the virgins which were rauished by vyolence in the Primatiue Church did it were no sinne Lastly he should haue added done wittingly for although Iacob laye with Lya which was not his wife yet because he knew it not but thought her to be Rachel his wyfe he sinned not Soe that the perfect definition of sinne is not that which Monhemius did put down and the Protestantes folow but rather that which Iesuites together with S. Austen and other learned Fathers haue set doune to wit Sinne is a humane acte voluntarilye and wittingly commited against the law of God And this is to be vnderstood of actual sinne properly But now how doth M. Charke ouerthrow this doctrine forsooth thus Contrarye to this saythe he is the woord of God 1. Iohn 3. the transgression of the lawe is sinne You séeme to haue made a vowe M. Charke not to deale playnlye in anye one thing Can you not aledge one litle sentence without falsifyinge The woords of S. Iohn are these Euerie one that sinneth committeth iniquitie and sinne is iniquitie Or as you will perhapps séeme to enforce it out of the gréeke woorde Anomia Sinne is transgression of the law But why haue you fraudulently turned it backward you knew well the force of transposition out of Sophistrie that it changeth all the meaning of the sentence For if I saye Euerie man is a liuing creature it is true but if I turne it backward and saye Euerie lyuinge crature is a man it is false Soe these woordes as S. Iohn vttereth them are most true Euerie sinne is iniquitie or transgression of the law but as you vtter them they are false to wit That euerie iniquitie or transgression of the lawe be it neuer soe little or donne without ether consent or knowledge or by a madd maÌ„ or brute beast should be properlye a mortal sinne Soe that this firste blasphemye of the Iesuites commeth not to be soe haynous as you would make it but rather to confound your ignorance which vnderstand not soe cléere doctrine but huddle vp matters as M. Campion telleth you alsoe to note your vntruthe in misreporting their woordes and the Scriptures against them And of this first depend the other two that folow 2. You report the Iesuites to saye Concupiscence remayning in the regenerate although it be against the law of God yet is it not sinne properlye in it selfe or of his owne nature Cens. fol. 38. You wil néedes helpe the Iesuites out with that which maketh for your purpose Wher finde you in them the wordes Although it be against the lawe of God They saye that albeit this Concupiscence doe sturre or moue a man some times to doe things whiche are repugnant to the lawe of God yet if no consent of harte be yelded vnto it it reacheth not to the nature of a mortal sinne woorthye of eternal damnation And albeit S. Paul doe some times cal it sinne yet meaneth he not properlye but by a figure wherby the name of the cause is often tymes atributed to the effect as the latine spéeche is called the latine Tongue because spéeche is the effect of the tongue Soe Concupiscence being the effect of original sinne is called some times sinne but not properly but only figuratiuely as also S. Paul calleth Christ him selfe Sinne because he was the sacrifice for sinne And all this is S. Austen his note whose playne woords in the same place are Concupiscence is not sinne in the regenerate if conseÌ„t be not yelded vnto her for the accomplishing of vnlawfull woorkes The same teacheth not only S. Augustine in dyuers other places but also all other Fathers of the Primatiue Church as Nazianzenus orat de S. Lana Pacianus orat de bap Clemens Alexandrinus Li. 1. Pedago cap. 6. Cyprian ser. de lot peduÌ„ et Li. 2. ep 2. Ambro. Li. 1. de vocat gentiuÌ„ capit 5. Soe that al these good Fathers are partakers with the Iesuites of this blasphemie which you enforce vppon them But how doe you proue it to be blasphemie marie because Christ saythe Whosoeuer shall see a woman to luste after her he hath alredye committed adulterie with her in his harte But are you soe ignorant M. Charke doe you not sée that Christ by adding the woords in his harte meaneth onlye of him which geueth consent of harte to his luste and concupiscence and would put it in execution if he had tyme and place and abilitie but this is your common alleaging of Scripture 3. You reporte the Iesuites to saye That the first motions of lust are without hurt of sinne Cens. 54. 89. It is most true and playne as they deliuer it but you by clipping their woords make euerie thing to séeme a paradoxe They saye the first motions of luste if they come of natural instinct only without anye cause geuen by vs are no sinnes so longe as we geue no consent of hart vnto them And the reason is because it lyeth not in vs they being natural to prohibit them to come no more then it dothe to prohibit our pulse from beating And therfore séeing no sinne can be coÌ„mitted without our will and consent of hart as I haue shewed before these first motions can be no more sinnes in vs then they are in beastes for the like reason Nether is the ten the commaundement alleaged by you for the contrarie doctrine to wit Thou shalt not couet anye waye repugnant to this For this commaundement forbiddeth consent to these motions and not the verie motions which are not in oure power as the Scripture it selfe signifieth when it saythe This commaundement which I doe geue the this daye is not aboue thee And as S. Austen learnedlye prouethe out of an other place of scripture wher this commaundement is expounded to wit Goe not after thy concupiscence That is consente not to them or followe them not 4. You reporte the Iesuites to say The holye Scripture is a doctrine vnperfecte maymed lame not contayning all thinges necessarie to fayth and saluation Cen. fo 220. You are tooe shameles M. Charke in setting for the these for the Iesuites woordes Lett anye man read the place and he shall finde noe such thing but rather in contrarie manner the holy Scripture with reuerente woordes most highlye commended Notwithstanding they reprehend in that place Monhemius for sayinge that nothing is to be receaued or beleued but that whiche is expreslye founde in the Scripture For reproofe of which heresie they geue examples of manie thinges which bothe we and our aduersaries also doe beleue which neuerthelese are not set downe expresâ—ye in the Scripturs although perhaps â—educed therof As the perpetuall virginitye of our Ladye after her childe-birth two natures and two willes in Christe the procéedinge of the holye Ghost equally from the Father and the Sonne with out generation the vnion of the worde vnto the nature of maÌ„ and not vnto the personne That
A BRIEF CENSVRE vppon two bookes WRITTEN IN ANswere to M. Edmonde Campions offer of disputation Deuter. capit 5. ver 5. Yow feared the fyre and therfore you ascended not vp the mountayne IHS Imprinted at Doway by Iohn Lyon 1581. WITH PRIVILEGE A Breefe Censure vppon two bookes writen in answere to M. Ed. Campions offer of disputation THERE Came to my handes two bookes of late in answere of Mast. Edmonde Campion his offer of disputation The one wryten by M. Hanmer the other by M. Charke Of both which vnder correction I meane to geue my shorte Censure vntill such time as ether he to whom the matter appartayneth or some other doe make more large and learned reply Aduertising notwithstanding the Reader that in myne opinion this offer of M. Campion and so many other as haue bene made required not so much answering in wryting but shorter tryall in disputation But yet séeing there can be had nothing from them but wordes I wil examine a litle what they say at least to the matter Meredith Hanmer answereth more quietly playnly and more good felow like excepting a foule lye or two wherof I must tel him whē place serueth He offereth also liberally for his part disputation who notwithstanding is not lyke to be one of the disputers if the matter should come to that passe He had gathered some notes out of Sleidan Kemnitius and frier Bale against the Pope and in dirision of the Catholique religion which he struggleth to vtter in dyuers places without occasion geuen He oppugneth féerslye and confirmeth diuers things nether sayed nor denyed nor thought of by M. Campion He frameth to him selfe an aduersarye in the aire and manfully fighteth and assaulteth the same Finallye his booke séemeth to very litle purpose but onely to spread abrode the copies of the others resonable offer which was some labour before to wryte out to so many handes as desired it William Charke dealeth more suttelly for he reporteth the Chalenge onlye for his purpose and that also some times falsified except it came corruptly to his handes He vttereth also much more malice by drawing euery thing to disloyaltye and rebellion which is donne by the Catholiques for conscience and religion He flattereth the higher states which can pleasure him palpably He wearieth his hearer with the infinite repetition of the worne out tearmes of Pope and Poperye He excéedethe in inuention of rayletyue speach He vndertaketh al manner of lyes without blushing and ventureth vppon anye assertion what so euer for the bringinge of the Iesuites in discredite with the Reader Vpon this answere therefore of Master Charke I meane to enlarge my selfe a litle in brotherlye charitie not omittinge to remember also the other where occasion shalbe geuen And for the restrayning of Master Charkes rouinge to some certayne poyntes I meane to consider first of that which he vttereth touching the Societie of Iesuites Secondly touching the man whom he aunswereth Thirdly touching the matter or demaunde propounded Lastlye touchinge the Apostata brought in for the defacing of Iesuits and the Catholique religion Towching the Societie MAISTER Charke imploye the all his power and laboureth paynfully to bring in defiance the order of Iesuites contayning most notable learned and vertuous men For the which purpose he vseth dyuers meanes and first his ordinarie waye of rayling by calling them A blasphemous secte new and detestable Iesuites a weake sham full order Scorpions Heretiques Iebusites poisoned spyders wicked monkish fryers and fryerly monkes scoutes to rebellion frogges and caterpillers of Egipt absurde and blasphemous Doctors bellowes to kindle persecution of beggerly estate traytours swarmes of grashoppers noysome beastes To whom M. Hanmer addeth That they are the broode of a cryppled souldiour and of the lowsiest order of al. Al which I let passe without aunswering for that it proueth nothing but one which is that they lack Christian and honest modestie which abuse so much soe manye good men whose wisdome learning and honestie of lyfe is better knowen to the world then anye such raylers can be credited to the contrarye Marye I cannot let passe to tell M. Charke that to call them A blasphemous sect séemeth not onlye lewd but also vnlearned And as for their blasphemies they come to be examined after but how they maye be termed A Secte I cannot sée For if liuing more straitlye then the common sorte in apparel dyet or order of lyfe doe make a Secte then not onlye Iesuites but Elias Elizeus Daniel and Iohn Baptist are also to be called sectaries for that they are reported in the Scripture haue lead a different and more strayte lyfe in those poyntes then the cōmon sorte and yet are commended for the same But if Sectaries are only made as in déed they are by cutting them selues of in opinion of religion from the generall bodye of the Catholique Church as branches from the trée and by houlding a seueral fayth in religion to them selues then can not Iesuites by your owen confession be any secte who differ not one iote in opinion of religion from the vniuersal Catholique Church but as you saye defend euery litle poynt of the same be it neuer soe vntrue or absurd in your sight Wherfore vnlearnedly you cal them a secte as also vnséemly you scofe at their nāe of Iesuites which they chaleng not to them selues nor euer vse it in their writinges or spéeche but only naming them selues a Societie dedicated peculierly to the honouring of the name of Iesus by preaching the same in all places of the world without any reward and with what danger bodely soeuer Secondly you séeke to deface the Societie by contemptuous deprauing of al religious men calling them Base and beggerlye monkes and fryers popishe orders and the like wherin you folow the oulde heretique of the primatiue Church whose propertie hath bene frō time to time to hate and depraue those kind of men aboue al others as S. Austen testifieth of the Manachies and Rufinus of the Arians And Petilian the Donatist◠folowing the same spirit scoffed at S. Austen for being a fryer as S. Austen him selfe writeth in these wordes After this Petilian proceeded on with his slanderous mouth to speak euill of monasteries and of monkes blaming me also for that I had set forth this kinde of lyfe the which lyfe ether he knoweth not what it meaneth or else fayneth him selfe not to knowe it though it be notorious to all the world S. Austen sayth this kinde of lyfe of Monkes and Fryers and other religious men was notorious and knowen to the world in his tyme both in in respect of the famous men that had liued in the same as Anthonie Paule Hilarion Basill Nazianzen Martin him selfe others as also of the infinit bookes and treatises which holye Fathers of the Primatiue Churche had written in defence and comendation of that kind of lyfe as Athanasius in the lyfe of S. Anthonie the Abbote besides
a peculiar treatise intituled An exhortation to monkes or to monastical lyfe S. Basil also wrot a great volume intuled Constitutions or lawes for monkes besides diuers other treatises of that argument written both by him selfe and by Gregorie Nazianzen S. Christostom hath fouer homilies extant in cōmendation of the life of monkes two whole bookes of the comparison betwixt the monke and the King wher in he preferreth the lyfe of the monke before that of the Kinge Also he wrote a booke against you M. Charke intituled Against the blamers of Monkes and monastical lyfe Iohānes Cassianus a lytle after wrote 12. bookes intituled Of the lawes and ordinances of monkes Seuerus Sulpitius wrote a dialogue contayning the notable conuersation of the Esterly monkes with Saynt Martin Abbot of eyghtie monkes And finally Saynt Austen for I will come no lower hath written manye treatises of monkes commending highly that excellent kinde of life and defending it against the detractions of heretiques Let anye man read his hundred thirty seuen Epistle wherof the tytle is That for a few euill monkes we should not infame al monkes In which Epistle hee shall sée all the slaunderous arguments of all heretiques against this kinde of men answered Wherfore M. Charke and his felowes in condemning and deprauing the lyues of monkes and fryers folowe their auncestours and make warre with all the Sayntes of Christe his holye Church who haue soe much reuerenced and commended the sayde lyfe In lyke manner bye callynge them soe often Base and Beggerly he sheweth what spirite he is of that is farr differing from the spirit of Christ whose voluntarie pouertie is noted in the scripture and the same most highly cōmended by him to al his folowers Thirdlye you endeuor to bring the Iesuites in contempt by their obscure conception as you terme it from one Loyolas a Spaniard and had not their full creation and commission vntill about thirtye yeares paste from Pope Paulus quartus wherein you erre for it was from Paulus tertius the third Pope before Paulus quartus and the thyrd Pope after Leo decimus in whose time Luther began Soe that there is not much difference betwixte Iesuites and Protestants in there antiquitie of name marye in matter very great for the Protestants faith and beléefe began at that time but the Iesuites followinge with humilitie the fayth which they found in the Catholicke Church onelye began a strayter kinde of lyfe in manners and behauiour then the common sorte of people vsed for reforminge of whose vices they dedicated them selues to God and to al kinde of labor paynes trauaile and peril with abandoninge al worldly pleasures and al possibilitie of preferment in the same so farre fourth as none of that Societie hath or may take any spiritual or temporal liuings or commodities what so euer though dyuers greate Princes haue pressed them often times with the same but of frée cost they preach and teach in al places where they are sent with al humilitie of spirite and without intermeddling with matters of estate as shalbe shewed more hereafter Wherefore M. Charke offereth them the greater wrōg in charginge them with the contrarye And M. Hanmers impudencie is the more to be woondered at who blusheth not to put in print so notorious an vntrueth in the sight of al the world and to repeate vrge and amplifie the same so often in his booke sayinge that one Theatinus a Iesuite hypocritically got to be Cardinall and Pope meaninge thereby Paulus quartus called before Iohannes Petrus Caraffa of the order of Theatines and not of Iesuites which al the world knoweth to be two seueral and distincte orders of religion And therefore M. Hanmer with fryer Bale whom he cyteth in the margent may be ashamed of soe false a slander both towardes the man and also the religion But because M. Charke obiecteth against the Iesuites their first father Loyolas whom contemptuouslye he calleth a souldier And M. Hanmer a crippled souldier which lyued in the same time with fryer Luther Progenitor of the Protestantes Let vs consider in two or thrée wordes the difference betwixt these two men whereby it may appeare which of them had the better spirit and whether of them may more iustely geue credit and commendation to their followers The lyues of them both are extant wryten by men of their owne times which knew them and liued with them and therefore I shal easely discharge my credit for that which I shal out of these wryters report of them Ignatius de Loyola was a gentleman of a Noble house in Spayne which yet remayneth who being chéefe captayne of Pompeiopolis and defending it against the frenchmen in the yeare 1536 was hurte and taken prisoner by the same But afterward beinge perfectly healed and curteously restored to libertie agayne and now in great possibilitie of honour and prefermente in his countrye resolued him selfe to serue God onelye for the time to come and to take paynes for the gayning of Heauen Wherupon leauing al his frends and distributinge al that he had to the poore stale away from the Courte and betooke himselfe to a maruelous straite lyfe and after he had with contynuall labour of manye yeares gotten learninge and gayened manye soules from sinne vnto vertue and from the Deuill vnto Allmyghtye God by his example of auster lyfe and godly persuasions there adioyned them selues vnto him nyne other of diuers nations in the Vniuersitie of Paris to the like trauelsome lyfe for gayning of soules Which kinde of lyfe was afterward after diuers examinations and probations of their spirit and purpose alowed and confirmed by Pope Paulus tertius and soe consequently dyuers worthye men leauing the worlde and taking vppon them that order of lyfe was made a distincte order of religious men in the which this Ignatius bothe liued and dyed with singuler example of al humilytie vertue and holynes but espetially in zeale of gayninge of soules and recalling men from sinne and his posteritie after him hath by imitatiō of the same vertues broght forth infinit frute vnto the world Martin Luther walking in his youth in a certayne medowe was stroken with a thunderboult and thervppon sodaynlye for very feare made him selfe an Austen fryer where after in the Abbaye of Erford seruinge in the Church vpon the third sunday in Lent when the ghospel was read of the deafe and dumme deuil throwē out by Christ he sodenly fel doune on the pauemente and the deuil cried horriblye out of his mouthe sayinge I am not I am not dūme I wil speake yet vnto the world After this vpon a certayne emulation and contention betwixt him and the fryers of S. Dominiks order he lefte his religion cast away his habite broke his vowes married a nonne and by litle and litle began to preache straunge new doctrines especiallye tending to al libertie and carnalitie as for example saying There is no Sinne but incredulitie nether
God the Father begat his Sonne onlye by vnderstanding him selfe That infantes without reason should be baptised That the common Créede was made by the Apostles The celebration of the Sondaye in stead of the satterdaye The celebration of Easter onlye vppon a Sonday The foure Gospels which we vse to be the true Gospels and not fayned or corrupted That our epistle to the Romains was wryten by S. Paule and the other whiche is to be séene to the Laodycenses is fayned and not wrytten by him séeinge notwithstanding Saynt Paule neuer mentioneth any epistle wryten by him selfe to the Romanes but yet sayethe that he wrote one to the Laodicenses Al these things I say and many more are beléeued by vs generallye and yet none of them expressye to be founde in scripture But how doe you now ouerthrowe this doctrine and prooue it blasphemie M. Charke By a place of S. Paule Al the scripture is geuen by inspiration of God and is profitable to teach to confute to correcte and to instructe in iustice that the man of God maye be perfect and throughly instructed to euery good worke Wherof you inferre that the Scripture is sufficient to perfection but how wrongefullye it shal now appeare And first I let passe your ordinarie misusinge of scripture by adding fiue wordes of your owne in this litle sentence to wit the is and and throughlie which audacitie if it were in translating of Aesops fables it were follerable but in the holie Scriptures where euerie worde must be taken as from the holie Ghoste it is impious Secondlie this place maketh nothinge for your purpose which I proue by two reasons The first is because S. Paule saieth not here that the Scripture is sufficient to perfection but onelie that it is profitable Nowe you know that a thinge maie be verie profitable yea necessarie to an effecte and yet not sufficient to doe the same without all helpe As meate is profitable and necessarie to maintaine life and yet not sufficiēt without natural heat clothes and the like The second reason is for that S. Paule signifieth in this place that euerie parte or canonicall booke of Scripture is profitable to make a man perfecte but yet we can not say that euerie part or booke is sufficient for then al other bookes of scripture besids that were superfluous And that S. Paule meaneth in this place euerie seuerall canonicall booke or parte of Scripture by the wordes Omnis scriptura it is euident by that he vseth the worde Omnis and not Tota which two words how much they differ both in Gréeke and Latine all Logisioners know For omns homo signifieth euerye man And M. Charke him selfe in this verye same sentence hath translated Omne opus bonum Euerye good worke And yet deceatcfullye hath he trāslated Omnis scriptura Al the scripture As though S. Paule had mente onelye that al the Scripture put together is sufficient to perfection which sense can not stand Firste for that al the Scripture at such time as S. Paul wrote this wanted dyuers important partes as the Ghosepl of S. Iohn the Apocalips and some other which were writen after and consequentlye should haue bene superfluous if the other before had bene sufficient Secondly because we lacke at this day many parts of Scripture which of likelihoode were in S. Paules time As the booke of Nathan the Prophet with the volume of the Prophet Gad 1. Paralip vlt. The booke of Ahias Salonites and the vision of Addo the Prophet 2. Paral. 9. Many of the Parables and verses of Salomon for he wrote thrée thousande of the one and fiue thousand of the other 3. Reg. 4. Also the epistle of S. Paul to the Laodicēses Colos. 4. wherof it foloweth in M. Charks owne sēse that if al the Scripture put together is onely sufficient to perfection then our Scripture now lacking dyuers partes of the same is not sufficient And so me thinkethe M. Charke wrestethe this place against him selfe 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peecing it out by traditions Cens. fol. 220. This is coyne of the former forge all false and noe one such word to be found in al their booke But yet as though they had sayed soe you fight manfullye agaynst this your owne sentence sayinge in manner followinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the wordes which I speake to thee nether shalte thou take from them But why do you breake the law M. Charke in reportinge the law you haue héere added the singuler nūber in the Verbe and the plural in the Noune and haue taken awaye the numbers which the law geuer vsed and changed the same at your owne pleasure and that for a purpose which I could gesse at But let al thinges be lawful vnto you what maketh this law for your purpose By your meaning the Apostles and Euangelistes did offend in adding any thing besids the law of Moyses which is absurd Nether did Moyses in this place forbiddinge to adde or take awaye speake of his wryten law for he had not yet writen it but of those thinges which he deliuered them by worde of mouth at that time the which he willed them to kéepe and obserue whollye and perfectly without chaunging it by additiō or diminutiō or by their owne corrupte gloses as noughtie men are wonte to doe And this is the true meaninge of that place and not as you would haue it that nothinge should be beléeued besides that which Moyses set doune for a litle after Moyses him selfe commaundeth the Iewes to heare the Prophet which God should rayse after him as himselfe mening therby Christ. 6 You reporte the Iesuites to saye The holy Scripture is a nose of waxe Cens. 117. God forgeue you for abusing so much these learned men Marie you take the waye to ouermatch both learninge and trueth too if you may haue your desire He that wil reade the place by you quoted shal finde the Iesuites vpon occasion geuen them to say in effect thus that before the rude and ignorante people it is easie for a noughtye man to wreste the scripture to what interpretation pleaseth him beste for the flatteringe ether of Prince or people euen as a man may frame a nose of waxe what way or to what forme he liste And wil you of this make them to saye that the holye Scripture is a nose of waxe Christ is lykened to a serpent and yet is no serpent Also to a couetous Vserer and yet is none Nether doth the Scripture cōmit blasphemie in vsinge such similitudes But how prooue you M. Charke that the Scripture maye not be wrested into manye senses before the rude people as a nose of waxe maye be into manye formes Because it is contrarye saye you vnto the wordes of Dauid The law of the Lorde is perfecte conuerting soules Suerly
false Which two reasons proue that albeit a man maye hope his owne saluation in particuler yet he maye not make it of his beléefe First for that he hathe noe expresse woorde of God that he in particuler shalbe saued for what Scripture saythe for examples sake that Willyam Charke shalbe saued none I thinke but onlye in generall and vppon conditions as if he beléeue as he should doe ioyning charitye with it 1 Cor. 13. If he kepe the commaundementes Math. 19. If he perseuer in honestie vnto the ende Math. 10. If he leaue his lyeinge Apocal. 21. 22. and the lyke The which thinges all noe man can tel whether he obserue or whether he shall obserue them vnto the end or noe Secondlye it is not soe certayne that anye man in particuler shall be saued but he maye be damned at the leaste wise it is not vnpossible for he maye denye his faythe if he will he maye committ adulterie murther and the lyke enormityes and soe damne him selfe As we sée Iudas and diuers other haue done which séemed good for a time and soe maye I toe if I liste and therfore my saluation in particuler beinge not infalliblye certayne can not be the obiecte of faythe and beléefe but onlye of hope Now this hope hath ioyned with it bothe confidence and doubte and that in respecte of two thinges For in respecte of the goodnes and mercy of God it is full of confidence and assurance and in this respecte S. Paule callethe hope the anchore of the soule whiche maketh not ashamed as you aleadge But in respect of Gods iustice and our sinfull frailtie hope hath also doubt and feare annexed with it For when I consider that God as he is mercifull soe is he iust Psal. 10. nay that he damneth more by his iustice then he saueth by his mercie Math. 7. 2. Luc. 13. also that he wil take a straite accounte of euerie little sinne at the daye of iudgement Math. 12. and that there be manie secrete sinnes which maye be in me without my remembraunce Psal. 18. 1. Cor. 4. moreouer that diuers shall come confidentlie at the laste daye hopinge to be saued and yet shalbe damned Math. 7. when I doe coÌ„sider this I say adding to it mine owne noghty inclination vnto sinne my weaknes in perseueraÌ„ce of vertue I caÌ„not chose but ioyne feare with my confidence and soe the scripture teacheth me to do saying Doe you conuerse in feare duringe this time of your habitation And agayne Worke your salutioÌ„ in feare and trembling The reason wherof is put doune also in the scripture to wit Because a man knoweth not whether he be worthye of hate or loue So that we M. Charke as you sée reconcile al scriptures together and mayntayne both confidence and feare in Christian hope and you take one part onely and leaue out the other and yet you are offended with M. Campion for saying that you confound and huddle vp matters 10 You reporte the Iesuites to saye The scripture in deede neuer teachethe inuocation of Sayntes yet we must beleeue â—eceaue and hold it fol. 230. This is falslye reported too for they doe not saye The Scripture neuer teachethe inuocation of Saintes But Monhemius against whom they wrote sayed so and thereof inferred that therefore it was not to be beléeued Which consequence of argument the Iesuites deny to be good and geue examples in many thinges which are not expreslye sett doune in the scriptures and yet are to be beléeued as I haue shewed before in your fowrthe reporte And touchinge this doctrine of Inuocation of Saintes to pray for vs and with vs to our Sauiour the Catholique Churche foundeth it in the woorde of God and deduceth it by necessarie consequence out of manye and euident places of Scripture adioyning therunto the explication and determination of the auncient general Councels and the testimonies of the holye Fathers with the vniuersall practise of all Christendome from the beginning as it maye appéere to them that will reade the Catholique bookes writen of this matter And now you Sir to ouerthrow all this bringe in onlye besides your lye a metaphoricall place of the prophet Esaye Thou art our Father and Abraham hath not knowen vs and Israel hath bene ignorant of vs. Are these your playne cléere and euidente Scriptures whiche you bragge of soe muche I will answers your place to shew your weknes First if the prophet had spoken of inuocation of Saintes in this place and of their intercessioÌ„ for vs yet were not thes wordes against vs for we graunt that the Fathers of the ould Testament vntill Christes ascension were not in heaueÌ„ as our Saintes are now but in Limbo patrum expecting Christ his coming therfore could not here vs or vnderstaÌ„d our necessities as they can now in heauen therfore in this sence the wordes may be true Abraham hath not knoweÌ„ vs c. Secondly the prophet talketh of no such matter in this place but onlye bringing in Christ all bloodye after his passion resoneth with him in the name of the whole people of Israel coÌ„fessing their great sinnes froÌ„ the which Abraham Israel were not able to deliuer them but rather had reiected cast theÌ„ of for the same sinnes so knew them no longer Wherfore they were coÌ„strained to come vnto Christ as to their father and only redéemer therfore they say to him Thou art our father and Abraham hath not knowen vs c. The which kind of spéeche S. Ierome proueth out of the Gospel wher Christ saied vnto the foolish virgins that came to late I know you not that is I know you not for my seruantes I refuse reiect you I care not for you and not as M. Charke doth interpret I know not your case or your necessities for he knew it wel inough but yet would not reléeue them 11. You report y e Iesuites to say Christ neuer sayd to lay men do this in remeÌ„braÌ„ce of me fol. 302. The which as you say S. Paul doth plainly coÌ„fute 1. Co. 11 You wil neuer vnderstand y e Iesuites a right They proue in y t place y t Christ in his last supper hauing coÌ„secrated his owne body blood coÌ„maÌ„ding his Apostles which were preists to do the very same by y e words Hoc facite do this or the faÌ„e that I haue doÌ„e they proue I sai y t this authoritie of consecrating Christ his body was coÌ„mitted only to priestes not to lay men nether doth S. Paul any way impugne this For we deny not to lay men the coÌ„munion of Christe his body but the consecration of the same the which consecration to be geuen by those woords of Christ. Hoc facite Doe this all holye Fathers of the Churche from time to time haue vnderstoode namely Clemens Romanus Li. 5. coÌ„st cap. 20. Ambros. Li. 4. de sacram ca. 6. Cyprian Li. 2. Ep. 3. Chrisostome Ho. 14.
actions bothe of God and man and al creatures in the world by likning them to some dishonest or ridiculous thing or other whiche a lewde mans inueÌ„tion may find out as this apostata hath done But dothe he charge anye one of the Iesuites in soe manye yeares as he saythe he liued in diuers places with them with any one acte of dishonestie or disorder of lyfe which he might haue done manye if he had liued amongest your ministers soe long Or dothe he improue by learning anie one poynte of their doctrine noe not one but rather vttereth that of their good discipline and orderly life in continual meditation of heauenly thinges with subduing the appetites of their fleshe as maye shame you and your loose ministerie I will put downe his owne wordes translated by you which God enforced him to let faule to his owne confusion and to the iustrifiinge of their honestie The Iesuites sayeth he doe adde vnto their earnest meditations the great toyle of studie also c. And from the time that a man geueth him selfe to such meditations he departeth farre away from al seruice and cherishinge of the body He abandonethe the societye of the fleshe to whippinges and other voluntarye punishmentes of the body He pressethe and beatethe doune pleasure as a blot of shame and as our 18. rule doth command he acknowledgeth the image of Christ in euery one of his spiritual brethren As for riches honor and al thinges which he worlde esteemeth most excellent they contemne them and make none accompt of them These are his wordes M. Charke translated by your selfe the which me thinke contayne prayse ynough especially cominge out of the mouth of a professed enemie which would not report their lyfe to the best yet I doubte lest your enemies shall neuer be able to charge you iustiy with the lyke things Thirdly and lastely I answere to this matter that in this kinde of argument we could easely represse you with many for one of these examples in learned and profounde men of your religion which by the grace of God returne dayly to the Catholicke fayth agayne and that not vpon a fancie as this Apostata left it but vppon great reasons and inuincible proofes which after long studye and toyle they haue founde to stand with the same But for examples sake I wil here recounte onely two both of them later then the running out of this Apostata and both which are exstant in print of men that were many yeares ministers and preachers of your religion The first was called Nicolaus Xylander Borussus who yéeldeth these causes folowinge of his conuersion which I haue onelye touched in general but the Reader may sée them more at large set doune and proued by him selfe in his booke for this purpose 1. His first reason is because he hathe found that the Catholiques haue endured these 15. hundreth years in concorde of one doctrine he recounteth vp 16. distincte Sectes spronge of Luther within these 60. yeares 2. For that the Catholiques can bring their succession of Bishopes one after another from Christ his time vnto ours which the Fathers say to be an inuincible demnostration of the true Churche But the contrarye side bring none at al. 3. The infinite miracles which haue bene in the Catholyque Churche the which we must ether beleue or discredit al antiquitie which reporte them 4. The authoritie of the vniuersal visible Catholique Churche the which hath deliuered vnto vs the Scriptures them selues and haue triumphed ouer soe manye enemies and heresies which from tyme to tyme haue assalted her Whose authoritie was soe great with S. Austen that he would not haue beleued the Gospel but only vppon her authorytie 5. The great holynes of infinite meÌ„ of that Church as S. Anthonie Hilarion Basil Austen Benedict Gregorie Bernard Dominic Frauncis and the like which al were monkes and fryers and professed men of that religion and yet noe doubte are sainctes in heauen which cannot be if they liued in error 6. The reuerent spéeche of Catholique writers and the rayling balsphemous and dishonest spéeche to be found in the writinges of the other side 7. The ordinarye lyinge and fraudulent dealing of Protestantes neuer almost reportinge the opinions of Catholiques trulye but faininge them to say y e which they neuer say nor thinke 8. For that Protestantes estéeme al their Ancestors to be damned and doe breake their wils and ordinaunces by conuerting to prophaâ—â— vses thos reue news and liuings which they assigned to the seruice of God THE Seconde is called Sebastianus Flaschius whoe besides the reasons which the other hath geuen for I omit them which haue bene touched before he yealdethe these reasons of his conuersion 1. For that he hathe founde the Catholiques to teache quite contrarye to that which coÌ„monlye their aduersaryes doe reporte of them 2. For that he hath found by Luthers bookes that he was moued onlye of enuye to write first against the Catholyque Churche 3. For that he hath found in Luthers writings so great dishonestie and scurrilitye of spéeche as might shame anye harlote to reade which could not come froÌ„ a man inspired with the holy Ghost 4. For that the Protestantes doe reiect easily any booke or péece of Scripture which maketh against them and that which they cannot denye he hathe proued that they corrupte it and that they estéeme noe more of Councels and Fathers then of the Turkes Alcoran 5. For that he hath found by reading of ancient histories and Fathers of the primatiue Church that the most of all their newe opinions are ould heresies condemned expressely and by name in the heretikes of the primatiue Church 6. For that he hathe founde Luther to hould manye manifest contrarieties in his woorkes 7. For that Luther séemeth to haue beleued in nothing not being ashamed to saye that he had more confidence in his Katherin Bore and in his Philipe then in Christ. 8. For that he hath found them by experience to be parshall and to exaggerate euerye litle thing that they can find amisse in the liues of Catholiques althoughe amongest them selues they liue most viciouslye especiallye in the sinne of the fleshe For albeit they haue wiues of their owne yet doe they in Germanie according to Luthers doctrine vse their maydes at their pleasure and more then this the ministers vse commutation of wiues amongest them selues and a preacher of no smal account would nedes enforce this man to change wiues with him And many other such thinges whiche he proued amongest them he saythe that verye shame letted him to reporte them FINIS The effecte of M. Hanmers booke The effecte of M. Charke his booke The first part Iesuites noe Secte 1. Reg. 17. 4. Reg. 1. 4. Dan. 1. Marc. 1. The name of Iesuites In psal 132. lib. 11. hist. ca. 3. Li. 3. con lit Petil. ca. 40 Bookes written in the coÌ„mendation of monkes and fryers Luc. 9. Ioh. 12. Math. 19. The true lyfe of Iesuites M. Hanmers notorious lye Vide Iaco. Payuam li. 1. de ortho explicat Ignatius the beginner of the Iesuites Vide Iaco. Payuam li. 1. orthodo explicat Pet. Maffeum in vita Ignatij de Loyola Luther beginner of the new Ghospel Vide Ioan. Cocle. in vi Lutheri LindaÌ„ li. de fug ido ca. 8. 9. Luthers doctrine Lib. de fug idolis ca. 8. Li. de miss angul pag. 228. to 7. li. de missa priua Hoss li. 1. de heres Claudi de Sainct li. de reb eucha LindaÌ„ li. de fug id ca. 8. Luth. ep ad Argenti epist. ad Io. Har. Bucer ep ad Luth. A definition of Sinne. Gen. 29. Aug. li. 3. de lib. arb cap. 19. Transposition in alledginge of Scripture Concupisence noe synne Rom. 7. Rom. 8. Li. de Nup. conc ca. 23. 25. li. 1. con ep 2. Pelag. ca. 13. et li. 1. Re tract ca. 15. Math. 5. First motions noe synne Exo. 20. Deu. 30. Li. de nupt et concupis capit 23. Eccl. 18. All things not expressed in Scriptures Thinges beleeued whiche ar not in Scripture Colos. 4. Obiection 2. Timo. 3. Profitable Necessarye Parts of scripture loste Addinge to Scripture Deut. 4. Non addetis ad verbuÌ„ c Deut. 18. The Scripture may be wrested to an euill sence Nu. 21. Ioh. 3. Math. 25. Psal. 18. The readinge of Scripture 1. Tim. 4. Luc. 2. Math. 22. Deut. 2. Faythe and woorkes Rom. 11. Faythe and hope Heb. 6. Rom. 5. Luc. 10. Faythe grounded onlye vppon the word of God Hope hathe doubte in it Heb. 6. Rom. 5. 1. Pet. 1. Phil. 2. Eccle. 9. Inuocation of Saintes Esa. 63. Ieron in ca. 63. Esa. Math. 25. Hoc facite Traditions Two kinde of traditions 2. Thes. 2. Marc. 7. Three kyndes of Rabbinical expositions of the Law Worshippe of Creatures 2. Cor. 6. Act. 5. 7. Exod. 25. Num. 21. Ioh. 3. Psal. 45. Phil. 2. Aug. li. 3. de Trin. cap. 9 10. M. Charke his lacke of modestye M. Charke his zeale Lyinge for the game Newes from Rome printed by 10. Charlewoode Ed. Whyte The 2. parte M. Charke his conclusion Religion standeth with temporall obedience Rom. 13. Tit. 3. 1. Pet. 2. Vide Apolo duas Iusâ—ni mart A bad argument Wiclif li. 4. Trial. ca. 3. Concil CoÌ„ sessi 8. Luther in Bulla LeoÌ„ 10. Caluin li. 3. inst cap. 19. li. 4. cap. 10. The third part Distinctions Epi. Iudae Arist. in Elench Libertye of pen. Proofes in disputation Councels Fathers and stories Theod. li. 1. hist. ca. 8. Syno Constan Damas. here 99. Philosophie Note this reason Flying onely to Scripture condemned as heretical The 4. Parte Aug. ep 137 ad ple. Hip. Psal. 68. Luc. 16. The Iesuites lyfe by the enemies confession Great labour Deuine meditations Chastising the fleshe Perfect charitye Contempte of riches and honour Causae motiuae N. Xilandri iÌ„pres sae Ingolsta dij 1579. IreÌ„ li. 3. ca. 3. Optat. li. 2. coÌ„tr Donat Aug. ep 165. Professio Catholica M. Seb. Flas chij impres Colo. 1580. Li. de capâ— Bab. eth 〈◊〉 Pap. Li. coÌ„t Pap. et in sermo conuiualib Vide Sand. de visib moÌ„ cap. 57. Fabius de aÌ„tilogijs Lut Serm. conuiu et tit de prophet et tit de oper Dei Ser. de matrimo