sayeinge of all heretiques from the beginninge and this muste needes be the sayeinge of all heretiques for the time to come For except they take this waye it is vnpossible to stand or encrease against the Church And by this way a man may beginne what heresie he will to morow next and defend it against all the learning witt and trueth of Christendome Adioyne now to this that our aduersaries notwithstanding all request sute offer or humble petition that we caâ— make will come to no publique disputation or other indifferent and lawfull iudgement but doe persecute imprison torment and slaughter them which offer the same and then lett the reader iudge whether they desire offer iust triall or no â— M. Charke affirmeth Now for our partes as I haue sayd we offer vnto them all the best surest and easiest means that possiblie can be deuised or that euer were vsed in Gods Church for triall of trueth or discouering of heresie For as for the bookes of scripture seing we must receyue them vpoÌ„ the credit and authoritie of the auncient Church we are coÌ„tent to accept for canonicall and allow those none other which antiquitie in Christendome hathe agreed vpon Next for the contents of scripture yf our aduersaries will stand vpon expresse and plaine woords hereof we are content to agree therevnto and we must needes be farre superiours therein For what one expresse plaine text haue they in any one point or article against vs which we doe not acknowleige literallie as they doe as the woordes doe lie but we haue against them infinit whiche they can not admit without gloses and fond interpretations of their owne For example sake we haue it expreslie sayd to Peteâ— that signifieth a rocke vpon this rocke vvill I buyld my churche Math. 16. they haue no where the contrarie in plaine scripture VVe haue expresselie touching the Apostles he that is great among you let hym be made as the yonger Luc. 22. they haue no where there is none greater than other among you VVe haue expresselie this is my bodie Math. 26. you haue no where this is the signe of my bodie VVe haue expresselie the bread that I vvill gyue you is my fleshe Io. 6. they haue no where it is but the sygne of my fleshe VVe haue expresselie a man is iustified by vvoorkes and not hy faith onelie Iacob 2. they haue no where a man is iustified by fayth alone No nor that he is iustified by faith without workes talking of works that folow faith vvhereof onelie our coÌ„trouersie is VVe haue expresseselye vvhose sinnes ye forgyue are forgyuen vvhose sinnes ye retayne they are retayned Ioh. 20. They haue no where that preestes can not forgyue or retayne sinnes in earthe VVe haue expresselie The doers of the lavv shalbe iustified Rom. 2. They haue no where that the law required at ChristiaÌ„s hands is impossible or that the doing therof iustifieth not Christians VVe haue expresselie Vovv yee and render your vovves Psal. 75. they haue no where vow ye not or yf yow haue vowed breake your vowes VVe haue expresselie kepe the traditions vvhiche ye haue learned eyther by vvoorde or epistle 1. thess 2. They haue no where the Apostles left no traditions to the church vnwritteÌ„ VVe haue expresselie yf thovv vvilt enter into lyfe kepe the commaundements and when he sayd he dyd that allredie yf thovv vvilt be perfect goe and sell all thovv haste and gyue to the poore and folovv me They haue no where that eyther the commaundementes can not be kept or that we are not bound vnto them or that there is no degree of lyfe one perfecter than an other VVe haue expresselye vvoorke your ovvne saluation vvith feare and trembling Philip. 2. They haue no where eyther that a man can woorke nothinge towards his owne saluation beinge holpen with the grace of God or that a man should make it of his beleefe that he shalbe saued without all doubt or feare VVe haue expresselie doe ye the vvoorthie fruits of penaunce Luc. 3. They haue no where that faithe onelie is sufficient with out all satisfactioÌ„ and all other woorkes of penaunce on our parts VVe haue expresselie that euerye man shalbe saued according to his vvoorks Apoc. 20. They haue no where that men shalbe Iudged onelie according to their faith VVe haue expresselie that there remaineth a retribution stipend and paye to euerie good vvoorke in heauen Marc. 9. 1. Cor. 3. Apo. 22. Psal. 118. They haue no where that good woorkes done in Christ doe merit nothinge VVe haue expresselie it is a holie cogitatioÌ„ to praye for the deade 2. Machab 12. They haue no where it is superstition or vnlawfull to doe the same VVe haue an expresse example of a holy man that offered sacrifice for the dead 2. Machab. 12. They haue no example of any good man that euer reprehended it VVe haue expresselie that the affliction whiche Daniel vsed vppon his bodie was acceptable in the sight of God Dan. 10. They haue no where that suche voluntarie corporall afflictions are in vaine VVe haue expresselie that an Angel dyd preseÌ„t Tobias good woorkes and almes deedes before God Tob. 12. They haue no were that Angels can not or doe not the same VVe reade expresselie that Ieremias the pâ—het after he was deade praied for the people of Iâ—rael 2. Mach. 15. they haue no where the contrarye to this I leaue manie thinges more that I might repeate But this is enoughe for example sake to proue that albeit our aduersaries doe vaunt of scripture yet when it cometh to expresse woordes they haue no text against vs in lieu of so manie as I haue here repeated against them nor can they shew that we are driuen to denie anie one booke of the Bible nor to glose vppon the plaine woordes of anye one plaine place of scripture as they are enforced to doe But now yf they will not stand onelie to plaine and expresse woordes of scripture but also as in dede they must to necessarie collections made and inferred of scripture then muste we referre onr selues to the auncient primatiue church for this meaning of Gods woord For it is like they knew it best for that they lyued nearer to the writers thereof than we doe whoe could well declare vnto them what was the meaning of the same And then our aduersaries well know how the auncieÌ„t fathers do ground purgatorie prayer to saints sacrifice of the Aultar vse of the crosse and other like points of our religion besides tradition vpon the authoritie of scriptures also expounded accordinge to their meaning albeit oure aduersaries denie the same to be well expounded If our aduersaries will yet goe further for the triall of our Spirits we are well content and we refuse none that euer antiquitie vsed for the triall of a Catholique and hereticall spirit The olde heretiques
Apostolical and Euāgelical traditiō the doctrine of fathers haue taught it The second point is the proceeding of the holy ghost from the father the sonne equallie For this M. Charke quoteth vvhen the holye ghost shall come vvhiche I vvill send you from my father the spirit of trueth vvhiche proceedeth from the father But this proueth not expresselie that the holie ghost proceedeth equallie from the father and the sonne together but rather seemeth to inclyne to the heresie of the Greekes that it proceedeth onelie from the father And therfore the heretiques which denyed this equallye buylded their heresie especiallie vpon this place as S. Cyrill noteth Agayne this place telleth not whether it proceedeth by generation or without generation from the father and yet we must beleeue it to be without generation The third poynt is the vnion of the vvoorde vnto the nature of man not vnto the persone For which M. Chark citeth And the vvorde vvas made fleshe But what is this to the point thys proueth that the woorde tooke our fleshe but whether he tooke the nature of man onelye or the persone onelye or bothe together it expresseth not And heere is to be noted by the waye M. Charks lacke of iudgemēt not onelie in the matter but euen in the verie termes of diuinitie For he reprehendinge my woords as vnsounde in that he vnderstoode thē not he chaungeth thē thus That the vvoorde dyd take the nature of man to be one persone and not the persone VVhiche are bothe fond and erroneous For the woorde tooke not the nature of man to be one persone seeing the woorde was one persone before he tooke that nature of man vnto it selfe Nether could the nature of mā be that one persone as M. Charke semeth to weene for so should nature persone be cōfounded in Christ. But I thinke M. Chark neuer studied yet these matters and therfore he myght haue bene lesse malepert in reprehendinge yf he wolde The fowerth doctrine is of baptizinge of infantes For which M Charke quoteth these woordes of Genesis The infant of eight years olde shalbe circumcised in mankynde This hathe nothyng expresselye as yow see for baptisme And yf we had nothing but this lawe for our warrant in baptizing of infantes how chaunceth it that wee baptize infantes before or after the eight daye also why baptize we infantes of woman kynde also whiche were not circumcysed in the lawe Beza was strycken quyte dumme in the disputation of poysie in fraunce withe this demaunde as the byshope Claudius de Saynctes reporteth whoe was present VVherfore I had rather folow S. Austen who contendeth and proueth that baptizinge of infantes is onelye a tradition of the Apostles and not left vs by anye written scripture li. 10. c. 23. super Gen. ad lit And the same teacheth Origen ho. 8. in leuit The fyueth doctrine whiche M. Charke auoweth to be in scripture is the chaunge of the Sabboth daye into Sundaye For which he citeth these woords owt of the reuelations I vvas in spirit in our Lordes daye But heere is no mention of Sundaye or Saturdaye muche lesse of celebratiō of ether of them leaste of all of the chaunge of the Sabbothe appointed by God into any other daye Is not this chaunge then of the Sabboth daye appointed by the law substantiallie proued from this place of scriprure trow yowe The sixt poynt is abowt the fower Gospels and epistle to the Romanes whiche he sayeth to be proued scripture owt of scriptute But yet he quoteth no place of scripture where they are proued to be scripture but onely sayeth they are proued ovvt of the vuoords by the inscription there expressing the names of the vvryters therof But what a mockerie is this is the bare names of the Apostles sufficient to proue that they were written in deed by the Apostles whoe can proue owt of scripture that these names were not counterfayted The fayned epistle to the Laodicenses hathe it not the name of S. Paul in it and begynneth it not with the verie same style as his other epistles doe and yet is it reiected as counterfaite and that onelye by tradition The fayned gospell of S. Bartholomew had it not his name in it and yet was it not reiected The fayned Gospell of S. Thomas had it not his name and yet Origen sayeth he reiected it onelie for that the tradition of the churche receyued it not The three counterfait Gospells among the hebrewes had they not as holy titles as the rest and yet they were reiected by tradition of the churche as Epiphanius sheweth VVhen Faustus the Manachie denyed the Gospell of S. Mathew sayeth not S. Austen Mathaei euangelium prolatū aduersus faustum Manachaeum per traditionem The Gospell of Mathew was alleaged against Faustus the Manachie by traditiō VVhat can be more euident than all this to proue our opinion of the necessitie of tradition and to confound the fond madnes of this poore minister that will haue the bare titles of bookes sufficient to proue their authoritie and so certainlie as the true scripture it selfe once knowen is to be beleeued The seuenth doctrine whiche he holdeth to be expresselie in scripture is that God the father begatt his sonne onelie by vnderstanding hym selfe Marye he citeth no place fort it but reprehending the darkenes of the woordes which notwithstanding are most playne and vsuall to those whiche haue studyed any thing i◠diuinitie he flyeth to an other matter sayeing vve beleeue by testimonie of the vvoorde that Iesus Christ is the onelie begotten sonne of the father And for this he quoteth a place or two of scripture whiche needed not For we holde this to be expresselie in scripture more than in fortye places But the question is of the manner howe this generation may be whiche though it appertaine not to the simple to trouble them selues with all yet the Church must defend it agaynst aduersaryes whoe will obiect as often they haue done hovve can God beyng a spirit begett a sonne and yet the sonne not to be after his father in tyme or nature but equall vvith hym in them bothe vvhat mean you saye they to holde that the holye ghost proceedeth from the father that the sonne proceedeth not but is begotten vvhye is it heresie to saye that the sonne proceedet◠from the father or that the holye ghost is begotten vvhat difference is there betvveene theese speeches hovv doeth the father begett and the lyke All these are poyntes of diuinitie to be discussed And though M. Charke seemeth ignorāt in them all not to vnderstand so much as the verie termes them selues moste playnlie sett downe yet Catholique diuines kuowe what the Churche hath determined heerin against heretiques and infideles And albeit these thynges be not expresselye sett downe in scripture yet are they no lesse to be beleeued thā the other mysteries of the Trlnitie VVherof I
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
sayd trueth and also confirme many of your owne syde that now iustlye doe wauer vpon this open discouerie of your feare in tryall VVherfore once againe I saye vnto you ministers obtaine vs this disputation thoughe it be onelie but for a shevv therby to hold maintaine your credites VVe protest before God that vve seek it onelie for the triall of Christ his trueth for searche vvherof vve offer our selues to this labour charges perill of lyfe VVe aske for our safties but onelie such a vvarrant from her Maiestie as the late Councell of Trent dyd offer vnto all the protestaÌ„ts of the wolrd wherof you haue the copie vvith you VVee will come in what kynde number at what tyme to what place you shall appoint Yf you will haue your owne countrie meÌ„ they are redie to come Yf you will haue straungers to dispute in your vniuersities before the learned onely there shall not want For your selues vve gyue you leaue to call all the learned protestants of Europ for your defence VVe will take onelie our owne countrie men yf you permitt vs. VVe gyue you leaue to oppose or defende to appoint questioÌ„s to chuse owt controuersies to begynne or end at your pleasure and to vse any other prerogatyues that you please so that they impugne not the indifferencie of tryall VVhat can yow alleage whye yow should not accept this If you had leuer make this triall in other countries than at home before your owne people as perhaps you had chuse you what protestant state you lyst and procure vs therin the forsayd saftie from the prince and we will nether spare labour nor cost to meet you therin also Or yf this seeme hard or lyke you not then take you but the paynes some number of you to come into any Catholique kyngdome or countrie where you best please And wee will procure what securitie soeuer reasonable you shall demaund for your persons And more then that we will beare your expenses also rather than so good a woorke shall remayne vnatteÌ„pted And yf you can deuyse any other conditioÌ„ to be performed on our partes whiche I haue left owt doe you adde the same and we will agree by the grace of God to fullfill it If we offer you reason than deale somewhat reasonablie with vs againe For all the world will crye shame and begynne to discredit you yf you will nether gyue nor take vpon so great oddes as heere are offered you If you dare not venture with disputatioÌ„s yet graunt vs certaine sermons to encounter with you vpon this matter Or yf that also be to daungerous procure vs but a litle passage for our bookes at leastwyse you M. Charke shall doe an honorable acte to obtayne licence of free passage for this booke vntill it be answered by you to the end that men hauinge reade this ouer may be the better able to conceyue your answer when it comethe THE ANSVVERE TO THE PREFACE TOVCHINGE DISCERNINGE of Spirites MAister Charke besides the matter in question maketh a praeface to the reader touching the vtilitie necessitie and waye of tryeing spirites alleginge the woordes of S. Iohn whereby we are willed not to beleeue euerie spirite but to trie the spirites whether they be of God VVhich he saythe he and his felowes offer to doe and we refuse But that this is clearlie false and a formall speche onelie withoute trueth or substance our dedes doe testifie which are alwayes with indifferent men as good as woordes Our bookes are extant whereby we haue called to tryall all sectaries of our tyme as they rose vpp and shewed new spirites as Luther Corolostad Swinglius Munster Stankarus and Caluin whome our aduersaries folow as one of the last And nowe in England yf we had not bene willing or rather desirouse of this triall of spirites we wolde neuer haue laboured so muche to obtayne the same of our aduersaries in free printing preaching or disputatioÌ„ much lesse wolde we haue aduentured our liues in comming and offering the same to theÌ„ at home with so vnequall conditioÌ„s on our syde as we haue done and doe dayly for the triall of truthe And yf all these our offers and endeuours ioyned with so many petitions and supplications for triall haue obtained vs nothing hitherto but offence accusations extreme rackings and cruell deathe me thinke M. Charke had litle cause to make this preface of our refusing triall and their offering the same except it were onelye for lacke of other matter and to kepe the custome of sayeing somewhat in the beginning But perhappes M. Charke will saye that althoughe we offer triall yet not suche nor by suche meanes as in his opinion is lawfull sure and conuenient VVhen we come to the coÌ„bate then remayneth it to be examined whiche parte doeth alleage best meanes whiche shalbe the argument of this my answer to this preface And I will endeuour to shew that all the meanes of tryall which M. Chark his felowes will seme to allow in woord for they offer none in deede are neyther sure possible nor euident but onelie meere shyftes to auoyde all triall and that we on the coÌ„trary parte doe not onelie allow but allso offer all the best and surest wayes of tryall that euer were vsed in Gods churche for discerning an hereticall spirit from a Catholique The onelie meanes of tryall whiche M. Chark will seme to allow is the scripture wherto onelie he wolde haue all triall referred and that which can not be tryed therehence by hym must stand vntryed And then as yf we refused all tryall of scripture he vseth his pleasure in speche against vs. But this is a shyft common to all suche as M. Chark is And the cause thereof I will declare immediatlye S. Augustin dothe testifye it of the heretiques of his tyme. And all the sectaries of our dayes doe make it plaine by experience referring theÌ„ selues in woordes eche one to the holie scripture onelie for maintenance â—f there errours and denyeing all other meanes of tryall whereby the true meaning of scripture may be knowen The causes of this shyft in all new teachers are principally three The first to gett credit with the people by naming of scripture and to seme to honour it more than their aduersaries doe by referring the whole triall of matters vnto it The second is by excluding councels fathers and auncitours of the churche who from tyme to time haue declared the true sense of scripture vnto vs to reserue vnto them selues libertie and authoritie to make what meaning of Scripture they please and thereby to gyue colour to euerye fansie they list to teache The third cause is that by chalenging of onelie scripture they may delyuer them selues from all ordinances or doctrines left vnto vs by the first pillers of Christe his Church thoughe not expresselie sett downe in scripture thereby assume authoritie of allowinge or not allowing of comptrolling or permittinge what soeuer liketh or
serueth their turnes for the tyme. So Martin Luther after he had denied all testimonie of man besides hym selfe he beginneth thus aboute the number of Sacramentes Principio neganda mihi sunt septem sacramenta tantùm tria pro tempore ponenda First of all I must denye seuen sacraments and appoint three for the tyme. Marie this tyme lasted not long for in the same place he sayeth that yf he wold speake according to the vse of onelie scripture he hathe but one sacrament for vs that is baptisme But yet the confessioÌ„ of Auspurge whiche pretendeth to folow Luther in all things doeth allowe three by onelye scripture Mary Melancthon whiche professeth onelye scripture more than the rest and wolde seme to knowe Luthers meaning best of all men for that he lyued with hym holdeth fower by onelye scripture and Iohn Caluin holdeth two Agayne by onelie scripture Iohn Caluin fownd the title of heade of the church in king henry to be AntichristiaÌ„ vvhich novve our folovvers of Caluin in England doe finde by onelie scripture to be most christian Mary yet the Magdeburgians by onelie scripture do condeÌ„ne the same still In like sorte by onelie scripture the protestantes defended a greate while against Catholiques that no heretiques might be burned or put to deathe whereof large bookes were written on bothe partes But now our protestants in England hauinge burned some them selues haue fownd as they write that it is euident by scripture that they may be burned Luther by onelie scripture found that his folowers and the Sacramentaries coulde not both be saued together and therefore he condemned the one for arrant heretiques Doctor fulke findeth by the same scripture that bothe partes are good Catholiques neyther of them heretiques Finallie how many things doeth M. VVhittgift defend against T. Cartwright to be laufull by scriptureâ— as byshops deanes archedeacons officialls holy dayes and a hundred more whiche in Geneua are holden to be flatt contrarie to the same scripture So that this appellation to onelie scripture bringeth good case in manie mattâ—rs For by this a man maketh hym selfe Iudge and Censurer not onelie of all fathers doctors councels histories examples presidents customes vsages prescriptions and the like but also of the bookes of scripture and sense it selfe reseruing all interpretation vnto hym selfe But Catholiques albeit they gyue the soueraigntie to scripture in all things yet bindinge theÌ„ selues to other things beside for the better vnderstanding of the meaning of scripture as to councels auncient fathers tradition of the Apostles and primatiue churche with the lyke are restrained from this libertie of chopping and chaunging affirming and denyeinge allowinge and misliking at theyr pleasures For albeit they hauing wittes as other men haue might drawe some problable apparaÌ„ce of scriptures to theyr owne deuises as euery heretique hitherto hathe done yet the auncient interpretation of holie fathers and receiued consent of the churche not alloweing the same it wold preuaile nothing Mary the selfe-willed heretique that reiecteth all things but scripture and therein alloweth nothing but his owne exposition may runne and range and deuise opinions at his pleasure for he is sure neuer to be conuicted thereof allowinge no man to be iudge of his interpretation but onelye hym selfe or some of hys owne opinion This we see fullfilled in all heretiques and sectaries that now lyue whome it is vnpossible so to conuince by onelye scriptures but they will alwayes haue some probable shew whereby to defend them selues and theyr owne imaginatioÌ„s M. Charke therfore chanting so muche vpon this point of onelie scriptures treadeth the pathe of his forefathers and pleadeth for a pryuilege of ease which whether we will allovve hym or no he entreth vpon it of his ovvne authoritie and dravveth scripâ—ure to euerye deuise of his owne braine so violentlie as a man may take coÌ„â—â—ssion to see yt I shall haue many examples hereafter in this ansvver but yet one vvhich is the chefe ground of this his preface I can not omitt After he had proued ovvt of Saincte Iohn that vve must trie spirites and not beleeue euerye nevv spiritt whiche is true he will nedes alleage owte of the same Apostle a full and plaine rule as he termeth it whereby to discerne and trie his oure spirites The rule is this Euery spirit vvhiche acknovvlegeth Iesus Christe to haue come in fleshe is of God and euerye spirit vvhiche dissolueth Iâ—sus is not of God but of Antichriste Here now may be sene what difference there is in exposition of the scriptures For the auncieÌ„t fathers interpreted this place as of it selfe it is most euident â—o be gyuen as a rule against the Iewes which denied Christe to haue taken fleshe Also against Ebion and Cherinthus heretiques nowe gone into the worlde as fore-runners of Antichriste dissoluing Iesus that is denieing his godheade and coÌ„sequently denyeing the sonne of God to haue come in fleshe Martin Luther interpreteth this place to be vnderstoode of M. Charke and his felowes sayeinge That spirit is not of god but of Antichriste vvhich dissolueth Christs fleshe in the sacrament But to vs Catholiques how can it be by anie deuise wrested who neyther denye Christe to haue come in fleshe nor yet do dissolue the name of Iesus by anie doctrine of ours But yet Marke how M. Charke interpreteth this place and coÌ„fesse that he hathe a singular grace in abusing scripture VVhat soeuer spirit sayeth he shall confesse Christe to haue come in fleshe as a prophet alone to teache as papistes doe not teaching traditions besides the vvritten vvoorde also as a kinge alone to rule as papistes doe not defending the popes authoritie also as a preest alone to sanctifye as papistes doe not vpholding the Masse this spirit is of God and the other of Antichriste Is it maruaile yf these men build what they list vppon scripture when they can fovvnde so many absurdities vppon one sentence thereof I wolde here aske first whether M. Chark thinketh that vve exclude Christe vvhen vve allovve prophetes to teache vnder hym kinges to raigne vnder hym preests to sanctifie vnder hym or no If he thinke we exclude Christe he is to fond to reason against sensible men knowing not what they holde But yf he thinke we allowe prophets kings and preests vnder Christe onelie and in hys name how can he call this the spirit of Antichrist doe not the scriptures allowe Prophets and teachers vnder Christe in the churche Ephes. 4. Act. 5 Also kinges and rulers thoughe puritanes wolde haue none 1. Pet. 2. Act. 2 Also may not preestes sanctifie by the woord of God 2. Timo. 4 How then are these things accompted Antichristian doe not protestants teache the same what deepe Mysteries of puritanisme are these Christe is a prophete alone a kinge alone a preest alone Againe I aske what doe the traditions of Christe and his Apostles for of those onelie
peoples saluatioÌ„ of that tyme. For God supplied it otherwyse that is by woorde of mouthe vnwritten And this maketh for vs for in suche tymes the written woord was not sufficieÌ„t without all other helpes as you affirme it is as for exaÌ„ple when onelie S. Mathewes Gospell was written and nothing els of the new testament yet graunt I that this scripture was sufficieÌ„t for that tyme. For that God supplied yt otherwyse by the woordes and speeches of his apostles So before Moyses wrote the lawe the patriarches had sufficient for theyr saluation thoughe they had ether nothinge or verie litle writen woorde And yet you can not saye that the written woorde of that tyme was sufficient of it selfe without all tradition by mouth VVerfore this answere is against your selfe as also that is whiche you frame to the secoÌ„d reason affirming that albeit dyuers partes of scripture be wanting now whiche was in S. Pauls tyme yet still it is sufficieÌ„t whiche I denye not being ioyned to the other supplies that God vseth For God supplieth by tradition and woorde of mouthe But whether in all tymes the onelie written woord that is extant be sufficient of it selfe to the whole Churche without all other helpes deliuered by tradition that is our question And of times past when the law was not written no man without impudencie can affirme that the written woorde was then sufficient And of our tyme that is after the writinge of the new testament Epiphanius sayeth Non omnia a diuina scriptura accipt possunt quapropter aliqua in scripturis aliqua in traditione sancti Apostoli tradiderunt All things necessarie can not be had from the scripture And therfore the holie Apostles left vnto vs some thinges writteÌ„ and some thinges by tradition VVhich signisieth sufficientlie what Iudgement the primatiue Church had of this matter as more at large shalbe shewed in the article foloweing whiche is also of this same argument Of teaching traditions besides the scripture Art 5. THE CENSVRE 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peeciâ—ge it out by traditions Cens fol. 220. This is coyne of the former forge all false and noe one such vvorde to be found in all their booke But yet as though they had sayed soe you fight manfullye agaynst this your ovvne sâ—ntence sayinge in manner follovvinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the woordes which I speake to thee nether shalte thou take froÌ„ theÌ„ But vvhy do you breake the lavv M. Charke in reportinge the lavv you haue heere added the singuler nuÌ„ber in the Verbe and the plurall in the Noune and haue taken avvaye the numbers vvhich the lavv gyuer vsed chauÌ„ged the same at your ovvne pleasure and that for a purpose vvhich I could gesse at But let all thinges be lavvfull vnto you vvhat maketh this lavv for your pourpose By your meaning the Apostles and EuaÌ„gelistes did offend in adding any thing besides the lavve of Moyses vvhiche is absourd Nether did Moyses in this place forbiddinge to adde or take avvaye speake of his vvrytten lavve for he had not yet vvritten it but of those thinges vvhich he deliuered theÌ„ by vvorde of mouthe at that time the vvhich he vvilled them to keepe and obserue vvhollye and perfectly vvithout chaunginge it by addition or diminution or by their ovvne corrupte gloses as naughtie men are vvonte to doe And this is the true meaninge of that place and not as you vvould haue it that nothinge should be beleeued besides that vvhiche Moyses set dovvne for a litle after Moyses hym selfe commaundeth the lâ—vves to heare the Prophet vvhich God should rayse afâ—er hym as hym selfe meanynge therby Christ. THE DEFENCE Heere agayne M. Charke disburdeneth hym selfe vpon Gotuisus sayeing If the Censure of Colen hathe no suche vvordes Gotuisus fayled in vvriting their booke But gentle sir wiliam this matter is not so shyfted of You knew that Gotuisus tooke these woordes from kemnitius against whome they were proued false by Payuas before you wrote your booke as the most of his other reportes were How chaunceth it then you wolde vtter theÌ„ agayne without seeing the originall whether they were true or no Besyde this Gotuisus citeth Canisius for the same woordes where no one suche woorde is to be fownd whye looked you not in Canisius to see yt or whye had you not cited Canisius in your Margent as well as the Censure of Colen which you well knew was not to be had whye dyd you conceale Canisius I saye can you be excused from willfull dishonest dealyng in this matter No no your desperate resolution is to-too euident But saye you we holde the doctrine thoughe the Iesuites haue not the woordes VVhat doctrine M. Chark that the want of holie scripture must be peeced owt by traditioÌ„s It is false VVe speake not so vnreuereÌ„tlie of the scripture as shall better appeare by the article foloweyng VVe doe not teach that the scriptures are wanting or neede to be peeced It is your hereticall malice which deuiseth these woordes Though bothe partes of gods woord that is both written vnwritteÌ„ be necessarie vnto gods Church yet both of theÌ„ do staÌ„d in their full perfection assigned them by God nether is the one a mayme or impeachement to the other no more than is S. Lukes Gospell to that of S. Mathew or S. Pauls epistles to any of them bothe For as you may not saye that S. Mathewes Cospell is maymed for that S. Lukes is also admitted or that S. Pauls epistles are a peecing vp of the former Gospells no more can we saye that gods woorde left vs by mouthe in tradition is a â—ayme or detraction to that whiche he hath left vs in writing or that in writing to be a disanullyng of that whiche we had by tradition for that bothe are partes of gods woord of equall authoritie as shalbe shewed more largelie in the twelueth article together with certaine meanes how to knovv and discerne the same VVherfore these odious speeches against the dignitie of holie scripture doe procede onelie from the malice of you our aduersaries and of no cause or matter ministred by vs. After certaine tryflyng speeche to litle purpose M. Charke concludeth peremptorilie this article in these vvoordes To conclude it is a great iniquitie to adde traditions or your vnvvritten verities to the vvrytten vvoord of God vvherunto no man may adde because nothing is vvantynge and to hym that addeth shall the curses vvritten in the booke be added for euer cityng in the MargeÌ„t the place of the Apocalips vvhiche sayeth that vvho soeuer addeth or taketh avvaye from that booke of prophecie shall incurre the plagues vvritten in that booke But good Lorde when vvill these men leaue to abuse the scriptures learne to speake to the purpose yf vvee beleeue all that is vvritten in that booke of reuelations and other things besides reuealed vnto