shall serue for this tyme. He hath wryten two large and learned volumes of the corruptions of gods woorde by the heretiques of our tyme where he hath these wooâ—des Est ergo verbum dei c. VVherfore the vvoorde of God is as holie scripture conteyneth the knovvleige of saluatioÌ„ the cleare lanterne and shynyng lampe it is the hydden mysterie the heauentlie Manna the pure and proued golde the learnyng of Saints the doctrine of all spirit and trueth the loking glasse the liuelye fontayne the sealed booke vvhich booke vvho soeuer doe vse vvell they are Gods scholars they are spirituall they are vvyse they are iust they onelye are made the freendes and heyres of almightie God These are Canisius a Iesuites woordes And doe these men speak baselye of scriptures as M. Chark heere accuseth them But now we come to examine the text alleaged by M. Chark agaynst the Iesuites to wytt Lex domini immaculata the law of our Lord is vnspotted or vndâ—filed which M. Charke wolde haue to signifie that the scripture is so perfect playne in sense as no wicked man may wrest or abuse the same For whiche absurd reasoninge and wrestinge of scripture he being now reproued by the Censure heare what he answereth and how he defendeth hym selfe The Censure sayeth he supposeth me to haue but one Byble and that of the olde translation onelie vvhich hathe the lavve of the Lord is vndefiled c. but the original hath the lavve of the Lord is perfect And the best translations haue so translated it your olde translation goeth alone The 70. folovv the rest Heere you see that M. Charke bryngeth diuers reasons for his defense First that he hath diuers Bybles in his house and that of diuers translations Secondlie that the original or hebrew text of this verse in the Psalme hath not immaculata that is vndefiled or vnspoted but rather perfect in that sense as he defendeth it Thirdlie that all the best translations haue it so and that our olde translation differeth from them all Fouerthlie that the septuagint or seuentie greke interpretours are also against vs here in This is all M. Charkes defense But here by the waye wolde I haue the reader to Marke how muche M. Charke getteth to hys cause Yf I should graunt hym all that he hathe here sayd surelie he should gayne onelie that the law of God is perfect And is this against any thinge that we saye or holde or is it against the signification of the woord immaculata in the olde latin translation whiche he impugneth Is not a thinge immaculate or vndefiled also called perfect euen as on the contrarie a filthie or defiled thinge is called imperfect If then we should graunt that the hebrew and greeke textes had the woord perfect in them in steed of the latin woord immaculata yet this dothe not condemne the olde translation for vsing the woord immaculata immaculate For that immaculate as hath bene shewed signifieth also perfect from spot mary not perfect in that sense wherin M. Charke talketh and for proofe wherof he alleaged this sentence to witt that because the law of the lorde is perfect therfore the scripture can not be wrested whiche is a most false and absurd illation vppon the worde perfect For S. Paules epistles are persect together withe other scriptures and yet S. Peter sayeth that many men dyd wrest and depraue them But now lett vs consider the seuerall fower pointes of M. Charkes former answer whiche as yow see if wee should graunt vnto him without contradiction yet had he gayned nothing therby But lett vs examine them Touching the first whiche he answereth that is abowt the varietie of Bybles and translations which he hath at home I will not stand or coÌ„tend with M. Chark Let hym haue as many as he please the matter is howe well he vnderstandeth or reporteth those Bybles and not how many he hath The second poynt is false that the hebrew text disagreeth from the olde latin translation as shalbe shewed after The thyrd is fond that all the best translations doe differe from the olde translation heerin For what best or better or other good latin translation hath he than the olde whiche was in vse in gods Churche aboue thirtene hundred yeeres past as may be seene by the citations of the fathers whiche lyued then whiche was afterwarde also ouervewed corrected by S. Ierom which was also so hyghlye coÌ„mended by S. Augustin what other better translation I saye hath william Charke than this auncient which he so contemneth except he will name some latter of our tyme as of Erasmus Luther or the like whiche Beza hym selfe notwithstandinge affirmeth to be nothing lyke the olde traÌ„slatioÌ„ for exactnes The fowerth poynt which he addeth is a shameles lye that the septuagint in greeke doe dissent from the woorde immaculata in the latin For their woorde is AMOMOS which their owne lexicon will expound vnto them to be immaculate innocent irreprehensible To returne therfore in a woorde or two to the originall text the hebrew woorde is TAMAM or TAM which the septuagint doe interpret as you haue heard AMOMOS that is irreprehensible and the auncient latin translation immaculata immaculate And what refuge then can M. Charke fynde heere I doe not denye but that it signifieth also perfect for that what soeuer is irreprehensible and without spott may also be called perfect as hath bene shewed But how doeth this proue that it signifieth to be perfect in sense in suche sorte as it may not be wrested or peruerted In the 118. Psalme where our auncient translation hath beati immaculati in via your owne englysh bible hath translated it M. Charke blessed are those that be vndefyled in the vvaye and the Hebrew and greeke woordes are TAM AMOMOS as in the other text How then doe you rayle at our olde auncient translation for that wherein your new englishe byble doth the verye same the lyke you may see in infinite other places as leuit 3. v. 1. 6. Also Num. 6. v. 14. VVhere sacrifices are appointed to be immaculate according to the auncient tranflation And your englishe byble translateth it so too sayeinge they must be without blemishe where the hebrew and greeke woordes are TAM and AMOMOS as before By whiche is seene that M. Charke careth not whether he runneth what he forgeth or whome he reprehendeth so he maye seeme allwayes to saye somewhat And of all other shyftes this is the last and the easiest and of most credit and least able to be spyed of his reader as he thinketh to inueighe against the olde latin translation when he is pressed vnauoydablye with any place of scripture alleaged For this shyft besides the present couering of the difficultie yeeldeth also some opinion of Learning to his Maister gyuinge men to vnderstand that he is skillfull in the learned tongues whereas God knoweth the refuge is vsed for bare
sayeth that albeit the hoost seme to vs of a rounde forme inseÌ„sible yet who soeuer beleeueth it not to be the verie true bodie of Christe seing he hathe sayd it is excidit a gratia salute Suche a one is fallen from grace and saluation And S. Chrisostom sayeth we must not beleeue sense and reason in this matter Sed quoniam ille dixit hoc est corpus meum credamus etiamsi sensui absurdum esse videatur But because Christ hathe sayed this is my bodye we must beleâ—ue it although it seme absurd to our sense Hoc idem corpus cruentatum lancea vulneratum quod in caelum extulit This is the very same bodie vvhose bloode vvas shed and vvhiche vvas vvounded vvith the speare and vvhiche he caried vpp vvith hym to heauen All whiche notwithstandinge oure aduersaries haue founde out a new exposition of these woordes thys is my bodye affirming that it must be construed this is onelie the signe of my bodie For the whiche construction as they haue neither scripture nor auncient father for theyr warraÌ„t or example so agree they not amongest them selues of this exposition For Luther in his tyme numbreth vpp eight dyuerse and contrarie expositions of Sacramentaries vppon these woordes coÌ„ming from eight diuerse spirits of the deuyll as he affirmeth And a learned byshop of our time hathe gathered 84. gyuen by diuerse sacramentaries vppon the same So that once goe oute of the highe waye and there is no ende of erringe And because I haue here made mention of Doctor Luther a man by M. Charks opinion illuminated singularlie by the holye ghost and compared to Elias by the common phrase of all protestants I will repeate here what he had reuealed to hym by hys holy spirit touchinge this interpretation of M. Charke and his felowes First he writteth thus to the protestants that is to the true Christians as he calleth them of Argentina Hoc diffiteri nec possum nec volo si Corolostadius c. This can I not nor vvill deny but yf Corolostadius or anie man els could for this fyue yeres haue persuaded me that there had bene nothinge in the sacrament but bread and vvine he should haue bound me to hym by a great good turne For I haue takeÌ„ great care and anxietie in discussinge this matter and haue endeuoured vvith all my povver sinovves stretched ovvte to rydde my selfe of the same For I dyd vvell see that by this thing I might hurt the pope more than in anie other matter But I do see my selfe captiue no vvay being left to escape For the text of the gospel is too plaine and stronge and suche as can not easelie be ouerthrovvne by any man and muche lesse by vvoordes and gloses deuised by a phaÌ„tasticall heade For I my selfe God forgyue me for it am too prone to that parâ—e so farre foorthe as I can perceyue the nature of my ovvne Adam Agayne the same prophet in an other place after many most detestable woords vttered against M. Chark and his parteners sayeth thus his spiritibus credat doceri veritatem si quem perire delectat c. Lett hym beleue that these spirites doe teache the trueth vvho deliteth to damne him selfe vvhereas in dede they began not theyr doctrine but by manifest lyes and novv doe defend the same onelye by lyes diuulging the same by corrupting other mens bookes not vouchsafing to heare the anguishes of our consciences vuhich crie saye the vvoordes of Christ are cleare and manifest eate this is my bodye And againe in a certayne treatise intituled against the phanaticall Spirits of sacrameÌ„taries He sayeth talking of this interpretation of the woords This is my bodye Age ergo quando adeo sunt impudentes c. Goe to then seing they are so impudent therfore I vvill geue them a Lutheran exhortation accursed be their charitie and concorde for euer and euer And after coÌ„ming to the expositioÌ„ of the sayde woordes he sayeth thus Doctor Carolostad vvresteth miserablie this pronoune this Svvinglius maketh leane this verbe is Oecolampadius tormenteth this vvorde bodye other doe boucher the vvhole text and some doe crucifie but the halfe thereof so manifestlie doeth the deuyll holde vs by the noses And agayne in the same worke he hathe these wordes To expound the vvordes of Christ as the sacramentaries doe this is the signe of my bodie is as absurd an exposition as if a man shoulde interprete the scripture thus In the beginning God made heaueÌ„ earthe that is the Cuckovve dyd eate vp the Titling or hedge Sparrovv together vvith her bones Again in S. Iohn And the vvoorde vvas made fleshe that is a croked staffe vvas made a kyte This was the opinion of holy Luther towching our aduersaries interpretatioÌ„ or rather euasion and shift whiche I haue alleaged somewhat more at large against M. Chark for that he esteemeth and defendeth the man as a rare instrument of the holy ghoste VVhich yf it be true then woe to M Charke and his comparteners whose spirit is so contrarye to this mans holy illumination By this now it appeareth that the controuersie is not betwene vs whiche part prouoketh to scripture which doeth not but as it hathe allwayes bene betwixt heretiques and Catholiques which part alleageth true meaning of Scripture whiche thing accordinge to the councell of wise Sisinius to Theodosius the Emperour we desire to be tried by the Iudgement of auncient fathers indifferent in this matter for that they lyued before our coÌ„trouersies came in question But our aduersaries will allow no exposition but theyr owne whereby it is easie to defeate what soeuer is brought against them ether scripture or doctour For examples sake to proue that we may lawfullie make vowes are bouÌ„d also to perform the same being made we alleage the plaine woordes of the prophet vouete reddite domino vowe ye and reÌ„der your vowes to god how will the aduersarie auoyde this think you M. Fulke answereth this text belongeth onelye to the olde testament But what may not be wiped awaye from vs that lyue vnder the new testament by suche interpretations Again to proue that there is some state of lyfe of more perfectioÌ„ in Christianitie than other we alleage the cleare saying of Christe Si vis perfectus esse vade vende quae habes da pauperibus habebis thesaurum in caelo veni sequere me Yf thow wilt be perfect goe sell all thow hast and gyue to the poore and thow shalt haue a treasure in heauen and come folowe me VVhat answer haue they trow you to this M. Fulke answereth this vvas spoken onelie as a singular triall to that yong man alone and not to others beside hym VVhat a deuise is this May not he as well say also that the other woordes immediatelie going before were onlie spokeÌ„ to this yong man to witt Si vis ad vitam ingredi
wolde they haue sayd yf they had heard the base scurrill impiouse woordes of M. Luther de natura statuum in sese as his owne explication ys that is of the verie nature of these tvvo states in them selues with out respect of abuse or good vse to affirme I saye matrimonium esse velut aurum the state of matrimonie to be as golde and the other state of virginitie and continencie to be vti Stercus ad impietatem promouens Like stinkinge dung promoting to impietie Can any thing be spoken more abiect or more coÌ„tradictorie to the scriptures fathers than this can hell be more opposit to heaueÌ„ thaÌ„ the carnalitie of this apostata to the spirit of all saincts Againe in your second doctrine where you affirme that Christ S. Paul dyd not counsayle but dissuade virginitie to Christians can any thing be more contrary to Christ and S. Paules sayeinges or the auncient fathers interpretation of their woordes I haue no precept from Christ but I geue counsaile sayeth S. Paul he that marieth his virgin doeth vvell but he that marieth her not doeth better Is this to dissuade or to counsail M. Chark There be Eunuches vvhiche haue gelded them selues for the kyngdome of heauen he that can take yt Lett hym take yt sayeth Christ doeth this dissuade or rather prouoke to virginitie coÌ„tinencie Quasi hortantis vox domini est sayeth S. Ierom milites suos ad pudicitiae praemium concitantis qui potest capere capiat qui potest pugnare pugnet superet ac triumphet It is the voyce of our lorde as exhortinge and styrring vpp his soldiours to the rewarde of chastitie he that can take it lett hym take yt he that can fight let hym fight conquer and triumphe VVith S. Ierome do agree all the holy fathers in this exposition And william Charck can not bringe me one in this case to the contrarye that is to speake for preferment of hym and his wyfe before virgins The thyrd doctrine touching the necessitie of a vvoman to euerie man to be as greaâ— as the necessitie of eating drinking or sleeping whiche also importeth that he may not well misse her fower and twenty houres to gether I maruaile you were not a shamed to maintaine especialie yf you add that other sentence of Luther to it verum est profectò eum lenonem esse oportere qui matrimonium fugiat postque marem faeminam coÌ„mixtionis multiplicationis causa deus condidit It is true verilie that he must nedes be a bawde that flyeth matrimony seing God hath created man and woman for copulation and multiplications sake A wyse reason of a lecherouse apostata for by this euery man must eyther couple and multiplie or else be a bawde How say you then of your present superintendeÌ„tes of Canterburie Salesburie will you saye they are bawdes Nay how saye you to all those true holye byshops named before of the primatiue churche as Athanasius Cyprian Ambrose Chrisostom Basil and Austen whoe bothe lyued without womeÌ„ them selues and wrote seuerall bookes in the prayse and commendation of that lyfe were they all bawdes without exception For your last doctrine wherby you holde your selues and all Christians to be as holie and iust as the mother of God and the Apostâ—es vvere I maruaile not For yf you had not this badge of intolerable pride you should not be knowne to be as you are And albeit you wold seeme to mollifie the matter by sayeing all are aequall in respect of Christ notvvithstanding there may be inequalitie in their guysts Yet Luthers woordes are plaine omnes Christiani aeque sancti sunt ac mater dei all Christians are as holie as the mother of God And to exclude your glose of inequalitie of guyfts he addeth pares sumus Petro Paulo deiparae virgini bonaque omnia habemus taÌ„ largiter quam illi vve are equall to Peter and Paul to the mother of God and we haue all goodnesse as plentifully as they had Yf all M. Charke then was there no inequalitie in measure as vnder hand for a mollifycation you would seeme to graunt but yet in deede you may not in this our case For we talke of the measure of those thinges onelie whiche make men more iust and holie that is of grace and merit The whiche yf you graunt to be more in measure in the saincts than in your selues then graunt you them to be more holie and so flatt against your owne position here defended Yf you denie yt make them no more holy theÌ„ your selues or any other Christians as in deed you doe then besides the apparent absurditie of the thinge haue you against you S. Ciprian de disciplina virg S. Ierom. li. 2. cont Iouin S. Augustin de S. virg cap. 26. And Theodoret in c. 15. ep 1. ad cor whiche proue of purpose bothe by scriptures examples and theological reasons that the merites of men and revvardes are vnequal Also S. Ambrose in ca. 6. Luc. S. Chrisostom hom 22. in ep ad hebr S. Augustin l. 22. de ciuit ca 30. And S. Gregorie hom 15. in Ezech whiche proue expresselie the in equalitie of grace geuen to men in this lyfe and different glorie correspondent to the same grace in the next Also you haue against you all the primatiue churche whiche condemned your opinion for a flatt heresie in Iouinian as S. Augustin testifieth in heresi 82. and S. Ierom. l. 2. coÌ„tra Iouin which church also condeÌ„ned the same heresie in a Councell of Aphrica called Thelense almoste twelue hundred yeres gone approued by S. Ambrose in an epistle of his to Siricius the pope where also he addeth agrestis vlulatus est diuersoruÌ„ gradus abrogare meritorum yt is a barbarouse howling to abrogate the degrees of diuersitie of merits And the same Ambrose answereth your friuolouse obiection that God is no acceptour of persons thus Acceptor deus personarum non est sed meritorum atque virtutum God is no acceptor of persones but yet an acceptor of merites and vertues Finallie albeit you rayle at Dionysius Areopagita for this matter calling hym bastard Denice whose legitimation besides infinite other testimonies was acknowleged in two generall councels not muche lesse than a thousand yeres gone yet the matter is playne by experieÌ„ce yf not otherwise For yf he be iust and holie according to S. Iohns definition qui iustitiam facit that workethe rightuousnes which comprehendeth all maner of vertues and iust lyfe then your neighbours I wene will beare witnesse that you ministers are somewhat behinde S. Peter and S. Paul and the mother of God in holynesse and rigtuousnesse of lyfe what soeuer you say in your owne commendation to the contrarye And thus now haue you seene these nyene points alleaged for examples sake owt of martyne Luthers doctrine which M. Charke calleth diuine and cleare doctrine defended by hym faithefully as
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
they signifie the fauour of the hearers All these circumstances the Iesuits laye downe when they compare the scripture abused to a nose of waxe wrested And who is so foolishe but will coÌ„fesse that a lewd and wicked man in an ignorant audience where all men fauour his doctrine for that he flattereth them in theyr sinnes maye wrest abuse the holye scripture as men are wonte to bend a nose of wax to what plausible sense it lyketh hym best No mary sayeth M. Chark it can not be For albeit an hereretike may vvrest and peruert the scripture yet S. Peter teacheth that it shalbe to hys ovvne destruction and the scripture notvvithstanding shall remayne perfect and vndefiled As though we did holde the contrarie to this or as though we did impute the wrestinge of the scripture vnto imperfection of gods woorde not to the malice of the wrester or as though we sayd that this wresting were not destruction vnto the wrester VVho euer heard suche kinde of answering he sayeth the scripture may be wrested and peruerted and yet he will euen with these woords answer and refute vs which holde also that it may be wrested He sayethe the very same that we doe and yet will he haue men beleeue that he sayethe the contrary VVhere were your wittes sir william when yow wrote this answer But you storme greatlie agaynst the comparison sayeing shall Iesuits mayntayne this directlie or in directlie in a kâ—ngdome vvhere the gospell is preached VVhat els good syr euen in the kyngdome of you ministers to the confusion of your false named Gospell whiche is nothing els but the letter of scripture peruerted and woorse abused and wrested by yow to all errors and licentiousnes than euer waxen nose was yet bended to diuers fashions It is no fault of holye scripture that wicked men may abuse it For the more excelleÌ„t a thing is the more easie and pernicious is the abuse therof Christ was the excelleÌ„test benefit that euer God gaue vnto this worlde and yet is he called notwithstanding lapis offensionis petra Scandali the stone of offence and rock of scandal not for any fault or imperfection in hym but through the wickednes of suche as abuse that benefit So when S. Ierome dothe call the scripture alleaged corruptlie by Marcian and Basilides euangelium Diaboli the deuills Gospell yeelding this reason that the Gospell consisted not in the vvoordes of scripture but in the sense Also wheÌ„ S. Austen calleth the scripture arcum haereticorum The bowe of heretiques And Ireneus compareth it abused by heretiques to a Iewell stamped with the forme of a dogge or fox In Lykewise when Gregorie Nazianzen compareth it to a syluer skaberd with a leaden swoorde within yt Tertullian to the deceitfull ornaments of harlots Vincentius Lyrinensis to poysoned herbes couered in the apothecaries shoppe vvith fayer titles and superscriptioÌ„s on the boxes where they lye No doubt these fathers meaÌ„t not by suche comparisons to detracte any thinge from the dignitie and excellencie of holie scripture no more than the Iesuits dyd in comparing it to a nose of vvax abused and vvrested by malitious heretiques And I vvolde knovv of M. Charke for that he exaggerateth so muche the indignitie of this comparison hovv he vvill interpret hys holy man Martin Luthers ovvne vvoordes vvhiâ—he after a long discourse to proue that all heresies seeke theyr foundation in scripture are these Quare verum est sicut dicitur Scripturam sanctam esse librum haereticum hoc est eiusmodi librâ—Ì„ quo potissimùm haeretici nituntur VVherfore it is true vvhiche is sayde that the holye scripture is an hereticall booke that is suche a booke as heretiques most of all leane vnto And a litle after Haereseon liber biblia sunt The bible is a booke of heresies Oh that the Iesuites had vsed suche vvoordes hovv vvold VV. Chark and his felovves haue triumphed against them for the same And yet thoughe Martin Luthers fashion vvas to runne ouer the shooes in what soeuer he tooke in haÌ„d I thinke he meant nothing in these vvoordes against the dignitie of scripture For he addeth in the verie place alleaged Scriptura sancta haereseon liber est non sui causa sed istorum nebulonum qui eam deprauant The holie scripture is a booke of heresies not of it selfe but by the meanes of those knaues vvhiche doe peruert yt This is father Luthers swete benediction vppon sacramentaries vvherof I trowe M. Charke will not deny hym selfe to be one And thus you see that the Iesuites haue not onelie trueth and reason on their syde to vse that comparison but also haue examples in this kynde both of auncient fathers and of our aduersaries them selues VVhat intemperat malice then is this of william Charke so to raue against them for this one coÌ„parison vsed without all derogation of Scripture yf they had spoken euill of any scripture in it selfe yf they had reiected any one booke therof as protestants doe many yf they had discredited or defaced any one sentence therof as Luther dothe most odiouslie the whole epistle of S. Iames yf they should saye any booke of the scripture to be written with a profane and ambitious spirit as your D. Fulk doeth of the Machabies yf they should ieste at the Angell Raphaell in the booke of Tobie as M. VVhittaker doeth or fall to that extreme impudencie as to reuyle in open audience any holie person coÌ„mended in sacred wryte as you dyd M. Chark without shame when you called that blessed womaÌ„ of God Iudith vnchaste Iudith in your disputations with M. Campian yf the Iesuites I saye should saye or doe any of these thynges as you are driuen to doe then myght you iustlie accuse theÌ„ drawe theÌ„ into hatred for deprauing of gods woorde But seing they doe not soe but alltogether the coÌ„trarie seyng they defend gods whole woord agaynst you that offerre violence to the same seyng they maintayne the number of bookes which antiquitie hath left theÌ„ the vnwritteÌ„ traditioÌ„s that the Apostles haue delyuered them the Catholiques expositioÌ„s which auncient fathers haue assigned them seyng they nether choppe nor chaunge nor corrupt nor put owt nor coÌ„teÌ„ptuouslie reiecte anie one thing as you doe infinite for maintainyng of your ruynous and most impious cause you endeuour in vayne to discredit them by exaggerating one poore comparison or similitude whiche they vpon occasion vsed to expresse the wickednes of you heretiques that abuse scripture and not to attribute any imperfection to scripture it selfe No man in the world euer spake more reuerentlie of holye scripture than Iesuites doe And whether they seeke to execute it in lyfe as muche as our ministers of England or no let them be iudges that know bothe theyr conuersatioÌ„s I myght heere alleage infinite testimonies owt of theyr workes how with what reuerence they speak of scripture But one place onelie of Canisius
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
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
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
and saye Euerye liuing creature is a man it is false Soe these vvoordes as S. Iohn vttereth them are moste true Euerie sinne is iniquitie or transgression of the lawe but as you vtter them they are false to vvitt that euery iniquitie or transgression of the lawe be it neuer so litle or done vvithout eyther consent or knoulege or by a madde man or brute beast should be properlie a mortall sinne Soe that this first blashemie of the Iesuits coÌ„meth not to be so haynouse as you vvolde make it but rather to confound your ignorance vvhich vnderstand not so cleare doctrine but hudle vp matters as M. Campian telleth you also to note your vntruthe in misreporting their vvords and the scriptures against them And of this first depend the other tvvo that folovve THE DEFENCE For couering of falshoode in this place M. Charke is constrayned to vse a falshoode or two more according to the sayeing that one lye is not maintayned but by an other things aequiualent sayeth he as for example the definition and the thing defined may be conuerted one mutuallie maye be affirmed of the other as the gospell is the povver of God to saluation And the povver of God to saluation is the gospell And therefore these two woordes also siâ—ne transgression of the lavve But I denie this consequence for transgression of the lawe is not the definition of sinne as hath bene proued nor is it equall in signification with the same but reacheth further than sinne as the former discourse sheweth And thefore it is but absurdlie brought in againe heere as a thing graunted seing thereof is all the contention Secondlie let M. Charke looke leste he be deceyued wheÌ„ he sayeth the power of God to saluation is the proper definition of the gospell seing Christ hym selfe whiche notwistandinge is not the gospell but author of the gospell is called by the same woordes in an other place DVNAMIS THEOV that is The povver of god and no doubt but to saluation as M. Charke will not denie VVherfore though it import not our matter at all yet I thinke M. Charke was somewhat grosselie ouerseene in choyse of this example After this for some countenance of his fraudulent transposition he sayeth as for the transposition lett the Apostles vvoordes be marked sayeing God is a spirit Yet the vvoordes lye thus in the greeke text a spirit is God VVherfore let not transposition seeme straunge to you No more it doeth M. Charke in common speeche and in a tongue that will beare it as the latin and greek doeth But when we measure the weight of woordes or propositions and that in oure English tongue as in our matter it falleth out traÌ„spositions are frauduleÌ„t as in the verie example whiche you alleage a spirit is God if you wolde inferre therof ergo euerie spirit is God as you inferre that euery transgression of the lavve is synne you should easilie see your owne falsehood For Angels also are spirits as the scripture sayeth and yet not Goddes And heere for my learning I wolde know of you Sir in what tongue the Apostle sayeth God is a spirit different from which you say the greek hath a spirit is God surelye M. Chark you are ouer bolde in your auouchements of the scriptâ—re For not onelie the greeke but also the latin and Syriak hathe Spiritus est deus and therfore bothe fondlie and falsely doe you attribute it as peculiar onelie to the greeke But M. Charke reserueth a sure carde for the end therewith to dashe all that hath bene sayd before and that is the sentence of S. Iohn afterward omnis iniquitas est peccatum all iniquitie or transgression sayeth he is sinne VVhich seemeth so plaine against me as he greatlie insulteth and triumpheth affirming that the victorie by this one senteÌ„ce is gotten but beleeue hym not good reader for he thinketh not so in his owne coÌ„science but well knoweth that this sentence maketh greatlie against hym thoughe he wolde deceyue thee with the bare sound and equiuocation of woordes For in the former sentence where is sayd sinne is iniquitie S. Iohn vseth for the woord iniquitie ANOMIA in greeke which signifieth any transgression or variance from the lawâ— be it great or litle as hath bene proued and as the nature of the greeke woord importeth in which sense it is most true that euerie iniquitie is not sinne as I haue shewed as S. Augustin proueth of verie purpose l. 2. cont Iul. pela c. 5. And alleageth also S. Ambrose in the same opinion as also Methodius apud Epiphanium her 64. quae est Origenis And S. Augustin proueth it in many other places besides shewing in our verie case how concupiscence is iniquitie in the regenerat but yet no sinne And this for the first place Now in the second place where the same Apostle sayeth euerye iniquitie is sinne he vseth not the same generall woorde ANOMIA VVhiche he vsed before but ADICIA which is a more speciall woorde and signifieth an iniustice or iniurie as the philosopher sheweth assigning it as the contrarie to Iustice and therfore no maruaile though this kinde of iniquitie be sinne as S. Iohn sayth yea great sinne also for of such onelie S. Iohn talketh in that place sayeing there is a sinne to death I doe not saye that any man should aske for that all iniquitie is synne c. whereby is euydent that the Apostle taketh not iniquitie in this place expressed by the woord ADICIA in the same sense wherein he tooke it before vsing the woord ANOMIA VVhiche M. Charke well knoweing sheweth hym selfe a willfull deceyuer in that he wolde delude his reader with the equiuocation of the latin translation which at other times he reiecteth withoute cause or reason Lastlie he chargeth me with alteration of the text of scripture for translating omnis qui facit peccatum euerie one that sinneth where I should haue translated sayth he euery one that doeth sinne This is a charge woorthie of M. Charke that will playe small game rather than sytt owt I praye you sir what difference is there in the two phrases your vvyfe spinneth and your vvyfe doeth spinne But you coÌ„fesse in deede there is litle holde in this and therefore freendlie you doe pardon me for it and doe conclude sayeing you think perhaps to serue the Lorde in your opinion and I knovv I serue the Lorde You are happie that haue so certaine knowlege of your good estate M. Charke though to vtter it in this place I doe not see what occasion you had But I praye you let me learne how you came to this knowlege Not by Aristotles demoÌ„strations I am sure which yett are the onelie means of certaine science properlie How then by fayth but you know that faith can assure nothing whiche is not reuealed by the woorde of God VVhat parte of gods woorde then teacheth vs that william Charke in particular serueth the Lorde
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