Sacramentes which can be no Sacraments if there be not the signe as well as the thing signified The one offered to the sense as consisting of an earthly part the other to faith as being the heauenlie and spiritual parte And where as you say that we haue found out a new exposition of these words this is my bodie affirming that we say it must needes be thus construed It is the onely signe of my bodie We say not so It is an impudent slaunder and you declare of what spirite you are when you shame not in the light of the sonne and before al the 〈◊〉 to aduouch such a manifest vntruth Amb. saith As thou 〈◊〉 in 〈◊〉 receiued the similitude of death so doest thou in the Sacrament drinke the similitude of his blood And againe in eating 〈◊〉 the bread Wine we doe signifie the eating 〈◊〉 of the flesh and blood he offered for vs. And in the very place by you alleadged 〈◊〉 thou wilt say saith he I see no appearance of blood no 〈◊〉 hath a 〈◊〉 For euē as thou hast taken a similitude of his death so thou 〈◊〉 the similitude of his most precious blood As for Cyrill none is playner then he Christ gaue saith he peeces of bread to his disciples saying Take yee eate yee this is my body Chrisostome saith 〈◊〉 ordained the Table of his last holy supper for this purpose that in the Sacrament he shoulde daily shew vs bread and wine for a 〈◊〉 of his bodie and blood But why doe I enter into this course with you The Doctors in infinite places doe testifie the truth of this doctrine that wee holde and mainteine in our Churche If you haue any thing it is either by clipping thē adding vnto them or diminishing from thē And though Luther in his time brought not onely 8. but 8. score interpretations and your not learned Claudius de Zanctes not 84. but 800. and 4. what maketh this to diminish the authoritie of the Scripture This is your reasō Luther in his time noted 8. sundrie interpretations vpon these wordes This is my body which yet is malitiously gathered of you and Claudius Zāctes 84. who is an impudēt Frier therfore a liar and althese alledge the Scriptures therefore there is no fit trial by the scriptures We leane not so to men that we in their names receiue whatsoeuer commeth from them that is common with papistes that if any thing be thrust vpon you in the name of any whō you like of by by you admit it how corrupt soeuer it be And though Luther had his faultes yet wee may truely say that he was a man enlightned by Gods spirit considering the time wherin he wrote being but newly crawled out of the dūghil of your corruptions in that notable fortitude and zeale wherin he set himselfe against Antichrist he may in some sort be wel compared to Elias And in regard that he taught the trueth in the most principall matters of faith and religion we pardon whatsoeuer he hath vttered against our persons as I haue said before which you set forth in the 13. 14. sections this shalbe al the answere I wil vouchsafe to bestowe vppon you at this time for this matter But your conclusion of the premisses is too grosse in the 15. section where you disfauour the controuersie betwixt vs concerning our prouoking to scripture for we prouoke to God you to men Wee leane not vpon any interpretation that is priuate but to that which is frō God we refuse not the testimony of men whē it is not against God Further we shift no scriptures For that concerning vowes it is playne that the prophet vnderstandeth that place of the worship of God For as they receiued benefites vnder the lawe so they vowed according to the holie purposes of their hearts such sacrifices as were enioyned by the law of God what makes this for the maintenaunce of rash vowes in a wil-worshippe deuised by sinful men who neither haue the gifte nor power to keepe that which they rashly promise vnto God And therefore it is iustly so wiped away by M. Fulk Again tha to ther place of Mat. 19. If thou wilt be perfect goe sel al that thou hast and giue it to the poore who seeth not that it was singuler for him that boasted of a perfection aboue other as also that other declareth If thou wilt enter into life keepe the cōmandements though this belōg vnto all yet our iustification is not frō the law but frō faith which that this yong mā might haue bin made to see he was beatē frō his hold y t knowing his own imperfection he might disclaime it and rest in that perfectiō of Christ which also vnles you Papistes do whatsoeuer you boast of a more perfectiō of life in Christianity thē others therfore do as you think more then you ought therfore at least must keep the cōmandements you cānot be saued It is pitiful to see your blindnes how greedily you snatch at that which yet you cānot swallow leaue that which is prouided for your euerlasting comforte Whatsoeuer pertaineth to life or doctrine is cōmon to all to serue both for exāple instructiō but yet many things are spokē to finguler persons in singuler respects as the fasting of Christ 40. daies his going vppon the water his healing of the sicke his raising the dead c. which yet I thinke you wil not so apply as though al your Iesuites shold do al such things as Christ did But I know where to haue you For in times paste you had some shame but now you haue gotten harlots forheads That also of S. Iames cap. 2. Cōcerning iustification not by a dead faith hath bin made plaine lōg agoe not only that but also that whiche you bring out of the 2 to the Rom. againe out of 1. Cor. 7. Mat. 19. where as you had touched them often But you make no conscience to blot paper againe againe with one the same thing You are like vnto flies who though they iolte thēselues neuer so oftē against the glasse yet they seeke stil a way to get out We hold according to the doctrine of Iames that he that shalbe iustified both before God mē must haue a true a liuely faith which we discerne by good workes as by fruits frō that dead faith which hath no fruits of sanctificatiō yet we affirme still with M. Fulk that those works that do proceed frō the fullest truest faith that is cānot iustifie vs in thēselues before God therfore whē Abraham is said to be iustified by works whē he offred vp his sōne Isaack y e meaning is plain that he was foūd a iustified mā by that worke that was before mē not before God otherwise thē as faith being liuely layeth hold vpō that righteousnes of Christ
therfore true 〈◊〉 trine wee receiue him and admit him As for that which like a Spider hee hath sucked out of that booke hee wrote against K. Henrie and vrgeth that hee might bring him and the doctrine which he taught which was not his but Christes into hatred with some great personages of authoritie I answere generally vnto it that wheresoeuer hee hath not kept that modestie that became one that was carefull for the saluation of them with whom he dealt wee do not nor will not defende him But I cannot thinke but that Luther knewe well enough that king Henrie was not authour of that booke hee was wise enough to consider that though the booke did carrie the kinges name yet some pelting popish Proctor was the authour whom hee repayeth in the same name wherein it was published It is plaine that not long before that hee had written verie gently vnto him And if hee being misseled by such as he gaue credite vnto did ouer 〈◊〉 set himselfe against the truth in which wee ought to respect no mans person Luther coulde doe no lesse but looking vpp to God set himselfe againste him Neither is this gathered by Parsons or obiected by the rest of the Papistes for that hee or they haue any regarde to the Matestie of a 〈◊〉 or for any loue they did beare to that famous king but to bring this excellent man and the truth whiche is far worse into hatred for all stories are full howe their Pope and they togeather haue offered violence from time to time against Princes Noblemen and Gentlemen of all sortes and degrees They haue not onely defaced them with euill woordes bearing Gods person bearing his swoorde as beeing his Ministers when they haue stoode for Gods truth and in their lawfull right and libertie but they haue plucked their crownes from their heads stamped vpon their neckes and hunted them to death This pelting Parsons keeping his olde nature is still vppon the soares and the offalles and reuedge pleaseth him best The matter beeing sounde and good hee passeth ouer hee considereth no circumstances but like a malicious wretch as farre from duetifull regard of 〈◊〉 and authoritie as anye might bee yet hee will 〈◊〉 a regarde in him and those of his sorte And yet they loued king Henrie not so well as the 〈◊〉 their holy water for beeing his owne inuention and deuised for the better furnishing of Idolatrie hee coulde not but loue it too well but as well as the wicked are wont to loue God which is neuer a deal For of all the Princes that euer were in Englande king Henrie was hee that gaue the Pope the wounde And no doubt had hee liued but till these times wherein the light of the knowledge of God doth so abounde and breake foorth hee would haue seene all their treacherie and as he abandoned the popes authoritie opened a passage vnto the holy scriptures ouerthrewe their shrines and grosse Idolatries brought downe their Abbeys and dennes of filthinesse and knauerie so woulde he haue chased out all the reste of their abhominations But if in a modest spirite this heate of Luther had beene founde fault with with no disfauour of the truth I would not for my part haue founde great faulte with it But considering Luther wrote for the truth and not against it considering also that this 〈◊〉 and those of his fether neither honour the name of that nobleking nor his memorie for the causes aforesaide I truste I shall finde fauour of those that are in authoritie to speake the more plainely in it and 〈◊〉 report what their speeches also haue beene of him In all their bookes and writings where they mention his name they account of him as of an 〈◊〉 fallen from their church They had it once in deliberation whether they should haue taken vp his bodye from the place where it was interred to haue burned it to ashes as they did Wickliefes long after his death and that in the time of the reigne of his owne daughter In his life the Pope excommunicated him and sought all the meane she coulde to set all the Princes of the worlde vppon his 〈◊〉 It was his practise and the practise of his shauelinges and prelates to make that breach betwixt him and the Emperour that had beene at such concord Cardinall Poole was the instrument to stirre vp the French king against him They are wont to alleadge that place vpon Amos out of M. Caluin against him against others for taking the name of supreme head of the Church But is it because they would giue it And yet themselues gaue it king Henry and subscribed to it and wrote bookes in defence of it when not wihstanding those good men that professed the Gospel were deceiued not knowing in what meaning it was either giuen or taken And those kinges that tooke it neuer chalenged it as the Papistes gaue it neyther was it euer giuen by Protestantes to the ende that they shoulde bee heades of the Church by any absolute authoritie to giue it newe lawes against the worde or gouernment as some home Pope to 〈◊〉 it according to their owne willes against the trueth of God but as was meet being Gods Lieuetenauntes they were acknowledged to bee the chiefe and that the care both of the Churche and common wealth did belong vnto them that it was their duetie as did good Ezechias Iehosap hat other kinges aboue all thinges to care that the religion of God 〈◊〉 be established and floorishe according to his written worde And if the Papistes made king Henrie head of the Churche in their sense or if hee tooke it otherwise they neyther gaue him that title aright neither did he take it as he ought and in truth it was themselues I meane the papists that gaue it as I haue saide before But our Soueraigne nowe Princesse doth neither receiue it nor take it in that meaning for this were to make the Churche a monster not subiect vnto her head Iesus Christ but subiecte to a mortall man whiche were indeede to erect a newe Popedome But if any thing were so amisse then they shoulde not muche maruell at it seeing those that were reformers then were suche as were but newelie called from Poperie and therfore could not but smell of that corruption Againe the trueth was not discouered at the first dash King Henry was not a Prince of a yeres standing Many thinges fel out in his 〈◊〉 and vppon manie occasions that brought him from the worse to the better and made him see and know also much more then he could put in practise for feare as his owne prouerbe was of bringing an old wal vpon his head No doubt he had a singuler courage yet these monstars were then so big so were they harnessed with power such poysō had they in their 〈◊〉 that they must be vanquished by the grouth of truth in time season not vppon the sodaine And which of
consisted not in those thinges whiche papistes take to bee their greatest glory For it was not so much for the virgine to haue borne Christe as to beleeue in Christe nor for the Apostles to haue seene Christe in the fleshe and to haue beene presente at his myracles as to see him in spirite and faith beeing assured that he was the true Messias Euen therefore like as all the members of a bodie being knit in the same body are partakers of the gouernement direction grace righteousnes glory of the head to that whole bodie so the members of Christ are alike directed gouerned iustified sāctified and saued howe soeuer their places bee different in that mysticall body the grace and merite of Christe are equally dispensed to all that are his The saints that were then the saints that are nowe are alike sainted And as for our merite wee knowe none nor claime it howsoeuer the saints of God haue difference of giftes doe differ by offices by times and places and according thereunto shall differ in glory one from another And this is the inequalitie that the Doctors which you speake of doe mention And therefore Christe our best scholemaster hath taught vs which also is to bee learned of you when the woman cryed out that the wombe was blessed that bare him and the paps that gaue him sucke hee replied Yea blessed are they that heare the worde of God and keepe it Againe when they tolde him that his mother and brethren were without to seeke him hee replyed they are my mother and my brethrē that doethe will of my father Euen as they are the right sonnes of Abraham that are his sonnes not according to the fleshe but according to faith and the promise of God And as for your Dionisius Areopagita whome you woulde of a forrenner make a free 〈◊〉 by the bare mention of his name in two generall councels and yet name but one and infinite other testimonies wherof you name none yet it is plaine by the starre in his forehead that hee is not that Dionysius but some bastard and stranger in deed far from that natiue knowledge sinceritie iudgement religion that the other was like to bee of As for the place out of the first Epistle of Iohn the thirde Chapter whereby you woulde proue that they onely are holy and righteous whiche so woorke righteousnesse that they comprehende all righteousnesse If this be true then not onelie Peter and Paul and the blessed virgine but also all the saints of God are without this working iustice and so not iust But if this bee true righteousnesse to beleeue in Christe who fulfilled all righteosnesse not for him selfe but for vs who by faith communicated the same righteousnesse vnto vs which is not of vs nor cleauing in vs but in him who is made our righteousnesse then no onelie they but also wee doe exercise that righteousnesse and walking as the children of God the time that wee are heere fighting against 〈◊〉 and expecting his glory we shal be glorified together with him for euer Thus you might see if God had opened your eyes what smal cause you the rest haue had thus to storme vniustly to carp against the doctrine of that excellent man of God Martyn Luther whose flaunders howe you haue iustified I leaue it to the iudgement of the Churche of GOD and howe M. Charke hath dealte it is set downe and cannot bee carried with the preiudice of an aduersarie with blustering and storming lying and facing to deface it but beeing the truth shall cleere it selfe and stande when suche poore deuises and beggarly shiftes shall fall and come to nothing For the truth beeing of God must needes bee true Diuinitie against whiche though Satan rage and bestirre himselfe neuer so busily to ouerthrowe yet the more hee sweateth the greater glory shall bee set vpon it tyll it bee beautified sined and cleered from the corruption of man and all his 〈◊〉 Againe that whiche is from the Diuell though it come into the worlde with strong winges and as a mightie streame with great beautie as he is a very cunning painter and that which is nought needeth greater curiositie to set it out That whoore is a rose coloured whoore and that whiche is in the cuppe though it bee a cuppe of golde to allure the wicked though the mouth of the beast speake great and terrible things and the whole worlde be taken with the hewe of it yet in the end it shall appeare from whence it came and take such foile fall as truth can giue If the doctrine that M. Luther taught had beene suche black diuinitie learned from the Diuel which this blasphemer aduoucheth it neither had proceeded from God could haue stoode so long nor haue endured such tryall nor haue so ouerthrowne Satans kingdome nor weakened the power of Antichriste as thanks bee to God it hath done and shall doe daylie more and more All heresies that haue proceeded from the Diuell and from his instruments carrie with them a sufficient marke who was their father As they had a beginning so they haue had shall haue an ending but the truth of God which is without beginning which is not learned from man as the authour of it it cannot perishe because GOD cannot perishe and whatsoeuer man builde vpon it whiche may perishe yet the foundation shall remaine sure Therefore to call this a licentious and carnall doctrine is to blotte not Luther but God seeing it hath beene prooued according to the trueth of God that incredulitie is the roots of all finne and iniqnitie that true christians truely beleeuing in Christ howsoeuer they sinne there canbe no dānation vnto them that 〈◊〉 soeuer the 〈◊〉 of god belong vnto vs there is no iustificatiō but by the keeping of thē yet forasmuch as Christ hath fulfilled thē satisfiyng y e righteousnes of his father for vs we are discharged from that yooke of death and condemnation so as their power cannot come neare vs. As for the other thinges heaped vp in the conclusion the premisses beeing confuted they are also confuted And therefore this is but a countrie Bagpype whereupon Syr Robert stil bloweth and as it were is stil twanging vpon one string like a Iesuiticall Friar to delight those that followe the diuels daunce to bring them to vtter destruction As touching that whiche followeth concerning other absurde doctrines whiche M. Charke thought that Parsons passed ouer by an hyperbole that hee may not bee founde a 〈◊〉 as hee is he taketh vpon him yet to 〈◊〉 many grosse absurdities first generally accusing M. Luther that of all other writers he hath written the most absurdly Whiche by threatening some kindnesse vpon M. Charke hauing reade some of his workes hee saith hee must needes knowe In deede the truth is that the nearer he was vnto his Friers coule the more appeared his weakenesse But as God drew him further out
appointed for the saluation of his people Campian in the disputations had at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. fol. 309. Of the 13. to the Romaines The new Testament of Rhemes translated now into English by them selues which in 〈◊〉 was accounted an 〈◊〉 Newe Test. 〈◊〉 in Actes 10. Num. 15. Gen. 21. Printed 1560 〈◊〉 〈◊〉 Hier. in Dialog Aug. de 〈◊〉 Ser. 63. De lib. 〈◊〉 cap. 16. super 〈◊〉 tract 〈◊〉 Concil Tride sess 5. Sharpe speache wher it is right ly and best bestowed Mat. 12. Acts. 8. Deut. 〈◊〉 18. Act. 8. 20. 21 22. Sharpnesse not against the mildnesse of Christians Matth. 3 Luke 3 Esay 1. The first foun der of the order of Iesuits a lame souldier one that had li ued wickedlie and was brought to this touche by reading the Le gend Laurent Surius de 〈◊〉 gest fol. 455. Staphilus a runnagate so farre from honour that he was ne 〈◊〉 honest This boke was translated by Surius one of his owne 〈◊〉 writtē against Smidiline Read 〈◊〉 the sixth letter to the princes of Germanie against 〈◊〉 and his instructiōs giuen to his Legate Frideric primus Gregor 7. alias Hilde brandus ex Auentino Honorius 〈◊〉 The Papistes honor not king Henry the 8. Reade 〈◊〉 Duraeus in Whitakerum Genebrardus in hist. In Queene Maries time 〈◊〉 de reb gest S and de 〈◊〉 〈◊〉 〈◊〉 fol. 564. fol. 〈◊〉 Loquens de Episco po Roffensi When he 〈◊〉 the death of Abel Poret Forest in his preface vpon that booke of Images read 75. 76. 77. 78 diuision c. Duraeus 〈◊〉 fol 7. Harmonia Eccle. 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 Io. Cas. fol. 16. 17. 18. c. 〈◊〉 Tbeo palat fol. 198. Sleidan lib. 6. lib. 13. 14. Collo 〈◊〉 VVormaciensco 〈◊〉 〈◊〉 Smucaldense Asteburgense In Rates proto collo 〈◊〉 〈◊〉 〈◊〉 boni viri and sundry others Reade all their bookes writen in his matter Monkes friers drawn by srō Parsons Elizeus Daniel Ioh. Baptist. Popish argumē 〈◊〉 Gene. 1. Mat. 28. Mar. 16. Mat. 10. New testament of Rhemes in Mat. Chap. 10. Harding against Apol. Fol. 162. Discouerie of Iohn Nichols fol. 40. Pope 〈◊〉 builded the stewes for both kindes gaue leaue for Sodomitrie 〈◊〉 a Casa 〈◊〉 〈◊〉 Rusti 〈◊〉 lib. 13. Math. 19. 16. All 〈◊〉 must renounce the worlde So did the Friars before the Franciscans Dominicans others In the description of their Seminarie of Rome wqich was taken before it was fully imprinted The Papistes vse their owne Names in derision The Pope his Cardinals Friers Monkes and Iesuitss no 〈◊〉 in Gods church What the lear nimg paines and holines of Papists are Mat. 7. Ephe. 4. Of wilfull chastitie Mat. 19. pag. 32. Reade Aug. 〈◊〉 Psal. 75. in medio De morib Eccle. cap. 31. De opere 〈◊〉 cap. 14. 15. Aug. in Psal. 75. 1 Cor. 7. Heb. 13. De bono 〈◊〉 cap. 9. Aug. 〈◊〉 lib. 〈◊〉 10. lib. de bono Coniug 〈◊〉 27. quest 1. 〈◊〉 Nuptiarum Epiphan lib. 2. 〈◊〉 1. 〈◊〉 de 〈◊〉 Al these places are set downe by others long ago haue receiued their answeare Of voluntarie pouerty Remember Pope Iulie that wold haue his pecocke in despite of God In S. 〈◊〉 orders Example by the Monkes of the Charter house Ezech. 16. 9. The pleasures and commodities that were in Abbcis Nūneries 〈◊〉 47. 11. Of selling all how that place is to be vnderstood 〈◊〉 5. 3. Rom. 16. New testament of Rhemes in Rom. Chap. 16. Parsons booke of resolutions the prim Of Luther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 enough 〈◊〉 〈◊〉 no bishops neither learned nor reuerend Doe you not thinke that it was Catella that intertained Canisius so brauely who for the affinitie 〈◊〉 their names went together as dogs in 〈◊〉 〈◊〉 Of 〈◊〉 Epistle 〈◊〉 〈◊〉 lib. 2. 〈◊〉 〈◊〉 ad Frideric 〈◊〉 ducem ad 〈◊〉 ad Campegiū Card. ad 〈◊〉 〈◊〉 1519. Linda de 〈◊〉 Idolis 〈◊〉 See page 110. Fol. 10. 11. of the same book Fol. 40. In professio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de vero 〈◊〉 〈◊〉 〈◊〉 lib. 〈◊〉 fol. 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 Perticuler mēs faults ought not to bee obiected againste the Church or against the 〈◊〉 How infidelity may bee called the only sinne Howe the ten cōmandemētes 〈◊〉 to 〈◊〉 Of the 〈◊〉 Gospels Touching Luthers works Luthers works to be considered according to the times wherin they were written Confession of Auspurge Libro de 〈◊〉 Ab its qui 〈◊〉 〈◊〉 〈◊〉 That the Gospel is one The Gospell is the same glad tydings of saluation compre hended in the wholscripture 〈◊〉 〈◊〉 disputat 〈◊〉 in prof in Iaco. Campion chalengeth al professours of the Gospel and 〈◊〉 in a chief matter is ignorant wher that is written that 〈◊〉 deliuereth Read M. Whitakers preface aduersus 〈◊〉 〈◊〉 ri This concerning Iames is one of their chiese strings yet not one amongst an hundred haue felt it them selus but blind ly hit by 〈◊〉 at they were directed by others Dutch 〈◊〉 〈◊〉 129 VVe neither do nor will defend any 〈◊〉 priuate opiniō further then it is warranted by gods word 〈◊〉 If any errours were in Luther he had them from the Papistes Pope 〈◊〉 〈◊〉 〈◊〉 quest 7. cap. Quod 〈◊〉 Error conditio 〈◊〉 cognatio 〈◊〉 〈◊〉 〈◊〉 disparsbus vis ordo 〈◊〉 〈◊〉 sisis 〈◊〉 si forte coire 〈◊〉 Iolius Coelest 〈◊〉 〈◊〉 〈◊〉 Cap. 〈◊〉 〈◊〉 〈◊〉 ad lib. 〈◊〉 Most impudēt 〈◊〉 〈◊〉 VVhether matrimony and virginitie be equall Of the honourable state of Marriage In what respect Luther preferred marriage before 〈◊〉 The fathers caried with an excessiue affection to the praise of virginitie 〈◊〉 in 〈◊〉 The filthinesse of the popes virgins S. Paule saith hee hath no commandemēt and therfore it is a counsaile Parents must prouide for their children they may coun saile them but not compell them Hieroms sentence The third 〈◊〉 cleered from 〈◊〉 Howe wee esteeme our 〈◊〉 See their seruices and offices 〈◊〉 〈◊〉 Absurdities of the Ros. of the virgin Fol. 99. A. 〈◊〉 13. Fol. 99. b line 10 Fol. 101. b. line 3. Fol. 106. a. line 19. 〈◊〉 6. Fol. 105. Line 〈◊〉 Fol. 107 line 10. The causes that moued 〈◊〉 ther to write as he did to bring men from the virgin to Christe The giftes of God equally dispersed to al that are his howsoeuer it be according to measure Euery member hath not a like place nor 〈◊〉 Of Dionisius 〈◊〉 〈◊〉 in 17. Act. 〈◊〉 Tbeod Gaza in 〈◊〉 Proble 〈◊〉 Our righteousnes is the righteousnes of Christe Truth shall pre uail It is as impossible to plucke the wings of the wind that it shoulde not blow as to stop Gods euerlasting truth Falshod thogh it be beautified haue many followers yet it shalbe destroyed Martyn Luther taught 〈◊〉 truth of God because it was from God and ouerthrowethe al false doctrin and heresie The truth is euerlasting The 〈◊〉 no 〈◊〉 doctrine These absurde doctrins 〈◊〉 ed
AN Answeare for the time vnto that foule and wicked Defence of the Censure that was giuen vpon M. Charkes Booke and Meredith Hanmers Contayning a maintenance of the credite and persons of all those woorthie men namely of M. Luther Caluin Bucer Beza and the rest of those Godlie 〈◊〉 of Gods worde whom he with a shamelesse 〈◊〉 most slanderously hath sought to deface finished sometime sithence And now published for the stay of the Christian Reader till Maister Charkes Booke come foorth Exod. 20. 16. Thou shalt not beare false witnesse against thy neighbour Receiue not an accusation against an Elder but vnder two or three witnesses 1. Tim. 5. 19. ⧠Imprinted at London by Thomas Dawson and Tobie Smith 1583. ⧠To the Christian Reader Grace and peace from God the father and from our Lorde Iesus Christ by the holie Ghost sealed in thy heart for euer Amen MAruel not good Christiā Reader that I haue taken vpon me before the publishing of M. Charkes fuller answere to say somewhat vnto that same shameles impudent defender of his proud vngodly Censure For first I cōsider the great hurte that may come by reason that the common sort lacke iudgement when such outragious vniust slāders are spewed foorth the common sort being giuen rather to measure the truth by mens persons then their persons by the truth which is a very absurd vnequal trial to trye the trueth by For why should the naughtines of men preiudice the truth of God Why should Iudas a 〈◊〉 tor deface the doctrine of Iesus Christ or discountenance any of the rest of the Apostles Why shold Peters inconstancie feare in denying his Maister disaduantage the constant truth for which he afterwards suffred al the rest of the Apostles so constantly aduouched Marke therfore good Reader that this wretch against whom I write that he may deface the Gospel of thy redēption laboureth for nothing more then to deface their persons that haue bin some of the most singuler instruments that euer God raised vp in his church since the Apostles times With what truth grounds he chargeth thē vpon what testimony we shal see afterwards when we come to it In the meane time I doubt not but the whole Church specially M. Charke will take it well that I keepe his hands from raking in their filth ease him of this foule work wherunto though I be drawn by the aduersary against my wil yet it shal appeare that we haue athousad for one to charge them with in the persons not only of their late restorers of Romish religion but in their very fathers founders wherin also if they haue made me to rake deeper 〈◊〉 was meete to the raysing vp of such a filthy sauour that al the world may be annoyed with let thē thāk thēselues If they say it be against charitie let them remember that it stādeth with charity to mainteine innocēcie against their cursed teeth and if it be against charity in vs why was it not so in themselues who yet are most guilty in giuing the first example let thē learne the 〈◊〉 betwixt the truth error betwixt the light the darknes In very deed we do not measure Gods trueth by men nor religion simplye by mēs liues as they do We know that al mē are liars in the professiō of the Gospel there are haue been shalbe many Hypocrites such as cause the euerlasting truth of God to be euil spoken of amongest such as are without and such as they are 〈◊〉 to whō they are stones of offence set vp in Gods iust iudgement that they may stūble at them forsake the truth and be confirmed in error cōfounded to their vtter destruction But why should this withdraw from truth Why should the darknes of mē put out the cleere light of the gospel seeing it shineth not only to discouer the vnrighteousnes of the world but also 〈◊〉 chase away errors euē in the best Why shold we be charged with the faults of mē priuate mē which our profession doe not allowe neither in our selues nor others Nay rather we teach according to the doctrine ofregeneratiō mortificatiō sanctification that holines of life which is not in our selues yet we wish in others We teach the killing of the corruption of old Adā newnes of life which these men neuer vnderstood to whō if the professors of the gospel be 〈◊〉 if conuersation be layd with cōuer satiō in theirs ours in their seueral professiōs ours their holines with ours we shalbe Angels they diuels we may as we are 〈◊〉 shew our infirmities but they as they are men al their abhominations not of men but of Antichrist that both in life doctrine set thēselues against Iesus Christ the 〈◊〉 of God that same blessed spirit of 〈◊〉 We in professing the truth acknowledge our errors find them out and iudge them by the truth condemne them in our selues and in others yea we condēne the very motions and should or doe punish according to Gods worde both priuate and publike offenders to the vttermost of our powers these in professing falshood and false religion doe mainteine euery cursed abhomination and though they say they haue free wil cā fulfil al the cōmandeméts of God yet boldly impudently they breake thē al they make no accoūt of concupiscéce vnlesse they cōsent vnto it and though the fome breake foorth into cursed attemptes into idolatry swearing and blasphemy into prophaning the 〈◊〉 Sabaoths with their deuised religiō contrary to his word though they dishonour them to whom honor belongeth commit adultery buggerie sodomitrie al kinde of filthines thogh they kill steale lie and slaunder beare false witnes and suffer euery affectiō to roue at his pleasure yet these with them are either no sinnes or very light sinnes which they wil satisfie for with a litle bodily punishment which they hypocritically and voluntarily deuise and lay vpon thēselues Wherefore good Christian Reader I be seech thee in the bowels of Iesus Christe beware of these pestilēt hissing adders whose poyson is not only in their cursed doctrine manifestly against gods euerlasting word but also in their sinful shamefull abhominable liues their head beeing that mā of sin childe of perdition And albeit in vs our sinnes ought not to weigh against the truth which the truth condēneth punisheth we condemne in our selues neither to discredit it nor shake thy faith because we measure it not by mens liues which were to measure light by darknes yet in them it ought in whom both are ioyned together false doctrine euill life and of these thou oughtest to be warned y t thou maiest learne to iudge thē to know thē by their fruites For as their professiō is wicked so their liues are accursed as they are Idolaters so they
are abhominable liuers iustifiyng sin maintaining it lesning it as afterwardes shal more plainely appeare Neither is this to vncouer our fathers priutties though they belaide open naked For they are nofathers of ours but monsters they are those cursed Cammites that feede theyr lustfull eyes in the sight of our priuities who are their fathers in deede which they should hide because wee professe and honour the truth of God they are enemies of it They are those swine rauens that delight in nothing but carion letting passe whatsoeuer is wholsome good as not agreeing to their grosse appetite and humour Therfore good Reader euen as thou louest thine owne saluation beware of thē learne to haue iudgement that thou maiest discerne Let none steale thy heart from the loue of the truth men are mē and these are worse then men if any prusate man come short of that he professeth why should we be charged with it rather pray that thou as God in mercie hath opened thy hearte to beleeue his truth so it will please him to strengthen thee against all offences that thou mayest also liue according to it stopping their foule mouthes from 〈◊〉 it holding out the excellent praise and glory of it by an holy profession to many to his honour thy euerlasting saluatiō in him Amē Amen AS for Maister Correctors Declenson of a Nomen Heretique I omit as a Bable for a foole to play with It appeareth the man trauelled with follie and coulde not tell where to lay his burden els but in the forefront of Parsons Book euen vnder his nose that it might be as a taste to the Reader of the stuffe contained in it It is pitie that his name was not set to it For now he must needs forgoe the fame and praise of so woordie and foolishe a worke Belike he was some Vsher that was appoynted to be a Corrector and rather then he woulde say nothing he woulde censure his Maisters worke both to shame himselfe and his Maister also Dixi. ⧠A Briefe consideration of the Publishers Preface to Maister Charke I Meane not to stande vpon words otherwise then as they comprehend most manifest and palpable vntruthes such as all the world may euen handle For I know and can witnes that there is no cause so euil no doctrine so false and wicked but that Sathans instruments are furnished from that strong spirite of illusion to say somewhat in maintenance of it Wee are eloquent enough by nature to speake naughtily and what errour was there euer so grosse that you Papistes coulde not pounze out and cast some cunning colour vpon it we know that Antichrist your head shalbe furnished from Sathan his Grandsier with al efficacie of deceipt yea he shal come with al power with signes and lying wonders with al deceipt of vnrighteousnes in them that perish hauing a shameful mouth and a shamelesse forehead to deceiue the reprobate But al this cannot deceaue vs to whom the Lord hath vouchsafed mercie and hath giuen a discerning spirite Concerning M. Charkes long expectation therfore of your promised reioynder for any truth or honestie that he may find in it it had bin better for the credite of the Writer it had beene smothered in the begetting and bringing forth then to haue seene the light being such an vnnaturall monster and whiche for the goodnes of it might haue come foorth in as sodaine and vntimely a birth as the former did But where you say that he should ghesse at the long trauel nay that he knoweth is 〈◊〉 to the cause thereof Surely herein you shew your impudencie For if he had looked for it why might it not haue come out long or this Assoone as the former for any thing that is in it better O but Persecution hath letted you are destitute of al helpes Indeede it is great pitie that you should not haue fullibertie rest Libraries Conference c. to write against the truth to disquiet her Maiesties subiects to turne our happie peace into trouble to practise your treasons and to broche your heresies to the whole worlde You complaine like murtherers and theeues because you cannot murther and kil freely Where you threaten further kindnes that bee inpart knew that the authour addressed himselfe to a defense and that the print was dispersed that is euen as true as the other For ought that euer hee coulde heare or vnderstande there was no such copie taken with your seditious furniture In deede some other of your follies were met withall your nest was discouered and your cockatrises egges before they were fully hatched were broken and dispearsed But all this is to shew how master defender was hindered and yet what a man he is that amidst so many losses hath wrought such a wonder Parturiunt montes nascitur ridiculus mus The mountaines swell and there is borne a ridiculous mouse Againe it was pitie that hee kept not his first resolution vppon the difficulties alleadged but a wauering minded man is inconstant in all his wayes hee woulde and hee woulde not answere Especially master Charkes booke answering it self being very obscure in many places and very weake so as it needed no confutation and most of all because Campion the subiect of the whole matter was now taken whome wee had so long desired and thirsted after but I wonder whence you drewe such a conclusion that therefore you looked hee should bee disputed withal according to reason and al our owne promises openly and publikely c. Was it like that this should giue you any hope make you slacke so necessarie a work no no you knewe full well that whensoeuer you attempted to confute the truth you should but wash a tile and if master Charkes booke had beene so easie a pill for you to swallowe wee should haue heard of it long ere this or if it had answered it self your foolish paines might haue been well enough spared And as for Campions being taken whom you call the subiect of the matter whereby you confesse a man to bee the foundation of your whole work 〈◊〉 shold his being takē hinder your co urse Where did any one of vs. much lesse al promise him or you any such opē free disputatiō Should wee promise that which was not in our power or if we had been so foo lish being 〈◊〉 men to haue promised as he and the rest of you haue been 〈◊〉 to challenge how should we haue perfourmed it Surely I thinke you suppose vs to bee princes to doe what we lift because you are insolent take vpon you that for which you haue no warrant Of like consequence is it that you say we desired his taking whereby you would insinuate that we thirsted for his death no no it is you who haue alwayes thirsted for blood we wished him more feare of God and grace to haue holden him in duety
a Church yard Do you not thinke that this passeth sacrificing to the Virgin Mary And doe we not greate wrong vnto them When wee charge them with heresies Who care not what they holde nor what they set downe but agree as I haue saide with all and those the most grosse heretikes that cuerliued not in anie good thinges that they helde for these are none of theirs but euen in their greatest corruptions and villanies against God and his worde as may appeare by their doctrine and liues deliuered in all times and ages And this is verified of them concerning prayer for the dead as master Fulke hath iustly charged them ioyning with the Montanistes among whose heresies that is written though Augustine Ambrose Chrysostome did also in some sort hold it For they held it not as these do besides the foundation of faith though it bee an errour in faith nor in suche grosse manner though the corruption of that time had preuailed with them to make them erre Wee doe not therefore abuse the people but doe holde that whatsoeuer is condemned for heresie in the worde of God and so was accounted and conuinced as stood in and mainteined in the primatiue Church that we account condemne styll for heresie But where hee saith that wee holde heresies and culleth out those which are in deede no heresies but manifest truethes according to the worde of God as that of Aerius against prayer for the dead and that of Vigilantius for praying vnto Saintes it needeth no other answere then that which is set downe alreadie by writers from amongest vs of all sortes And it is a good answere that euery thing is not an errour which good men haue reckoned for errours for so without all cause the truth should be condemned and that which is false shoulde be vpholden and maintained The conditions therefore you speake of are not maintained seeing of the greatest heresies you cannot for all your malice accuse vs of any one And as for these errours which you woulde haue made so great heresies they are none but are according to the truth of God as those fathers held them were not so blasphemous as they are in you that hold litle or nothing of the foundation of faith As for the maner of heretikes wherewith you fit vs and still with your former two conditions whether our or your manners best 〈◊〉 them and agree with them shall in a fitter place appeare As for Augustines note of that propertie of the Donatistes that hated as you say the sea of Rome and called it Cathedram pestilentiae the chayre of Pestilence if wee shoulde graunte that Rome nowe were the same Rome that it was then how can it fit vs that neuer called any member of the Churche the chayre of Pestilence The Donatists in deede 〈◊〉 shut vp the Catholike Churche into a corner of the worlde and thought other Churches and Rome amongest the rest to bee no Church against whome Saint Augustine disputeth in the fiftie Chapter But of that you mention and specially of Rome which you name there is no worde not sillable in the fiftie and one Chapter But this is alwayes your propertie like obstinate heretikes as you are to abuse your Readers with quoting places out of the Doctors for a shewe onely of that which is not there as though all went of your side when neither worde nor matter tending that way can bee founde in the places by you alleadged But euen as heretikes are wont you ly by tradition and make no conscience to be daube your margent with shewe of Authorities when you haue not so much as a syllable to maintaine your errours Bring mee therefore that place directly out of Augustine When you answere againe that heretikes call the Church of Rome Cathedram Pestilentiae when in deede it was a member of the true Church if they did so they beare a iust condemnation But as it is now it is in deede the seate of Antichriste despising and persecuting the Catholike Churche of Christe and forsaking the scriptures by which it refuseth to be prooued mainteining false doctrine liuing therewithall abhominably And therefore must needes bee the chaire of Pestilence It must needes heerein agree with the Donatists that dreamed of a decay of the Church of an Apostacie and falling awaye so as though all were headged in at Rome and you onely as the two Tribes as Angustine speaketh had remayned in the temple that is in the Church No we aske you with Augustin Seeing wee doe not beleeue you howe will yee conuince vs Will you not 〈◊〉 vs by the holy scriptures where with so great manifestation they are reade to the ende that whosoeuer hee bee that once beleeueth those letters hee cannot but confesse these thinges to bee most true Againe if I must therefore bee compelled to beleeue these examples to bee true because they are there written when I cannot say they are false which are written Why doe not they also themselues beleeue the same Scriptures concerning the Church spread throughout the world Loe wee beleeue all those things let them also beleeue that which the Lorde saith that repentance and remission of sinnes is preached in his name throughout all nations beginning at Herusalem But what maketh all this for Rome or against vs vnlesse wee shoulde giue that they beg which is too too absurd that a particuler Church is the Catholike churche that Rome is the vniuersall churche which though we should giue them yet they are neuer the neare seeing God neuer forsaketh his and they are his whome hee hath foreknowen whom hee hath chosen whom he doth neuer reiect but keepeth them amidst all tryals and tentations bringing them to rest in the end Another propertie whiche must needes bee ours is for hating and cōdemning the life of Monkes and also for drawing Nunnes out of their cloisters and ioyning our selues with the same in pretended wedlocke First for that place out of the second booke against the Epistle of Parmenian there is not one worde tending that way and as for that Epistle to Eusebius In deede Augustine there complaineth of the breach of their discipline that two were allured by the Cyrcumcelians not because they woulde marry but because they woulde shake of the yoke of the Lordes discipline they went gadding vp and downe like vagabonds and gaue themselues to drunkennesse and so hee complaineth of a Subdeacon but what maketh this against vs We drawe them not like Circumcelians from the religion and discipline of Christe but beeing Christians and hauing not the gift of continencie wee giue them counsaile to marrie The Monkes and Nunnes which Augustine spake of are as like theirs as they are vnlike to Christians whose names they boast wee drawe them not out in any disordered sort to bring them to ryot and to allure them from God to make them harlots as themselues commonly did but wee shewe them of that libertie God hath left 〈◊〉
no more in this then in the other For you say that the commaundementes are so possible to bee kepte that euery one maye keepe them that will and that this is the keeping of them if we doe as much as lyeth in vs then we attayne the full perfection of the lawe and keepe it in this life when we are renewed and haue charitie That Hierom and Augustine had no such meaning concerning our fulfilling of the law that is that it was possible to be fulfilled in vs it is plaine in other places of their workes For in his dialogue against the Pelagians he saith they are possible through grace but impossible to the strength of nature as Paule saith I 〈◊〉 doe all thinges in him that comforteth mee agayne of our selues we cannot thinke a good thought In Christe the commandementes of God are absolutely fulfilled but not in vs whether we be regenerate or vnregenerate that in him we may assure our selues of all righteousnesse and saluation For this cause hee came to fulfill the Lawe for vs and to take away the curse thereof and therefore Aug. giueth this counsaile if a man saith he think that any thing is impossible or hard in keeping the commandements let him not dwell in himselfe but runne to him that helpeth who therefore hath giuen the commaundement that he may stirre vp our desire and so may giue helpe And againe this then is to fulfil the law not to lust but who is there that liueth and can doe this The Psalme saith he helpeth vs that was euen now 〈◊〉 O Lord heare me in thy righteousnesse not in mine owne c. I am sure the Pharisie had as perfect a righteousnesse according to the lawe without Christe as any Papist in the worlde coulde haue and the publicane as little in himselfe and yet the one was iustified and the other reiected in his hypocrisie because that whiche the one had was without Christe and the other with Christe that is by fayth in him and not in him selfe quite contrary to that doctrine of your conspiracie of Trent who teache with the rest of your faction an inherent righteousnesse whereby you and they both pleade iustification before God of deserte and merite whiche is no lesse then blasphemous against the death passion and satisfaction of Christe and of like sorte is that you bring for the mayntenaunce of that counsel out of Saynt Augustine concerning Baptisme of taking faultes vtterly away and not racing them Saint Augustine against the Pelagians aduoucheth truely that the Sacrament of Baptisme to the children is the seale of their ingraffement and adoption into Christ and is the vndoubted token of the forgiuenes of all their sinnes But hereby Saynt Augustine doth not confirme with you that after Baptisme there remaine no sinnes in the children of God or that the Sacramentes of themselues in the very administration thereof as of the worke wrought doe so conferre grace and take away sinne as that whosoeuer is baptized with outward baptisme foorth with is saued or receiueth that grace which they had not before or afterwards as you blasphemously teach when as rather Baptisme is the ratification of those graces and giftes that are bestowed vpon vs. So that this neither declareth M. Hanmer to be a man of small reading nor your selfe of any sincere iudgement reading or learning that thus picke vniust quarrels agaynst his person when no occasion was offered And thus much for M. Hanmer whom albeit you pinch now and then afterwards yet this being the greatest gripe you giue him when your nayles were at length I trust you shal doe him lesse hurt hereafter seeing now they are payred and made more short In that you picke also a quarrell both with Maister Charke and him for passing ouer your vncomely iestes concerning his good fellowlyke dealing it deserued no aunsweare at all as neither this defence of yours doth from which if there were taken the rayling lying and vayne repeating of thinges obiected and long agoe aunsweared wherewith you haue enlarged and adorned it it woulde carry but a verie small bulke But you say these thinges are not personall but concerne his falshood and folly in doctrine and yet you cannot in trueth sette downe anie one poynt of false doctrine but are driuen to shamefull beggerie whiche is that because you account them false and foolishe whiche you doe the truest and wisest set downe by vs that teache not as you doe therefore forsooth it must needes be so And farther to witnesse what a manne of charitie you are you coulde bee content to wishe him as good a parsonage as 〈◊〉 desireth so it were without the hurte of his Parishioners wherein yet your charitie is mixed with suche gaule that you insinuate him to bee as ambitious as you perhappes woulde bee if the time serued ambitiously to seeke that wherunto you had no warrantable calling and if of your liberalitie you coulde affoarde him such a liuing yet it should be with the renouncing of the truth and so to his own condemnation But yet that you might seeme to speake vpon some ground and not to haue giuen your proude Censure without cause You runne through his whole firste booke and to bring both your aduersaries into hatred sometime you commende Maister Charke in respecte of Maister Hanmer to haue aunsweared to the purpose and sometime commende Maister 〈◊〉 in respecte of Maister Charke to haue answeared more plainly and more quietly with lesse rayling and more goodfellow like sauinge forsooth a foule lie or two Thus 〈◊〉 turne and wynde and please your selfe trimly in your toyes and follies Where you are iustly touched that with you is called rayling and if you be familiarly dealt with why then wee are presumptuous if wee exhorte you wee flatter you and if wee 〈◊〉 you your owne we raile As for Campions credite and woorship in Oxeford when M. Hanmer was a ladde it may bee aunsweared that M. Hanmer within a little was as olde as hee and though hee came to place of countenance yet hee had more then euer hee deserued and what if he had had the greatest that might bee when hee came once to bee a Traytour enemie to GOD and to his countrey all those things were iustely loste As for Maister Hanmers perswasion that he should haue lefte his vowes to bee performed by others and haue ioyned with the ministers of Christ abandoning that Frierlike life and haue tasted howe sweete the Lorde was it was a more friendlye and faithfull perswasion then hee had grace to hearken vnto If hee had harkened vnto it hee neyther had died so shamefull a death nor beene suche an offence to the Churche of GOD. And one thing I warne you of that vyle spirite that openeth your mouth in suche Expositions as you 〈◊〉 vppon those places of holie Scriptures Taste and see how sweete the Lorde is which scoffingly you expounde to bee thus muche Take a Wife and a Benefice and other sweete
about apparrell difference of meates obseruing of dayes diuersitie of orders but also about the waightiest matters not one teaching like another nor the same thinges but quite contrary Though therefore Luther in ouer great heat wryteth against the Tygurine Church and they reproue him againe for it sharpely as he deserued yet wherefore was this It was not about any such matter as could shake them off the foundation of faith neither doth this burden M. Charke with any shamelesse lie in defence of Luther For Luther might bee verye well called by him an holye and Diuine manne and by M. Whitaker a man of holy and blessed memorie and yet carrye the skarre of his rough and intemperate heate against so blessed and holy a Church as Tigurine was and specially in suche a matter And whereas you speake affirmatiuely and simplie that they called him an Arch-heretike it is not true they gaue him warning hee hauing vniustly called them a damnable sect that he should take heede least he declared him selfe an Archheritike And whereas you farther conclude that Luther had Diuelles which M. Charke denied because they wrote that he betrayed himselfe in these outragious speeches with his Diuels because they were 〈◊〉 you shewe your selfe too too malicious For they speake onlie of those intemperate spirites that had so inflamed him against them It is therefore no dissimulation in them to blind the people to giue him that praise that was due to him For howsoeuer he failed as a man in some pointes of lesse moment which was no maruel darknes hauing then couered the face of the earth the church of God being grieuously ecclipsed he being in a Friers cowle to the end it might humble him and those that woulde depend to much vpon his person to make them rest vppon that infallible rule of the trueth of God yet in trueth hee was both an holie and Diuine man of blessed and holie memorie whose praise we neither can nor wil enuie endued with most rare and excellent giftes from God of an excellent vnderstanding being enlightened of God himselfe with the light and knowledge of an heauenly doctrine a man of as exquisite learning wisedom eloquence courage zeale for the glory of god as that time might yeeld yet it is not meet neither do we make his writinges or any other mens sithens which haue beene more excellent equal with the word of God or rules of iudgement to stand vpon to the preiudice of that This honour we giue and reserue to God and to his holie worde alone Neither doeth this gainesaye Maister Charke for their care of concorde and vnitie in the Gospel For it maye appeare by their sundrie meetinges yeeldinges and greate toleration that at 〈◊〉 first they shewed one towardes another the studie and endeuoure they vsed for auoyding of termes when they agreed vppon the matter and taking suche as might beste fitte and expresse the trueth by their sundrye meetinges and presence of Princes on both partes and afterwardes when heates growe sorer and sorer from sparkes to flames and from flames to fires yet were there sundrie bookes written by men of more temperate spirites if it had beene the will of GOD to haue quenched the flame that that hurtefull contention might haue ceassed and as for the reformed Churches so farre foorth as they might without the betraying of the truth it is certayne they haue euermore kept peace and accounted them as brethren howesoeuer some amongest the others haue rather choosen to ioyne with you Papists and you with them as they haue beene 〈◊〉 in Religion to you and you to them The rest concerning this matter I leaue to Maister Charke himselfe And so doe I those Treatises whether the Iesuites be 〈◊〉 and of Friers Nunnes which you wil needs haue Religious seeing they are matters of doctrine only I wil note some weake collectiōs a few vncomely slanderous speeches vttered by you so passe it ouer as filth vnworthy to be ouerturned hauing also touched them as much as I thought necessary Heere you cauil againe at M. Charkes confuse order when hee is compelled of necessitie to followe yours and not his owne which in verie deede is nothing but a confuse heape without all order wholly besides the matter For what a reason is this to proue a different life from others from the examples of Elizeus Daniel Iohn Baptist and such extraordinarie persons Because they extraordinarily called of God fell from the common course of men to liue extraordinarily Why therefore the liues of Monkes Friers Iesuites and the rest leading a different life from the rest doe it by their authoritie and lawfully according to the word of God But if it be plaine euidēt that these extraordinary things which were in these extraordinary men that measure of the spirite working of miracles and manner of life be ceassed together with thē and haue not bin found in anie of that sort it followeth that they are ceassed how soeuer such brainsicke heades shal boast of them This argument of yours is like the rest of your arguments Elizeus to make the water sweete cast in salt Ergo we must haue holy water God said let vs make man according to our image Ergo images are to be made in the Church These extraordinary men exempted from men led a different life from the commō sort of men Ergo they were Monks Friers ergo a different life is set downe for vs which is a Non sequitur vnlesse you can proue that Iesuites from Elias from Elizeus Iohn Baptist and Christ haue that spirit of theirs doubled vpon them so as they haue the same testimonie from God of their calling and the same giftes to warrant their calling by And what though Hierō setting before these that were in the beginning far better then these later wicked ones idle lossels that consume the fat of the earth and are as the plague of caterpillers doth stir vp those that in his time liued in out places laboured and were vigilant in studying the holie Scriptures not mē of any professed religiō in the ministery but such as indeuoured to be made fit for the ministery of the gospel by som things that were in those singuler and extraordinarie men must these therefore be drawen in Rule and by and by make a newe ministerie and order so we shoulde not haue so manie notable men so many names and professiōs but indeed so many orders to hang vpō them as vpon their patrons And in deede this hath alwayes beene the patcherie of Poperie not to looke to Christianitie and to follow those things which are to be followed of vs but to looke to men and to beare their profession and order frō men so that among them in trueth Christ was vtterly lost and forgotten and this they receiued from the Gentiles as they did most of their things besides Neither is M. Charkes argument absurd that if
concupiscence But if Christ be the author patrone of your sect which yet were 〈◊〉 to make him a sectmaister why shoulde you not follow him in al things If you leaue some things vndone that he did do some things that he did not are you not your own choosers to take and to leaue It is not indeed denied but Christ is an example of perfection not to bee followed of any sect that they should counterfeit him in all his doings but that they should follow him in those thinges which he specially plainly commanded And where doth he cōmand 〈◊〉 any shold be called after the name of his office a part by themselues to take vpon thē to doe whatsoeuer he did in al things being the sonne of God as an exempt person whom none might follow sent of God for the execution of that ministery of mediation saluation whiche rested in himselfe and in no other And vnlesse you had the giftes that he had how cā you do the works that he did Haue you the gift of continencie to liue chaste as he liued Can you fast without either eating or drinking as hee did for 40 daies together or can you do the miracles that hee did for the confirmation of your doctrine And if hee liued as other men was founde as a man in al things sin only except wherby he was only separated frō others what extraordinary thing was there in Christ set before vs to be followed in him what ordinary thing not to be followed in him His great long fasting for so many daies without any sustenaunce was extraordinary so was also his praying in respect of his person his volūtary refusing of al who was Lorde of all to make vs riche and his vsing of all to teache vs that all the creatures of God were good his own blessinges not to bee refused as vncleane worldely or vile as you Wretches would teach and insinuate to the children of God And in these thinges that are to be followed other where commaunded in the worde of God We trust that we the ministers of God shal by his assistāce sollow him in true mortification whē we shal feele that powerful killing of the corruption of the flesh which you papists pamper reare vp to the ful that you may commit all iniquitie howsoeuer you prate of the matter in the ceremony not comming neere the thing required in deede As for that exāple of Christs going being bidden to feasts which with a yea marrie you twite M. Chark with as thogh he spake for good cheere and loued it better then you which you say was more pleasant then the doctrine of the whip howsoeuer you talke of the whip which you would seeme to loue better then cheere it is wel enough knowen by your praceise that good cheere carrieth a better tast with you then the whip you were are the veriest belligods that euer liued in this world And what sharpe strength soeuer your whips had in outward shew beeing sensible mē as you say they were either not laid on to the purpose but some foxe tailes as it were put in their places or beeing laide on in some hipocritical maske procession you were so gorged crāmed before that the whip could not greatly annoy you Indeed your religious locusts biddē to associate princes peeres might goe by S. Francis order to such feastes but otherwise when both Franciscans and Dominicans Benedicts Augustines got once vnder pretence of religion teaching that filthy doctrine of satisfaction by works the good deeds they did for other meriting heauen by your hipocritical prayers wherof they 〈◊〉 made partakers I say then you were wont to keepe the warmest kitchins of al others whosoeuer were prouided for your prouision must not be neglected If it were not had before the kings yet it was next al other noble men must giue place to you And if fulnes of bread pride idlenes not reaching their hands vnto the poore were euer occasions of those sins that were found in Sodome and Gomer it was no maruell though the same sinnes were founde lodged within your Walles and Cloysters where you had al cōmodities pleasures and ease where your fare was excessiue your idlenes famous your pride without measure and your mercilesnes intollerable How soeuer you would seemeto haue been the mainteiners of the poore vnder your prerenced vowed pouertie you were possessed as hath bin noted euen of the land of Goshan in Egypt the fattest moste plenteous that might be affoorded in euery natiō countrey Your exemptiōs immunities priuiledges were wonderful so that vnder the colour of forsaking the worlde you possessed it wholly vnder the name of pouertie you were the onely wealthy who robbed the poore indeede of that comfort which should haue bin yeelded them We deny not but euen those that 〈◊〉 most religious may frequent feasts but we denie that you are religious We cal none Belligods that sometimes vpō occasion haue greater plentie then at other times but we cal them bellygods who haue no other care but to pamper cramme the flesh The Stile therfore is not changed but malice is blind frantike in you who wil make the world beleeue vnder the visard of some litle ceremonie that you leade the austerest liues in the world when if euer there were a wallowing in al the pleasures of this life both in the one sexe and the other it was founde in your Abbeies and Nunneries Concerning the estate of Christ whiche hee tooke vppon him abandoning those thinges whereof he was Lorde which hee vsed and sometimes refused according to his owne will it maketh nothing for following any such vowe as you would establish Neither did he by that con̄cel of selling al and giuing to the poore counsaile men to cast of and 〈◊〉 their iust possessions and vocations which might wel stand with the prosession of his truth but that they shold cast off the loue of those temporal thinges so as they did not in regard of keeping them forsake his Gospel no more then hee meante by forsaking father or mother that they shoulde withdrawe anie duetie whiche his law had layde vpon any or by forsaking the worlde wherunto we are so often exhorted meane that men shoulde therefore shorten their liues or lay violent handes vppon them selues to rydde them selues out of it Neyther doeth that example of the Apostles in time of Persecution as hath beene often noted take awaye anye mans proprietie and therefore in that your order will haue all thinges to be common and no propriety pleaded you iumpe with the Anabaptistes wherewith you haue often charged vs not vnderstāding the power of the holy ghost that being done in time of persecution whē the whole bodie was to be cherished mainteyned You dream therfore of the example of Ananias Saphira making that 〈◊〉 resigning of their owne which they might haue kept
dwelt And if thou couldest be ashamed thou wouldest neuer insinuate to the Reader that Luther shoulde holde that if a man shoulde haue tenne wiues fledde from him that hee might take more For although he be too vehement against that disobedience both in men and women that submit not them selues to the ordinance of God yet it was neuer his minde that any man or woman shoulde doe that of themselues without the Magistrate and the appoyntment of the church And as for Alberus writing against Carolostadius that thereupon Iohn Leiden should take many wiues Kipperdolinge thirteen for his part It is an horrible lye y e euer it was vpon any such occasion For as Luther resisted Carolostadius when he departed from the trueth so it is well knowne testified in al his writings that he was a sharpe aduersarie against al the Anabaptistes and wrote to the Magistrates to suppresse them So that he neither taught any such doctrine neither was it practised by his authoritie But such 〈◊〉 writers care not what they set downe to the world so they may deface the trueth of God and the true Professors of it though this byrde were hatched in their owne nest and if Luther helde it hee learned it in their owne schoole and not in the schoole of Christ and therfore they haue small cause to caste it in our teeth being their owne filth and dounge The fift doctrine in the like case is also answered as the fourth and differeth not from it being a case wherein Luther one man teinted with their corruptions thought that there ought to be a diuorse but M. Charke hath interpreted Luthers meaning neyther hath this proude Parsons brought any sounde consutation against it And as longe as we allowe no suche diuorses and yet them selues doe they haue no cause to charge vs with it or so to raue against Luther being not at one with themselues As for Sebastian Flaskes confession it deserueth no more credit at our hands then the confession of an 〈◊〉 falne from the trueth lyeing in a number of thinges besides and therfore like also to lye in this And whether he lie or no concerning the matter perhappes much lasciuiousnes being in Germany though nor vpon that occasion yet was it no sufficient ground vnto him to haue departed from the trueth of God for the vices of men But the trueth is those opiniōs of Diuorsements sprung from Antichriste with the vtter reiecting of matrimonie in the Romishe kingdom else wher where such corruptions haue bin entertained maintained haue bin are the causes of al abhomination Therfore this being also their own as the former Parsons had good cause to haue laid his hand vpon his mouth that he might haue hidden the shame of his owne nest not to haue so declaymed against Luther And if the dutch Booke were suppressed hee had the lesse cause to be grieued at vs that eyther woulde haue smothered such a monster or were ashamed of it And whether Luther recanted it or no that can no whit help his cause For if he had recanted then he had renounced an opinion of their own and so could not please them or if he did not which is vncertaine yet I doubt not but the Lorde might burye it amongest other his ignorances as he doeth great and manye in his children who holding the substaunce and foundation of saluation are not in iustice separated and cast downe into euerlasting damnation But here I woulde haue the reader to vnderstande that these Papistes nowe a dayes that come so freshly vpon vs out of their Seminaries and make bookes so faste as if they had read all mens wrytinges both olde and newe I saye they haue nothing but such as they steale from others Bellarminus hauing holpen them with his Dictates and common places and this Apologie of Staphilus hauing beene the verye Storehouse of this rayling defence As for the opinion which hee maintayneth of Diuorse from a bonde woman and also from one being couetous if thee shoulde fall to steale because they haue no grounde in the woorde of God I will vouchsafe it no confutation Only this maye be noted that if Luther had remayned still in Poperie and then taught their doctrine of Diuorse for inhabilitie or obstinacie of eyther partie hee woulde neuer haue founde faulte more with the one then with the other It is foule and lasciuious in Luther but it is good and maintainable in the Pope and his Church Loe their equitie and Father Parsons honestie The laste foure doctrines which you asfyrme M. Charke to aduouche as cleare and vndoubted and which you labour to bringe into doubte they are clearer as they are defended and sette downe by Martyn Luther then that you are able with anye the leaste colour to blemishe them For for the firste whether Matrimonie be to be preferred beefore Virganitie yea or no or be equall with it It is certayne that in respecte of GOD and as you vnderstande by merite a deseruing of prayse with GOD of congruence there is neyther merite in the one nor in the other It is cleare that Matrimonie is the ordinaunce of God sanctified vnto all that haue not the gifte of continencie and of so great worthinesse the state beeing honourable that your goatishe Virgines are not woorthy to come neere and stande at the thresholde Neyther doe wee 〈◊〉 from the spirite of the 〈◊〉 Church who when they preferred single life before marriage 〈◊〉 preserred it as it was sincere and without spotte of 〈◊〉 and incontinencie which your brockish boares wanton Nuns neuer attained vnto and then againe did it not simply but by way of comparison in respect of time as when the Church was vnder persecution and other circumstances they being true virgins in deede As for Hierome against Iouinian it is wel knowne that howsoeuer hee was ouer egar that way and waded in an argument for which he had no such ground yet we take him at the best and interprete him to haue dealt against Iouinian because he perswaded some to marry who had no need of it And so wheras August in Haeresie 42. speaketh much of the merite of single life and Ambrose in that Epistle to Syricius c. affirming that mariage is not of equal merite with virginitie I answere that you abuse your reader with the doubtfull name of Merite For they meant not by merite as was sayde before any deserte to make them more acceptable to God but a worthines wherby they were freed from those incumbrances that those that were married were subiect vnto as Paule 1. Cor. 7. And M. Luther and. M. Charke doe no otherwise prefer marriage then so Neither doe those auncient Doctours that haue written such volumes in the prayse of Virginitie prayse it as a thing more acceptable to GOD in it selfe Beesides the comparison which M. Luther maketh betwixt virginitie and marryage preferring marryage as golde and reiecting the other as dounge
heretike But a man may see whither enuie and rage will carry a man But if M. Caluine were greeued as hee had good cause hauyng knowne him in those heresies so long and God casting the heretike into the Magistrates handes there where hee had corrupted many as the sequele prooued why shoulde any man blame M. Caluine who like a good Pastour resisted the Woolfe and endeuoured to drawe his sheepe out of his mouthe That hee therefore shoulde purpose his deathe and that vppon a priuate quarrell for finding faulte with his Institutions And also shoulde accuse him of heresie alluring him to come to Geneua it is a most horrible and monstrous Sclaunder For if M. Caluine had had any such purpose or had but barely accused him he beeing in truth no heretike then had master Caluine beene disappointed But whosoeuer acccused him because hee was both founde an obstinate heretike and also was crept thyther to trouble the Church vnallured and vnsent for by any the Magistrates did their duetie to purge their citie to the terrour of others of such a monster This was not done by Caluine alone as the storie of his life declareth who vsed all good meanes to reclaime him and as appeareth by sundry his Epistles was a suiter to haue had his punshimente mitigated And therefore it is but a tale that he telleth of any such secrete Letter written to Virette that should shewe the purposing of his death for any such quarrell And of like trueth is that of Seruets speedie passing thorow the towne howsoeuer M. Caluine hauing intelligence that he was there and also hauing knowne him long before in Paris to bee 〈◊〉 with that heresie and 〈◊〉 to holde it and spreade it to the infection of the worlde caused processe to bee serued and the suite to bee followed against him till the Magistrates had giuen him his iust rewarde As for that hee further 〈◊〉 M. Caluine that he should cause him to bee burnt aliue and that with a softe fier for his greater tormente making him like his Pope and his adherentes who yet burnt men quick not for heresie indeede as this man was but 〈◊〉 the euerlasting trueth of God it is moste false and sclaunderous seeing nothing was doone here but by the Magistrates and by the consent of the common Councel who had authoritie in such matters Of like trueth also is that 〈◊〉 be saieth that M. Caluine had written a booke a little beefore that heretiques should not be put to death and that nowe he shewed the contrary by his practise whereupon also hee giueth that marginall note that heretiques hold not a doctrine longer then it serueth their turne that forsooth manye Protestauntes hereby were offended and as hee speaketh grieuously scandalized If euer Caluine wrote such a booke I am sure some must haue seene it and yet if hee had in his time beefore God gaue him a sincere knowledge and iudgement delyuered out any such thing yet this prooueth not but vpon better aduise and iudgement he might haue the same 〈◊〉 that all other writers haue to retract it And of this I amsure that by the occasion of the death of this monster both he and M. Beza set out worthy woorkes of that argumente to prooue the trueth of that doctrine to all posterities And if there were any that were offended herewith they were no true christians but some such heretiques as were fauourers to that cursed wretch and to his cause Indeede Arrians Anabaptistes and those heretiques of the 〈◊〉 lye of loue and such like can at no hande indure that doctrine because they woulde liue as they lyste and spread their heresies abroade to the destruction of others Furdermore whereas hee accuseth M. Caluine for his maners that he shouldbe teinted with intollerable ambition and pride and thereof taketh vpon him to set downe some examples as y t to make himself famous he should deuise diuers letters and other workes in prayse of himselfe and publishe them vnder the name of Galasius and others that he should sende them to Viret who acquainted with the stile shoulde espie the deuise hee beeing offended shoulde be pacified with an aunswere that it was neces sarie for the credite of their cause and that he woulde shortly doe as much for Viret For proofe whereof hee saith 〈◊〉 these letters were founde in the studie of Viret with fortie more at what tyme 〈◊〉 〈◊〉 away from Lausanna and they were shewed to the Lords of Berne who could neuer afterwards abide Caluine for it c. For confutation of all this they that knew Caluine in his life time and were throughly acquainted with him did knowe him to bee the moste simple and humble man considering his great giftes that lyued in the woorlde whoe 〈◊〉 in all his writinges and in his expositions vpon the Scriptures without anye ostentation or subtill deuises whereof he could haue found out as great store as others yet did he refer al to the edifying of the people and to Gods onelye glory and that hee shoulde deuise letters and woorkes in his owne 〈◊〉 and publishe them vnder the name of another it is shamelesse and villanous well becomming 〈◊〉 Bolsecke an Apostate Fryar to deuise it and 〈◊〉 Robert Parsons a shamelesse Iesuite to credit and publishe 〈◊〉 For Galasius hee was a woorthy and learned 〈◊〉 then and nowe as I suppose lyuing and whose name coulde not bee so abused Indeede Galasius did gather some of 〈◊〉 Lectures as from his mouth or which being gathered by others hee might translate into the Latine tongue out of the French which might as was 〈◊〉 both bee reuised and also published by M. Caluin But what is this to prooue that it was done in his owne prayse Againe what should it haue 〈◊〉 to haue sent them if any such thing had beene to Virette alone when others also could haue iudged and discerned of Caluines stile hee writing not 〈◊〉 in a corner but much to the whol world Furder if Viret were offended and wrote so to Caluine and that these Letters with one and fortie more were founde 〈◊〉 Virets studie and that they were shewed to the Lordes of Berne and they could neuer abide him for it why is there not so much as one set downe And why did those Lords of Berne afterwardes by so manye honorable testimonies and entercourse of messages testifie their loue both to M. Caluine and also to that state and towne And againe where was the perfourmance of that promise to Viret and Farrel concerning the setting forth of 〈◊〉 prayse As for that he addeth concerning his breaking downe of Images and raizing the pictures of Christ and all Saintes in Geneua and causing his owne to be drawen and set in place and giuing them also to diuers Gentlemen and Gentlewomen to hange about their neckes it is as monstrous a lye as any of the rest It is true that when the Gospel was
in that cankered heart of yours for all men of God know by the grace of God wilconfesse that these men in deed were holy men and Saints of God and whatsoeuer infirmities they had yet the Lorde hauing appointed them to a singuler work did inrich and beautifie them with 〈◊〉 and singuler giftes neither yet do we say that these men were the first beginners or restorers of our Gospell For our Gospell was before all beginnings deliuered and restored to the Churche of God in all ages 〈◊〉 in it selfe and shining into the hearts of all the faithfull from time to time to their euerlasting saluation In deede some of these men were rare instrumentes in the generall Eclipse of the worlde when Antichriste your Pope had preuailed and had now corrupted and confounded the truth and true religion of God these were instruments to scatter that doctrine to scoure of that filth and rust that in length and continuance of time was growne vpon it bringing foorth that worde of God that long had lyen hidden and the Lorde gaue a singuler blessing vnto their labours reclaiming a great part of the world from your heresies and being also godly vertuous men your supposition being false all that you inferre vpon it must likewise bee false And as for your recapitulation it is proued before vpon occasion of that you haue obiected that the vocation life and doctrine of M. Luther was from God not from Satan as you blasphemously speake from whome can proceede no good thing but the religion of Iesus Christe which by the 〈◊〉 of God Martyn Luther professed was as I haue saide the wisedome of God hidden in a misterie with God from before all beginninges Of the publishing whereof although it pleased God to make Martin Luther an instument and others after him yet were they not neither 〈◊〉 nor beginners As for that you 〈◊〉 in Carolostadius with Occolampadius and 〈◊〉 the one beeing in deede an heretike and the other sounde and godly learned fathers It is but your olde practise to the ende you might deface them For concerning Carolostadius hee was a man so corrupt and euil in religion as hee was instly sequestred from their vnity and in that Sleidan our owne historiographer doth set foorth his banishment and miserable ende it sheweth how both hee and wee did like of it The other two in deede were hardly thought of by Luther and there was some difference betwixt them concerning a poynt of the sacrament but this was not in any suche matter of substance as coulde or did break that same vnitie that is amongest the children of God As for 〈◊〉 hee was a worthie man and it cannot bee shewed by any testimonie that hee came to any suche death that was an ende that 〈◊〉 out to some of their Popes who were carried as their stories witnesse euen as a man may say quicke to the Diuell Of like truth is it that out of lying Lyndan who hath laboured to discredit all religion and to bring the scriptures of God into doubt concerning the originalles both Heberwe and Greeke that hee deliuereth vnto vs that he should kyll himselfe with his owne handes for that is the ende of that desperate doctrine of poperie which teacheth satisfaction to the iustice of God by their owne 〈◊〉 which when any of them haue felt them selues too short of they haue bin their own hangmen and come to miserable ends Mention hath beene made before of some and I referre the reader vnto those places that are quoted If I would enter into that field and make comparison betweene both the one and the other euery man should see what litle cause Parsons hath to speak of the end of anye that prosessed the Gospel of Iesus Christ For a man might reckon vp al sortes amongst them that haue died most wretchedly in great dispaire in 〈◊〉 of conscience in doubtful wauering of their saluation the most smitten by the hand of God and for lacke of peace smiting them selues wheras the others died ioyfully in great peace and assurance of the fauour and mercye of God And so did not onely Oecolampadius but also Zwinglius whom impudently also hee would make to haue receaued his doctrine of the Sacrament from a spirit as hee had charged Luther before him whose ende though it were in the field hee dooing the duety of a good Pastor and not forsaking his flocke died gloriously because hee dyed in mayntenaunce of the trueth against the enemies of the Gospell And as for Caluine besides that that hath beene said the noble 〈◊〉 of his woonderful learning great paines excellent knowledge sincere iudgement c. shall be enough to stoppe the mouthes of al his enemies whose doctrine though hee would seuer and set at oddes from that which Zwinglius taught by the testimonie of two false witnesses like him self Andreas Sebedeus preacher of Noion and Iohannes Angelus pracher of Burtin both zwinglians which they did take vppon them to prooue against Caluine beefore the Magistrates of Berna Caluine him selfe beeing present whereupon should proceede a decree from those Magistrats in the yeere 1555. that none of their dominions should go and communicate with Caluine at Geneua c. It is euen as true as the rest for if there had beene such difference in so many Articles why are not those Articles sette downe Why is not an extract of that edict also set forth that men might see the causes of that restraint But all this is nothing but malice For shall we thinke that the Lords of Berne who are ioyned to the other Churches in the same profession and maintaine the Gospel that there should be suche difference betwit them Indeede in well reformed Churches the people are bounde not to runne where they lyst and to communicate where they will but they are sorted into flockes and euerye flocke hath their owne Pastors and such an edicte might passe from the Magistrates But whoe is this Pontas by whose credit this is deliuered vnto vs If it be your lying Potacus which you haue mentioned before hee deserueth as little credit in this as in the other thinges that he brought before As concerning Beza who you say hath brought our doctrine to perfection that is as you expound to Puritanisme in whom you say M. Charke may greatly reioyce for that he sheweth him selfe in his reply a most zealous Puritane I aunswere that wee thanke God for those notable helpes which we haue receiued by the excellent ministerie of that worthy man M. Beza The trueth of God though it be so perfect in it selfe as no man can bring perfection to it yet then it is moste cleare and gloryous when it is separated and purified from the corruption and 〈◊〉 of Poperie wherein if M Bexa his paynes haue beene further imployed then others why shoulde this bee imputed vnto him as worthy of blame and as if hee were an heretique he be
from him and from that popishe broode and infection the clearer and sincerer was his doctrine Luthers writings therefore generally for all seeing we are so ofte drawen in to speake of them are not all as I haue saide before of one byrth nor of like iudgemét But this appeareth plainelie that after God discouered vnto him that the Pope was Antichrist he euermore set him selfe against him And if the writinges of their side be layd with his and measured by the woorde of GOD which ought to be the touchstone of all mens writinges there shalbe no comparison of absurdities rybauldries scurrilities shamelesse sclaunders and impudent lyes The thinges of impietie that he noteth which he saieth are condemned by the Church whiche yet is a shamefull begging of the question as though their Church were the true Church which he saith cutteth the very sinewes of all vertue which he hath stolen out of others hauing neuer read the places themselues nor considered the circumstances they are nothing so as he setteth them done For some of the assertions they are catholike and sounde others are so wrested that they are made to speake that which Luther neuer purposed As for example When he holdeth that the very iust man in euery good work doth sinne as he saith mortally This article is both collected and also condemned by his aduersaryes who haue wrested it vnto their purpose Luther indeede teacheth that the very righteous man doth sinne in euery good woorkebecause that in euerye good worke that hee dooth there is imperfection and though this doctrine bee contrary to the Popes doctrine who in the Tridentine councel accurseth al them that holde it yet neyther hee nor his adherents nor sir Robert Parsons with all his power shall be able to mayntaine it Neyther is it a cutting of the sinews of vertue to drawe men so from good woorkes but an establishing of them in the righteousnesse of Christ. We are no right measurers what is well done and what is euill done because there is in vs a certaine selfe loue as long as wee liue here in this worlde which is woont to make great mountaines but molehilles and molehilles mountaines that is to saye accounteth great vices to bee but small thinges if a man may so speake and small faultes it maketh many times vertues yea Sathan abuseth this to shrowde vices vnder the names of vertues and vertues vnder the names of vices But the eye of God is as a flame of fire as wee reade in the Apocalipes from which no imperfection can lye hidde Besides God dwelleth in a light that is inaccessible so that we cannot come neere vnto him Furder al our actions proceede from our will and our appetite now these were corrupted and altogether depraued in Adam therefore also in vs so that what soeuer floweth out of these corrupt fountaynes as it commeth from them they must needes be corrupted Againe if our actions were simplie pure and good in them selues they shoulde bee for themselues acceptable to God But there is nothing that wee doe but it needeth the patronage of Christe and for Christe it is to bee accepted therefore euen in our best workes there is sinne Also if our weakenes bee such as wee cannot indure the light of Angels whiche is lesse then that same inaccessible light of God howe can it bee that our workes in themselues should abyde that tryall Esay saith that our righteousnesse is as a filthie cloute and the Apostle addeth That wee cannot thinke a good thought lesse desire it and least of al performe it beeing by nature the children of darkenesse and of wrath howe therefore shoulde it so be that in our good workes there shoulde not bee sinne and imperfection And if Parsons will except that wee were sometimes darkenesse but nowe wee are light in the Lorde and that therefore there can bee no sinne in our good woorkes Againe that God woorketh those good actions in vs and therefore if there be any fault in them it is to bee imputed vnto God as they blasphemously gather the aunsweare is at hande For the firste that we are in deede light in Christ but yet as long as we remaine in this vale of miserie we are not such light as hath shaken off all darkenesse those same remnauntes of sinne beeing still left in vs. For the second concerning euery good action in it selfe there is no fault in it as it proceedeth from God and is ordered and gouerned by the spirit of God but as it is ordered and gouerned of vs so that euery good action although it be the gifte of God yet because our will and our powers haue a hand in it in that respect it is vitious And thus much concerning this xxxiiii and xxxvi article Wherein yet if this Momus that hath receiued this at the second hande from others his predecessors as malitious as him selfe would but haue looked backe into Luthers aunswere hee might haue beene satisfied if the trueth coulde haue satisfied him Concerning the second where he chargeth Luther to say that man hath not in his owne power to doe euill hee wresteth the place contrary to Luthers meaning who prooueth that it is not in mans power to do good And yet this is the comfort of al Christians that neither in men nor deuils there is not any such freedome to doe euil but they are moderated and gouerned by the power of God For he hath the Deuil in a chain al wicked men so that they can goe no further then hee shal slacken it and loose it vnto them Against free wil therfore he alleadged not onely the scriptures but also the Doctours first prouing out of the scriptures and then out of the Doctours that there is no free will in man especially to doe good Without me ye can do nothing He that saieth 〈◊〉 thing shutteth out al preparatiue works and moral vertues to make way to grace He that abydeth not in me as a brauneh wythereth and is cast out c. S. Augustine saith free wil without grace auayleth to nothing but to sinne Now what libertie saith Luther is this which can do nothing but in the contrary parte and the worser Is this to be free not to be able to do any thing but to sin Now how agree these wordes with Parsons accusation I leaue this to the consideration not onelye of al that feare God imbracing religion but euen to the Papists themselues that haue any conscience what a shamelesse notable impudencie this is in a lying Iesuite Concerning the fourth where heechargeth Luther to teach that to fight against the Turke is to resist God him self he dealeth in this as in al the rest hauing borowed it frō his own brothels that like flies corrupt the sweetest ointments For Luther addeth that it is to fight against God visiting our iniquities by them which haue brought vpon vs the hande of the Turke and al other infidels