this condition that the Consuls should not be first admitted to beare rule before they should prostrate them selues at the popes feéte and sweare faythfully to become bonnaire and buxome to the Pope and the Church of Rome Blond 6. booke In the yeare 1182. albeit the first begynnyng and entring of Lucius 3. into the Popedome was somewhat cleare from sedition yet within a whiles after him selfe did minister cause of great Tumultes bycause he practized to roote out the honorable name of Consuls out of the Citie of Rome not much degenerating from Lucius was for his troublesome head called Turbulentus But bycause this place doth minister oportunitie to treate of sectes and schismes why do we protract any more tyme For if a sect be defined truly to be any opinion whatsoeuer oppugneth the naturall meanyng of the Gospell how great a champion of sectes may Pope Innocenâ—ius the 3. of that name be called I meane that Innocentius the most detestable enemy of the true Gospell aboue all other who in the yeare 1215. in the CouÌ„cell of Laterane sowed the feédes of all the broyles and troubles almost in the Church wherewith the whole Christian Nation is molested at this day Whenas first he established the heresie of Transubstantiation he yoaked Christians to auricular Confession commauÌ„ded that Remission of Sinnes should be receaued none otherwise but at the deliuerie of a Priest spoyled the lay people of the one part of the Sacrament was the first deuisor of this Tyrannicall persecution by fire namely of all such as durst but once quacke against that Catholicke Seé of Rome This is that Innocent Pope who was the very authour of all the bloudshed and calamities in the Church which hath doth consume the Protestaunts and Papistes at this day Not much vnlike vnto this monster were his next successors Honorius 3. Innocentius 4. Gregorius 9 most rebellious traytors agaynst the Emperour Fridericke the 2. in whose tyme the order of Friers Beggers was instituted Here also commeth to memory that in the tyme of this Pope Gregory 9. of whom I made mention before and through his occasion chiefly began the schismes and factions of the Guelfianes which mainteyned the authoritie of the Pope and the Gibellynes who sought the preseruation of the state Imperiall By whiche occasion how cruell and horrible warres were arered scarse calmed in an huÌ„dred yeares afterwardes the auncient Recordes and conference of Hystories whereof you vaunt a plentyfull knowledge can manifestly declare vnto you I come now to Celestine 5. which was Byshop but halfe a yeare in the yeare 1294. whom after the first moneth of his Popedome succeéded or rather rusht lyke a ruffler into that Seé Boniface 8. who kept this Celestine in prison Platin. AEmil But by what pollicie this Pope aspired to the Popedome I would desire Osorius to tell me in his next Letters if he write any after to our Queénes Maiestie For if this Boniface did cast that Celestine into prison as he sayd not of any malice but of purpose to take away occasioÌ„ of mutine that might haue groweÌ„ by the confederates on the contrary parte touchyng the Popedome why did he not restoare him agayne then when the tumultes were pacified why did he craftely deuise his exile by a deuilish practise of the souÌ„de of certeine voyces imagined to be sent from heauen into the Chamber of the Pope Marius This Pope Boniface the botcher of the Decretalls was so maliciously enflamed against certeine Cardinalles of the houses of ColuÌ„ne Vrsine as many as remained fautors of the Gibelline factioÌ„ beyng him selfe the most factious of all others that he put to the sacke and razed to the hard earth all their mansions and Castells wheresoeuer he came This is that most holy and Angelicke Patriarch who beyng at Genua vpon an Ashewednesday threwe Ashes into the eyes of Porcherus Archbyshop of Genua without regard of reuerence either of the place of the tyme or the persons that were present speakyng after this maner Memento home quod Gibellinus es cum Sibillinis in Cinerem reuerteris That is to say Remember maÌ„ that thou art a Gibellyne and with the Sibyllines shalt returne agayne into dust At the length in the most cruell Itallian warres betwixt the Sicilians fauoryng the partes of the Arragones and Robert the Duke of Calabria whenas this pope would not seéke by his authoritie to pacifie the Timult though thereunto required sundry tymes very instantly beyng not loÌ„g after taken prisoner him selfe in an vproare and carried to Rome did pyne him selfe to death for sorrow and anguish of mynde What shall I speake of Innocentius 6. and of Gregory 11. whereof the one in the yeare 1352. did after an vnspeakeable maner of cruelty commit to flamyng fier one Iohn a Frier FraÌ„ciscane bycause he taught what would become of Antichrist and of the popes of Rome From the other diuers Cities of Italy reuolted in a seditions tumult as Volaterane recordeth what shall I say of all that other factious rable of popes succeeding in order who by meanes of certayne ciuill disturbances in the Citie of Rome forsooke the Citie and translated the Seé into Fraunce continued the Election of popes in the French Nation excludyng the Romaines 74. yeares After this maner the Court of Rome playeng as it were vpon a rollyng Stage albeit it chaunged their Seé now and then yet neuer founde any place of assured rest For it was scarse as yet returned agayne within the walles of Rome from her long and werysome exile but it was wellcomed home immediately with a new Tumult For in the yeare 1378. whenas Vrbanus 6. was by force enthronized in the Popedome by meanes of the Italians the French Cardinalles mislikyng the same did chuse an other one Robert Gilbonensis to witte Clement 7. which held his Seé likewise at Auinion The vnitie of the Romishe Seé by this meanes rent a sunder in that diuision and Schisme eche Pope did excoÌ„municate the other the variable people fauored both the popes This schisme coÌ„tinued by the space of 40. yeares Vrbanâ— to be aueÌ„ged of the Cardinalles the wronges susteined by the procuremeÌ„t of Iohn kyng of Sycile procureth woÌ„derfull vproares Charles kyng of HuÌ„gary raysed an army agaynst Ioane who fauored the clayme of Clement whom afterwardes Ludowicke duke of Angew deliuered The same pope furnished one Iohn Hachut an English man with munition men whoÌ„ Vrbanus the v. had made Generall of his Army before sent him with a bande of FloreÌ„tines to Naples agaynst the sayd Ioane of whom we made mention before and withall sounded the defiaunce agaynst Charles the Kyng of Naples bycause he would not make his nephew Prince of Campania At the length this Pope beyng straightly besieged by this Charles was priuely conueyed to Genua He kept 7. Cardinalles in fetters whereof fiue he drowned in the Riuer of Tiber beyng tumbled and knitte vp into sackes He ruled the
seéme to speake sufficiently in the honest defence of him selfe so in respect of your deserte he were not able to vtter enough agaynst you After all this ye adde moreouer and demaunde with what honest reason Luther doth ioyne the constancy of hys Discipline with the defence of Gods Iustice. To answere briefly Certes with much more honester reason then your bloudy Bishop or you his skraping catchpolles who hauing embrued your rotchets in so much Christian bloud play the Butchers more like then Byshops can ioyne your pryde vayneglorious Tytles Pompe Arrogancy Cruelty Tyranny Treason Lust Lechery Opinions Heresies Determinations and intollerable Canones of mans Traditions together with Peter with Paule with Christ and with hys Gospell not to speake of the rest of your secret abhominations I am come now at the length to the triumphaunt end of this glorious booke where leauing Luther in the field sounding the retraiâ—t from the great battell of Freewill Osor. doth furbush hys furniture for the Triumph agaynst poore Gualter HaddoÌ„ and not without cause for because this quarelling CiuiliaÌ„ who a little before did yelde ouer the preéminence of Eloquence to Osorius and confessed him to be the chiefe carpenter of speach and named hym also the scholer of Cicero many tymes he seémeth so variable vnconstant now That he dare affirme that Osorius writing is vnsauory voyde of likelyhoode of truth and without sense argument and proofe which Haddon is so childishe in hys style making skarse anye semblaunce of witte in hys vtteraunce that he deserueth no commendation of witte at all but such as seemeth to stand in darckenesse of speach Finally whereas he doth so oftentimes obiect agaynst Osorius the name of Cicero by way of reproche He him selfe did very carefully foresee that no man shoulde be able to reproche hym with the name of Cicero for he speaketh nothing very eloquently nothing playnely nothing distinctly nothing pitthely nothing substancially nothing loftely What soeuer pleaseth hym he hath thrust into hys wrytinge and that also he doth confirme not by reason or argument but with skolding and lauishnes of tongue Lastly hys whole wryting is so bluntish so base so colde that it moueth Osorius to pity it rather then to hate it And that is the cause That Osorius cannot according to hys promise condiscend with hart and mynde to hys opinions as he promised he would do if he could winne the victory of the cause which he vndertooke with apte and conuenient arguments But now sithence he hath not done it sitheÌ„ce he hath brought no argument nor vsed any proofe to the purpose sithence also hys reasons be such as haue no force to mayntayne credite but such as rather doe disclose a token of some miserable frensye hereof therefore it commeth to passe that he seemeth to be acquited of hys promise if hee remayne as yet in hys opinion vnuanquished And therefore that Haddon did very vaynely take in hand to wryte that they did not lesse vndiscretely that set hym a worke Moreouer that neyther hys Schoolemaister was voyde of blame whosoeuer he were that did not instruct hym at the first in what place and in what forme he ought to apply his interrogation making to the substaunce of the matter Nowe hast thou gentle reader the last acte of Osorius fable which whether I may tearme to be Comicall or Tragicall I can not well tell but that it seemeth in myne opinion to resemble rather the shape of a Comedye more neerely For what glorious Thraso I pray you could euer haue handled hys part vppon a stage more rufflingly moue the beholders to lowd laughter more pleasauntly To haue the whole fruition of his sweet pigsnye Cicero as it were of Thais or Phillida what a sturr doth he keepe And because he perceaueth that Haddon hath a fansie to hys mynion which maketh him to stand in some feare least he wil beguile him how hatefully despightfully doth he exclame vpon him to driue him out of countenaunce not onely treading hym vnder hys feete but so furiouslye boyling agaynst hym That if this Parasiticall Gallaunt were now in England with hys cogging companion Sanga and but an handfull of Catholicke Monkes with them Uerely I beleue he would as Thraso pretended agaynst Thais also burst open the gates vpon him whom he doth now thrust downe in the belfry amongest boyes as one that deserueth no title of good word for his witt in whom is neyther any force of seÌ„tence nor any likelihood of truth in whose writings no examples finally which HaddoÌ„ no reseÌ„blance of Ciceroes delectable pronuÌ„ciatioÌ„ doth appeare but a certayn piteous staÌ„mering of speach vttred in hys writings vntowardnes childishnes in disputiÌ„g obscure a certein vnskilfull applicatioÌ„ of Rhetoricall interrogatioÌ„s learned of an vnskilfull Maister but as one that can skarse expresse hys meaning by his vtteraunce hath no pertaking of Ciceroes finesse nor coÌ„meth so much as any thing neere the maiesty of Cicero expresseth nothing purely nothing playnly nothiÌ„g distinctly nothing substaÌ„cially nothing loftely Finally vttereth nothyng but a vayne sound of foolishe wordes that it woulde pittie a man to see it Wherefore O wretched man that thou art poore stammering Haddon O piteous estate of this seély Phedria And in the meane tyme thys vayneglorious proud pecocke is bedeckt with all these Distritch feathers and glittering plumes wrapt vp together in a great brush perdie so that here is no want of any thing nowe but of some gyering Gnato which may lowt this Thraso out of hys paynted Coate But go to Let these thinges passe Osorius Although this vnbrydeled and cottquenelike maner of scolding and lauishnes of toung doth of right require that we shoulde likewise blaze out your braynsicknesse in the right colour and make you as it were a mockery for boyes yet dismissing now at the last those toyes and merry conceites of your dame deynty wherewith she hath as you say besmeared Haddons lips we will deale in earnest with you and therefore let vs see what it is wherewith you reproche Haddon so vnmanerly He sayd that you were Ciceroes scholler and a conning coyner of words what euill was in this Afterwardes himselfe doth confesse that your writinges are vnsauorye and without reason wherin sayd he amisse meaning this in effect as I think that you busye your selfe about a straunge matter as though you were raking after the Moone wherein ye neyther sauour any thing at all you are not able to teache nor willing to learne You doe slaunder certayne godly and learned personages here in England yea euen to their Queéne whom despightfully ye call by a nickname new Gospellers And thus do ye eyther of no reason at all or in such wise as if onely exchaunge of names were made would easily be more appliable vnto the forgers and counterfayte stagers of the Romish Gospell yea would accord much more fittely with them then with those that you do accuse moreouer where you
or two and I in the meane tyme appointed the Queenes highnes Agent in Flaunders was lydgear in Bruges At what tyme one Emanuell Dalmada a Portingall borne Byshop of Angrence sodenly sprang vp in Bruxelles This worshypfull Prelate vndertaking the defēce of his frend Ierome Osorius did stuffe a great Uolume full of wounders brabbles in the ende of his booke caused certein ougly pictures to be portrayde thereby to deface my personage as much as he might I perused this Apologie for to be entituled that cōfused llipe I neuer saw so foolish vnsauery a writing full ofskoffes absurdities which two beyng taken away there remained els nothyng besides Whereupon I debated with my selfe a whiles whether I might aunswere the doltish Asse But at the last I determined to despise the scely wretched dottarde as one not onely altogether vnlettered but also so dull and blockysh by nature many tymes so voyde of common sence that he became a iestyng stocke among the wiser sorte of his owne fraternitie About two yeares sithence my familiar frend Thomas Wilson returnyng from Portingall into Englād brought ouer from thence at the request of Osorius certein Volumes of Osorius framed into three bookes wherof one he deliuered seuerally vnto me I receiued it gladly and perused the same ouer once or twise trustyng that Osorius beyng now enstalled a Byshop would be much more modest thē before But the matter fell quite contrary For in steede of a Liuill and sober person I finde him a most friuolous Sophister for a graue Diuine nine a childish counterfaite and for a discrete byshop a most impudent rayler Hereunto was added such store of vanitie and proude hawtynes that in respect of him Thraso might be well adiudged a very discret person I sorrow to speake so much for it had bene more acceptable to me and more honesty for him according to the ordinary course of commō conference to haue debated our matters frendly and quietly rather then to cōbat together with such tauntyng and snatchyng But sithence Osorius disputeth not as a Byshop neither will I argue to him as to a Byshop Neither is it requisite that I should be myndefull of Osorius estate sithence he forgetteth his owne myne also And it standeth with good reason that if he haue takē any pleasure in euill speakyng he loase the same in euill hearyng Here of gentle Reader I thought good to premonishe the partly that thou mayest perceaue the course and processe of our writyng partly that if I shall seeme sometymes somewhat to sharpe in myne aunswere thou mayest impute it to the enforcement of myne aduersarie rather then to the bitternesse of my nature Now I will request two thynges of thee The first is that as I shall haue briefly and throughly confuted the most foolish and spitefull braules of Osorius so thou wilt be cōtēt therewith not requiring many woordes in matters of so small substaunce For albeit Osorius can lunite to him selfe no measure nor ende of pratlyng yet will I so temper my talke that I neither abuse thy leysure nor myne owne Not bycause it is a hard thyng but a matter rather of no difficultie to fill whole Uolumes with scribling and toyes But that it is odious to be accused of that selfe same faulte wherof a man doth condemne an other My last request is That thou yeld thyne attentiue mynde voyde of parcialitie in opinions which two if thou graūt vnto me It shall easely appeare I trust both that I haue no lesse godly then necessarily entred into the honest defence of my countrey And thou also as playnely perceaue how maliciously and wickedly England hath bene accused and depraued by her cursed enemy Osorius Farewell ¶ An Aunswere of Walter Haddon to the rayling Inuectiues of Ierome Osorius IN the entrey of this Tragedie this prattling brawler hath framed a long discourse to shew how my booke certeine yeares after the publicatiō therof came to his hādes wherein he supposed to finde some mysticall matter As though to know when hee receaued my booke were any iote to that purpose whereof we doe entreate or as though any man may doubt whether a writyng sold in euery shoppe might in foure yeares space be transported into Portingall Or that myne aunswere publiquely Imprinted could by no meanes els be brought to Osorius vnlesse that worshipfull Prelate of Angrence had come ouer into Flaūders Nay surely For as this maketh litle to the matter to know when or at what tyme my booke came to your sight so is it not credible that you wanted him foure yeares after the Imprinting And there is no doubt but that there were messēgers enough that would haue conueyed the same vnto you though this Byshop of Angrence had neuer sene Bruxels yea though he had neuer bene borne And therefore this friuolous painted Preface of yours might haue bene spared altogether if it had not bene accompanyed with two iolly mates The one that ye might vp this meanes yeld your honorable testimonie of your frende Emanuell whō you aduaūce for his excellency aboue the skyes But you come to late Osorius for this your carrion Emanuell departyng frō Flaunders hath left behynd him a most euident monument of his folly bewrayng his blockyshnesse wherein alone hee hath vttered so many proofes of his ignoraunce and impudencie that no man will beleue you though you extoll his worthynes with an othe Wherfore if you haue any delight in his felowshyp vse the same rather in couert in your owne countrey at home for els where Osorius shall neuer get honor or honesty by praysing Emanuell The secōd part of your narration declareth the laudable custome of your countrey where bookes of corrupt Religion may not be admitted and therfore that Emanuell durst not commit myne aunswere vnto you vnlesse he had first obteined licence thereunto What do I heare Are our bookes so dayly infamed with the slaunderous accusations of your fraternitie and yet so curiously deteined frō you whom the world doth acknowledge the most sturdy champions of the Romish Sea By what exāple with what reason with what learnyng doe you iustifie this For where as our writers do publikely inueighe agaynst your Ierarchy wholy cōuince your superstitions it is enacted by your Canon Law and reason yeldeth no lesse that the writinges of your aduersaries should bee deliuered vnto your Doctours and Pillers of the Churche pardye that you may burne them and broyle the Authours of them if they come in your clawes Reason doth require this custome hath this farre forth preuailed with you This is also established by your doctrine And yet onely Portingall is so squeymish at our writynges that Osorius beyng himselfe the most couragious champion of the Romishe facultie may not handle any leafe therof no nor Emanuell a Bishop of Angrence may not dare to send any title therof to his familiar and felow Osorius though otherwise Emanuell be a most pestilēt enemie of
brawlyng toung with the chaynes of holy Scriptres and tame your waywardnes Now therfore albeit God hath called him hence vnto him selfe let vs imagine that hee were alyue and in fewe wordes confutyng your cursed declamation after this maner First of all how may I take this reuerend Prelate that you beyng an old man a Deuine and a Byshop at the first choppe should call me most wicked man whereas I am not knowen vnto you nor haue euer bene sene o◠you nor haue deserued any euill of you Is this the brotherly loue which Christ requireth of his Disciples Is this the mildnesse and modestie of a Byshop wherof Paule maketh mention I haue written I confesse it haue spoken in the commō Argument of Religiō as seémed good vnto me I haue not offēded you in any thyng neither haue I had any disputation with you touchyng matters of Religion neither was any contention betwixt vs at any tyme. Wherfore then doe you storme agaynst me so vnciuilie why do ye call me most wicked which can not duely charge me with any wickednes at all But be it that your maners are so naturally of an euill disposed inclination that ye can not choose but oppresse your brother with infamous reproches whom of duetie you ought gently haue admonished beyng in errour why do ye haynously offende in the cause whiche you haue vndertakē that you must neédes stampe out so manifest a lye in the very begynnyng for ye write that the Sacrament of Euchariste is defaced defiled peruerted by me This is false and you herein are iniurious and slaunderous I call to witnes myne owne bookes let them be brought forth perused it shall euidently appeare that I haue beautified this excellent Sacrament with most honorable titles haue spoken therof alwayes with greatest reuerence But whereas you demaunde of me and my maisters with what face we durst attempt so execrable a fact contrary to so many former ages and where you also demaūde if so many Martyrs and so many Religious men haue strayed from the truth and we onely haue seéne the truth Truely I cā not coniecture what Maisters what Martyrs and what Religious men you doe meane Neither doe I presume any thyng vpon my selfe nor do derogate from any other man neither cā I iudge you to be sober enough which in matter of nothyng cā gush out such a Sea of idle words But you are come somwhat nearer the matter and would bee certified of me What great matter our Lord Iesus Christ did if in his last Supper he did leaue nothyng els vnto vs but a naked remembraunce of his death In this question I turne you ouer to the Anabaptistes whose speaches are these A bare signe bare bread and bare remembraunce which their nakednes of speach I do abhorre and condemne as well as you I do speake honorably iudge most reuerently of the excellencie of this godly Sacrament The Sacrament is the most excellent and effectuall visible signe of inuisible grace the heauenly bread mysticall bread the pledge and vessell of our redemption finally it is the true body of our Lord Iesus Christ euen in the same maner as the true body of our Sauiour may be present in a Sacrament spiritually by fayth and in a mysterie Therfore away with those your bare signes your bare remembraunce I call them yours bycause they are your slaūders your manifest quarels agaynst me for I do not acknowledge nor defend any such matter for myne As often therfore as you do repeate the same which you do very often so oftē you do repeate not myne errour but your owne lye You imagined in my writyng very monstruous interpretations and absurde disputations Wherof I neuer thought of once so much as in my dreame All whiche come to this onely effecte as if I had taught that nothyng had bene in the Sacrament but a bare signe of Christ Crucified for vs. Wherein you are very farre wyde not onely from the duety of a Byshop and person of a Deuine but also from the profession of a true Christiā man for you thrust vnto me a Bastard whelpe as it were myne own and the same also you tosse topsie tyruie from post to piller after your own 〈◊〉 as if it were mine But this whelpe is not myne it is a Bastard I hate it and abhorre it and will forsweare it also if you will haue me so do At the length you are come to the very bowels of the controuersie and do stoutly affirme that the matter is most manifest proue the same with the wordes of Paule But let a man first proue him selfe and so eate of that bread and drinke of that cuppe alledgyng also these wordes of our Lord Iesu. This sayth hee is my body do ye this in remembraunce of me You will therfore that we should stand fast to these wordes beyng so notable and euident and accuse my wicked interpretation of Christes wordes affirme that I do make none accoūpt of the meanyng of Paule Doe I apply a wicked interpretation of Christes most sacred wordes Syr Ierome Do I esteéme the sence and mynde of S. Paule of no value shewe the place recite the wordes bryng forth in the face of the world this haynous crime that all men may abhorre myne impudencie detest myne impietie and spitte at myne ignoraunce If you can discouer nothing in so notorious an escape if you exclame against me without cause if you be clamorous without reason if none of all these be in me but if it be your foule and vnshamefast slaūder what maner of Christian what Deuine and what kynd of Byshop shall mē surmise you to be Now I will returne to your allegations whereby to deale in playne open tearmes with you if vpon those wordes you will haue it cōcluded that Christ is truely deliuered in the Sacrament to the true beleuers in fayth and spirite I will not gaynsay you But if you meane to grounde the foundation of your grosse Idolatrous Transubstantiation vpon the same wherof you make mention a litle after I must neédes tell you that I doe vtterly dissente from you and your Maisters the Schoolemen herein and do so nothyng refuse to debate this controuersie by the very selfe same testimonies whiche you haue alledged that I doe rather desire and most earnestly require the same This is therfore the sentence of Paule Let a man examine him selfe and so eate of that bread and drinke of that cuppe Which word Bread Paule through the whole discourse of that Chapiter once twise yea many tymes doth inculcate Whereby it appeareth playnly that when a man hath tryed him selfe to the vttermost when he hath done all that apperteineth to the due receiuing of the Sacrament he must yet at the last eate Bread So that after your consecrations Bread remaineth and neuertheles the Sacrament yea Bread remaineth euen to the last Wherfore the substaūce of the materiall Bread can not passe into an
whom doth by so much more encrease our heauynes in respect of this present entreprise vndertaken agaynst Osorius chiefly by how much we feéle our selues bereft of so singular a Patrone and so altogether dispoyled herein that without wonderfull difficultie scarse any person of knowledge wil be founde able to supply the rest of the aunswere with like successe and commēdation Not for that the matter is of so great importaunce for what can be more easie then to refell the reasons of Osorius wherin is no substaunce at all and his triflyng toyes which are manifold as also to despise his slaunders wherewith he is ouerlauishe but bycause the person will not easily hee founde I suppose which after learned M. Haddon dare presume to entermedle in the cause and to ioyne his owne deuises with M. Haddons writynges So that I feare me now M. Haddon is dead the same wil come to passe in this discourse that Plutarch maketh Relation of of a certeine mā that was not well thought of who rashly and youthfully seémeth to coūteruaile with the politicke prowesse of Themystocles What then bycause we can not atteyne to M. Haddons actiuitie shall we therfore like dastardes fleé the field and leaue the truth of the Gospell succourles in the campe of her enemy the quarell not so much apperteignyng to M. Haddon as to almightie God him selfe and suffer shame to preuaile more with vs then pietie and godlynesse or bycause one champion is takē from the Barriers which was approued at all assayes shall we therfore yeld ouer the conquest of the whole challenge to Osorius And permit this glorious Thraso to triumph and treade downe our cowardize or bycause we preferre our M. Haddon to the first onset in armes shall we therefore beare no brunte of the battell or shall not his valiaunt attempt rather teaze and prouoke vs to pricke on with courage And yet I neither speake nor thinke in this wise as though I did either mistrust the tyme or the wittes of our age so plentyfully florishyng at this season especially wherein I doe know very many that are skilfull enough to mainteyne the quarell if they would either vouchsafe to yeld their endeuour thereto or could be persuaded to thinke that their trauaile would counteruaile their studies And yet albeit happely may be founde some one so nymble of mynde and endued with learning that can Iudge him selfe able enough to performe yet scarse shall ye finde that mā who beyng not otherwise exercized in weightyer affaires will so litle esteéme the losse of his tyme as in such vnprofitable contention snarlyng and snatchyng to spend one houre vpon Osorius that is to say vpon so wayward and melancholicke an aduersary beyng nothyng els but a raylyng brabler Whereby neither profite may redounde to the Reader nor prayse to the victor There is no cause therfore gētle reader why thou shouldst require at our handes that exact and absolute furniture in the supply that is commyng forth should haue bene perfited by M. Haddon either bycause it is not so easie a matter to reach vnto that exquisite plot of his singular Presidēt as to the table of Apelles or els bycause the chiefest of our aduersaries arguments haue bene by sondry persons long sithence crushte in peéces already and are such in effect as deserue rather with discretion to be scorned then with reason to be scanned I will touch onely certeine chief places of the controuersie scattered here and there as they come in the chase and seé to auayle most for his challenge reteinyng my selfe within the lystes of Neoptolemus law that is to say briefly and in summary pointes to touch and away Neither doe I thinke it neédefull to stay long vpon the through debatyng of euery particular point especially bycause threé wordes onely may suffice to ouerthrow the whole Battrye of these threé Inuectiues be they neuer so tedious Forasmuch as the Authour hath vttered nothyng in all his confused worke els but that which sauoreth of lyes slaunders and errours what other reasonable aunswere may any discreét person require then threé wordes onely which when I haue spoken I shal be thought to haue expressed in few wordes all what soeuer that huge rable of that scoldyng and triflyng Sophister doth conteine 1. Mentiris 1. You doe lye 2. Maledicis 2. You do slaunder 3. Falleris 3. You doe erre And to the end it shall not bee sayd that I charge him with a lewde deuise of myne owne imagination cōtrary to the truth of the matter I will alledge certeine euident proofes although not all for it were can infinite labour to number the Sandes of the Sea whereby the diligēt Reader may easily descry his wonderfull vanitie in lyeng his execrable wickednes in slaunderyng and his monstruous blindnes in Diuinitie And first of all this one place offereth it selfe to the viewe wherein two especiall pointes full of haynous accusation are contained That is to say two detestable lyes whelped at one lytter so pregnant is this worme in the one wherof hee doth accuse Martin Luther as though hee did wickedly teache extreme Desperation in the other a bold presumptuous Confidence of Saluation Truely this is a greuous and perillous accusation if it be true Afterwardes out of these two monstruous falsely forged propositions he stampeth a conclusion forth with no lesse false thē malicious wherein he exclameth against Luther as the onely subuertour of all vertue studious Industrie and carefull endeuour Nor is this to be wondred that Osorius doth argue in this wise For whereas euen from the very begynnyng of his booke he hath accustomed him selfe to nothyng els but to a cōtinuall course of lyeng I should maruell more a great deale if hee would now altogether chaunge his Typpet vnlyke him selfe and begyn to speake any thyng truly But the matter goeth well with Luther that his workes are extaunt as yet and are vsually frequented whiche as are true witnesses of his doctrine so cā testifie truely of their maisters innocencie herein Whereupon two thyngs may be easily coniectured whereof the one of great likelyhode is to be suspected either that Osor. hath neuer read those thynges whereat hee cauilleth or that of very nature hee is a notably shaped Sicophaunt Martin Luther sayth he doth teach extreme Desperation I would fayne know where or from whence you haue pyked out this Luther preached many Sermons Cōpiled many bookes some published in his owne coūtrey lāguage Many also turned into the Latine toung The readyng perusing of the which hath recouered many persons I doubt not standyng vpon the very brincke of Desperation in greéuous anguish of mynde amongest whom I do with an vnfained simple and humble conscience thankefully acknowledge before God my selfe to bee one But I did neuer heare of one person so much that hath perished through Desperation by readyng Luthers bookes or hearing his doctrine On the contrary part diuers monumentes and histories are replenished
any good workes How know you this to bee true For I am assured that in Porting all and in Spayne good prouiso is made that no maÌ„ be so hardy to touch any of Luthers bookes if you referre your Assertion to England or Germany I doe not a litle marueile how this monstruous Spynx can cast his eyes ouer so many Seas so many high mountaines and so great distauuce of Countreys and so curiously behold the lyues of men and prye so precisely into their maners vnlesse some Phebus haue cloured vpon this Mydas head not the eares of Osorius but the eares of some lolleared Asse in the truncke wherof he may catche euery blast whatsoeuer any where blowen abroad or deuised in secrete through the reportes of whisperyng Talebearers like a credulous soole beleue the same forthwith But howsoeuer those Lutheranes in EnglaÌ„d and in Germany do exercise them selues in no good workes it goeth very well in the meane tyme with Porting all and Spayne that men lyue there holy and Angellike For I do beleue surely that men in those Countreys do so glytter in sinceritie of life and brightenes of vertues that their very shadowes do shyne in the darke and glyster more lyke Aungels then men that they are such men as plante their feéte no where but that they leaue behynd theÌ„ a certeine wonderfull fragrant sauour of modestie curtesie singular chastitie so make the very heauens in loue with their puritie sweétenes of their vertues But goe to Osorius tell vs at the length a good fellowshyp what the cause should be that such as doe geue eare to Luther will not apply them selues to doe good workes Truely I suppose that bycause he teacheth that meÌ„ are Iustified in the sight of God by fayth onely and not by workes therfore it must be an infallible consequent That whosoeuer attende to Luthers doctrine will forthwith abandone all thought to lyue vertuously and yeld him selfe carelesly ouer to all idlenesse and filthynesse As though with honest and well disposed persons fatherly clemencie shall cause the children to be sluggish to do their duties or as though the voyce of mercy doth at once vtterly abolish all Morall vertues To what ende therefore doth Christ so much not commende vnto vs that fatherly affection in the mercyfull father mentioned in the Gospell towardes his prodigall sonne but also painte him out vnto vs for an example if that doctrine of the freé mercyfulnesse of God be not true or if it be true that it ought not therefore be published bycause many vnchast and corrupt persons will abuse the same Nay rather why ought net the truth of God of greater reason be generally and openly preached for the necessary comfort of the godly Neither behoueth vs to be inquisitiue how much this doctrine doth worke in certeine particular men but rather to know how true this doctrine is of it selfe And accordyng as we doe finde the same to be true and constant so to preach the same accordyng to the capacitie of the hearers But Osorius doth vrge vs agayne with threé Argumentes chiefly as it were with a threé square battell lyke a threé headed Cerberus doth rushe vpon Luther with threé sondry assautes attemptyng to proue by his Logicke that this Luther of whom we speake doth exâ—irpe and roote out all vertue honestie and godly endeuour First by his disablyng of workes secondly through desperation of honestie thirdly by Confidence of false righteousnesse In threé wordes as it were threé lyes And first of all touchyng Desperation and CoÌ„fidence I thinke we haue spoken enough before where we haue so proued both to be falsely imputed to Luther as that we doe yet acknowledge them both in Luther For Luther doth describe CoÌ„fidence but the same which is the true Confidence he teacheth also Desperation I confesse it but the same very comfortable And therein teacheth nothyng els but the same that the EuaÌ„gelistes and Apostles haue alwayes taught For what can be more true and assureâ— Confidence or more comfortable Desperation or more â—onson unt with the Gospell of Iesu Christ and his Apostles then that we beyng in full dispaire of the righteousnesse of our owne workes doe shroude our selues wholy vnder the mercy of Christ and in his freé bounty and elemency That is to say not in workes whiche the grace of Christ hath wrought in vs but for vs As touchyng the brablyng that he maketh about the despising of good workes by what Logicke will hee proue his cauillatioÌ„ And now pause here a whiles good Reader note the passing pearcyng witte nurtured not in the Schoole of Stoicke Philosophy but nooseled by rather I suppose in some swynesty Luther doth strippe our merites and workes naked froÌ„ all Confidence Ergo Luther rendeth in peeces the very sinewes of all godlines setteth at nought and vtterly abolisheth all the efficacie and dignitie of good workes And though Osorius haue not placed his wordes after this order yet the bent of his conclusion tendeth to the same effect For what did Luther els in all his writynges and Sermons but cut of all hope of workes and so by that meanes allure vs to take ankerhold in the onely ayde helpe of the Mediatour if this be the waye to choake vp vertue and to bury her vnder grouÌ„de I confesse that Luther was an abolisher of vertue and S. Paule also as well as he But Osor. doth many tymes deny this Assertion of the Lutherans to be true that our righteousnes hope of our saluation so depeÌ„deth vpoÌ„ Christ as that the same should be Imputed to vs of God accouÌ„ted our own by ImputatioÌ„ through fayth onely For he supposeth this way to be ouer easie and that it will hereof come to passe that no man wil be carefull studious or desirous to accomplish any good worke In deéde I thinke Osorius is of the mynde of many persons whiche vnlesse be continually beaten pricked foreward lyke dull Oxen with goades and cudgels will neuer yeld their bodies to labour but forced as it were with threatenynges and stripes are drawen to the yoke quyte agaynst their willes But this neuer happeneth in natures of mylde and good disposition but rather the contrary so as by leâ—â—ie and remembrauÌ„ce of receaued benefites they are rather encouraged chearefully to doe their duties The bountifulnesse of almighty God is not to be measured after the proportion of mans imagination Neither ought we regarde how the wicked doe interprete thereof but rather what Christ doth coÌ„maunde to be preached how much the will of God will permitte and what thynges true discipline will allow of I know that there hath bene euer great store and that we shall neuer want to great a number of that sorte of people which will wickedly abuse all thynges that otherwise of their owne nature ought chiefly bee embraced Neither is it reason to defraude vertuous personages of their right for the abuses of
kynde of mans vtteraunce For it is one thyng for a Deuine to debate vpon holy mysteries and an other to play the Mynstrell As Musonius spake sometyme of a certeine Philosopher And therfore I doe not differre much from his Iudgement herein who although attributed enough vnto Cicero yet did so much of set purpose absteine froÌ„ affectation of his speache that although he could haue attayned thereunto gaue him selfe rather yet to a more souÌ„de more proportionable more pitthy lesse effeminate more naturall lesse fleshly a more spirituall kynde of speache And yet doth no man diminish any thing of the commendation of those excellent giftes of Tullies eloquence But perhappes it seémeth more vnseémely in Osorius IudgemeÌ„t not to speake like a Ciceronian then not to speake like a Christian. And therefore this Portingall Pasquill doth giere at Haddon by way of mockage saying That no maÌ„ of sounde IudgemeÌ„t will euer blame him for this that he is more then enough addicted to Cicero c. As though if that Haddon had applyed him selfe to Ciceroes phrase more then was neédefull that wise men would haue geuen him any commendation for the same and not rather haue turned it to his reproche aâ—d condemned him of follye But how much Haddon gaue him selfe to the affectatioÌ„ of Cicero or how much he did not neither do I greatly regarde nor am I well acquainted withall Which neither knew the man nor the maner of his studies but that considering the man by the viewe and conference of his bookes and writyngs he seémeth to my Iudgement more addicted and lesse cleare from this Ciceronian scabbe then I could haue wished him What Iudgementes of others you presse vs withall I know not but if they be Ciceronians I doe not greatly regard them If they be blinde and like vnto your selfe such I can not tearme to be Iudgementes but foreiudgementes rather such as are wont to be of those whose Iudgementes are not grounded vpon reason but vpon affectioÌ„s Ierome in a certeine place doth say that the â—udgemeÌ„tes of Louers be blind but I dare affirme that enuy and malice be much more daungerously blinde But if you tell me of curteous and Christian Iudgementes I make no doubt of these at all but that they will Iudge right well of all Haddones cause For he pleadeth in the most necessary quarell of the Churche and the most commendable defence of his Countrey Moreouer he so handleth his matters with Argumentes and Reasons as that he seémeth not onely to haue coÌ„futed Osorius But also to haue crusht him all to peéces Let other men Iudge of his stile and the disposition of his writyng as shall like them best I will not gaynsay them As for me truly if I may be so bold by the leaue of the iudifferent Reader so subscribe to other mens Iudgementes though it be of no great estimation that I shall speake yet will I speake neuerthelesse franckly as I thinke not of Haddon onely but so for Haddon as I will withall aunswere vnto Osorius Haddones Pasquill For this I Iudge of them both vnlesse your grosse and Heathenishe Iudgement Osorius did much more differre from Christ and from all Christian modestie then Haddones maner of writyng in my Iudgement truely doth differre from Ciceroes commendable vertues you would neuer haue set forth your selfe your blinde ignoraunce nor your rayling bookes to the open gaze of the world to be mocked derided and hissed at in this so great and cleare lightsomnesse of the Gospell of Christ. ¶ The thyrd Booke HAuyng striken of two heades of this monstruous Hydre already and mangled the same in gobbettes reasonably well the terrible Serpent neuerthelesse beyng not as yet throughly vanquished there remaineth yet one head more or booke Wherein this vgly vermine besturreth him selfe to freshe assaultes betaketh him to new threateninges casteth out new poyson yea whole flouddes of slaunderous reproches and lyes agaynst our new Gospell as he tearmeth it like as the old Serpent did long sithence agaynst the woman and her child but chiefly agaynst our litle England And yet he doth so vse the matter as that he would not seéme to enuemine all the whole Ilande with this contagious fleing infectioÌ„ For he doth know as he sayth that in this laÌ„d are very many good and Catholicke meÌ„ which neuer shronke away froÌ„ their vowes and othes made to the Pope of Rome and that many of our Englishe Nation haue willyngly runne out of their countrey as also not a few in nomber that tarry still at home who persistyng neuerthelesse in the same opinion of Romish Relligion are restrayned from vtteryng their conscieÌ„ces more for feare then for any zeale they beare to this new Gospell Moreouer also that there be many noble meÌ„ yea many whole shyres in England as he is enformed by a certeine Portingall Marchaunt a frend of his that are not coathed as yet with this Lutheran moraine And therfore that this his accusation in not bent agaynst whole EnglaÌ„d neither agaynst those particular persons places as Haddon doth misconster of him but agaynst those Lutheranes and those new Gospellers onely From which sort of people he doth louyngly aduertize Queene Elizabeth of very good will and harty affection that she take very good heede and be warely circumspect And to the end she may foresee the same more prouidently he will foreshewe vnto her certeine markes and tokens by the which beyng guided as by Theseus clewe of threede she shall not mysse to discerne the difference betwixt true Relligion and false betwixt true Prophetes and false Prophetes and by what markes the one may be easily discouered from the other You haue now the proposition of this booke All the rest that is patched together in the processe of the whole worke tendeth euen to this effect almost First he maketh promise to set downe certeine signes and tokens by the which he will make manifest the difference betwixt true Relligion and false and betwixt true Prophetes and false Afterwardes annexing a description of his Church he doth display the same abroad very curiously in the maner of a very fayre and beautyfull picture painted out as it were in a Table to be viewed Next vnto this he maketh a coÌ„parison betwixt the two Churches so magnifieng his owne Church with wonderfull prayses and coÌ„mendations that it is not possible to aduaunce it more highly agaynst so embasing thrustyng downe vnder foote the pâ—stiferous sectes of the Lutheranes that all meÌ„ may worthely hate them and detest them Of the which by Gods permission shal be spoken hereafter in place fitte for the same And first of all commeth to hand an infringible Argument of Osorius now once agayne repeated out of his letters written to Queéne Elizabeth Which bycause he braggeth was not confuted by Haddon so much the more behoueth vs to note aduisedly his wonderfull skill vttered in knittyng vppe the knotte therof So that if we be no more able
the lesse was he minded to throw you out of your right But in the meane space as was most cōueniēt for him and most commodius for you he thought it not amisse to geue you frendly aduise according to the sage Counsayle of Aristophanes Lett euery man deale in the matters wherein he is skilfull exercized Not because he would haue you estraūge your affection from the knowledge of Gods trueth but because he sawe you abuse the sacred Scriptures of God most peruersly wrested by you to deface the veritye of Christes gospell therefore he gaue you this counsayle not that you should renounce your profession but that you should restrayne the vnbridled insolency of your penne not that you should not reade any thing in these profound misteryes of heauenly wisedome but that in reading those bookes you should learne first to vnderstand well what you doe reade in them before you take vpon you the person of an Expositor not because he cōplayned of any defect of witt or pregnaunt capacitye in you but because in explaning these controuersies he found in you a greater mayme of iudgement then want of witt and thys also not he onely and alone sawe in you For I know many besides him both godly learned who conceaue of you herein as much as Haddon did And I thinke there is no man though but meanely exercised in the conference of holy Scriptures who perusing these your Inuectiues that will not easily descry the same mayme and want of Iudgement that others doe finde in you and withall wishe and geue aduise with Haddon that your industry may from henceforth be wholy applyed to this kinde of learning to your singuler profite and increase in knowledge but would hartely desire that your penne sithence it delighteth so much to vaunt out her skill may be employed to such kinde of matter as may procure your greater commendation in disputing and may lesse abuse the Reader by your Iudgement Bidd adiewe to these dispightfull reproches and peruersnesse of brabbling sett a side partialitye cursed custome of euill speaking and blind affections And let vs now weye in vpright ballaunces of indifferent iudgement those your bookes so exquisitely slaūderous which you haue hitherto published touching the order and administratiō of most sacred Religiō euen as it were in despight of Diuinytye What may any man finde in them commendable for a learned Deuine or aunswerable to the soūd doctrine of Christes Euangelye There be skattered here and there certein sentences takē out of the very bowells of holy scriptures but I pray you how vnaptly applyed how contraryly misconstrued and how iniuriously mangled In how great choler doe you moūt as it were an vnentreatable Orbilius against godly and learned men whom you call enemies of Religion of whom it might haue beseémed you to haue learned your lesson rather then to haue controlled them with your Ferula You say that you haue entred vpon a most iust complaynt and most true discouery of our wickednesse and abhominable filthynesse of lyfe In slaundering and reproching whereof you doe employ the greater part of your discourse which being layd open by you shall finde no place to be shrowded or coloured by any protection of mine Yet in the meane time you may not be ignoraunt hereof good Syr that it is not enough for a man to snarle and barcke openly at other mens faultes vnlesse he ioyne withall an vpright consideration namely with what affection vpon what occasion by whose perswasion and vpon what certeintye in trueth he may iustifye his raunging so at ryott If you haue taken vpon you to inueigh so insolently agaynst other mens maners carryed by ouermuch creditt of tale-bearers and secret whisperers or the report of fleeing fame as ye confesse in one place of your writing which is commonly geuen to speake the worst and to make a Camell of a gnatt what doe you herein els then willingly bring your selfe into deserued obloquy and to be noted of that filthy disease of gyddy credulitye But if you haue coyned the same out of your owne ydle braynes how can you cleare your selfe of intollerable Sychophancye In both which you may doe very well to enquire what your owne conscience will tell you in your eare In maners lykewise common conuersatiō of lyfe in the order and discipline of vertues you doe alledge much matter the same not altogether amisse but yet in such wise as you make no distinctiō betwixt the gospell and the law and by vtter shew expresse your selfe a morall Philosopher rather then a Christian Deuine or at least not vnlike those Deuines whom S. Paule in his Epistle to Timothe doth note by these wordes They would fayne seeme to be Doctours of the Law sayth he and yet vnderstand not what they speake nor what they doe iustifie c. Neuerthelesse you proceéde on still and keépe a foule coyle but with bare brawlyng onely and castyng your cappe agaynst the wynde you kicke sturdely but altogether agaynst the pricke you are a prety bow man but your luck is very ill you are a good Piper but an illfauoured Fiddler you prate hard but you proue nought you builde a pace but not vpon the Rocke nor doe you couch your stoanes with Euangelicall lyme and morter but with Babylonicall durte and playster wherein you builde not the consciences of men but highe steépe Memphyticall steéples as I may tearme them very stately and notorious in stately turretts of lofty speaches but groūded vpon no sure foundation of truth Of all which if we should make a proportionable accompt accordyng to the noumber of wordes heaped vpp together with a tedious lauishenes of toung and hoyste vpp a loft euen beyond the cloudes they be infinite and incomprehēsible but if we measure them accordyng to the qualitie of their substaunce they be wythered wyndeshakē leaues If we consider the truth of them they be vntruthes lyes If we sift them accordyng to the rules and fourme of Logicke there will almost nothyng els appeare in all this glorious Iocado akane of wordes then as was some tyme noted in Anaximenes by Theocritus A great floodd of wordes but neuer a droppe of water Lett any man peruse the will or that can spare so much tyme this whole discourse of the true and false Church of the Romish Lordly Maiestie of the inuocation of Sainctes of worshypping of Images of Mounckery of coacted single lyfe of vowes of ceremonies of Sacramentes of Ecclesiasticall and Temporall preéminence and of all other thynges which this monstruous deépe Deuine so long and so much exercised in Readyng Diuinitie as he persuadeth him selfe hath either forged of his owne imagination or scraped from some where els not out of the closettes of Crispine but botched and patcht vpp together out of the ragges and refuse of Hosius Pighius Latomus Eckius Roffensis and such like clouters euery where the discourse and the handlyng of the matter will easily discouer it selfe how in
Ionas Iohn Iero. in Ezec. Lect. 14. Cap. 46. August ad Bonif. Lib. 3. Cap. 7. August de Spirit Lit. Cap. â— Basil. in conc de humilit Aug. Lib. cont 9. Cap. â—â— Aug. Serm. de temp 49 August de Spirit Liter Cap. 11 Ierom. ad Ctesiphon coÌ„tr Pelag. Tomo 3. Ierom. coÌ„tr Pelag. Lib. 1. The holy and perfect life of Oso compared with S. FraÌ„cise Osor. Lib. 2 Cap. 100. How great the force of Popish coÌ„fession is Pag. 148. Osori ArgumentatioÌ„ discussed To be irreprehensible how it is taken in the Scriptures Rom. 8. August Epist 95. The Cause and end of Election Osori Obiection The confutatioÌ„ of the Obiection August de natura gra Cap. 53. 1. Timo. 5. 1. Tit. 3. 1. Timo. 6. Tit. 2. Collos. 1. How holynes frayltie be concurraunt in the holy ones Rom. 7. Of PredestinatioÌ„ and Freewill Pag. 149. 150. 151. Hercules not able to staÌ„d agaynst two yet Osorius agaynst foure Osori more couragious in accusing then in arguyng Osori his stinolous foolish treatyng of Free will The principall partes of Osor. accusation reduced into certeine places Luther in his AssertioÌ„ Article 36. Pag. 151. The repulse of the cauill Will caÌ„ not be seuered froÌ„ Reason The substaunce of Freewill is neuer seuered from Nature Adam created in absolate freedome How mans will is free not free The title onely of Freewill The name of Freewill without effect August vpoÌ„ the wordes of the Apost Serm. 13. Luther doth not take away will from man but freedome from will The words of Luther touchyng title onely are expounded Freewill beyng with out grace whiles she doth what it can of it selfe sinneth deadly Of Luthers Hyperbolicall maner of speach Outragious Hyperbolicall speaches in the Popish doctrine The Papistes can neither away with fayth onely nor with grace onely Luthers vehemencie whereupon it began August de grat Lib. Aâ—bit Cap. 16. Aug. in his booke de bono perseuerentie Cap. 13. The differences of tymes and persoÌ„s must bee distinguished Foure degrees of Freewill after Lomband 2. Lib. Distinct. 25 Freewill weakened after the fall but here must be obserued a distinctioÌ„ of actions Naturall actions Ciuill actions belongyng to the vse of common lyfe Actions merely spirituall Fiue kyndes of Questions 1. Quest. Aug. vpon the worde of the Apostle Serm. 2. 2. Quest. Ambros. of the callyng of the GeÌ„tils Lib. 1. Cap. 3. Capacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist 46. August de grat Lib. Aâ—b Lib. 1. Cap. 15. Mans freedome is twofold How freedome of will must be coÌ„strued How Free-will must be taken 3. Quest. Whether will be free to those thynges whiche are ruled by reason The Maister of the Sentences 2 booke Dist. 24.25 Nazienzenus in Oratione 4. Quest. August de peccat merit Lib. 1. Cap. 5. Aug. writyng against 2. Epistles of the Pelag 1. booke Cap. 2. Iohn 8. In the same booke the. 3 Chap. Aug. of the wordes of the Apostle Serm. 13. Aug. of the wordes of the Apostle Serm. 2. 11. De Ecclesiastic Dogmatibus 21 Mans will how it is free not free 5. Quest. Whether nature beyng not regenerated haue any free motioÌ„s in spirituall thinges Reason Will. Freewill in respect of spirituall functions is not onely weakened in vs but altogether blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Aug. de boâ—â— no perseue Cap. 6.13 Luthers proposition of bonde will defended The bare Freewill of man beyng deuoyde of grace is none otherwise theÌ„ as a dead man without a Soule 1. Cor. 1. Aug. in his booke of Retract Aug. Enâ—hirid Freewill of it selfe vtterly lost Osâ—c 13. The Grace of God without our Free-will onely sounde and perfect August de Nuptijs coÌ„câ—p Lib. 2. Cap. 3. Pag. 148. Whether our conuersion be the worke of God onely Pag. 149. An aunswere of August De peccat merit Lib. 2 Cap. 18. August De peccat merit Lib. 2 Cap. 5. August De peccat merit Lib. 2. Cap. 5. Obiection Aunswere out of August Freewill hath no power of her selfe either of the whole or of any part to worke A Fallax a Diuisis ad Coniuncta Pag. 149. Against the 2. Epistle of the Pelag. 1. booke Cap. 18. The sutteltie of the Argument framed by not yeldyng cause sufficient August agaynst the 2. Epistle of Pelag. 1. booke Cap. 19. Grace doth not knocke alone but openeth mans will also August de verbis Apost Sermo 13. O Lord opeÌ„ thou our lyppes Obiection Aunswere Aug. vpon the wordes of the Apostle the. 15. Sermon August de grat Lib. Arbit Cap. 16. Freewill is made naked of all maner merite Aug. in the same booke the 13. Chap. Pag. 149. The beatyng down of Osorius Argument Ezechiell 11. Chap. and 36. Chap. The Fallax from the proposition Secundum quid to Simpliciter Osori double fault Aug. contra Iulian. Lib. 4. Cap. 3. Aristotles Ethickes booke 3. Cap. 1.5 Obiection The Aunswere How mans will doth execute the force of an instrument By what meanes wil doth both worke and suffer Aug. Lib. de Correp gratia Cap. 2. How will demeaneth it selfe passiuely and actiuely Mans will is taken for an Instrument yet free neuerthelesse Wherein the papistes do attribute to much to Freewill Pag. 149. 1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state substaunce of the questioÌ„ of Free-will How it is to be vnderstaÌ„ded that the Apostles were together workers with God The Argument of Osorius and the Papistes Tne Aunswere How Luthers wordes are to be coÌ„strued An other Argument of Osorius Pag. 149. An Aunswere Phil. 2. The double errour of Osorius Pag. 149. Osori doth attribute our Saluation partly to Grace partly to Freewill Osorius Obiection Aunswere August de grat Lib. Arbit Otherwise worketh Gods Spirite otherwise mans Freewill the diuersitie of them both Will doth nothyng in good things but wheÌ„ it is holpen applyed Grace doth plye but is neuer plyed Examples of maÌ„s will beyng hindered euen in the euill whiche it purposed Will obeyeth the spirite of God many times whether it will or no. The exaÌ„ple of Paule Peter August de Correp grat Cap. 8 Ierem. Cap. 10. Luther in his booke of Assertions Art 36 Prouer. 16. Man is not altogether depriued of free will to euil though the same be many tymes stayed Pag. 151. Pag. 152. Osor. lyeng rayling agaynst â—uther MelaÌ„cthon Caluine c. Osor. Pag. 151. Freewill is not of powder simply absolutely to make his wayes euill August de Ciuita Del Lib. 5. Cap. 9. Aug. in the same place August de Correp gratia Luthers Artic. 36. Osorius a lyeng Rhethoritian a grosse Logician Mans Free-will is an Instrument of Gods Grace Esay Ezechi Cap. 11. 36. This worde freedome is discussed distinguished Luther Lib. de Sâ—râ—o Arb. Cap. 46. August The power of doyng waÌ„teth not but it â—â— the freedome of power that wanteth August de bono perseuer Lib. 2.
Cap. 13. August de grat Christi contra Pellag Lib. Cap. 20. Luther de seruo Arb. Cap. 48.47 ObiectioÌ„ of the Defendours of Freewill taken out of the booke of Hyperaspistes Aunswere Iohn 8. In that men are called holy and wise must be referred not to their deseruyngs but to grace wholy Aug. Epist. 89. ad Hillarium August de serm Dom. in monte Lib. 2. An Argument out of the wordes of August to Hyllary In what sense Aug calleth will Freewill Will seemeth rather to bee termed voluntary theÌ„ free The Confession of Auspurgh Caluinus contra Alb. Phâ—gium Lib. 5. August de bono perseuer prosper Cap. 12 andâ— 21. A comparison of Luthers AssertioÌ„s and the Papistes The fruite and coÌ„moditie of Luthers doctrine Osorius Pag. 151. The man hath spoke Ibidem Osori Pag. 152. The manifold consideration of Necessitie What is Necessary Two beginnynges of Neccessitie Necessitie of CoactioÌ„ Pag. 151. The shamelesse and lyeng cauill of Osorius Osori Argument Aunswere Necessitie of sinnyng is not to be imputed to God but to our selues An other Argument of Osorius Aunswere Freedome taken two wayes Necessitie to be taken two maner of wayes The Necessitie that Luther teacheth doth take awaye fortune and chaunce but taketh not awaye freedome from will Freedome is taken away by coaction not by Necessitie Osori Argument Pag. 151. The CoÌ„futation Origene against Celsus 2. booke Our actioÌ„s must be guded by approued reason and not vncerteine certeinetie An other suttle Sophisme of Osorius is opened Pag. 151. The ObiectioÌ„ of Celestine the Pelagian agaynst Augustine Aug. Aunswere Obiection Aunswere August vpoÌ„ the wordes of the Apostle theâ— 2. Sermon August Epistle to Sixtus Celestius the Pelagian against Augustine August de Corrâ—pt grat Cap. 6. Osor. cauill Pag. 151. Aunswere Osori double errour All thyngs are subiect to Gods prouidence Chaunceable thingesâ— Destiny fortune chauÌ„ce be excluded from beyng the causes of actions The order of superiour and inferiour causes Freewill is neither altogether boÌ„d nor altogether free Necessitie vnchangeable and of certeintie In respect of Gods prouidence all thynges are done of Necessitie and not by chaunce Obiection An Argument taken froÌ„ the preceptes and exhortatioÌ„s of Gods law Pag. 15â— Aunswere August de gratia libero arbit Cap. 16. August agaynst the 2. Epistles of Pelagius Cap. 10. Why the Commaundements of the law were ordeined out of S. Paule Rom. 3.5 Mans infirmitie doth not take away the Necessitie of the law The Necessitie of certeintie doth not diminishe mans endeuour The foreknowledge of GOD doth not take away freedome from man Osorius Pag. 152. Aunswere Of the truth of Gods Predestination and foreknowledge How thynges may be tearmed chaunceable Luther falsely accused to make GOD the Authour of wickedness Luthers assertion defended agaynst the cauill of Osorius An admonitioÌ„ to the Readers August Enchirid 100. To be the cause of Sinne properly ought not to be imputed to God Ambrose of the callyng of the Gentiles the second booke the last Chapter CoÌ„mittyng of sinne can neither be without the knowledge of God nor without his will altogether by what reason Will to be distinguished in God Osor. Drift It is no repugnancie to Gods righteousnes to will sinne in some respect without sinne There is many tymes great diuersitie in causes of oneselfe same action Anselm de casu Diabo li. Cap. 19. Caluine agaynst Pighi Lib. 5. Luthers Caluines doctrine true and agreable touchyng the cause of Sinne. Gods will is not to be measured by the affection of maÌ„s will wherein Osorius doth erre Aug. Lib. 3. de Trinit The will of God higher then all other causes An Obiection out of the Psalm Aunswere Agaynst Gods will without Gods will August agaynst Iâ—liaÌ„ the Pelag. Lib. 5. Cap. 3. Gods will taken two maner of wayes The secrete will of God that is vsually called his good pleasure Gods will discouered in his word is termed Voluntas Signi God is not cause of euill accordyng to his will reuealed by hiâ— word Gods will can not be exempt altogether from the orderyng of causes MaÌ„ 's destruction commeth of himselfe yet not without Gods prouidence Certayne actions in respect of man may be sinnes in respect of God may be righteous God is the cause not the cause of sinnes in sundry respectes August de Praedest grat Cap. 4 How blynding and hardning is to be taken with God Aug. de lib. Arb. grat Cap. 21. 2. Thessa. 2. The true cause of sinne is properly in man not in God August Enchirid Cap. 95. An Argument out of August August against Iulyan the Pelagi 5. book Cap. 3. 1. Kinges Cap. 12. 1. Kings 12. 2. parillipo Cap. 25. 1. Paralipo 12. 2. Paralipo 24. Esay 63. Ezech. 14. Iob. 1. Iob. 1. The meanes of Gods prouidence is notified by example Not to striue agaynst Luther but to warre agaynst God hymselfe Cicereos discourse agaynst Gods prouidence is detestable Cicero de natur deor lib. 2. August de Ciuitat dei 5. Booke Cap. 9. Aug. de Ciuitat dei lib. 5. Cap. 9. Aug. in the same booke and Chap. A suttle Sophisme practizyng to persuade meere absurdities An execrable conclusion The suttletie of the Sophisme is disclosed August de Ciuit. Dei Lib. 5. Cap. 9. Luther doth neither teache euery Necessitie absolutely nor take away freedome from all men August de Natur. Grat. Cap. 22. Osorius pag. 152. An answere to the false diuinitie of Osorius Aug. de Correp grat cap. 14. August de Ciuitat dei lib. 5. Cap. 9. Aug. de peccatis meritis lib. 2. Cap. 5. Oso Cauiâ— August in hys treatise vpon Gen. agaynst Manichaeus lib. 1. Cap. 2. How causes are called onely and proper causes Rom. 3. Pag. 154. Paules meanyng expouÌ„ded accordyng to Osorius Rom. 9. Rom. 10. Rom. 11. The disposicion of Paules discourse of predestination and election after the interpretation of the faithful Osorius pag. 152. Examples of Isaac and Iacob Ismael and Esau. Rom. 9. The example of Pharao All reward of merites excluded Osorius Pag. 155. Maior Minor ConclusioÌ„ Election what signifieth after Osorius logick August Ephes. 1. The ordina-Glose vpon the 1. chap. to the Ephe. Whether Gods Election doe depend vpoÌ„ our actions to come Pag. 256. How Osor. doth define the purpose of God Pag. 156. The cause and reason of Election according to Osor. and the new pelagianes The crafty cauillation of Osorius Pag. 156. Aunswere Rom. 11. Rom. 9. Workes foreseene are not they which are done but whiche are to be done accordyng to the schoolemeÌ„ Workes foreseene are in no respect the cause of Gods election The second Reason The third Reason The fourth Reason The fift reason The sixth Reason The seueÌ„th reason Ezech. 1.16 Corinth 1. August ad Simplicianum The eight Reason the 9. Reason Aug. retract lib. 1. cap. 19. The 10. reason Aug. contra Iulia. pelag lib. 5. cap. 3. August ad Simplici Lib. 1. Quaest. 2. Osori
required in philosipher so may the want therof be borne withall in a Deuine Ieromes Epistle to PaÌ„machius Luke 16. Esay 2. 1. Cor. 1. â— Osor. 163. Prouer. 16. Fine poolished speach is alwayes impudent An Exquisite affectation of Eloquence not so much to be regarded of Deuines Pag. 166. Osori inueighed against EnglaÌ„d but not agaynst all Osori pag. 167. What Osorius doth promise in this booke Osori Argument not able to be resolued Haddones auÌ„swere to Osori Argument Osor. pag. 167. The testimony of the world agaynst the Lutheranes The rebouÌ„ding of the Argument agaynst Osor. Osor. pag. 168. A trimme reason of Osor. Osor. pag. 169. Osor. Argument coÌ„futed The spirite of the Prophettes is not to be measured by the nomber of beleuers Moah Moses Esay Ieremy Stephen S. Paule The first beginning of Luther Luthers humble letters to pope Leo the tenth Pope Leo his proude insolency agaynst Luthers humble submission Luthers second letters to Leo the Pope Anno 1519. Luthers Protestation Luthers huÌ„ble Supplication to the Church of Rome Stanislaus Hosius in his first booke of heresies The Pope the seruauÌ„t of seruauÌ„tes of God by a figure called Antiphrasis The cause of Luther honest Osori conclusioÌ„s false Sophistry A comparison betwixt the professoures of the true Gospell the Papisticall Osor Pag. 169. The prayle of the Romish church after Osor. A fifth and euerlasting Gospell made on a tyme of the Dominick Fryers at Parise Anno Dom. 1256. Osor. pag. 169. Of the Fayth of the Romishe Church Whether the vniformitye of fayth be more discernable in the Romish Chur. or in the Lutheranes How many wayes the popes fayth is contrary to the right institution of the Gospell Arrogancy and vayne confidence The name of vniuersal Church is restrayned to the Romaynes onely contrary to the nature of the Gospell Osor. pag. 169. The false and lyeng braggeâ— of the Romish Church Osor. pag. 169. Esay 5. How the Church of Rome is laden with mens tradicions Emptynes and voyde Apoca. 13. Osor. pag. 170. By what Reasons the vniuersality of Christes Vicar is coÌ„firmed One head of the Church The doctrine of the Gospell doth call all the Ministers of the Church to humilitie permitteth superioritie to none in any wise August agaynst Petilian Epist. Cap. 3. Cyprian Whether the authoritie of the Romishe See be Necessary for the takyng away of Schismes The Romishe See the Metropolitane of Sectes Where the Romish authoritie is quite banished there is most rest The Papacie nothyng els then a certeine mighty faction and armed power of kyngs The slaunder of the Sectes and dissentioÌ„ of the Lutheranes FactioÌ„s and Schismes in the Church of Rome Diuerse coÌ„tentiones of papistes amongst theÌ„ selues touching the supper of the Lord. Whether Popes See were erected by god or men See hereof before Haddons discourse in the first booke pag. 15. Peter sate at Rome What a diuersitie is betwixt Rome now and as it was in the tyme of Peter The principallitie of the See of Rome by what begynnyng it crept to so great power and tyranny When the name of Vniuersalitie and the order of Cardinalles beganne Vrsinus Damasus Anno 369. How many and how great conflictes haue raunged in the Chur. of Rome about the choosing of the Pope Boniface Eulalius Anno. 420. Simachus Laurentius Anno. 499. Stephanus Constantinus Phillip Anno. 768. Anastasius Benedictus 873. Leo. Christoph. Sergius Iohn 13. Leo. 8. Anno. 968. Out of platina this Iohn the 13. was takeÌ„ committyng adultery and was slayne Benedict the 5. being taken prisoner was cast into Adrianes Doungeon Anno. 973. Donus 2. Boniface 7. ranne away with the Treasury of Rome 975. Gregor 5. Iohn 17. Siluester Anno. 995. Out of Cardinall Benno Clemens 2. 1048. Benedict 10 1058. Alexander 2. Cadolus 1062. Hildebrand Clement 3. Victor 3. Vrbanus 2. Anno. 1083. Pascalis Albertus Theodoric Maginulph Vibertus False Popes Platina Blondus Gelâ—sius 2. The Archbishop of Bacchara a false pope Anno. 1118. Calistus 2. Gregory 8. false popes Anno. 1124. Distinct. 76 Cap. Ieiunium The first institution of Cardinalles about the yeare 1124. Innocent 2. Anacletus 1130. Out of AEmilius his 5. bookes Blond Platina Guil. Tyrius 14. booke and the 12. Chapter The Consuls of Rome brought in subiectioÌ„ to the Pope Blond in his 6. booke Lucius 3.2 Schismatick 1182. Vrbanus 3. called Turbulent for his troublesome head 1185. InnoceÌ„t the 3. the chief champioÌ„ of all the calamities and troubles of the church 1215. Honorius 3 Innocent 4. Gregoâ—y 9. most rebellious traytours agaynst the Emperour Friderick 2 The factioÌ„s of the Guelsians and Gibellynes raysed by the meanes of this Gregory 9. Celestin. 5. Boniface 8. a firchrand of factions 1295. Platina AEmil The most impudent shamelenes of Boniface 8. agaynst the Archb. of Genua Innocentius 6. Gregorye 11. the greatest author of Schisme 1352. Vrbanus 6. thrust into the Popedome by violeÌ„ce 1378. The See of Rome deuided in Schisme by the space of 74. yeares A cruell coÌ„tention betwixt the Cowled generation about the Conception of our Lady 1400. Boniface 9. Innocent 7. a seditious murderer 1405. Gregory 12 AlexaÌ„der 5 a troublesome pope Iohn 24. by force and money occupyeth the Sec. 1411. Three Popes deposed at one time Martine 5. The Councell of CoÌ„stance The Conuenticle of Constance did coÌ„deÌ„ne Ierome of Prague and Iohn Husse to be burned Martin not the Vicare of Christ but of Bellona Engenius an other chicken of Bellona A CouÌ„cell at Basile 1435. Eugenius a Schismatick is deposed from the Popedome 1442. This schisme endured 9. yeares The battell agaynst the Heluetians and Basileans by the procuremeÌ„t of Eugenuius Rob. Gaguinus and Phrigio Thomas of Redon thorough the popes Tyranny burned 1436. Antonius others A non causa vt causaÌ„ The fallaxe of the accident Luther a speciall aduersary to Sedition Osor. pag. 187. Of the Româ—nistes obedience rowardes Princes pag. 170. The Emperoâ—â— translated from the Grecyanes to the Frenchmen by the popes contrary their oathes Charles the Great The Creeks inuaded by the Turkes An Auncient ordinaunce of the right of the Emperour and the Pope The Maiestye of the Empyre was translated from Fraunce into Germany by the pope A degree of Gregory the 5. Concluded vpon with Otho the thyrd Emperour The wayward Rebellion of the popes alwayes agaynst the Imperiall Maiestie An olde grudge of the popes agaynst the Emperours for the bestowyng of Ecclesiasticall promotions Benedicte doth rebell against HeÌ„ry 3. The horrible conspiracie of pope Gregory 7. and the Bishops agaynst Henry the fourth Rodolphe suborned agaynst his Lord and Emperour by the practize and treason of the pope Rebellion punished The pope beyng the firebrand of seditioÌ„ doth prouoke the sonnes to rebell agaynst their Father Gods iust iudgement executed vpon the sonne that rebelled agaynst his Father The popes absolute power The Maiestie Imperiall subdued and subiect to the popes De Maior obedi Cap. Insolitae De Maior Cap.
Sacrament of bread and wine is called the body and bloud of Christ. August to Boniface 13. Episto August vppon the psalme 89. August agaynst Adimant 13. The circumstaunces about the Supper of the Lord are to be considered August vpon the wordes of the Lord in Lake Ser. 33. August in Ioh. tractar 25.26 The abseÌ„ce of the body of Christ more profitable for vstheÌ„ his presence An Argument in respect of the profit therof Antichrist An argument from Impossibilitye Contradictiories cann not be together not so much as by miracle A great diuersitie betwixt the auncient Church of Rome and this vpstart Church The lynes and couersatioÌ„ of the auncieÌ„t Fathers of the primitiue Church The first age of the Church Deut. 12. Gala. 1. Math. 7. In processe of time the maners and ordinaunce of ChristiaÌ„s were chauÌ„ged The middle age of the Church How sure forth humayne authoritye doth binde Ecclesiasticall function consisteth in two thinges chiefly How farre ecclesiasticall power doth extend it selfe In matters appertayning vnto God dew obedience ought to be geuen to the Pastors and Ministers How farre forth obedieÌ„ce ought to be geuen or not geueÌ„ to Pastours of the churche in matters of mens constitutioÌ„ What ministers ought to consider in makyng new ordinaunces Of iudiciall power of Churches The difference betwixt Ecclesiasticall temporall IudgemeÌ„ts Ecclesiasticall discipline in the primitiue Church The first institution of the primitiue church compared with the tymes of the latter Church The foundation of the christiaÌ„ Church The foundation of the Romyshe Church The Popes doctrine coÌ„uinced by foure principall pointes The popes Church more like an earthly kyngdome then the kyngdome of Christ. A smale discription of the Romishe Ierarchye A comparison betwixt the kingdome of the Pope and the kingdome of this world Iohn 20. A comparison betwixt the popes kyngdome and Christs kyngdome Luke 20. Mar. 10. Luce. 12. 2. Cor. 10. 1. Cor. 4. 2. Cor. 1. 1. Pet. 5. Rom. 12. The shape of the Romish Ierarchy The counteâ—faite authoritie of popes The church wickedly defined by the papistes How the Romishe stagers doe counterfayt olde Antiquitye A manifest declaration of the Romish church as it is now to be nothing at all Gregor 4. booke 30. Epistle The order of Cardinalles The electioÌ„ of the pope of Rome Cyprian 4. booke Epistle 2. The auncient authoritie of Emperours in sommoning Councelles and in chusing popes A Decree of Charles the great Otto Distinct 6 3. The olde Canons do abhorre priuate Masses Canon 8. The power of both swords coÌ„trary to the old CanoÌ„s The thyrd CouÌ„cell of Carthage Cap. 47. In the new Constitutions 123. 146. Cap. 3. Antiquitie agaynst Images in Churches Origene vpon Leuit. Cap. 16. Chrisost. vpon Math. 1. Homel 2. Vpon Iohn Homel 31. August de opera Monach Malburiensis de pontificibus Lib. 1. An auncieÌ„t law of EnglaÌ„d against pluralities All thynges altered by the pope Out of the Tridentine Councell Generall Councels accordyng to the old constitutioÌ„s aboue the pope The Church of Rome as it is now is conuinced of Nouelty The Councell of Laterane A new doctrine first instituted in the same vnder Pope Innocent 3. Cap. 1. Of the sacrifice of the Masse Of priuate confession The Laterane councell vnder Innocent 3. Cap. 21. Chrisost. in his fourth Sermon of Lazarus Chrisost. vp on the psal 50. hom 2. Chriso vpon the Epistle to the Hebrues homi 31. Tripart histo lib. 9 Cap. 35. Erasmus iu his Apolo The Sacraments of the Romish Church Out of Huntington the 7. booke Out of the Chronicles of Monumetensis Councell of Gangren Cap. 4. Out of the 2. councel of Arelaten 2. cap. Pope Lucius decree distinâ— 81. Ministri The greatest part of the Romish doctrine newly fouÌ„d out and brought in within thâ—s 500. yeares Apoc. 21. Trueth suffereth violence A figure called Hypotiposis Whereby the state of the RomaÌ„s Church and the Reformed Churche is expressed In the question of the Churche many things are conteined People buildyng doctrine forme of gouernement Where the Churche of Lutheranes was fourtie yeares ago A Similitude betwixt the restitutioÌ„ of Religion the finest of the tounges Reason reÌ„dered why Religion is more pure at this tyme in the Churches then it was in many yeares before The Arte of Emprintyng The reason and obiection of the Catholicks in the defeÌ„ce of their Church Probable with Deuines Rome built vpon seuen hilles Apocal. 13. The reason of the papistes touchyng the consent and proofe of their vniuersalitie The captious conclusion of the Catholicks The aunswere to the Argument Distinct. 40. Non loca Distinct. 4. Non est A fallax in the Equiuocum which is of diuers significations The Rom. Church doth combate against the true Church of Christ vnder a coulour of christian name Origen vpon Mathew cap. 17. Irene 3. book cap. 4. The trueth is the life of the church Lactant. 5. institu cap. 30. ArgumeÌ„tes made from consent and multitude of authors are weake Math. 10. Eccle. 1. Ieremy 8. Osorious accusation which was properly bent against Doctrine is transposed to maners To what end tendeth the force of Osorius Accusation Osorius doth deny that Luthers doctrine hath any affinitye with the Apostolique Scriptures Pag. 181. Osor. pag. 182. Osorius lying Rhetorick The Argument of Osorius The Aunswere to the Argument Osorius quarell of lyfe and maners Tit. 1. Ill may the Snight the Woodcock twight for his long bill The lyfe of the Lutheranes compared with the Catholickes The vices of maners are not to be imputed to his doctrine The fruites of Luthres doctrine Osor pag. 182. The confutation of hisl aunder Artic. 21. The scoffe of Luthers doctrine Luther offeÌ„ded with the life of his countrey men Osor. pag. 187. Deut. 18. The argument of Osorius 1. Kinges Act. 1â— A true difference betwixt the false and the true Prophett Luther vpon the 130. Psalme Mens iudgemeÌ„ts in findyng faulte may be free so that they be vpright Out of Valer Ansel. Iohn Stella Out of BeÌ„uo a Cardinall Of couenauntes and promises not alwayes holden true emoÌ„gest the papistes Iere. cap. 23. Osorius argument out of Ieremy Aunswere to the argument The fallax of the consequent The aunswere to the Maior The reason to discerne betwixt false and true Prophetes accordyng to Osorius The aunswere of the Minor Osori pag. 190. The place of Ieremy expounded Iohn Husse The prophecy of Iohn Husse touchyng the doctrine of the Gospell to be restored by Luther A small coÌ„trouersy betwixt Luther and Zuinglius Osor. pag. 191. Of diuisioÌ„s of the churche Dissentions in the Papane church Dissentions amoÌ„gst the most godly A full consent of doctrine in reformatioÌ„ of Churches The Articles of the chief grouÌ„des of Religion wherin the Ministers of the Church do well agree together How great a concord is ctetwixt many Churches in the matter of the Sacrament Papistes murtherers of Martyrs Osori pag. 192. Osori doth beleue fame Authour of all his vntruthes A prouerbe