in the remembraunce of Christes death and perseuered in the same Custome The Fathers name it Bread and a Sacrament a mysterie and a figure of Christes body And yet Pope Innocentius commyng lately out of hell with a detestable superstition horrible Sacriledge doth Transubstantiate this mysticall Bread into our Sauiour Iesus Christ. There followed him certeine phantasticall Schoolemen which did most wickedly defile the pure Supper of our Lord with durtie schoole dregges And now at the length starteth by our Osorius a braue champion of this Schoole tromperies Ierome Osorius I say that great Maister in Israell a deépe and incomparable Deuine whō no man exceédeth in witte nor surmounteth in learnyng if a man may beleue him as hee reporteth him selfe Wherfore I would now aske one question good maister Proctour of you of this Transubstātiation whether our Lord Iesus Christ when hee did first institute the Sacrament of the Euchariste did make any mention in his speach of any remouing of the substaunce of Bread of the accidentes that should remayne or whether the substaunce of his body should supply the substaunce of Bread Did Paule touche any of these did the primitiue and Apostolique Churche receiue any such thyng haue the auncient Fathers made mention of any such matter in their bookes Sithence therefore this your wonderfull conuersion of the Substaunce of Bread into the body of Christ whiche your Schoolemen by a more grosse name call Trasubstantiatiō hath bene shapen forged out of these Monasteries whereof not so much as one title can be founde in the holy Scriptures in the Custome of the Apostles in the bookes of auncient Fathers it is a wonderfull straunge matter that a bishop so exquisite in diuinity as you are or would seeme to be would yet vndertake so desperate a cause and obtrude vpon vs such cold schoole dreames in steéde of most apparaūt knowen thynges Ye seé now how pitthily my Peter Martyr hath aunswered you in all thyngs whose soule you would not haue teazed to quarell if you had had any witte For he was worthely esteémed an excellent Deuine amongest the chiefest Deuines of our age whose Scholer you might haue bene in all knowledge and litterature except your eloquence onely in the Latine tounge But you do leaue our Peter now at that length whō if you had neuer prouoked you had done better so neéded you not to doe me so great iniurie as to challēge me for my familiar acquaintaunce with him For if you thinke that ye may with your honesty keépe company and vse frendly familiaritie with that doltish Calfe Angrence hauyng no vtteraunce no witte no sence no vnderstādyng why should not I rather acquainte my selfe with a man not onely excellēt in learnyng but replenished with all comlynesse ciuilitie of maners Make choise of your familiars Osorius as you please Suffer me to enioy myne owne neither is it reason that you should limitte me or I you in this kynde of affaires humanitie cōmon course of mās life requireth that choise be made of frendship as liketh eche mans owne iudgement best not to be ruled by others phantasies Be not you squeymish therfore at the cōmēdations of godly learned men my especiall frendes Martin Bucer and Peter Martyr I loued thē when they lyued I will not forget them beyng dead I frequēted their familiaritie whiles they lyued as much as I might their names remēbraūce of thē though they be dead I will defende as much as I may and if they were now alyue I would esteéme more of a whole yeares conference with them then of one day with you for their conuersation had a certeine discreéte pleasauntnes their conference had a wholesome wisedome the whole course of their demeanour was a most absolute paterne of honestie and godlynesse And I am throughly persuaded that nothing could haue aduaunced my estimation such as it is more then myne acquaintaunce and familiaritie with these two godly Fathers You come at the length to our Church the orders whereof you do captiously snatch at but this ye do so disorderly stāme ringly that all men may iudge that ye did roaue at it in your dreame rather then dispute beyng awake I affirmed that fayth came by hearyng What say you is it no so I sayd also that our Preachers are sent abroad into all the coastes of our Realme to teach the cōmon people their duties in all thynges what will you deny this to be done You can not the matter is manifest But you exclaime and say that our Preachers are Lutherans Bucerans and Caluinistes First of all how know you this to be true then if it be so let the names goe confute their doctrine if you can But this lesson you learned of your Cowled Coockowes to braule alwayes with bare names whē you cā not ouerthrow a sillable of their doctrine Your Maister shyp will not allow that our Parliamēt and publicke assemblie of the Realme should entermedle with matters of Religion for herein ye suppose that the dignitie of Priestes is empayred First what thyng can be publiquely receaued vnlesse it be proclaymed by publique authoritie Then our Prelates and Ecclesiasticall Fathers do propoūde the rules of Religion after that the Prince with the consent of the whole estates do ratifie the same What may be done more orderly or more circumspectly This custome was obserued in the tyme of the kynges of Israell This vsage preuayled in all Counseils vntill that Romishe Ierarche had burst in sunder these lawes with his false ambitious picklockes and had commaūded all thyngs to be subiect to his absolute power I wrate also that there was great reuerence geuen to the holy Scriptures in our Churches and that vnitie and the bonde of peace was wonderfully preserued You demaunde on the other side From whence so troublesome contentions in opinions are raysed in our Churches Shew what contentions there be and we will satisfie your request But if you will not or cā not hold your toūg most wicked rayler require not to be beleued for your onely affirmatiues sake Deale in this maner with your charge of Siluain for ye shall obteine nothyng here but by meare force of Argument I did affirme likewise that our deuine seruice is ministred with vs in the mother and vulgare toūg accordyng to Paules doctrine the approued custome of the Apostolicke Churche what say you to this forsooth you can not like of it bycause it is repugnant to the ordinaūce of Rome and yet you can not well deny so manifest a truth for S. Paule did establish this doctrine of the holy Ghost with so many and so strōg Argumētes as though hee did euen then foreseé in mynde that some such erronious botches would infect our Religion that by such meanes they might blot out vtterly extinguish out of our Churches this most fruitefull worshyppyng of God beyng the very foundation of all Christian godlynes And therfore this godly mā
full mouth so much The olde Cannons that are called the Canons of the Apostles doe with wonderfull seueritye manace and threaten them who frequenting the Church hearing the preachings doe sequester themselues from receauing the Communion On this wise did Pope Calixt who would doe nothing without the Censures ecclesiasticall exhort and perswade all men to communicate publiquely together wheresoeuer the supper of the Lorde was ministred The wordes of Ierome be in each respect no lesse euident The Supper of the Lord sayth he ought to be generall to all because Christ himselfe did equally distribute the Sacrament to all his disciples that were present And how doth this geare agreé with the celebrating of your priuate Masses The same Canons prouided that the Byshop should be deposed which would ioyne a ciuill office with a spirituall fūction The same also did Pope Clement detest as horrible haynousnes And what doth the Pope then meane by that newe power of both swordes is it because he will be armed to fight a new combate with the Dragon that fought agaynst the Aungel Michaell Many yeares sithence did the Councell of Carthage forbid that nothing should be read in the Churche but the Canonicall Scriptures Which Scriptures Iustiniā the Emperour commaunded to be vttered with a lowd audible voyce that the people might gather some fruite thereby If Antiquitie of time or authoritye of Councels could haue obtayned any creditt amongest the Romanistes the olde councell Elibertine did decreé that nothing should be paynted in the Church that might be an occasion to moue the people to worshippyng So did also Epiphanius that aūcient Father accoūt it for an intollerable sacriledge yf any man would be so hardy as to set vp in Churches of Christians any kinde of Image yea though it were the Image of Christ himselfe The Auncient Fathers were no lesse godly zelous then zelously studious to perswade enduce the people to the Readyng of holy Scriptures and to the buying of Bookes of the same that emongest themselues euery one in his seuerall familye wyues with their husbands children with their parentes the plowgh man at the plowe the weauers in their Loomes women and maydens spinning and carding might debate of the holy Scriptures and sing some sonets and songes of the same as Origen Chrisostome and Ierome do testifie It was not tollerable in the time of Augustine that A Moūck should idely cōsume his time in slouth and sluggishnes or should vnder visor and pretence of holynes lyue vpon an other mans trencher but by the sweate of his owne browes such a one also Appollonius also doth lyken to a theéfe There was an auncient custome of this Land instituted from the auncient fathers that no person should appeale to the Pope for any cause without the kings leaue at what time our kings yelded to the popes no submission at all Whereupon when Anselme did deliuer the Popes letters to the king What haue we to do sayd the king with the Popes letters we will not breake the lawes of our kingdome Whosoeuer shall presume to infring the Custome of our Realme the some is a traytor to our Crowne and dignitye he that doth take away our Crowne from vs is an enemy and Traytor to our owne person There was an ordinaunce sometime within the Realme no lesse profitable then auncient That if any man did possesse two Benefices at one time bearing charge of sowle especially the same should be depriued from both And this ordinaunce continued so long in force vntill the Pope with his medley of dispensation innouating all thinges and turning all thinges vpsydowne after his owne lust and pleasure did leaue nothing in Churches that had any smatch of Antiquitye And no maruell though he were so malapertly sawcy with the Lawes of our Realme when as in the last Councell holden at Trydent skarcely 24. yeares sithence by publique authoritye and consent of the whole Councell an Edict was established that no person should enioy two benefices at once this Cannon notwithstanding there is so litle regard of authoritye of that Councell emongest these Prelates that a mā may easily seé now a dayes many Monasteries two Byshopprickes yea sometimes threé or fowre swallowed vp into one paunch all at one tyme. The same may be verified of the Coūcels of Cōstance and Basile Where though many matters were determined vpon wickedly enough this decreé notwithstanding was published being good and profitable for the Church That generall Councells assembled together by lawfull Sommons were and ought to be esteémed better and higher in authoritye then the Pope And yet this decreé sone razed out by the power of the Pope how quickly was it dispatcht so farforth doth nothyng delight these fine heads of Rome that whether it be old or new nothyng can please them but that which is for their owne toothe Wherein I would wishe that Osorius would marke diligently this one thing sithence this Seé doth conuey her lawfull discent not frō any decreés of mē but frō christ himselfe as he affirmeth what doe these Fathers of the Coūcell of Constance and Basile meane by this decreé Wherein they commaunded that the Romishe Seé should be gouerned by the generall Councells Now what may be spoken or imagined of the Prouisiones Reseruations yearely penciōs Pardons Priuiledges Exemptions Dispensations Graces Preuentions Expectatiues Palles Uisitations and other lyke snares and trappes of that Romishe Seé what shall we number these trinketts also emongest thother sacred Reliques receaued in that Apostolique age aboue xv hundreth yeare sithence I come now more neare vnto those partes of Religiō wherin all the glory and vaunte of your Antiquitye triumpheth chiefly And first that doctrine of Trāsubstantiatiō your onely Goddesse and chiefe vpholder of that your popish kingdome From whence did it issue and who was the author of it before Pope Innocent 3. in the Councell of Lateran not many yeares ago At what tyme the consecrated hoste was commaunded to cast away all her nature of Bread or at least before Nicholas 2. and his Successor Hildebrand in a Councell holden at Rome at what Councell Berengarius was forced to Recant And why were not Pope Gelasius Theodoret Augustine Tertullian Origen Eusebius and with them also the whole Greéke Churche cited to Recant For the same error of Berengarius Why was not the Church of Moskouites compelled to abiure which from thence euen to this day doe minister the Communion with bread broken and distributed in deéde but not consecrated into the body of the Lord To passe ouer other Churches why was not all this Church of Saxons in our kingdome condemned for hereticall which maintayned the same cause that Berengarius did as of late hath bene declared by certeine auncient Recordes lately found out emongest vs in the Saxons tongue Although this opinion of consecrated bread beganne to sparckes◠abroad not many yeares agoe after the Councell of Nice the second
the vse for the which the foresayd collection was pretended Many such pageantes haue bene played by the Byshops of Rome But Mystres money made vpp alwayes the peryode of the play Let vs call to remembraunce the ages of our auncestors which were but a whiles sithence and note well the Actes and Recordes of the same within these fewe yeares for what is he so blockish who but meanely acquaynted with the late Chronographers canne not easily perceiue those practizes whenas he shall read of so many bloudy battels so many preparatiōs for the recouery of the holy Land shall heare of so many redd Crosses beautifully blazed and embrodered with the Popes trypie Crowne with a skarlett Boxe whenas he shall perceiue the perpetuall prating of Proctours Frier beggers which had skill to claw the poore clownes for their croomes voasting much promising infinite performing nothing Wherunto were added sweéte names titles of Renowme Now must there be a leauy raysed agaynst the Turke by and by the Pope is in great hassard by force of the enemy then comes there a Iubilee euery hundred yeare first not long after an other Iubilee euery fifteth yeare the last euery xxv yeare that so the retourne being more speédy might also be more neédy call for more reliefe Within a whiles after the Church of Saynt Peter must be built vpon the hill called Vaticanus mons in Rome Then began Saint James of Compostella in Spayne to waxe hūgry sometime the holy Ghost in Rome was driuen to extreame beggery So also the world went hard a boord with the poore Mounckes of Mount Sinay Then was compositiō offered for a Restitutiō to be made of loane money or a Iustification of goods euill gottē And so to cease here what were all these but open Marketts deny this to be true Osorius if you canne If you cann not denye it with what face shame you to make warrant that no portesales haue bene made of holy Reliques at any time in your holy mother Churche But the matter goeth well peraduenture these fellowes are to much ashamed of theyr powlyng pranckes and because they can render no reasonable excuse for their bribery and pilladge they beleéue that they shall be able to stoppe mens mouthes with dissimulations and lyes And I doubt not but it will shortly come to passe that they wil as stiffely deny hereafter that they did euer worshippe those holy misteries and signes of the body and blood of Christ in the holy Sacrament in steéde of the very naturall bodye and bloud of our Sauiour Iesu Chryst. And so let this suffice for Pardons OF Images what shall I say sithence hereof hath bene spoken sufficiently enough already and sith he also alledgeth no new matter but olde and bare names onely of Nazianzene Basile Ierome and Ambrose neither vouching any places of the Authors in the meane space nor citing any example at all out of any theyr writinges Goe to and what is it that these Nazianzene Basile and other Doctours do say at the lenght For sooth euen this they do say They doe extoll and magnifye with all the ornamentes of Eloquence such holye Sainctes and godly Martyres to whom was geuen this high honour and glory to persist stoughtely in the face of the Enemie for the testimony of Christ and to washe their garmētes in the bloud of the Lambe their vnuāquishable constancy and heauenly fortitude of courage theyr names actes and Monumentes they do aduaunce very studiously and religiously they pray all night before their Tombes and exhort other godly congregations to read ouer their Actes and Monumentes and to celebrate theyr memorialles Where is all this Osorius and from whence fetch ye this ware Seéke for it good Readers and let it not be tedious vnto you to peruse the volumes of the Doctours ouer and ouer And here by the way especially let Haddon be ashamed which hath so whollye addicted himselfe to the perusing of Accursianes writinges that he coulde spare himselfe no vacant tyme to read the Bookes of these Doctours But to passe ouer these trifles let vs consider the Argumēt of Osorius The auncient Fathers doe honorably sett forth extoll and magnifye the holye Martyres that suffered death for Christes cause I do know this I do know I say that the bookes of the holy Fathers are full of such commendations and prayses of godly men So doth Basile describe famouslye the vertues of Saynt Iulitta Gordius Barlaa Mamantes and forty Martyrs more Nazianzene doth highly commend Marcus Arethusius and Cyprian Chrisostome prayseth his Babyla Ambrose also is full of the like commendations so doe many others extoll and magnify aboue the skies such as they accoūpt prayseworthy But what is all this to the purpose who euer practised to defraude any godly Martyr one title so much of his worthy cōmendation Neither doth our discourse now concerne Saynctes or Martyrs but Pictures and Images Let the holy Martyres haue theyr cōdigne prayses Let the Fathers be aboundantly and plentifully eloquent in theyr commēdatory Declamations Yet did all that garnyshing magnifiyng of Saynctes and Martyrs vertues constancy tend to none other end then to expresse vnto vs a certayne liuely president thereby to imitate theyr patience and to practize their integrity of life and not with crootching and kneéling to worshipp them Neither was that auncient learned age euer so superstitious and bussardly blinde as to adore and make intercession to men in stead of the Lord theyr God But woulde glorify their God rather in his Sainctes And for this cause do I thinke were auncient Monumentes erected Temples buylded wherein the Christian people might heare the Actes and vertues of those holy Martyres to be taught to imitate their example not because the Martyres that were deade shoulde be worshipped Afterwardes some Portraictes were added perhapps wherin the conflictes and intollerable tormentes of these valiaunt Martyrs were curiously paynted as may appeare in Gregorye Nicenus in his commendatory treatise of Theodorus the Martir which labour peraduenture was not altogether fruitlesse according to the capacity of that age that so by the beholding of the History and noting the maner of their agonies and passions others might be the more encouraged to endure the like as occasion should be ministred But that any Pictures and Images of dead bodyes were seéne erected in the Churches of Christians to be worshipped in those dayes vnto the which the Christian people might be so affyed as to celebrate the dead portraict of dead bodies with more then prophane Religiousnesse to witte with prayers with owches and brooches with sacrifices with vowes with supplications with Pilgrimages with temples with Altars with Capers with hollidayes with fasting dayes with excommunications and cursinges with intercession with inuocation with affyaunce and hope of assistaunce in the stead of their Christ or should worshippe Christ in those Images or by those Images Certes no man can make this iustifiable by Basile Gregory or
pure elegancy of Cicero do seeme in his iudgement childishe stammerers in vayne haue Augustine Ierome Ciprian Ambrose Gregory Bernard in vayne haue the Romish Prelates and all other expositours both of the Greéke and the Latine Churches in vayne haue Angrensis Dalmata Alphonsus Turianus Andradius bestowed great and paynfull labours in writiÌ„g whose style and forme of phrase if be throughly viewed and considered peraduenture the more part of them will be found to differre as farre from the finesse of Cicero as Haddon doth That I may be so bolde to make no mencioÌ„ at all of Scotus Sotus LoÌ„bardus Gratiane Thomas de Aquino Raphaell Gabriell and such like trasshe yea how many may a maÌ„ pyke out from amongst the most famous and true Christian deuines who of sett purpose haue abased their stile not because they could not write so loftely of the thinges that you esteéme of so gaâ—ly but because they were of this minde that this hawty loftinesse of affected Eloquence woulde not agreé with the naturall simplicitie of the Gospell Whereupon Ierom writing to Pammachius seemeth in this respecte to haue him in the more estimacioÌ„ because he despised Cicero in respect of Christ and farther also is of this Iudgement that in the expositioÌ„ of scriptures the nycetye of speache ought not onely to be dissimuled but also vtterly eschued because it might be more profitable for all ingenerall Christ our sauiour accompteth the high and great thinges of this worlde to he execrable and abhominable in the sight of God And the Prophet Esay doth with wonderfull manacing threaten Manasses the day of the Lord agaynst all things that be fayre beautifull florishing things of this world Paule in enlarging the knowledge of the Euangelicall doctrine durst not beginne the same with high and lofty Rhetoricall speache nor furnishe his wordes with humayne Eloquence not because it was hard for him to do so if he listed but chose rather to refrayne least the Crosse of Christ sayth he might be made voyde and of none effect I speake not this because I would haue men tyed to such a necessitie now a dayes by his example namely sithe the Gospell of Christ doth so florish euery where as though it might not be lawfull in these dayes with what soeuer ornamentes yea of greattest estimatioÌ„ to beautifie the speache to applye the same to the vse of Christes congregatioÌ„ But yet must modest discretioÌ„ be vsed here Truely if Plato were of opinion that the last end of Eloquence was that we should deliuer vtter things acceptable to God how much more theÌ„ is the same to be required in a Deuine Aud therefore as concerning the Grace and dexteritie of Cicero whatsoeuer it be that eyther Nature did emplant in him or Industry did attayne as I despise it not but rather very well like of it and do wonder at so excellent a gift of God in him so agayne do I not reprehend in any man to immitate him so that his imitation be ioyned with Christian simplicitie so that it be done not to hawke after the proud estimation of the worlde nor to the vayne glorious ostentation of witte nor for anye priuate glory finally so that it be so applyed that discret imitation may be clearely voyde of vayne affectation Nowe what shall we say to them who reiecting all other teachers of maners and doctrine do employ all their endeuour to file vpp their tongues so addict themselues altogether to Cicero alone and so amazedly dote vpon him onely that thinke it a lesse fault not to be a Christian almost then not to be a Ciceronian nor iudge hym scarse worthy the reading though he be neuer so Christian a wryter that doth not frame hys stile after Ciceroes patterne and sauor altogether of hys delicate speache And that is the cause as I suppose why Osorius doth recken that Haddon doth wryte nothing purely and nothing playnly Not because he hath corruptly or fasly written but that it seémeth to Osori that he hath not written like a Ciceronian because hee doth not throughly resemble his dexteritie loftines although in deéde he be not very farre behinde hym And therfore this sweete man doth woÌ„der what waywardnes of minde forced him to be so bold as to wryte agaynst Osorius and coÌ„maundeth him to learne of him if it please the Muses how hawty and vehement interrogations must be applyed in place fitte for the same Last of all in steade of a Rhetoricall acclamation concluding with a Satyricall skoffe he doth aduertize hym To procede in writing franckly as hym listeth and because he will encourage hym to wryte more franckly and freely he telleth him that he may freely wryte without daunger because no man of any iudgement or skill will blame him in this respect that he is addicted to Cicero more then is needefull If there were any sense or feélyng of right or wrong in all your body or if there were any reason in all these your vnmanerly tauntes and rascallike scoffes Osorius I could acquite you with the lyke and could be contented to space them vnto you in Haddons behalfe But now for as much as this your speach is so aboundauÌ„tly replenished with vanitie and folly what were better for me to doe then accordyng to the counsell of the wise man To aunswere a foole accordyng to his foolishnesse Briefly therfore and bycause I make hast to the end of your booke to auÌ„swere not to your Argumentes which in deéde are none but to aunswere your scoffes and nyppyng conceiptes not altogether vnpleasauntly yet neuerthelesse somewhat truly Surely I do geue you harty thankes Osorius not for myne owne cause onely but in the publicke name of all the learned generally for the thynges wh you haue taught vs hetherto in these your notable books For so haue you taught as we all can not but be merry and receaue singuler delight at your doynges For what is he that can absteine from laughing that shall heare you disputyng vpon those matters in wh you seéme to behaue your self no more aptly then as though a blind man should discerne betwixt colours and a Camell Iudge of dauncing You take vpon you to determine franckly betwixt true and false ReligioÌ„ very hautely and proudely but yet much more impudently And yet it shal be as easie a matter for a maÌ„ to finde as much Relligion in Tullies Offices yea and as true as this your Relligion is which you haue so gloriously painted out in these your bookes hetherto a fewe sparckles onely except Likewise also throughout the whole course of the rest of your discourse how often haue your friuolous and confused Argumentes moued me to myrth and laughter As where you thrust your selfe to stoughtly into the matter of Iustification Predestination in all which kinde of doctrine notwtstaÌ„dyng you seéme as meére a strauÌ„ger as though you came new froÌ„ India neither dare once so much all the while in all your
estimation of his speaches without yeloyng any reason or demonstration of the thynges which he vttereth in good sooth then haue you spoken enough Osorius and crackt the creditt of all the poore Lutherans vtterly as you say But if in decidyng of controuersies trueth must be tryed not with bare speéches but with substantiall matter certes either you must gett a better visor for your glorious persuation or els in my iudgement you were better hold your peace altogether You doe oppresse vs in a glorious braggery of speéch with the speéches of the Apostles and with the tradicioÌ„s of the Apostles disciples And yet out of all the Apostles writings can not any man hitherto force from you no not by violence one title so much which will auaile any ioate to the creditt of those your Assertions but will rather deface them discouer your packing Upon the neck of them you do force vpon vs also the authoritye of auncient Fathers and the generall consent of the vniuersall Church cleare from all maner of variablenes and disagreéing What a iest is this As though there were any one of those auncient Fathers euer borne as yet that euer vttered one sillable so much of purging the sinnes of the faythfull after they were once departed this lyfe or of the Popes Pardons of the Propiciatory Sacrifice of the Masse of Transubstantiation of Merite Meritorious of Merite of CoÌ„gruum and Condignum or that euer durst presume to make the Sacrifice of the Altar comparable with the Sacrifice of the Crosse or durst affirme that Christ himselfe was really in the consecrated hoast with all the dimentions and liniaments of the same body which suffred death vpon the Crosse or would euer ascribe to a pelting Priest full power to Merite and offerr Sacrifice for the quick and the dead Now if euer you haue chaunced vpon any such Doctrine in the writings of the auncient Fathers gentle Syr Byshopp why doe yoe not vouch the same boldly wherby you may seéme to haue confuted vs not with babling but with trueth and substaunce of matter But if you haue not so done as yet nor seéme euer able to doe it where is then that generall consent and agreément of the whole Church Where be these Records and Monuments of auncient Antiquitye and of all foreages Where be those inuincible Arguments Where be those irreproueable Testimonyes and vndeceiueable examples wherevpon you crake so lustely perhappes you will empart them vnto vs in your next bookes at your better leysure For hitherto as yet you haue hadd no leysure to muster that your braue guarison that you beare your selfe so stought vpon and to leade them into the fielde being otherwise surcharged with farr more weightie affaires And now to deteigne theé no longer geÌ„tle Reader thou hast heard heretofore howe this Portiugall hath powred forth his prattling Rhetorick for the vpholding of his Purgatory his Uowes his Supplications and Prayers for the safety of the dead and also of that most holy oblation of all other the Sacrifice of the body and bloud of Christ offred for the reconcilemeÌ„t of Gods wrath and displeasure There remayneth behinde the knitting vp of all this geare Wherein purposing to make an end of his whole discourse he rusheth vpon Haddon with all the bent of his Eloquence Dare you be so bold sayth he to call this holynes of Religion this ardent endeuour of Loue this comfortable oblation offred not for vs alone but for our bretheren also wherewith we are knitt together in an euerlasting amitye to be defacinges disgracements of Religion A very haynous offeÌ„ce verily to call a Boate by the name of a Boate and a Mattock by the name of a Mattock But here was one sharde left open which must neédes be slopt vp with some brambles and Bryars Is not this foolishnes Is not this vnshamefastnes Is not this Madnes For if Osorius Eloquence were not furnished with these flashing flames surely it would be very colde But how more commendable yea how much more seémely and sittingly for his personage in my conceipt should he haue done if surceasing these outragious exclamations which preuaile not to the creditt of his cause the value of a pinne he hadd discreetly and with sober reasons debated the matter first and examined thoroughly whether Haddon hadd spoken trueth or falshood If he haue vttered the trueth then is Osorius frendly dealt withall If he haue spoken any untruethes there be scriptures there be arguments meéte and couenable Reasons wherwith Osorius might easily both defend the truth of his ReligioÌ„ and preserue it from to be impeached by others Spightfull reproching Skornefull taunting Cotqueanelyke rayling Rascallyke raging and Barbarous exclaming further not the defence of his cause If Osorius be so fully settled and so throughly wedded to his Church that no persuasion will seduce him to thinke that his Churche may straye by any meanes from the right course and that in all his Religion is no wrinkle or spott that may be amended surely he is herein very much deceaued Conferr who so list the whole face shape of the Popes ReligioÌ„ to witt his adoratioÌ„ his SacrameÌ„ts his Masses his breadworshipp his Imageworshipp his Sacrifices his ApplicatioÌ„ his TransubstantiatioÌ„ his Releasing of sinnes his Merits his Ceremonyes his Pardons sixe hundreth lyke papisticall truÌ„peries with the pure cleare founteines of the sacred Scriptures with the Institution Euangelicall and the expresse rule of the doctrine Apostolique and he shall easily perceaue that Haddon did vse an ouer myld maner of speéch wheÌ„ he called theÌ„ disgracements Some other man perhappes would haue blazed abroad these dreggs with some grosser tearmes Truely if the Apostle Paul hadd heard these profound opinions and these deépe deuises of the Romish Religion and hadd seéne their decrees their Cannons their Clogges of Ceremonies snares of consciences I he liued now and beheld these obseruations of dayes Monethes times these vowes and restraintes of meÌ„ forbidding Marriage denying the lawfull vse of meates which are now dayly frequented in the Church would any man dought whether he would call these disgracements of Religion or the Doctrines of Deuils rather But because we haue spoken hereof sufficiently before It shall be lesse neédefull to take this dounghill abroad any more But Osorius goeth forward and because HaddoÌ„ shall not escape sâ—â—tfreé for naming his pontificall pilfe to be disgracements of Religion Osorius acquiteth him with the like beadroll of the Lutherans corruptions in a long raggemarow of wordes that so comparing both partes one with an other to witt Luthers nakednes and beggery with the maiestie glory of the Catholickes he may make them to grow into the greater obloquy and hatred It remaineth therefore that we geue eare a whiles vnto the gallaunt brauery and loftines of Osorius Eloquence To abaÌ„don dutifull obedieÌ„ce to the Magistrate to disturbe the auncient ordinaunces of the Church to defyle the virginitie of sacred Nunnes
of this milde Phenix our most gracious Soueraigne a few yeares more in this life truely I doe nothing mistrust but that the whole generatiō of your Catholick Caterpillers loytering lozels shall be driuen shortlye not to the gallowes but to that howling outcries and gnashing of teéth described in the xviij Chapter of the Apocalipps which you may reade and peruse at your leysure and afterwardes aunswere vs when time and place wil serue for it But we must cōmitt all these as all other our actions successes els to the guidyng and conduct of him in whose handes are the hartes of Princes and Potentates and the order and disposition of tymes and of chaunces He is our Lord. Let him determine of vs as seémeth best in his sight whether his pleasure be of his infinite mercy to blesse vs with a continuaunce and settled stay of this quyett calme which he hath fauourably bestowed vpon vs or whether he will scourge our Sinnes with the cruell whippes of these Popish Philistines or whether he will vouchsafe accordyng to his promise after the long and greéuous afflictions of his tourmented Church to roote vpp the foundations of your Babylonicall Towres and ouerwhelme them in the deépe doungeon as it were a mylstoane in the Sea But whatsoeuer the successes shal be of our hope it can not be but most acceptable and commodious for his faythfull whatsoeuer his prouident Maiestie shall determine This one thyng I would wish from the bottom of my hart that our lyues and and conuersations were aunswerable to our publique profession and that our maners were so conformed as might no more prouoke his indignation and wrath then the doctrine that we embrace and professe doth moue him to displeasure which one Request if might preuayle with our Englishmen there were no cause then wherefore we should be afrayed of hundred Romes sixe hundred Osorianes and as many Portingall Dalmadaes Now the onely thyng of all other whereat I am dismayed most is not the force of your Argumentes not the brauery of your bookes not the crakes of your courage not the legion of your lyes Osorius but our home harmes onely our pestilent botches of pestiferous wickednesse and licentious insolency Wherein you seé Osorius how litle I doe beare with the maners of our people and how much I doe agreé with you in condemnyng their waiwardnesse whose maners you do gnawe vpon so fiercely whose Fayth and Religion neuerthelesse I can not choose but defēd agaynst your Sycophanticall barkyng with iust commendation as they do duely deserue But for as much as we haue treated largely of Queéne Elizabeth I will now come downe vnto others and will pursue the conclusion and end of your booke furious enough and full of indignation wherein you heape whole mounteynes of wordes brauely and behaue your selfe most exquisitely and artificially and besturre your stumpes lyke a sturdy pleader couragiously and launche out lyes as lustely yet herein not as Oratours vse orderly but after the Cretensian guise ouersauishely Of whom S. Paule maketh mention The men of Creete are common lyars For you say that Haddon dyd counsayle you that you should not meddle with the holy Scriptures Which coūsell as neuer entred into Haddones head so neuer raunged out of Haddons penne And out of this lye beyng as it were the coyne of the whole buildyng it is a wonder to seé how you shoulder out the matter what greéuous complaintes you doe lay to our charge which haue neither toppe nor tayle foote nor head I would wish you to peruse the place of Haddon once agayne whereat you cauill so much but with more deliberation For this was neuer any part of his meanyng to abbridge you the Readyng of one lyne so much of holy Scriptures Moreouer neither did he so couple you to the Colledge of Philosophers and Oratours as to exclude you from the noumber of Deuines as your cauillation doth sinisterly emporte without all cause of iust quarrell For what can be more conuenient for a Byshopp and a Deuine and an old man also then to be exercized in the mysteries of heauenly Philosophy night and day or what dyd Haddon euer imagine lesse then to rase your name out of the Roll and order of Deuines But when he perceaued as truth was that you did behaue your selfe much more plausibly in other causes and therefore highely commended many qualities in you to witte an excellency of style exquisite eloquence ioyned with ingenious capacitie stoare of Authours and many bookes of yours likewise and especially your booke De Nobilitate and withall did grauely consider by the conference of your bookes that you were by nature more enclined or by Arte better furnished to treate of other causes then to dispute of those controuersies of Religion wherein you seéme a meére straunger and goe groapyng lyke a blyndman wandryng altogether in Iudgement and withall a professed enemy to the Maiestie of the glorious Gospell takyng vpon him the part of an honest friendly man thought good to aduertize you friendly and louingly not that you should not employ any study or trauayle in this kynde of learnyng but surceasing that presumptuous boldnesse of rash writyng and vnaduised decyding of controuersies wherewith you were but meanely acquainted that you would with a more circumspect deliberation consider of the matters whereof you purposed to discourse and that you would not from thenceforth rush so rudely agaynst vs with such disordered Inuectiues which doe in deéde bewray nought els but your ignoraunce procure generall myslikyng and auayle nothyng at all to publique commoditie For hereunto tended the whole scope mynde and meanyng of Haddon Which you doe causelesly miscouster agaynst him euen as though he had debated with you as your Catholickes doe vsually accustome with old wemen poore badgers Carters Cobblers the meaner state of poore Christiās whom you doe prohibite with horrible manacings cruell prohibitiōs frō the reading of sacred Scriptures none otherwise then as from bookes of hygh Treason But in very deéde you doe interprete of the matter farre otherwise then euer Haddon did meane And therfore here was no place for your nyppyng Satyricall scoffe which you did pretily pyke out of Horace Uerses wherewithall he doth dally with his Damasippus and you beyng an old and meary conceited man resembling the old dottarde Silenus of Virgile do ridiculously and vnseasonably deride Haddō withall The Goddes and the Goddesses Rewarde you with a Barbour for your good counsell Nay rather keépe this Barbour in stoare for your selfe Osor and for the rascall rabble of your sinoath shauelynges who in respect of your first and second clippyng nypping shearing and shauing must neédes room dayly to the Barbours shoppes who also doe accompt it an haynous matter to weare a long bearde as is also especified in the same Satyre For you I say euen for you and those dishheaded dranes of that shauelyng and Cowled rowte who with bare scraped scalpes beyng a new fangled
speakyng infinite wordes he hath vttered litle or nought at all agreable with the truth and aunswerable to the cause so that the saying not of Thucidides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that other tourned backeward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be aptly and worthely applyed And bycause it shall appeare more euidently Go to Lett vs Imagine that some one Logician either of the auncient Uniuersity of Philosophers or of the crew of these new Schoolemen did take in hand those bookes of Osor wherein he treateth so busily of Catholick Diuinitie who rippyng away this outward huske of gaye paynted speach may take a perfect view of the soundenesse of the shell and the inward kernell of his best Argumentes and reduce them by particularities to the playne rules forme of Logicke and may pare away all rotten and vnsauory subtilties may cutt cleane away all lyeng and vntruthes may pruyne all idle and vntymely applications wherewith his discourse is altogether bedawbedd may shrowde of all vnprofitable and withered superfluities and reduplications may banish away all slaunders reproches tragicall exclamations and Thrasonicall crakes quyte voyd and impertinent to the matter what will he leaue behinde then in all his whole threé bookes In so manifest a truth what neéde any probation I will describe one for example sake and from no where els but euen out of his principall and exquisite exhortation directed to our most Royall and noble Queéne of England In which Epistle if at least it may deserue the name of an Epistle then the which her Maiestie neuer receaued any one more talkatiue nor I euer sawe more wittlesse you seéme good my Lord Byshopp somewhat willyng and desirous to aduertize her highnes of matters of great emportaūce and highly Catholicke to witte That if the Queene will be wise if she will be desirous to haue especiall regarde and consideration of her person of the Realme and of the preseruation of her soule and body If she will vouchsafe to geue creditt to Osorius beyng a Portingall geuyng wholesome and godly coūsell proceedyng dutyfully from godly affection of pure loue What must she do at the length Forsooth That renouncyng in season this entangled crabedd doctrine of the Lutheranes maisters of misrule and errours Captaines of knauery and villany pernicious botches of auncient discipline counterfect coyners of a new Gospell open Enemies of publique and priuate tranquillitie she retourne agayne to the auncient obedience of the mother Church of Rome and yeld her humble obeysaunce to the Pope hygh Byshopp thereof as next vnto Christ and Christ his owne generall Vicar ouer all the face of the earth For if I be not deceaued this is the very scope of all your persuasion to this end tendeth the whole force of your glorious Epistle wherein if we shall haue regarde to your wordes I seé that you haue spoken very much but if we consider the matter it selfe you haue spoken nothyng at all or at the most no more thē may seéme to be compreheuded and concluded in threé propositious onely The Maior whereof maketh nothyng for your purpose The Minor is simply false and wickedly slaunderous The Conclusion such as may be more fittly reuersed agaynst you the rest of your Catholickes If you be desirous to haue a view hereof by some playne demonstration I will not refuse for your sake Osorius to represent to the Reader the whole substaunce of your Epistle and the whole force thereof concluded in a briefe forme in full proportionable partes and propositions Behold therefore the whole forme maner of your Sillogisme Maior Whosoeuer are enemyes of sounde doctrine and do procure assured destruction and decay of honest conuersation of cyuill society who may dought but that the Prince may banish them farre from out her Realme and that she ought not in any wise support them Minor The Lutheranes wheresoeuer they sett foote on groūd do infect the soundnes of doctrine as it were with a botche they do kill mēs bodyes they do destroy mens soules they do disturbe the state of the common weale in sowyng seditions they do ouerthrow lawfull Regimentes they do sow abroad euery where outragious and close kyndes of licentiousnes of lyfe they doe tourne vpsidowne and bryng to confusion all lawes spirituall and politique Conclusion Ergo Whosoeuer wil be adiudged a godly Prince especially Queene Elizabeth cā do nothyng better more cōmodious then to banish quyte frō out her Realme these pestilēt impostumes and Caterpillers of the earth and exclude them from all partakyng with the common wealth If this be not the whole drift of all your discourse lett the matter it selfe conuince me If it be so lett vs then take a tast how coldly and vnskillfully you haue behaued your selfe in prouyng this Argument For the proposition which you assume for matter confessed and make the surest foundation of your whole discourse what if we deny altogether at a word Osorius to what end then will all your tedious lofty lauishenes puffed vpp with so many vayne and triflyng amplifications and lyes tend You do assume that all Lutheranes ought to be abandoned from out all common weales as open enemies of Religiō ranke rebells common Barretours and Traytours On the contrary part whereas we do affirme boldy that all your vayne suggestion agaynst the Lutheranes is false on their behalfe most true on the Papistes behalfe hadd it not bene your part to haue Iustified first by probable and sure Argumentes the whole matter which we do by good right and duely deny yea with Scriptures and Doctours if you be a learned Deuine what did you accōpt this sufficient proofe to perswade your Assertion bycause your Lordshypp did boldly pronounce it to be so or suppose you that there is no more required in an Accuser but to rayle outragiously and slaunderously alleadgyng no firme or honest proofe of the crimes that be forged or forced agaynst the aduerse partie I beseéch you good courteous Gentleman tell me for your courteous modesties sake To hale men into hassard of their liues vpō trust of raungyng rumours if not altogether innocent yet altogether vnknowen to you agaynst whom you are altogether vnable to Iustifie any probable crime besides bare and naked affirmatiues Is this to deale with Princes and to write vnto Queénes Doe you behaue your selfe at home with your owne Kyng in this wise to accuse men whom you know not onely vpon Hearesay reporte And what if the Queéne her selfe who by dayly proofe may be acquainted with the dayly conuersation of her Subiectes better then Osorius beyng an alyen straunger do of her owne knowledge feéle all this to be vntrue which you so maliciously enforce and in her secret conceipt doe vtterly detest those your stinckyng lyes haue you not made then a fayre speake and geuen your selfe a foule fall without touche or trippe of your aduersary Goe to yet and what if some defect or disorder be in the Lutheranes lyues as
EuaÌ„g lib. 1. cap. 6. Chrisost. to the Heb. Homil. 17. Eusebius demonst lib. cap. 10. Nazianzen Iustinus Martyr in Dialo cum Triphone Augustine contra aduers leg prophe August in lib. quest 61. August coÌ„tra Faust. 20. cap. 21. A comparison betwixt the passeouer and Christ. An Argument out of the Trident Councell Aunswere Aug. de ciuitat dei lib. 10. cap. 5 By what reasoÌ„ Melchizedech did represeÌ„t the Type of Christ. Melchizedech is denyed to offer bread wine for a Sacrifice A comparisoÌ„ betwixt Melchizedech and Christ. No lykenes betwixt the Sacrifice of the Masse and Melchizedech Melchizedech a king and a Priest The place of Melchizedech his offring is expounded Gene. 14. Iosephus libro 1. Antiquitat Cap. 10. The TrydeÌ„tine Councell Sess. 6. Can. 3. Aunswere Luk. 22. 1. Cor. 11. Tetullia in Apologetico ArgumeÌ„tes of the aduersaries by witnesses and coÌ„sent of Doctours Obiection out of Cyprian Lib. 2 Aunswere to CypriaÌ„s wordes August against Crescentius Heb. 11. Cyprian in the same Epistle In the 2. booke the 3. Epistle An Obiect out of Ierom out of hys Epistle written to Marcellus Aunswere An Allegoricall Argument doth conclude no truth The Obiection out of Augustine quest vete no. Testa quest 109. AuÌ„swere to the Obiection An obiection out of Hesychi writing vpoÌ„ Leuiti lib. 1 cap. 4. Aunswere out of August in the 23. Epistle Out of the Maister of the Sentences 4. book 12 distinct Glossa CoÌ„ment de Consecrat Distinct. 2. Semel An Obiection out of Iren. Lib. 4. Cap. 32. An Aunswere to the place of Irene The Sacrifice of the Masse expiatory and propitiatory Tridenti Councell Sess. 6. cap. 3. Out of Steuen Gardiner and other Irenaeus lib. 4. Cap. 32. Irenaeus Cap. 33. Ambrose treating vpon virgins Chrisost. in psal 95. Chrisost. in psal 26. August de tempore ser. 125. The second counsell of Nyce Euseb. demonst lib. 1. cap. 10. Cyrill us ad Reginas Cyrill agaynst Iulian lib. 10. The Eucharist doth not forgeue sinnes but doth represeÌ„t the memory of a true forgeuenesse Sinod Trident sessi 6. cant 3. Out of the Canon of the Masse Osort pag. 199. 202. 204. The Apostles ordinaunces Authoritie of Fathers Osor. pag. 209. Disgracementes of Religion 1. Tim. 4. Osori pag. 203. Osorius pag. 203. August coÌ„tra lib. 2. cap. 14. August in the same place The Authoritie of the Pope is denyed to be lawfull The kyngdome of Antichrist The cauillatioÌ„ of Osori of the Memory of vertue abolished A cauillation of Razyng of Church Chrisost. ad Rom. 23. Gregor Epist 64. lib. 3. Aug. contralite petilia lib. 2. cap. 33. Of Reliques The Maunger wherein Christ was layde The foreskin of Christ. The Altar whereupon Christ was Circumcised The swathling cloutes and Cradel of Christ. The Piller where vnto Christ did leane when he disputed in the temple Water pots The Shoes The Reliques of Christes bloud The Tables whereas Christ made his last supper The bread of the supper The knife that stucke the pascall Lambe The Cupp The platter The towell wherewith Christ did wash his disciples feete Broken bread The Reliques of the Crosse. The Title of the Crosse. The Nayles of the Crosse. The Speare head The crown of Thornes Christes coate without a seame The Vernycle of Veronica Christ wynding sheete The Reede The SpoÌ„ge The xxx pence The Grieces in Pilats Iudgement hall The Crosse which appeared to Constantine in the ayre The fotestepps of Christ vpon the earth Our Ladies heare Our Ladies Milke Our Ladies smocke Our Ladies kerchiefe Our Ladies kirtell Our Ladies girdle Her slipper Her Shoe Her Coambes The wedding Ring of our hady Iosephes hose and his boanes Monstruous pictures Images Out of Alanus Copus in his Dialogues The dagger the buckler of Michaell The feathers of the holy ghost The Coales of S. Laurence The Reliques of Iohn Baptiste Diuers scrappes of Iohn Baptistes head in sondry places His Iawes A peece of his eare The whole headd of Saint Iohn at Rome His Arme. His Finger His Ashes His shoe His heary shyrt His Altar A lynnen Cloath The sword that behedded him The bodies of Peter Paule Peters law Peters brayne Peters slâ—pper Peters Chayre and his massing vestmentes Peters sword The staffe wherewith he walked The blocke whereupon he was beheaded Sixe bodies of the Apostles The cupp of S. Iohn Anne the Mother of our Lady Three bodyes of Lazarus Mary Magdalen hath two bodyes S. Longius the blinde knight with his speare Three kings of Colleine S. Denis two bodies S. Stephens body His headd His bones The Stones wherewith he was Stoned to death S. Laurenceâ— body His Arme. His gredierne S. Laurence Coales His coate with long sleeues The bodies of Geruase and Protaâ—us S. Sebastian multiplied into iiij bodyes Petronilla the daughter of Peter S. Susans two bodies S. Helene Vrsula and the eleuen thousand Virgines Two bodies of Hyllary Two bodies of Honoratus Gyles Simphorianes many bodyes S. Lupus S. Ferreol The boanes of AbrahaÌ„ Isaac and Iacob August in in his book de opere MonachoruÌ„ cap. 28. Osor. pag. 204. Osor. pag. 204. Osor. pag. 205. Osorius pag. 206. Aristotel Hippodamus Milesius The principles and chiefe groundes of the Popish doctrine The cause of the first bâ—ildinges of Abbyes in England Ethelbert King of Kent Ealbalde sonne of Ethelbert Anno. 618. Ethelrede kyng of Mercia Anno. 681. Berthewalde For what cause Monasteryes were â—rected at the first Out of the Cronicle of Osberne vpon the lyfe of Dun stane and out of Malmes b. Roger HouedeÌ„ and others King Edgar Osori pag. 208. Osor. pag. 208. Osori doth exclude Princes froÌ„ Ecclesiasticall gouernement Chrisost. vpon the 13. to the Romaines Osor. pag. 208. Osor. pag. 209. How pernitious the obedience of the pope hath alwayes bene to ChristiaÌ„ Princes In the yere of our Lord 1404. To much lenitie of Princes towardes the Pope Tim. 5. Constantinus Theodosius Lndouicus Pius Ambrose did enstruct Theodosius the Emperor Rom. 3. It apperteineth to the Ciuill Magistrate to gouerne ecclesiasticall causes The Triper tite history 1. booke cap. 5. Socrates lib. 1. cap. 5. Socrates lib. 5. cap. 10. Action 2. Iustinian in cap. de Episcop Cleâ—isis Ierome Augustine Chrisostome Paule the Apostle Actes Cap. Osori pag. 209. Grego lib. 11. Epist 8. 2. quest 5. Out of the auncient recordes and Hystoryes of England AEsopes Crow Osori pag. 209. Osori pag. 209. Osor. pag. 210. Osor. pag. 211. The booke of Wisedome the first chap. Ex plutarcho de vitis The cruelty of the Portingalles agaynst Gardiner an Englishe man â—x Abbat vspergens Ex staurastico IohaÌ„ Francisci Pici Mirandule Apocal. 19. Osori pag. 211. The doctrine of the Gospell is not now first sprong vpp but is renewed froÌ„ out loÌ„g darkenes in to a more freedome of lightsomnesse Apoc. 11. The auÌ„cieÌ„t witnesses professours of the Gospell Rob. Grostred Byâ—h of Lyncolne The Gospell of Christ as it is true so is it not