which Leo sent to Carolus magnus which whosoeuer doeth beare about him and saith it once a day shal obtaine 40. yeeres of pardon and fourescore lenttidge and hee shall not perishe with sodayne death and that prayer also whiche muste bee saide before the eleuation and the three Agnus deis for which Bonifacius the 6. holie Pope granted ten thousande yeeres of pardon So there was pardons graunted by Iohn 22. and Innocentius for prayers sayde at the Eleuation All haile true bodie borne of Marie the Virgin c. All haile light of the worlde The worde of the Father the true Sacrifice liuing flesh the whole Godhead very man All haile the beginning of our creation the price of our redemption c. This Idolatrie they committed to their Maozim their breaden God of Abhomination But singuler aboue all others is that which beeing sayde immediatlie after the eleuation of the hoste bringeth cleane remission of all their sinnes that saye it perpetuallie enduring Graunted forsooth by Sixtus the 4 and by Iohn the third Popes of Rome which being say de before the image of our Lord 〈◊〉 doth bring as many dayes of pardon as there were woundes in the body of our Lord in the time of his bitter passion the whiche were fiue thousande 400. 65. as iust as can bee but yet they misse of their reckoning For in another place they make them lesse Sainte Augustines prayer also is a goodlye prayer which whosoeuer doeth but say heare or beare about him he shal not perishe by fire nor water in battell or in iudgement For though he deserue to be hanged yet he shall scape hee shall not dye any sodaine death no venom shal poyson him in that day and when hee dyeth his soule shall not enter into hell Saint Gregories fiue petitions also are of goodly vertue and so are the three praiers written in the chappell of the holy crosse at Rome whiche for the saying of them haue allotted tenne hundred thousande yeeres of pardon for deadly sinnes and this that liberall Gentleman Pope Iohn the 22. of his large liberalitie graunted but you must remember to say also a Pater noster an Aue and a Creede If you liue any longer you may take it for aduauntage And I pray you forget not to praye to the sweete visage or vernackle of our Lorde for you shall obteine euen by that tenne thousande dayes of pardon And if you cannot say this prayer you may put in steede thereof fiue Pater nosters fiue Aues and fiue Credoes in Deum As Campion saide aboue all remember to ioyne in Credo with mee when hee was in his prayers at his death And if you do but deuoutly behold the armes of an image of Christ you shall haue sixe thousande yeeres of pardon three thousand for deadly sinnes and three thousand for veniall sinnes and I warrant you for the rest And because you shall not doubt of this as if it had but a seale of Butter I tell you as sure as Saint Peter was first Pope of Rome so hee graunted it and thirtie other Popes that were successours after him and therefore doubt not of it and Iohn the 22. hath confirmed it After all these many other odde things there are to be had which would not be lost For al help which is the prayer that is to be said in the worship of our Lords wound in his side bringeth foure thousand dayes of pardon and S. Barnards prayer in the worship of the holy name Iesus which is written in a table at S. Peters Church in Rome deliuereth frō the state of eternall damnation changeth eternall paine into the temporal paine of purgatory the paine of purgatory into free 〈◊〉 on And there be prayers for women with child euen the first Psalm as well applied as the twentie two for her deliuerie against thundering and lightning against the pestilence to our Ladie for newe maried 〈◊〉 for all diseases and sortes of people and one containing certaine verses of the Psalter whiche Saint Bernard learned of the Diuell For when on a certaine time hee was in his prayers the Diuel tolde him that hee knewe certaine verses in the Psalter which whosoeuer said them daylie shoulde not perishe but hee should haue knowledge of the day wherein hee shoulde die But the feend would not shew them to Saint Bernard then Saint Bernard saide hee woulde say euery day the whole Psalter which when the Diuell perceiued hee tolde Saint Bernarde which they weres you shall finde the verses in Fol. 125. You may see howe Bernarde learned to pray of the Diuell as they say Luther learned to knowe that the Masse was euill by the Diuell Surely it is like that the one shoulde bee as true as the other I will but tell you one more and so get out yf I can of this foule quakemyre and that is to be saide as you goe thorowe the Churche yarde for saying of which Pope Iohn the twelfth graunted as many yeeres of pardon as there were bodies buried from the time that it was first

can make any satisfaction for it No no his purpose is to spue out his poyson that it may haue a perfect effect in the children of darkenesse and as muche as lyeth in hym also that hee might steale the heartes of faithfull men not onelie from the loue of their persons who are their chiefe fathers and professours but also from the truthe which they teache and professe But thankes bee to God howesoeuer the wicked doe greedily sucke in suche poyson to their own destruction yet the children of God haue this preseruatiue that no suche poyson can hurt them They honour men for the truth but they honour the truth and loue it because it is of God and is the healthfull meanes of their saluation they knowe that the Diuel is a lyar and so are his instrumentes that wyll doe their best to staine the beautie of Iesus Christe in his blessed and holy members But first let vs heare what this furie saith concerning Beza For sooth first that he was borne at Uezels in Fraunce that his father was the kinges Lieuetenant and that when hee came to die seeyng the most wicked disposition of his sonne hee did vppon his death bed curse him disclaime him for his sonne and disinherite him and that vnder the hande of a publike Notarie and in the presence of many witnesses c. A heauie case if it were true that so good a sonne shoulde haue so euill a father But shall wee beleeue it because bablyng Bolsecke only saith it vppon his bare woorde If there were any such thing why is not the publike instrumente set downe Or if that coulde not bee doone conueniently why are not the causes declared that made his father so egar against him O it was his euill disposition O I smell a ratte perhaps you woulde say his religion It may bee the 〈◊〉 according to those times was ledde with common errour and superstition and because his sonne did not continue in Babylon together with him that in steede of blessing him hee woulde haue cursed him but this curse if any suche were was a singuler blessing His father forsooke him but the Lorde tooke him and blessed was hee if he were cursed for righteousnesse sake As touching that which he addeth that his father brought him vp in the studie of learning both at Paris and Orleans procured for him a Priorie it confirmeth that which I haue saide before that hee was ignoraunt and superstitious that I say no worse and that it was the Lordes singuler mercy to drawe him out of that sincke of Poperie Againe where hee saith that of all other wickednesse hee abounded in the excesse of carnalitie not onelie offending God himselfe but also infecting others into whose companie hee came which hee proueth by an Epigram which hee made as he saith but most vntruely in comparison of the two sinnes of adulterie and sodometrie betweene aboye whiche hee shoulde abuse and a mans wife c. And that this 〈◊〉 beeing printed by Robert Stephanus 〈◊〉 so offend the Councell of Paris that processe was awarded out against him whiche hee vnderstanding not onelie solde and let out his Pryorie taking double money and so betaking hym to his heeles tooke Candida a Taylours 〈◊〉 dwelling in Calenders streete with him she stealing what she coulde from her husbande they both were receiued at Geneua by 〈◊〉 and Beza soone after was placed by him as chiefe minister and publike Reader of diuinitie in Lausanna Would not a man thinke that this were the mouth of the Diuell that coulde belch and vomit out suche wicked lyes and yet this drumbe is played vppon by euery Papist in their rayling and lying bookes though in truth they myght haue been satisfied and had their mouthes stopped long agoe concerning these falshoods And though I cannot in euery particuler make that answere that Beza can yet concerning the generall which is the Epigram let vs heare what hath beene set downe and published in printe a good while since by himselfe concerning this matter And then I doubt not good Christian Reader but if thou shalt heare with an indifferent eare weigh with an vpright heart that which he saith in his owne 〈◊〉 thou wilt learne to detest the malice of such sclandering lyers and also imbrace the truth of God which thou regardest for it selfe and not in respect of mens persons In that preface therefore set before his Poemes and Epigrames with thirtie Psalmes of Dauid reuised and corrected hee preuenteth both that that hath beene or heereafter might bee obiected against him concerning those Epigrams which this monster maketh mention of in this place First hee saith that hee was giuen to Poetrie euen from his youth vp whiche hee did 〈◊〉 very studiously partly by a certaine instinct of nature that drewe him that way and partly his learned and notable master Melior Volmarius exhorting him both to those same other studies that became that age as also to the exercising of his wit in this kinde of stile Whereupon hee saith that vppon the seuenteenth yeere of his age when by his 〈◊〉 appointment hee was come to Orleans to studie the ciuill lawe and there did finde certaine learned men nowe alreadie confirmed in iudgement and excellent in that kinde of learning and so reckoneth vp a great sorte of their names hee did not onelie not forsake that studie of Poetrie but rather as it were with a certaine emulation sproung vp amongst them followe it with greater contention and so profited in it that euen by the testimonie of those same learned men hee attained to an exacte knowledge in it He witnesseth that though hee were taken with the loue of these same Poets with their iestes and pleasant speeches yet hee detested theyr filthinesse euen in that same brittle and fraile time of his youth when if euer the exercise of suche follies myght haue corrupted him and brought him to a practise of wickednesse it was then In this studie hee continued not as in the chiefest for hee vsed it rather as a pastime and recreation from other that were more weightie but when he returned from Orleans to Paris againe among other great learned men of that profession hee was famous And when hee was called vppon by his M. Uolmarius to publish those Epigrams he was in the beginning so farre of from hauing any minde or purpose to publish them that they were now all scattered and in his friendes hands and hee was faine as it were to begge for them and yet coulde neuer altogether recouer them Nowe when it pleased GOD to awaken him and to kindle in him the loue of his truth which then in France he could not professe without danger of his life hee be thought himselfe to ioyne with Gods people in a sincere and a reformed Churche and therefore Christe calling him forsaking all things that hee might followe him as oneled by his hande together with his deare wife whome hee had marryed a

reconciliation at length euerlasting life an this you call the mercy of 〈◊〉 that God hath promised 〈◊〉 〈◊〉 〈◊〉 to them that worke well that is to them that fulfill the law of God So that you make all our life and saluation to consist in the commandement of the lawe the fulnesse whereof is loue And yet the scriptures proue quite contrary that our whole health and saluation consisteth in the merite of Christe and Paule teacheth that men are iusufied freely without the workes of the lawe whose righteousnesse perfourmed and paide to the lawe is imputed to euery beleeuer and hee addeth to proue this the example of Abraham of whome it is saide Hee beleeued God and it was counted vnto him for righteousnesse Nowe to him that worketh rewarde is not imputed according to grace or 〈◊〉 but according to debt But to him which worketh not but beleeueth in him which iustifieth the vngodly his faith is reputed to righteousnesse according to the purpose of Gods grace To this ende is that saying alleadged out of Dauid Blessed are they whose iniquities are forgiuen and whose sinnes are couered that is are not imputed And hee writeth els where of himselfe that hee woulde bee found in Christe not hauing his owne righteousnes but that which was of the faith of Christe and of God c. So that wee see heere a plaine exchange our vnrighteousnesse is the debt that Christ hath paide of his meere goodnesse and this paiment is accounted ours by imputation And on the otherside all our sinnes are laide againe vpon Christe and that righteousnesse of Christe wherby he satisfied the lawe and pacified the wrath of his father is become ours through faith and is translated vnto vs. What shoulde I speake of your other heresies most blasphemous in iustifiyng concupiscence to bee no sinne and this lawe of concupiscence Thou shalt not lust you affirme not to belong to vs that it doth not forbid vs to haue euill desires that this euill that dwelleth in our fleshe is forbidden by no lawe when as the scriptures teache that sinne is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Paule proueth that by the lawe wee knowe sinne and that if the lawe had not saide Thou shalte not luste hee had not knowen that to luste had beene sinne and yet sorsooth this is one of the greatest matters of Diuinitie handeled in this your rayling defence of the Censure against the whole course of the Scripture and all sounde writers that euer wrote who not onlie condemne that consent to luste but euen that titling of our corrupt nature which according to the newe man is hated whiche sinne dwelling in vs not only begetteth but also nourisheth bringeth forth Your other heresies I wil not speake of in this place which albeit you wil not confesse to be heresies yet as long as they are so proued by the word of God and are stil defended by your church they put an ende to al controuersie about it As for your two conditions to make it a lawful trial to be obserued of his part that will obiect an heresie to another one that the accused partie doe holde such an heresie indeede and not the likelihood of it The other that the heresie be indeede an heresie so accounted and condemned in the primatiue church although you might haue brought both into one yet we easily admit them For we in truth charge you not with anie thing where of you are not guiltie Neither doe we say because suche an heretike and such an heretike held this or that therefore it is an heresie we reason not so that is your wonted manner of reasoning But we saie such an heresie contrary to the word of God was holden by such such an heretike which you hold in like sort against the word therfore in those thinges you iumpe with them and are Heretikes Concerning the heresie of Pelagius it is certaine as may appeare out of infinite your writinges that as hee with his disciples and followers were enimies to the grace of God so are you as they mainteined those natural powers by which they had as they said an election to doe or leaue vndone that which was good or euill so say you And in your opinion set downe you iumble together mans wil and the grace of God teaching that the wil of man holpen with the grace of God may not onely doe well but may fulfill the law of God expuris naturalibus and so be saued whiche is so much the more monstrous because you ioy ne thinges contrarie in one subiect talking of the grace of God and of those pure naturals together wherat the Apostle saith If of grace then not of works If of pure naturals then what needeth grace There is no grace where there is desert Neither did the Pelagians vtterly denye grace when in disputation they were pressed but confessed more of it then you doe as may appeare by Augustine his booke ad Innocentium But this is your religion and alwaies hath beene that it hath neuer beene at a stay You boast of 〈◊〉 and consent but looke howe many heads there are amongest you so manie monstrous opinions also you holde euen in the greatest weightiest matter of iustification Some times you attribute to one thing sometime to another and yee are not at one with your selues You and we both 〈◊〉 that good woorkes are necessarie and wee agree that what 〈◊〉 we doe which is good wee doe it by the grace of GOD whereby we are strengthened through faith to testifie a sincere an holy profession but wee saye that our woorkes are imperfect wee saye that the fullest and best that wee canne doe are too weake to iustifie vs in the fight of God that they deserue nothing but death and euerlasting destruction you contratiwise affirme that good workes serue to clense your sinnes to pacifie Gods wrath and to attaine euerlasting life yea you say that there are three thinges that must be obtained by merite that is euerlasting life the increase of grace and the forgiuenes of the punishment of sinne And yet that these woorkes commaunded of God are not the woorkes that onelie please God but also there are freewill workes done at the choyse of man and that without Faith as Andradius fayneth But we knowe by the Scriptures that these works of mans choyce can stand vs in no steed S. Paule condēneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whatsoeuer saith he is not of faith it is sinne and it cannot please God Good fruites must needes haue a good tree The branches are worth nothing that are not engrafted into Christe neither haue they anielife 〈◊〉 Christ their life And therefore if you wil magnifie the grace of God as you ought you must confesse that we are saued by grace throughly not of workes least anie shoulde boast You must goe farther of

therfore true 〈◊〉 trine wee receiue him and admit him As for that which like a Spider hee hath sucked out of that booke hee wrote against K. Henrie and vrgeth that hee might bring him and the doctrine which he taught which was not his but Christes into hatred with some great personages of authoritie I answere generally vnto it that wheresoeuer hee hath not kept that modestie that became one that was carefull for the saluation of them with whom he dealt wee do not nor will not defende him But I cannot thinke but that Luther knewe well enough that king Henrie was not authour of that booke hee was wise enough to consider that though the booke did carrie the kinges name yet some pelting popish Proctor was the authour whom hee repayeth in the same name wherein it was published It is plaine that not long before that hee had written verie gently vnto him And if hee being misseled by such as he gaue credite vnto did ouer 〈◊〉 set himselfe against the truth in which wee ought to respect no mans person Luther coulde doe no lesse but looking vpp to God set himselfe againste him Neither is this gathered by Parsons or obiected by the rest of the Papistes for that hee or they haue any regarde to the Matestie of a 〈◊〉 or for any loue they did beare to that famous king but to bring this excellent man and the truth whiche is far worse into hatred for all stories are full howe their Pope and they togeather haue offered violence from time to time against Princes Noblemen and Gentlemen of all sortes and degrees They haue not onely defaced them with euill woordes bearing Gods person bearing his swoorde as beeing his Ministers when they haue stoode for Gods truth and in their lawfull right and libertie but they haue plucked their crownes from their heads stamped vpon their neckes and hunted them to death This pelting Parsons keeping his olde nature is still vppon the soares and the offalles and reuedge pleaseth him best The matter beeing sounde and good hee passeth ouer hee considereth no circumstances but like a malicious wretch as farre from duetifull regard of 〈◊〉 and authoritie as anye might bee yet hee will 〈◊〉 a regarde in him and those of his sorte And yet they loued king Henrie not so well as the 〈◊〉 their holy water for beeing his owne inuention and deuised for the better furnishing of Idolatrie hee coulde not but loue it too well but as well as the wicked are wont to loue God which is neuer a deal For of all the Princes that euer were in Englande king Henrie was hee that gaue the Pope the wounde And no doubt had hee liued but till these times wherein the light of the knowledge of God doth so abounde and breake foorth hee would haue seene all their treacherie and as he abandoned the popes authoritie opened a passage vnto the holy scriptures ouerthrewe their shrines and grosse Idolatries brought downe their Abbeys and dennes of filthinesse and knauerie so woulde he haue chased out all the reste of their abhominations But if in a modest spirite this heate of Luther had beene founde fault with with no disfauour of the truth I would not for my part haue founde great faulte with it But considering Luther wrote for the truth and not against it considering also that this 〈◊〉 and those of his fether neither honour the name of that nobleking nor his memorie for the causes aforesaide I truste I shall finde fauour of those that are in authoritie to speake the more plainely in it and 〈◊〉 report what their speeches also haue beene of him In all their bookes and writings where they mention his name they account of him as of an 〈◊〉 fallen from their church They had it once in deliberation whether they should haue taken vp his bodye from the place where it was interred to haue burned it to ashes as they did Wickliefes long after his death and that in the time of the reigne of his owne daughter In his life the Pope excommunicated him and sought all the meane she coulde to set all the Princes of the worlde vppon his 〈◊〉 It was his practise and the practise of his shauelinges and prelates to make that breach betwixt him and the Emperour that had beene at such concord Cardinall Poole was the instrument to stirre vp the French king against him They are wont to alleadge that place vpon Amos out of M. Caluin against him against others for taking the name of supreme head of the Church But is it because they would giue it And yet themselues gaue it king Henry and subscribed to it and wrote bookes in defence of it when not wihstanding those good men that professed the Gospel were deceiued not knowing in what meaning it was either giuen or taken And those kinges that tooke it neuer chalenged it as the Papistes gaue it neyther was it euer giuen by Protestantes to the ende that they shoulde bee heades of the Church by any absolute authoritie to giue it newe lawes against the worde or gouernment as some home Pope to 〈◊〉 it according to their owne willes against the trueth of God but as was meet being Gods Lieuetenauntes they were acknowledged to bee the chiefe and that the care both of the Churche and common wealth did belong vnto them that it was their duetie as did good Ezechias Iehosap hat other kinges aboue all thinges to care that the religion of God 〈◊〉 be established and floorishe according to his written worde And if the Papistes made king Henrie head of the Churche in their sense or if hee tooke it otherwise they neyther gaue him that title aright neither did he take it as he ought and in truth it was themselues I meane the papists that gaue it as I haue saide before But our Soueraigne nowe Princesse doth neither receiue it nor take it in that meaning for this were to make the Churche a monster not subiect vnto her head Iesus Christ but subiecte to a mortall man whiche were indeede to erect a newe Popedome But if any thing were so amisse then they shoulde not muche maruell at it seeing those that were reformers then were suche as were but newelie called from Poperie and therfore could not but smell of that corruption Againe the trueth was not discouered at the first dash King Henry was not a Prince of a yeres standing Many thinges fel out in his 〈◊〉 and vppon manie occasions that brought him from the worse to the better and made him see and know also much more then he could put in practise for feare as his owne prouerbe was of bringing an old wal vpon his head No doubt he had a singuler courage yet these monstars were then so big so were they harnessed with power such poysō had they in their 〈◊〉 that they must be vanquished by the grouth of truth in time season not vppon the sodaine And which of