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
him and priestes to sacrifice vnder him it cannot helpe a whit to cleare them from that iust accusation The 〈◊〉 is not whether there bee Prophetes vnder Christe Kinges and Priestes wherein yet they shew their ignorance seeing it is plaine that Prophetes as they are strictly taken suche as were before Christes comming are nowe ceased and also that office of Priesthood of sacrificing for sinne is ceased seeing it is done by Christe but whether they not resting in that which Christ teacheth alone nor suffering that gouernement hee hath established by his woorde but erecting a false head which they will haue visible and generall ouer the whole Churche whiche can agree to no mortall man and not contenting them selues with that all sufficient and onely sacrifice but deuising another most blasphemous and iniurious to his doe not denie Christ in that sense that the Apostle meaneth to trie all false spirites by Yea forsooth but they allowe Prophetes vnder Christe ergo they rest in Christe the onely Prophete They allowe Kinges but they muste bee the Popes vassals ergo they denie not the kingdome of Christe They allowe Priestes that is true more then euer Christe ordeined ergo they denie not Christe his Priesthood These arguments holde thus what is your name A poke full of plummes But hee taketh compassion of master Charkes interpretation But what shoulde a man thinke of this Doth not he thinke you hye the marke as iust as hee that neuer came neare it when hee alleadgeth the fourth to the Ephesians to prooue Prophetes vnder Christe where the Apostle reckoneth vp all those officers that hee gaue to his churche for the edifiyng of his church both those that were before and after Christe the one temporall and the other continuall and yet hee findeth neither Popes nor Cardinals nor any other of their new 〈◊〉 orders Concerning kings the beast may bee ashamed to say that these whome hee calleth Puritans doe denie the office of kings For it is thēselues their wicked generatiō that alwaies haue trampled vnder foote that order instituted and appointed of God haue inuaded their offices and drawen all gouernement both from heauen and earth to that foule and insatiable monster that man of sin and very Antichriste These are the Misteries of Puritanisme laide open enough And whatsoeuer such villaines belch out against Iesus Christe and his saintes yet hee is that Prophet alone that teacheth his people by his doctrine and woord whiche is absolute and cannot bee either added vnto or diminished from that onely Priesthood that hee put out of place all other Priesthoods for to establishe a kingly Priesthoode whiche is a spirituall and an holy generation which nowe offer not any more sacrifice for sinne but continuall praise for deliuerance from sinne who is the onely heade of this kingdome to rule it by the Scepter of his worde and to giue it all necessarie giftes and graces fitte for the beautifying of it in that spirituall gouernment whiche Papistes vnderstande not As for his traditions not the traditions of Christ and his 〈◊〉 because there can appeare no suche warrant for them out of the worde therefore they ought not to be compared with the word They doe impeach the doctrine of Christe and his Apostles For howe can they stande with it when they are besides it nay when they are contrary to it And howe can Antichristes authoritie which he will haue both spirituall and temporall whereby hee iusteleth Christe as muche as lyeth in him out of his throne by his lawes that are directly against the lawes of Christe stande with the power and authoritie of Christe Let them shewe one iote or title of euidence if they can for their liues out of gods holie woorde for the maintenance of any such vsurped office of anie suche blasphemous Priesthoode or sacrifice founde out by the Diuell most derogatorie to that all sufficient and one onely sacrifice of Christ. Wee denie not that there is a sacrifice but wee say it is such a sacrifice as all Christians offer in that spirituall Priesthood and kingdome which is nowe reared vp and established by Iesus Christe And whereas hee asketh howe the traditions of Christ and his Apostles impeach the teaching of Christe and his Apostles I answere that there are no traditions of Christe and his Apostles which wee are bounde to 〈◊〉 and receiue that haue not speciall warrant and euidence out of the worde of God If they talke of traditions without the worde whiche is the question what abuses are there or euer were that vnder this name may not be thrust vpon the churche of God As for the spirituall authoritie of the Pope vnder Christe let him shewe by any right that euer the Pope had any suche authoritie either spirituall or temporall and yet hee challengeth both can this bee any other then a diminishing of the Kinglye power and aucthoritie of Christe And as for the Masse it is so far off from being a sacrifice of the aulter that can stande with Christe his Priesthoode or sacrifice that it was neuer instituted by Christe but patched together by many Popes quite contrarie to the holy Supper which is no other sacrifice then of thankes giuing in steede of which when any other is deuised by man it is derogatorie from his and most blasphemous contrary to that sole and al sufficiēt sacrifice of Christ offred vp vpon the aulter of the crosse once for al. Therefore it is more then impudencie that he saith that they both teach it and graunt it but in that maner that it was done by whiche maner they quite marre the matter abusing that place of Daniel chap. 12. to proue their dayly sacrifice of the Masse and also the first of Malachie which places as they haue beene often miserably wrenched by them so they haue receiued their answeres long agoe The one mentioneth that the dayly worship shalbe remoued whereby admit that hee meane the sacrifice of the lawe the other that they shall offer to him a pure and cleane sacrifice ergo must this needes meane the sacrifice of the Masse And if Cyrill and other fathers cal it a sacrifice meaning the sacrifice of the newe Testament which is offered by vs in the blessed Communion of the body and blood of Christe what haue they gained for their priuate Masse For the execution whereof they institute of them selues a blasphemous priesthood making it a peculier office to a peculier sort of shauelings vsing a strange language c. most contrarie to the worde of God Wee denie not either the priesthood or the sacrifice of praise which is the sacrifice of the newe Testament but as for their blasphemous priesthood and sacrifice which they appropriate to their Pope and his greasie ones there is not any one place of Scripture or any one doctor 600 yeeres after Christe that speaketh any one expresse plaine worde for it howe soeuer they miserably racke the scripture out of ioynt
they be As for other thinges without that compasse we refuse not such trials as are 〈◊〉 for them also But he sayeth This is a shifte common to all 〈◊〉 suche as Maister Charke is And the cause thereof Augustine doth testifie of the Heretikes of his time But first he should haue prooued vs Heretikes and then haue giuen vs that name August testifieth truely that al Heretikes abuse the letter of the Scriptures as doe the Papistes Anabaptists Familie of loue and such others But is not this a good 〈◊〉 Heretikes catche at the letter and wordes of the Scriptures to mainteine their errors Ergo the scriptures are not the touch stone to try al spirits by yea but 〈◊〉 are other thinges to trie the meaning of the scriptures by what are they Forsooth the sense of the Churche Of what churche Forsooth of that Synagogue of Rome of her Doctours of her generall councelles and such like conspiracies and I cannot tell what As though the scripture written by Gods spirite shoulde bee expounded by the spirites of men and of such Erroneous men as from time to time by the scriptures haue been founde to 〈◊〉 the sonne of God as though there should bee vncertaintie in GOD and certaintie in these men Emptinesse in 〈◊〉 writings of the Apostles and 〈◊〉 in their balde and absurde 〈◊〉 especially when they haue deliuered That the Scriptures are to be fitted to the tyme and to be vnderstood 〈◊〉 so that at one time they are to be expounded according to the vniuersal currant rite or ceremonie But if that ceremonie be changed then the sentence is to be changed Againe if the Churches iudgement be changed why then Gods iudgemēt is also changed Farther the scripture as touching the letter is not of the essēce of the church which may be vtterly destroyed by a Tyrant but it is the spirit that quickeneth 〈◊〉 Prierias Eckius Hogstratus holde that the Pope alone may determine all matters of faith and that the Pope may expounde the scripture as he wil. Habet authoritatem interpretandi sacram Scripturam authoritatinè pro suo sensu Therefore what may we hope for concerning the Synagogue of Rome that challengeth to be iudge ouer all seeyng it is prooued by the practise of it that sometime they interprete the scripture one waye and somtime another as afterwardes may appeare by their contradictory doctrines But here M Defender putteth downe three causes why these newe Teachers appeale 〈◊〉 to Scripture Wee must by the way endure 〈◊〉 names without anie proofe when it is euident that they are the newe Teachers and we the old teaching the same doctrine that Moses the Prophetes Christ his Apostles and all holie Martyrs haue taught and professed according to that worde 〈◊〉 the beginning of the world and they resisting it and persecuting it But what are these three Forsooth the first is to gette credite with the people The seconde because we woulde exclude Counselles Fathers and Auncetours of the Churche who from time to time haue declared the true sense of scripture vnto vs that wee might haue libertie and authoritie to make what meaning wee list and thereby giue colour to euerie fansie wee list to teache The thirde because wee woulde deliuer our selues from all ordinaunces or doctrines lefte vnto vs by the first pillers of Christe his Churche not expressely set downe c. For the first whether it bee a way to get credite to cleaue to the worde of GOD with the common people let them iudge that knowe howe contrarye it is to mans corruption onelye to relye vppon it Indeede it deserueth credite with all when they shall see that wee iustifie God in his woorde and forsake our owne testimonies and the testimonies of 〈◊〉 and blood 〈◊〉 who made him a God to knowe our purpose and to enter into our heartes We leaue it to all the worlde to iudge whether they hunt not more for the prayse of the 〈◊〉 and 〈◊〉 of men then we doe who like proude Pharisies doe whatsoeuer they doe to be seene of men and to be praysed of them And therefore bring the scriptures of God into captiuitie vnder men and vnder their interpretation to flatter them withall And so in other thinges they fast and praye openly at euery piller and euery streete they giue their almes like 〈◊〉 blase their vainglorious good woorkes to all men c which also sheweth the purpose of their heart For the second touching Councels Fathers 〈◊〉 c. Wee indeede exclude them from being eyther aboue or equall with the worde of God we make them not Iudges though some tymes in matters of storie to shewe the practise of the Churche wee admitte them for witnesses The 〈◊〉 is because Generall councelles haue erred and haue beene one agaynst another one Doctour agaynst another and diuers tymes against them selues The seconde Councell of Ephesus was agaynst the Councell of Chalcedon the one condemning and the other absoluing Eutiches The second of Nice 〈◊〉 that of Franckford about images The first of Nice and those of 〈◊〉 Mentz and of Carthage about the marriage of Ministers Those of Constance and Basill against those of Florence and Trent about your holy fathers vsurped Supremacy and so of diuers others Concerning Fathers and Doctors whether you meane the former or the later it is so also of them For if councels gathered together in the name of God hearing eche others reasons and debating matters for finding out of truth haue yet thus iarred to the end we should not rest vpon them as iudges but onelie vpon the Scriptures what are wee like to finde amōgst men yea amongst the eldest and what then amongest the latest If in the eldest as in Irenae the errour of the Chiliastes in Cyprian Anabaptisme in Tertullian the heresie of Montanus that there should come a new holie Ghost a new Prophesie also condemning seconde marriages and denying it to be lawful to flie in time of persecution In Origene in finite which Hierom writing to 〈◊〉 hath noted before vs and so in all the rest howe may wee bee iudged by them we speake not of those that you count errours but suche as are errours indeede both with you and vs. What shal we say then of Thomas and Scotus and your other schoole men foole men What shal wee say of your other late writers of your Popes of their Canons in al times It would fil a whole volume to declare al their errours and dissentions O But we cleaue to onely scripture that we might deliuer our selues from traditions which you call ordinaunces and doctrines of men and surely we haue also good cause so to do For as they are infinite variable so also they are impious and ridiculous neither fitte nor possible to be kept If any can be proued out of the word of God as deriued from those first pillers of his Church containing in
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
that it shoulde stande like stuble it shall perishe but wee shall bee saued If I should to requite him gather all that dung and filth together of raylinge and scurrilitie which is in their bookes I should euen choke the worlde and infect the uery ayre with their filthe As the cause is so are their wordes and therefore the comparison that hee maketh betwixt D. Fulk Allen Stapleton and Martiall is very vnequall and whatsoeuer such lewde lossels and spende thriftes as Parsons is with the rest of that popish crewe thinke of suche cubbes yet wee knowe howe to esteeme of them wee by the grace of God can discerne of them and what credite soeuer they haue with the worlde with men that are blinded and partial that are wont to praise them in those thinges that are most vnworthie of praise and haue their Parsons in admiration wonder at their giftes and extoll them aboue the Moone as if they were dropped out of heauen yet wee knowe that this is a plaine argument of their corruption and of their shame wherein they so much glory Neyther is it of any credite with vs though like Mules thty rub one another and dub one anothers sayinges though they haue some good giftes seeing they are abused by them and their illusions made the stronger to deceiue others And in deede the Gentiles of whom this Parson Parsons prateth had a greater measure then euer they had but all were nothing without Christe As for that hee calleth vs good fellowes wee desire no fellowship with suche and as for calling M. Fulke Minister in derision whome also from the Censure of one of his owne haire hee calleth the poste horse of the Protestants agreeing to that popish rayling spirite whereby he is lead shall receiue no other answere but this that M. Fulke may reioice to bee so reuiled for the defence of Gods glorious truth This deserueth no shame but prayse amongest all Gods people if in the zeale of God he bee carried with a swift course to answere their peeuish and pelting writings neither doth he it as poste alone For God be thanked hee knoweth and you shall find that there are a great number his inferiours both in yeeres and in the labour of the Gospel and after him in Christe that yet may bee your masters and can answere you well enough Hee doth it not therefore of penurie as a man beeing left alone and woulde carry the burden himselfe but of a readie and forwarde minde to serue the Lorde and his Churche And if hee alone and so swiftly doe it belike if all the Lordes armie shoulde come vpon you and with preparation and furniture where then woulde bee your glorie I knowe your prowde Philistinians heart and the contempt wherewith you reproche the glory of the Israel of God but bee assured this reaching to God hee will bee auenged of it The name of Minister beeing the name of his office hee thinketh no reproche to beare it but the name of a Popish Prieste instituted by Anticriste that hath no ground in the worde of God but hath written in the forehead of it the name of shame blasphemie this name if they were not past blushing might make them ashamed As for Martiall the laste of the three the argument was so grosse and the defence so blockishe that hee tooke in hande as might not only prouoke M. Fulk to call him by those names but they might blushe that I may vse their owne woordes of suche worshipfull writers The other contumelie of attributing this to the pot is iustly returned vpon his owne head For their Doctors are commonlie fitter for the pot then for the pulpit and for an ale benche or a stage then for the Church of God with whome when rayling is done they are mumme and the tragidie is ended Now hauing done as hee saith with the schollers he letteth driue also at the Masters and heere Caluine is set in the first ranke and yet hee might knowe that how soeuer wee esteeme of Caluine as of an excellent and notable personage yet wee haue but one master neyther dyd hee in regarde of those excellent giftes God had bestowed vppon him euer challenge any such prerogatiue or authoritie That is only common to popery and what are his sharpe wordes forsooth his ordinarie tearme against the Papistes is knaues Surely as fitte a name for them in the highest signification as can bee and specially if a fitte Epitheton bee ioyned to it and yet who knoweth not that hath anye skylll either in the Latine Englishe Frenche or Scottishe tongues that it carryeth no suche odious contumelie with it If malice had not blinded this mans hearte hee woulde haue looked vpon his godly and great labours set foorth with so notable profite of the whole Church of God he would haue looked vpon his zeale for the glory and maintenance of the truth of God against such enemies and resisters as himselfe and the Papistes are And what Bishops forsooth are his Superiours Still this Parsons will bee a beggar as though M. Caluine shoulde confesse that the Pope and his Cardinalles are the Churche and suche as hee hath proudly aduaunced and appointed were his Superiours which for his heart he cannot proue eyther by the law of God or man As for Staphilus when hee will forsooth dubbe a counsailour and dare sausily compare with some of ours beeing men of honour all the worlde knoweth what an Apostatate and runnagate hee was first falling from the truth of God and then afterwardes for the glorye of men embracing false religion and following this present euill worlde What his spirite of rayling was hee that shall reade his workes especially his booke against Andreas his Hyppodromus and suche like see at large hee was one of the first deuisers of those notable lyes against Luther after whom followed Cochcteus Eccius and the rest such another as that wretch Bolsecke is of whom we shall speake afterwards Nowe as though hee had taken his leaue of Caluine hee passeth foorth to see what hee may finde in Luther whome they call the Dutch Beare This man he calleth our father as hee did Caluine before our Master and wee are newe ympes who haue receaued from our father the first fruites of his spirite as the Apostles had of the holy spirite Thus doth this prophane wretch with an impure mouth and an vnholy spirite abuse the most comfortable and holy woorde of God But as wee answered euen nowe for hauing anye man to bee our Master in matters of God so wee acknowledge but one father And though Papistes haue manye fathers of whom they receiue religion by imitation and tradition and depend vpon them being men they are newe fathers and new imps 〈◊〉 of that old father of ours which was before all times in whom we were beloued chosen called regenerated and sanctified euen bofore the foundation of the worlde was layde And so farre forth as Luther taught this old and first and
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
frō faith to works making them the cause of iustification breathing out his poysō with a sweet breath with sweete words couering his deadly venome Leuit. 20. Gen. 4. 1. Re. 22. 38. 3. Reg. 2. 37. Rom. 13. Iugdes 14. Mark this frūper at the phrase of the scripture As though if twenty had alledged one thing hee that alledged but ten or two had concealed the 〈◊〉 Reade 〈◊〉 〈◊〉 Col. Censura Fol. 17 117. 220. Pet. a Soto contra 〈◊〉 〈◊〉 Psal. 119 1. Pet. 2. Iohn 15. Luke 15. 1. Tim. 3. Collos. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mulus 〈◊〉 seabit * In the disputations the last day when it was agreed that both sides should stay tyll their 〈◊〉 were set down In the preface to the dispu The 〈◊〉 which the Papists at 〈◊〉 require before they 〈◊〉 dispute What cause they had may appear by their own stories by the cruell death they were put to So doth Staphi Ius Ficklerus the rest to bring those that were sound godly into 〈◊〉 1. Cor. 14. 32 〈◊〉 a Soto 〈◊〉 〈◊〉 VVittenb cap. de concilijs Alfonsus a Castro aduersus Heres lib. 1. cap. 8. Verractus 〈◊〉 〈◊〉 cap. 24. c. 1. Cor. 〈◊〉 15. August 〈◊〉 de correctione 〈◊〉 cap. 30. 〈◊〉 〈◊〉 Epi. cap. 3. Where knowledge and trial is to be sought August lib. 1. de 〈◊〉 〈◊〉 cap. 1. ad 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 Our doctrine the same that the Prophets Christ and his Apostles haue taught Papists 〈◊〉 all things for the praise of men Mat. 6. Read all the Fathers this shalbe found true Councels against Councels Fathers against fathers Lib. 〈◊〉 Reade their workes who shal and they shal find in thē iudging thē by the Scriptures 〈◊〉 Illirie lib. de 〈◊〉 Papist Traditions infinite variable vnnecessary hurtful offensiue See their Pontificall their masse booke and such other good stuffe 〈◊〉 in 〈◊〉 Catechisme See the harmonie of the confessions of the Churches that cleare vs from this slaunder VVhē Luthers booke De captiuitate Babilonica was written King Henrie not the head of the Church as the Papistes vnderstand by head in their Antichrist Heretikes are to be cut off not such as they cal Heretikes but suche as they are thēselues who are proued to be Heretikes by Gods word This also he handleth afterwardes Concerning Luthers heat 〈◊〉 The 〈◊〉 of the Papists The papistes account that a fault in vs which they challenge them selues VVho vse grea ter libertie the Papists or we we that onelie keep our selues to the scripture or they that roue vp and downe are boūded within no lists or boundes Chrisost. in Ioh. bomil 16. 〈◊〉 3. in opere imperfecto Ioh. 10. 2. Pet. 1. 20. 2. Tim 3. 17. 〈◊〉 Ioh. 4. Testamente 〈◊〉 in the annotat vpon 1. Tim. cap. 2. Lut. Cortez in li. 3. distin 3. 〈◊〉 Aquin. Iohn de 〈◊〉 Cremata Iren aus lib. 1. Epiphanius August Read Tapperus Ficklerus the whole broode of them This may appeare through out S. August in many places They that denie the offices of Christ his kingdome priesthood prophetshippe they denie Christe Ephe. 4. For he meneth by Puritās not the Anabaptists spiritual illuminates but those that dutiefully seek the reformation of the Church 〈◊〉 Heb. 10. 11. c. Authoritie of the Pope vsurped The Masse an Idoll of the Popes making patched togeather by many long after Christes ascention 〈◊〉 7. 9 See there how trimly they alleadged interpreted the 〈◊〉 in defence of 〈◊〉 images Syricius The place 〈◊〉 of the 19. of 1. Tim. 4. 〈◊〉 Sozomenus So 〈◊〉 onius Tutelares dei Camp in Epist. set out by 〈◊〉 us In Paris a great 〈◊〉 against Iesuits and wheresoeuer they come where other such vermine are like vipers they gnaw out the bellies one of another Hier. in Epist. ad Eustochiū ad Rusticum Concil 〈◊〉 Concil 〈◊〉 Quest. 16. sub 〈◊〉 〈◊〉 Guliel de sancto amore Nicolaus de Cle. 〈◊〉 〈◊〉 〈◊〉 Real presence An. bros hb. 〈◊〉 Sacra cap. 〈◊〉 And. in 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 11. Lib. de Sacra Lib. in Iob. 4. cap. 14. In 〈◊〉 22. This also he mētioneth afterward where looke for further answeare Vowes Psal. 76 Perfection in selling all Things spokē to singuler persons in respect not simply The place of Iames concerning Iustification 2. Cor. 9. Fathers Our owne writers Who is Caietane or Conturene against the whole Church Disputation Peter Martir first Latimer Ridley Cranmer at Oxeford in Queen Maries dayes Maister Philpot M. Elmer Haddon Cheney and the rest that disputed in the Cōuocatiō house 1553. Octob. 18. Reade M. Foxes booke of Acts and Monuments printed in 1570. fol. 1571. fol. 1579 in manie places Conference at VVestminster anno primo Regni Eliza. 〈◊〉 King 17. 4 Reade the spanish Inquisitiō Acts monuments of M. Foxe M. Cryspius historie in French of their martyrs and the last French history of the beginning grouth of the churches in Fraunce Popish writers 〈◊〉 agreed yet about the Canonical scriptures whiche are the bookes and matching their constitutions with Gods word 〈◊〉 20. cap. de libellis dist 19. cap. in Canonicis Agath dist 19. cap. Sic omnes Read August vpō this place and Hierome vpon 38. of Esay Ephe. 6. Gathered out of their 〈◊〉 Bibles Mat. 26. Luke 22. Luke 23. Rom. 8. Reed Rationale Diuinorū Gab. Biel Vaux his Catechism and there you shall see suche misteries fetched out of the scriptures as are pitifull to heare VVhy salte creame spitle are vsed why they haue lights at noone dayes why bels ringe not on good Friday but they vse wodden clappers and suche 〈◊〉 stuffe General 〈◊〉 Reade Onuphrius ioyned with Platina in his Epitom Doctors Consent in the truth allowed by vs. Vniuersalitie antiquitie 〈◊〉 〈◊〉 Catholique what it meaneth Howe wee are departed because they are gone from the truth 〈◊〉 Tim. 4. 1. Aug. con Epist. 〈◊〉 cap. 4. 〈◊〉 〈◊〉 The 〈◊〉 worst great consent in 〈◊〉 In their 〈◊〉 Testament set out by the scho lers of 〈◊〉 ful of ridiculous 〈◊〉 1. Thes. 2. Ioh. 10. In his 〈◊〉 before his booke of images Diui. 17. 76. c. * Belarmi quest 5. in dicta scriptis Cocleus Hosius Pet. a 〈◊〉 Stapletonus 〈◊〉 7. lib. 2. cap. 12. saith that faith is not learned out of the scriptures Again that the holy ghost teacheth the church many things without thescripture Censu Colonien fol. 2 20. Andradi lib. 2 Concil Trident. Andradius in defen Conc. Tri. priest of Potiers of Later an in conc 〈◊〉 〈◊〉 〈◊〉 Papae Eccius Verractus Pighius de Hierarch The impietie of the papistes in interpreting the holy scriptures In antididagmate Colo. sol 17. The doctors corrupted and many bastarde writings vnder their names thrust vpon vs. Euseb. li. 3. 〈◊〉 38 Nicepb lib. 3. cap 18. Epipha 〈◊〉 1. to 2. beresis 38. 〈◊〉 in vita Clem 〈◊〉 Gennadi in catal
both in them selues and others yet they are pardoned and blotted out in them which is a most comfortable doctrine in deede farre of another nature then your desperate doctrine of iustification by workes The repetition therefore of Luthers woordes whiche you might haue spared together with the rest you haue stoln out of Staphilus and others The second concerning the ten commandements whether they appertaine to vs or no howe they appertaine to vs and howe they doe not is sufficiently declared by M. Charke how and in what sense Luther spake it but what wil satisfie a wrangling Iesuite who hath sworn to gainsay whatsoeuer is saide by vs be it neuer so truely saide For I appeale to all the Papistes and Iesuites in the world Did not Luther Doe not wee teache the commaundementes of GOD Doe wee not expounde them in our churches and schooles and set them as rules of our obedience But what will not suche 〈◊〉 instrumentes doe that theye maye deface the trueth and bring the teachers of it into hatred O blinde malice Wee neuer blotted out one of them as it is plain they haue done in al their Breuiaries Masse books Catechismes The like is that of the foure Gospels wheras in truth the gospell is one contayned in those prophetical Promises before the cōming of Christ as in those Euāgelists that were the 4. notaries therof as also in Paules Epistles And if he haue any such wordes of S. Iohns Gospel hee speaketh it onely by way of comparison not to discredite the other as this Sycophant woulde employ but to declare how diuinely S. Iohn wrote of the Diuinitie of Christ and other profound matters of our religion As for that he cauilleth because M. Charke cannot finde euery thing cited by him The truth is that himself as should appeare neuer read Luthers works but hath stoln these accusatiōs frō Staphilus others that wrote before them and onelye hath a little smoothed them as though they were some fresh merchandize neuer offered to the sale before True it is that Luthers workes haue been often published and some I thinke that he wrote wer yet neuer published but what maketh this for his excuse in not setting down places out of known books quoted directed in their seueral editions for the better triall of the truth and ease of the Reader Is there anie booke extant of Luthers that we who are more conuersant in thē then they should not find out if they would but direct vs to them But I ghesse and I suppose truelie that Luther wrote more as lecherous and godlesse a man as they would make him then the most of thē haue read those that are extant may be founde and had so that if there were any sincerity in them they should not lye by tradition or sende vs at aduenture to finde them we cannot tell where which is a token of their ignorance and taking things at the second hand not seeing them themselues The like is to be said of their cauil for the diuersitie of editions betweene the soft and the rough Lutherans Wee denie not but Luthers woorkes may be subiect to mens affections as other of the auncient Fathers haue beene and he may be made father of many children that are most vnlike him as was Augustine and other of the Doctours but what helpeth this their cause when he and his workes both are no farther allowed of vs then they agree with the woorde of God Wee knowe that euen as there is difference in fruites and mettals of wines in the first and latter vintage so we know that Luthers workes are to be considered according to the times wherein he wrote He writ many thinges being 〈◊〉 in his cowle soone after he had cast it of which 〈◊〉 somwhat 〈◊〉 it and GOD gaue him grothe according to that measure of grace in knowledge vnderstanding according as he saw meete for his church for the bulding of it He saw not al at once neither had he that sinceritie in the beginning whilest he would scarse come frō among you 〈◊〉 afterwards by the grace of God he attained vnto If therfore his works wer filed by himself or by others with his cōsent during his life or after I know not why he should not inioy this priuiledg as wel as al other authours writers who are woont as they grow in knowledge either to adde or detract inlarge or abridge their own works as they haue seene good yet ought not hereby to be therfore esteemed inconstāt or not like thē selues As for the cōplaynt of Iohn Alusco cōcerning the confessiō of Auspurge perhaps too toghly too much vrged stood vpō by Luthers schollers afterwardes in respect of the matter of the Sacramēt as it was first set out it helpeth not your cause For besides that it was found faulte with by some of our side the oftē setting of it forth was to better it being but written for a interim for the according of both sides which although it seemed a thing altogether impossible yet for the greatest matters and substāce of Doctrin it was in a maner brought to passe had not some intemperat spirits by the mallice of Sathan fought too too egarly and bitterly against it standing vpon tearmes and tautologies that haue in them no edification at al. That which he addeth out of that place alledged by M. Charke to proue that he spake in detraction of the Euāgelistes because he saith Paules Epistles may bee called more rightly the Gospel which he would make vs beleeue to be done of some tooth against the other is altogether friuolous and foolish which shewes that he hath a tooth against whatsoeuer Luther vttereth As though there were no Gospel in Paules Epistles or as though al were not the gospel of equal authority hauing bin indited by one the same spirit It appeareth y t this man measureth the Gospel by the titles set ouer those stories written by these principal notaries making so many Gospels as there were writers Authours who cannot forsooth abide y t Paules Epist. should be the Gospel or that the Gospel should be one And yet Paule doubteth not to call it his Gospel Here you cry out against M. Charke for not finding out that which you neuer found out your self but as you receyued it by tradition one from an other as often answered as euer it was obiected which I suppose you sawe not with your owne eyes and that made you to refer vs to Coclaens from whom you tooke it at the second hand thē taking an hold of our hemme by all edging Gesner that maketh mention of such a preface wherin by way of comparison onely he speaketh so off I am Epistle not denying the authority therof which you Campion falsely say both he we haue cut off from the body of the scripture yet Luther commendeth that Epistle in his Preface vpon it
we openly protest that we receaue it as the word of God Concerning that which Duraey the Scot hath farther obiected cōcerning this matter I refer the Reader to M. Whittakers answere which I hope shal shortlye come forth But this you say you haue added to shew the impudencie of M Charke and his fellowes in the Tower against Campion because he could not presently shew it out of our bookes and especialy of M. Whittakers who to the admiration and laughter of al other nations hath set forth that Luther neuer called that Epistle so c. Surely first for Campion it must needes be a great impudencie to aduouch such a thing charging our whole Church of England also with it that for his life he knew not where to finde in the Aucthour which he had neuer read himself but as your maner is had by a lying traditiō receaued it frō others He y t was so impudent to chaleng a whole Church was able to say no more whē he should haue auouched his places must needes be suspected as you are Again what hath M. Whitaker set forth that is not true For if those words be to be found in Luther yet are they not spoken simply but as hath bene sayd by way of comparison therfore that resolute desperatnes to defend error is to be turned ouer to your selues that are wont to defend whatsoeuer your Romish Church holdeth be it neuer so 〈◊〉 or contrary to the word of God As for not hauing read it but measuring M. Whitakers by him self it is liker that he had read them 〈◊〉 then they who indeede although they haue often alleadged it yet they haue done it vpon no other ground then hath beene shewed and it is a very lye becōming Frier Parsons or his aduocat y t he vtterly denieth it but he saith that they reporte absolutely 〈◊〉 hath no such wordes As for the Dutch Testament it was also there offred to Campyon and if hee had taken it from thence it is lyke that hee woulde haue remembred it which if he had done there were there that vnderstoode it and could haue interpreted it vnto him Concerning that he saith to auowe his exercise and iudgement in Scripture twiting M. Chark with pride and ignorance alleadging three or foure places farre from the purpose in steed of stopping that hole he hath made it wyder and slylie passing by Maister Charks reason yet in the ende he graunteth that which was in question For if Iohns Gospel was written by the same spirite that the rest were and S. Iohn hath largely intreated of loue which is the fulfilling of the lawe it must needes follow that he hath also intreated with as great specialtie of good woorks And therfore it is a slaunderous surmise that Luther shoulde praise S. Iohns Gospel and beare a tooth as he speaketh against the other either in respect that S. Iohn speaketh lesse of workes or the other more But what will not Papistes surmise As though forsooth we thought more basely of good works then they who teach the doctrin of the more truly then they and yet giue that glory to God that they cannot saue vs but that is onely from his meere mercie freely offered and apprehended by faith in Christ. Concerning the fourth charge of Luthers doctrine whiche he likewise hath taken word for word out of Staphilus and whiche he citeth out of the answeare of George the Duke of Saxonie triumphing ouer M. Charkes ouersight in not reading that which followeth calling it extreame impudency of a lying minister and wilful and shamelesse dishonestie and I cannot tel what as if the man were in the moone I aunswear that euery opinion of euery man is not to be defended by vs. Why should Luthers opinion in some one point or other not of so great importance be laide to our charge to the discredite of the mightie trueth of God I haue saide before that men had their errours and as it pleased God to blesse them with a measure of faith so they executed their ministery And though Luther were now by the grace of God returned from Babylon and from your whoorish church of Abhomination yet he might both in this poynt of Diuorse and in others be to seeke what councell to giue you hauing not onely taught a diuorse to be lawfull for that thing but also for many others contrary to the doctrine of Christe so that that poyson was sucked from your owne breastes and therefore you haue no cause so much to triumph against Luther for that poynt or agaynst M. Chark who is ready I am sure wherein he hath fayled to be louingly admonished But this is your propertie to leape at gnattes and to catche 〈◊〉 in other men but Elephantes in your selues are motes and your fight is so dimme you cannot see them If your eye had beene cleare you might haue seene set downe in redde and great Letters in your owne popish decrees that for impotencie of body marriage is to bee dissolued yea for many lesser causes a great deale when our Sauiour hath set downe the onely cause to be fornication yet by the Popes lawe your Gossips might not marrie nor the women that had beene once marryed might not marry againe Neither doth that helpe that you will permitte them not to marry after suche diuorse but rather it doubleth and encreaseth your sinne that first you dissolue where you ought not and hauing dissolued them you suffer them not to enioye that remedie which Christe hath left them as it were leading them by the hande into the stewes to leade a filthy and loose life euer afterwardes This is that you might blushe at if there were any mite of shamefastnes in you You that haue therefore such gaps in your selues and such fowle botches you might haue pardoned this scarre and warte in Martin Luther who was otherwise so sincere sounde and painefull in the substaunce of Gods trueth and religion at whose honour though you swell and burst your selues for anger to deface it and bring it out of credite yet it shall stand and remaine till it receaue that ful fyning that shall cleare it from all humaine corruption That which followeth you borrowed not beecause you concealed the Lender but you stole it out of Staphilus and it is confessed to bee Luthers errour and meete to fall without maintenaunce beecause it hath no foundation in the worde of GOD. As for your knauishe coniecture that Luther belike had some kinsmen in whose wiues he would haue had interest it fitteth rather a popishe Iesuite and a vowed Votarie that hath not the gifte of continencie and therefore needeth such filthy shiftes Luther was knowne where hee lyued after GOD called him to that holy state of matrymonie to lyue chastly in the feare of God what soeuer your Romish Priestes Friars and Moonkes doe who were woont to bee the common Bulles of all the countrey whereabout they