for asmuch as we also be made so freé from any guilte of Sinne and bondage of death by the one onely Sacrifice of the Lordes passion as that there is no neéde now of any Sacrifice from henceforth for the full redemption of Sinnes to vs now is this most blessed Supper Eucharist instituted for a perpetuall memoriall of that inestimable benefitt which albeit haue no power nor effectuallnesse of the oblation which it doth represent yet is it dignified with the name of that Sacrifice in respect of the honorable representation of the thing represented And thus much hitherto touching Malachy Now let vs seé what moates these Sophisters doe knitt together touching Melchizedech It behoued that the figure of Melchizedech should be fulfilled in the true Priesthood of Christ. Melchizedech did offer bread and wine vnto God which was a figure of the body and bloud of Christ vnder the formes of bread and wine Ergo Christ did offer at his last supper his body and bloud vnto God the Father vnder the formes of bread and wine As touching the necessary agreéablenesse of the things and the Types mentioned in the Maior we doe agreé together For it is vndoughted true that Augustine teacheth in his 10. booke De Ciuitate Dei the 5. Chap. That the thinges of the olde Testament be representations of the things of the new Testament But all that which is assumed in the Minor concerning the Sacrifice is of all partes false both in respect of Christ and in respect of Melchizedech For as much as neither of thē did euer institute any Sacrifice for sinnes in bread what then will you say did not Melchizedech represent the Type of Christ our Sauior there is nothing more true But we must cōsider wherin and by what meanes this agreéablenes may be correspondēt In the Priesthood I suppose and not in the Sacrifice For comparison is made of a Priest with a Priest not of a Sacrifice with a Sacrifice Thou art an euerlasting Priest sayth he after the order of Melchizedech which in mine opinion is in threé respectes First in the participation of kingly name For they were both called kinges of Iustice and peace 2. by reason of the Priestly kindred whereas both were Priests without knowing any Parentage of whom they came .3 according to the perpetuity of priesthood because the priesthood in thē both was wtout beginning without ending vnto whom in the Priesthood was neuer assigned Successor or predecessor The playne explanation whereof doth appeare in no place more euidently then in the very Epistle of Paul to the Hebrues Which making a collection of many braunches in comparing the Priesthood of Melchisedech together with the Priesthood of Christ yet in all the same maketh no mention at all of any Sacrifice of bread and wine But they take exception and say forasmuch as Melchisedech was a Priest by what reasō could he be a Priest without a Sacrifice And who doth exclude Melchisedech being a Priest from his Sacrifice But there is none other Sacrifice of his extant say they in the holy scriptures but in the bread and the wine which were offred as ornamentes of his Priesthood A deép reason as though he that so many thousād yeares agoe was a Priest without all beginning of tyme did not at any tyme during this whole entercourse of tyme offerr any Sacrifice vnto God besides this one Sacrifice onely Which being an vnreasonable absurditie yet not to contend long vpon this poynt I would fayne be resolued of these Catholickes in one question When Melchisedech did offer bread and wine whether he did Sacrifice for Sinnes yea or no I doe maruell what aunswere they will make hereunto If they say nay how then did he prefigure the Type of Christ if they say yea I aske agayne whether the Sacrifices that are ordayned for the clensing of sinnes must be done vnto God or vnto men If he did Sacrifice to Abraham a good fellowship tell vs what had Abraham to doe with our sinnes Moreouer I would learne this also for as much as there cann no expiation of sinnes consist in Sacrifices without shedding of bloud and whereas in all this preparation of Melchisedech was no bloudshed at all what force and efficacy of expiation could there be in that Sacrifice or how could it be accompted a Sacrifice at all Forsooth say you because these thinges offred did prefigure a certein resemblaunce of this to come But what resemblaunce might be there where no lykenesse could be appliable If in the Sacrifice of Melchizedech was nothing seéne but bread and wine onely what is this to the purpose to establish the Satisfactory Sacrifice of the Masse wherein is left no croome of bread nor droppe of wine But Melchizedech is called the Type of our Sauiour That is true in deéde But the Type is past and the veritye supplyeth the place Lett vs make a comparison betwixt the sampler and the trueth Melchizedech did bring bread and wine into the Armye which he did offerr to Abraham and not vnto God neither did he bring bread and wine to be gazed vpon nor to be worshipped not to release offences but he deliuered it to Abraham to refresh him and his Souldiors after their long and paynefull Iourney The same which Melchizedech did in the Army Christ hath perfourmed in his supper who taking the bread and the cupp in his handes did not offer there his body vnto his Father but did distribute the bread wine peécemeale in the name of his body and he commaunded them to eate where is there yet any Institution or any signification of a Sacryfice I doe behold in Melchizedech a figure but I acknowledge the veritye in Christ I doe conceaue also a participation made of bread and wine by them both yet all this while I seé no Sacrifice Both of them offred bread and wine to nourish namely Melchizedech vnto the Patriarche and to his souldiours and not vnto God Christ to his disciples not to the Father but vnto men after the vsuall maner of men that vse mutually to present eche other with giftes Besides this also the Patriarche with his people Christ with his disciples were altogethers pertakers of that which was geuen Goe to now and in what sense may all this be applied to the holy sacrifice of the Masse Surely if you deriue the reason of your sacrifice from Melchizedech he brought forth nothing but bare bread and wine but you retayne neither bread nor wine and in all the rest make no man partaker of your action But one man alone deuoureth vpp all the Supper yet not the supper for he maketh a sacrifice of the Supper rather the bread heé chaungeth into the body being chaūged he vaunceth it on high to be tooted vpon being gazed vpon throughly he doth sacrifice it for the quicke and the dead Truely I beleéue neither Melchizedech in his actiō nor Christ in his supper did
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
For you apply your senses to the vnderstādyng of Transubstātiatiō wherby you will haue Christ to be felt to be tasted to be swallowed downe into the stomacke But I accordyng to the doctrine approued vse of the true Catholicke Apostolicke Churche doe vtterly renounce senses accidētes substaunces transformatiōs do aduisedly behold and comprehend in my mynde the Sacrament the mysterie and the Spirite You cast away the yoke of Christ and embrace the licentious outrage of the Romishe Bulles I am a poore miserable exile of Christ and his afflicted seruaunt You doe choppe and chaunge the benefites of Christ with the peéuishe trinckettes of your Schoolemen I do search for the true doctrine of Christian fayth in the most approued preachyngs of Christ his Apostles Ye do snarle at my conuersation of lyfe as if it were most wicked Wherin though you doe me a great iniurie yet ye geue your selfe a deéper wounde which in so open and manifest a lye doe put all your credite in hassarde of losse For albeit I am a miserable sinner in the sight of God yet I hope I haue so led my whole lyfe through his onely great mercy that I neéde not to feare Ierome Osorius to be myne accuser I could call to witnesse for my innocencie here in Italy Germanie and England in euery of which Regiōs I haue so behaued my selfe that hauyng testimony of all good commendable personages I may easely despise your slaunderous shameles rayling Wherfore a way with this your friuolous and insolent custome of scolding once at the last for it empaireth not the estimatiō of honest persons whiche though be vnknowen vnto you yet haue commendable report els where abroad but it rather hurteth your profession diminisheth your credite and loseth your estimation You doe prayse the Sacramēt plentifully and with many good wordes beautifie the benefites therof Wherein you doe very well for what thing vnder the heauens can be founde more prayse worthy more comfortable more honorable more precious more heauenly then this sacred Supper of the Lord whiche we not onely call by the names of Synaxim Euchariste as you doe but also bread come downe frō heauen and Angels foode Neither can you deuise to speake so fully and aboundauntly in the displaying of the excellent worthynes of this most singular sacrament but I will gladly consent with you therein You say that Cyprian was accustomed to geue this heauenly foode to Martyrs and that he would lykewise remoue from this heauenly Banquet men that were notorious for any great crime We doe acknowledge this godly vsage of Cyprian and the same do I for myne owne part Imitate as much as I may and I know not whether I haue employed any so great endeuour in any one thyng so much as that the pure and naturall honour of this Sacrament might be established and the same dayly frequented in all Churches Let my bookes bee perused let enquirie bee made of my familiars and such as I haue bene conuersaunt withall let the continuall course of my maners and lyuyng bee examined and I shal be founde of all men to haue bene a most humble and dayly folower and guest of this heauenly Supper Wherfore thē do you so immorderatly exclame agaynst me That I doe mainteyne combate agaynst the ordinaunce of Christ agaynst the doctrine of Paule agaynst the excellencie of so delicate fruites agaynst the knowen experience of that wonderfull commoditie and pleasauntnesse and agaynst the vndefiled fayth of the vniuersall Church Wherfore do you adde hereunto That I haue reprochfully abused the body and bloud of Christ and outragiously peruerted the benefite of Gods mercy Why do you knitte vp your knot at the length and say That I doe sport my selfe in these mischiefes and doe infect many persons with the poyson of this pestilēt errour God cōfounde that vnshamefast and blasphemous mouth with some horrible plague most cursed Semei whose cancred toung can finde no end nor measure in rayling I haue alwayes most reuerētly esteémed of the Euchariste as of a most precious most fruitefull sacramēt of Christes death as a most assured pledge and Seale of our redemption as a most precious treasure and mysterie of our fayth and hereunto haue I bene enduced by the ordinaunce of Christ our Sauiour by the doctrine of Paule by the iudgement of aūcient Fathers and by the discipline and receaued custome of the vniuersall Catholicke and Apostolicke Church Touchyng the doctrine therof I haue oftē tymes spoken before now therfore touchyng the Custome The same is perceaued by the dayly Custome of the Disciples which after Christ was takē vp into heauē did continually perseuere together in the doctrine of the Apostles and in participation and breakyng of bread and prayers as appeareth by these wordes Vpon a day of the Sabbaoth when the Disciples came together to breake bread c. Awake Ierome Awake you do heare the holy Ghost call it Bread and bicause you should not doubt therof you heare it agayne and ägayne yea and brokē also and this much more ye finde that the Disciples of Christ continually remayned in this holy custome And yet it was not bare Bread as you do wickedly diffame my sayinges therein but it was mysticall Bread sacred Bread finally it was the participation of the body of Christ in the same maner as the body of Christ may bee deliuered in a Sacrament by fayth and Spirite Therfore for as much as our Lord Iesus hath so instituted this Sacramēt to the euerlastyng Remēbraunce of his death passiō sithence Paule doth make mention of the sayd institution after the same maner sithence the auncient Fathers haue applied their doctrine to the same sense sithēce the primitiue Apostolicke Churche hath confirmed the same with perpetuall Custome Awake Ierome at the lēgth for shame awake if you can and rid your stomacke of that dronken Schoolesurfet of Trāsubstantiation which neither Christ did ordeine nor Paul acknowledged nor the Fathers euer thought of ne yet the Apostolique Church did euer medle withall It is a new deuised mockerie foūded first by Innocētius proclaymed by Schooleianglers scattered abroad by Sathā to the rootyng out of the true remembraunce of Christ from out our soules to the vtter ouerthrow of the power of that euerlastyng sacrifice of the crosse Lastly to the erecting of a damnable Idoll in our myndes supplying the place of Christ him selfe to be worshipped of vs. For what els meaneth this your Transubstantiated bread so much adorned with all ceremony of Religion so reuerently carried abroad so superstitiously reserued and kept in boxe lastly so blasphemously holden vp to the gaze worshypped did Christ our Sauiour do or teach euer at any tyme any of all these did Paule did the first and primitiue Church did the auncient Fathers Christ gaue Bread to his disciples Paule pronoūceth it by the name of Bread once twise thrise The Apostolicke church brake Bread
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
incredible inordinate desire of luciferlike superioritie as that he would onely and alone rule the roast and haue all others in subiection vnder hym how then could such vnmeasurable ambitione be possibly satisfied without infinite troubles vproares tumultes And therefore as touching that clamorous accusacions agaynst Luther to be a common Barrettor and disturbor of all Ciuill societie seémeth to me to be framed of Osori none otherwise then as though he would that Luther shoulde onely beare the name but that the Bishoppe of Roome shoulde winne the game Deale playnly therfore Osorius and poynt directly to the Butte that you ought to haue shotte at Name the person by his name if ye will be taken for a good Proctour at the Barre yea if ye be so carefull for the preseruation of the common weale of Christendome as ye are a curteous and Ciuill Gentleman let the force of your wrotte eloquēce be blowen directly agaynst those persons whiche are Enemyes to Christendome in deéde which treade Empyres vnder foote which doe writhe and wrest Scepters out of the handes of Princes which moue commotions styrre vpp the people agaynst the Nobilitie the Subiectes agaynst their Kynges which do mainteyne the Sonnes in armes agaynst the fathers which do cause the subiectes to abiure their sworne obedience due to their liege Lords teaze and prouoke the rude multitude to bende their force agaynst their naturall Princes which doe ouerthrow the peace and tranquilitie of the Church of Christ with their seditious Bulles open warres Ciuill discensions which do subuert all places of Iustice Iudiciall seates and Iudgementes rende lawes asunder are truce breakers and disturbours of peace are disseysours and disinheritors of lawfull discentes proprieties and possessiōs are pillers and pollers of all cōmon weales which do turne all thyngs vpsidowne choppyng and chaungyng and makyng a generall confusion of all thynges finally whiche doe neither render that vnto God that apperteyneth vnto God nor geue that vnto Caesar which is due vnto Caesar but rushe violently into both estates aswell Temporall as Spirituall makyng hauocke of all and appointyng one onely Iudiciall Consistory in this world to witte Gods and the Popes If these dealynges emporte not a generall ouerthrow of all Ciuill politicke gouernementes let the accuser hym self deny it But if he confesse it to be true now then may I be so bold to demaunde of Osorius that he will vouchsafe to aunswere me truely without parcialitie For as much as that Pōtificall Romish Seé is to to much polluted and defiled with all those enormities wherof I haue made mention before which one of these cā he pyke out at the length that may be duely truly layed to Luthers charge where was Luther at any tyme moued with such desire to beare rule as that he seémed willyng to beare full sway and be Lorde and Ruler of all others Where did he entrude vpon the right of any Prince or tooke vpō him selfe violently the authoritie of the Ciuill Magistrate where did he shew him selfe rebellious against the Superiour powers where did he disturbe the peace and quiet gouernement of any weale publique What Church or Congregatiō did he molest trouble where did he euer shake of the obedience of due allegeaunce or procured any Subiectes to rebellion agaynst their Gouernours What Empyres did he transpose what Kyngdomes did he trouble what warres was he the authour of what Kynges or Byshops did he euer minister poyson vnto either in the Communion bread or in the wyne within the Cōmunion Chalice or in the common drinkyng goblet as we read in the Hystories hath happened vnto the Emperour Henry vnto Victor and vnto Iohn kyng of England And I would to God there had neuer bene besides there any other poysoned after the same sort When or to whom did Luther euer offer his feéte to be kissed or vpon whose necke did he treade with his feéte any tyme Finally in what Natiō or Countrey was Luther euer knowen with his curses Excōmunications Bulles to haue vsurped vpon the Maiestie of any Prince or to haue abated the due obedience of the people or els to haue allured and drawen away the harts of the Subiectes which were by oathe obliged to their hygher power to rebell and pursue the destruction of their Rulers and Magistrates contrary to their othe contrary to all Religion contrary to all law reason and common course of nature it selfe Which inordinate outrage beyng neither to be found by report of any Chronographer amongest the Scythianes ne yet amongest the cruell Massigetes yet this do we read yea and haue seéne with our eyes to haue bene practized of late here in England by the treachery of Pope Pius the fift agaynst our most gracious Queéne Elizabeth yea and not long sithence agaynst the late renowmed Kyngs Henry the viij her Father and Edward her brother But it comes already to my mynde what aūswere Osorius will make to all this For all that I haue spoken touchyng the ouerthrow of the peace of the church and the scatteryng abroad of the possessions therof Osorius will forthwith take holdfast of and hurle violently with all the force of his eloquence agaynst Luther speakyng in this maner What assoone as these bookes of Luther were scattered abroad doe we not see how the quiet and peacible estate of the Churche is vexed and troubled euery where how Monckes are driuen out of their selles spoyled of their goodes Chanones thrust out of their Colledges Abbottes and Byshops throwen out from their rightfull possessiōs In deéde we seé this to be done in many places Osori Euē so also do we seé the darke cloudes to vanish away after the rysing of the Sunne in the mornyng we seé also the foggy mystes to be scattered abroad the darkened night to be driuen away the smaller starres to lose their brightnes and the heauens to waxe cleare beautifull fayre of hew and men that before seémed blynde with drousy sleépe to awaken and shake of their sluggishnes at the cleare shining of the glittering light Now cōcernyng your Obiection agaynst Luther in the behalfe of the Church of the Byshoppes and Monckes you shall then make partie colorable good whenas ye haue rightly defined First what the true Church is who be true Byshops and true Monckes When I do heare this word Peace named when I do heare mētion made of the Church of Byshoppes I can not chuse but acknowledge them to be honorable names cōmendable titles yea euen such as all men do most gladly ioyfully embrace but yet truely vnder these names lurke many tymes many crafty conspiracies I know that it is not vnfitly reported by the Poete That Peace is the most precious pearle of Dame Natures stoare And surely as euery man excelleth in vertue and pietie so for the more part is heé studious carefull most for the due preseruation of Peace and of concorde And therfore good men doe
a Citizen of Rome he was cast into Adrians DoungeoÌ„ Some say that he was carried into Saxony After him succeéded Donus 2. one whole yeare next vnto him Boniface 7. two yeare who fled to Constantinople with the Treasures of the Church of Rome In the yeare 995. The Emperour Otto did ordayne Gregory the .5 a Saxone to be Pope The Romaines in a Tumult Schisme placed Iohn 17. This Ioh. about the x. moneth of his Popedome being slayne Syluester 2. was aduaunced in his place by the practise of Crescentius and the Romanes But the Emperour Otto the third retourning within a whiles after put Rome to the Sack Crescentius was slayne Syluester his eyes were put out of his head and Gregory was restored Phrig Blondus c. In the yeare 1047. Benedict the 9. hauing obtained the popedome by corruption and bribes and being altogether vnlettered did ioyne an other with him named Syluester to execute hys office in ecclesiasticall matters wherewith many being displeased there was a third brought in vpon the necke of them two who onely alone should execute the office Cardinall Benno addeth moreouer that by this meanes it came to passe that the Church of Rome seemed to be deuided into parts The Church of Rome sayth he was rent in sunder by the meanes of these iii. popes through grieuous schismes mortall warres and incredible bloudshed and vnder the colour of honny hauing swallowed vppe poysoÌ„ was almost choaked with vnspeakeable Heresyes The noyse of these broyles being blowne abroad to witte two warring agaynst one and one agaynst two about the possession of that Seé king Henry the 3. came speedely to Rome and called a Synode In the which all these iij. popes Benedicte Siluester and Gregory were condemned and fourth is placed into the Chayre named Clemens 2. by whom the sayd Henry was crowned Emperour the Romaynes affaying themselues vnto him hy an oathe that they would neuer choose pope without his consent that so Schismes factions which were wont to grow by reason of the popes Elections might be vtterly extinguished But the Emperoure was skarse departed out of Rome before that the Romaynes vnmindefull of their oathe had poysoned the sayd Clement whom he had made pope the ninth moneth after in the yeare 1048. In the yeare 1058. Benedicte the 10. contrary to the decrees of the Canones was chosen pope by the Romaynes being thereunto brybed with mony In the yeare 1062. Alexander 2. was promoted Pope by the Clergy of Rome where he continued 11. yeares vntill the Emperour Henry at the earnest suite of the Romaines in a generall Councell holden at Basile did create the Byshop of Parma to be Pope with the generall consent of the whole Councell whiche two Popes deuided the Patrimony of S. Peter with sword and slaughter euen at Rome in the meadowes of Nero vntill at the last in an other Councell after that Alexander had acquited him selfe reasonably well of the crime of buyeng the Pope dome which our men call Simony was restored agayne and Cadolus Byshop of Parma deposed In the yeare 1083. Hildebrand beyng deposed the Emperour Henry the 4. in a Councell holden at Bresse in Italy did appoint Clement the 3. to be Pope But the Romaines rebellyng agaynst him do chuse an Antipope named Victor 3. who being poysoned before two yeares were fully expired Vrbanus 2. doth succeéde him a wicked man in all respectes resemblyng Hildebrand who reuiueth the warres prosecuteth the outrages excommunications and cruell decreés that were begon by Hildebrand Who also in a Councell holden at Cleremount established this ordinaunce amongest others that no person of the Clergy should take the Donation of any Benefice our common people call it Inuestiture of any secular Prince In the yeare 1100. Paschalis 2. entred vpoÌ„ the Bishopprike he sate in Peters chayre 18. yeares duryng which tyme many false Popes were chosen Plat. Blond Amongest whom were Albertus Theodoricus and Maginulphus Whom Paschalis did excommunicate he kept continuall warres agaynst Vibertus whom the Emperour Henry the 4. had erected before to be Pope and did excommunicate Henry him selfe and raysed by Henry the 5. against his father He was a warlike man a schismaticke An enemy to Princes proude and ambitious In the yeare 1118. Gelasius 2. had against him a false pope the Archbyshop of Bacchara placed by Henry the 5. and Gelasius him selfe fleing from Rome dyeth in Fraunce In the yeare 1124. Calistus 2. pursuyng Gregory his CoÌ„petitour with fier and sword whom Henry the Emperour had preferred to that dignitie inuaded Sutrium and wanne it by force and therein tooke the same Gregory also Which Gregory beyng set vpon a Camell with his face turned to the tayle of the beast and made a mockery to all men not without great reproche to the Emperour he caused to be carried to Rome and shearing him a Moncke thrust him into a Monastery into perpetuall imprisonment Amongest all other one especiall decreé was published by this Calistus As the Sonne of God sayd he came to do the will of his Father so must Christians do the will of their mother Dist. 76. Cap. Ieiunium So that accordyng to this Diuinitie As GOD is the Father of Christ by the same Reason ought the Church of Rome be taken for the mother of all Christians He first Instituted the order of Cardinalles twelue in number In the yeare 1130. InnoceÌ„tius the 2. beyng pope which before had to name Gregory an other named Peter sonne of Leo was ordeined to the place by the Romaines whom they called Anacletus Betwixt them two was great sturre and mortall warres Which Schisme grew to a generall reproch and was notoriously infamed by a Uerse for the same purpose Petrus habet Romam totum Gregorius orbem Peter is Lord of Rome and Gregory of the whole world This Innocentius amongest many other notable enterprises atchieued tooke the Citie of S. Germaine by force He besieged Rogerius Duke of Apuleya in the Castell Gallutius whoÌ„ within a whiles after Guilliam Duke of Callabria did set at libertie by raysing the siege tooke the pope prisoner AEmil Lib. 5. BloÌ„d. Plat. The same InnoceÌ„tius did keépe a marueilous broyle in Syria amongest the Byshops about the alteration of the estate of the Church Guil. Tyrius Lib. 14. Cap. 12. de Bello Sacro In the yeare 1159. Alexander 3. was chosen Pope in a schisme At what tyme a certeine man named Octauianus Victor 4. was sent for placed coÌ„firmed in the Popedome by the Emperour Fridericke 1. Both whom Alexander the 3. doth â—ursue with horrible curses This schisme continued amongest the false popes succeédyng in order no lesse theÌ„ 20. yeares The Emperour doth inuade all the possessions of the Church Assoone as Victor was dead Guido was created Pope agaynst Alexander After Guido agayne one named Iohn Abbot of Syrmia This Alexander tooke truce with the Romaines on
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
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
Moyses Howbeit it was so much the lesse to be marueled That the same should be obiected agaynst Paule in that tyme especially when as the Iewes were yet chiefe rulers of the Temple it selfe and Moyses ordynaunces were as yet in their chiefe force and authoritye What and haue we profited this farre now at the length after so great and long labors employed after so many aduertizements of thapostles after so many instructions of the holy ghost after so many examples of the Church after so many miracles so many bookes so many testimonyes of learned men so many helpes of sownd doctrine that we must after all these neédes â—unne back vnto old Iewishnes agayne may we not now skarcely open onr mouthes to preach Iesus Christ the Sonne of God but we must seéme Iniurious to Moyses For what els did Luther meane Whereunto els tended all his doctrine trauaile endeuour and thought but that the gracious mercy of God discouered in the Gospell might through his minystery he commended to weakâ— and aflicted consciences and glorified of them In which maner of doctrine yf any thing seéme displeasaunt to your minde let your owne minde and Imagination offend you rather then Paule or Luther For there lurketh a plague or pestilence not in the Doctrine but in the minde which in my iudgement seémeth to be such as that if you had liued in the tyme of Christ with the Scribes and Pharises being of the same mind wherewith you gnaw this doctrine so viperously now you might haue bene fellow mate with them which cryed out Crucifige Crucifige agaynst Christ. Not so say you but the wickednes and abhominations of this age doe much displease me with that am I worthely offended And what good or godly man is not throughly displeased herewith Peruse who will the writings of Luther Melanckton Bucer Zuinglius Martyr Caluine and he shall easely peceaue that this deadly decay of Godly lyfe was no lesse greuous to euery of them then to your selfe that I neéde neuer speake of this besides to witt that Luther being very oftentymes disquieted with the maners and vnthankefulnes of his own countrey men did long before with a very propheticall vehemencye foretell that the same lamentable slaughter should befall them for their vngratefull contempt of Euangelicall lyfe wherewith not long after they were greuously pinched And how then may any reasonable man credit you Osorius that lye so impudently vpon these men whom you make to be Authours and standerbearers of all those mischyeues and Tumultes But here is yet another argument clowted vppe and patcht together with the lyke stuffe whereby he would proue vpon trust of hys Rhethoricke That these false Prophets Lutherans were not sent from God Let vs first note the wordes which he citeth out of the Scriptures Marke well sayth he What the Lord spake of a false Prophet The Prophet that is puft vp with pride and will speake in my name the thing that I doe not commaund him to speake or in the name of any other straunge Godds let him be slayne And if in your secret conceypt you thinke with your selfe how shall I vnderstand that it is not the word of God that he hath spoken Take this for a signe Whatsoeuer that Prophet shall Prophecy in my name and it come not to passe that hath not the Lord spoken but the Prophet himselfe hath imagined it through the pride of his owne hart and therefore thou shalt not feare him c. Where is this Seéke for it Reader in the old Testament or in the new for eyther it pleased not Osorius to note the place or perhappes it serued not for his purpose so to doe But the place is to be found in the 18. Chap. of Deut. Go to and what is it that this wonderfull Philosopher of this world hath pyked out of these words Forsooth hauing vttered this much first by way of preamble It followeth now sayth he that we see what Luther Melancton Bucer Caluine and the other iolly companions haue promised and vndertaken to doe what hope they haue geuen of their glorious promises to witt that it should come to passe that they would call home agayne the discipline of the Gospell to her auntient sinceritye restore Religion hold vpp the Church that was ready to fall downe That is to say that they would fully restore the decayed fayth of the Church restore lenitye Chastitye Concord Vnitye Modestye Obedience Charitye together with godlynes and great bountye of godly loue All these things wherof they promised largely and in many wordes to bring to passe it lacketh so much of thacomplishment of their promise that they haue left all things in farre more worse case more peruerse more filthy and more deformed by the meanes of their goodly trauayle as men that haue placed Sacrilege in stead of Religion Crueltye in stead of Lenytye Tumults in stead of Peace Ciuill warre in stead of Concord Licentiousnes of lyfe in stead of chastity Contempt of Magistrates in stead of Obedience Pride in stead of Modestye Finally in stead of Charitye and Pietye Enmitye and hatred amongest good men Monstruous wickednes and vtter ouerthrow and confusion of all common weales The matters being so to conclude at the last who can thinke that any man may doubt that these men were sent from God or moued by his holy spirite Breéfly passing ouer all friuolous circumlocutions of words to gather the whole matter agayne together into a shorte breuiate Behold here a full sillogisme after this maner and forme The Prophets which doe prophecie in the name of God yf it come not to passe as they haue prophecied are not sent from God It is so farre of that Luther Melancton Bucer or Caluine haue performed the thinges that they promised that all haue proued in farre more worse case Ergo. Luther Melancton Bucer and Caluine were not sent from God but are lying Prophets and therefore according to Gods lawe worthy of euerlasting death I am in doubt whether I may aunswere or laugh Thone of both paraduenture the Reader will looke for t thother the fondnes of the argument doth perswade me to doe For what can be spoken more senselesly what can be more crookedly wrested out of the whole Scriptures what could haue bene attempted more cruelly and falsly agaynst godly personages what could haue bene concluded more absurdly First there is a place vouched out of the Scripture wherein the people is taught how they may discerne a false Prophet froÌ„ a true namely by the true successe euent of thinges as farre forth as the thinges foretold doe happeÌ„ or not happeÌ„ And yet in this behalfe also speciall consideratioÌ„ of choyse ought to be hadd some secret inspiration of the holy ghost For although Caiphas be sayd to haue foretold as the trueth was Yet will you not geue him a place emongest the holy Prophets So also neither did Balaam lye altogether when in a Propheticall speach he
the Iles of Calecute I suppose For I doe verely thinke that this Osorius was not begotten vnder our clymate nor made of the same mould chat other frayle men are made of but composed of the very pryme and blossome of pearle and framed of the fragrant flowers of Narde and his Eloquence nursed with the pure milke of the very Muses engendred as it were of the finest filme of Cicoroes braynes as the Poets haue fayned Pallas to be borne and nourished in Iupiters Bosome And except that rotten braine of this doating dotterell recouering now some freshe sappe hadd discouered him now to be twise a childe and a very Babe surely he would haue bene a notorious Goliath ouer these litle moathes and simple shrimpes Perhappes that stately tooforked Myter vaunced on highe vpon his hoary heares making him seéme higher in stature then other men doth rayse the crest of that glorious Combe And hereupon hangeth that hawtye houering of this heroycall Gyant from aloft from out the fiery firmament as it were despising and loathing these small snigges of Babish Haddons But enough now of Haddons childishnes let vs therefore seé what it is that is raked out of Cyprian agaynst Haddon And first all that which Haddon doth very learnedly and truely discourse in prayse of the godly Martyrs who by their exile emprisonments losse of goodes yea of lyfe also did with sheadding their bloud confirme and enseale the true and vndoughted sinceritye of the Gospell all this glorious renowme of commendation and prayse purchased with their paynefull labors and trauell this glorious Thrsonicall Osorius doth transpose wholy from them vnto others and this also not without a pretye nypping skoffe To witt Vnto Roffensis More Byshops Priestes and Charterhouse Mounckes men as he sayth endued with singuler pietye and Religion Whereof some yea not a few of them dyed here in England many flying out of England and Ireland as outlawes and Banished men hadd not escaped the axe or the halter vnlesse they in running away hadd preserued their liues more happely then the courtesy of our men would haue done And vpon this by and by is Cyprian chopt in place his wordes being neuerthelesse not noted as either vnknowen vnto him or craftely cloked whereunto we are commaunded to geue our attendance Now what sayth Cyprian Whosoeuer sayth he as a without the bowndes of the Church though they suffer death for the testimonye of Christ the same doe not deserue the crowne of Martyrdome but the punishment dew for treason rather Where finde you this Osorius for sooth in Cyprian looke for it Reader peradueÌ„ture after you haue perused Cyprians booke ouer you may finde it The place perhaps is extant in his 4. Booke and 2. Epistle Where he speaketh on this wise Although they be slayne afterwardes for the name of Christ being remoued from the Church and diuided from vnitye and Christian Charitye they caÌ„ not be crowned as Martirs at the time of their death For those are the very wordes of Cypryan which no man deâ—â—â—th to be most true For who doughteth hereof that the Church is the euerlasting kingdome of Christ where all the hope and treasure of our saluation is fast lockt vpp and enclosedâ— from whose pleasaunt habitatious yf we willingly exclude our selues we must worthely perishe But thus goeth the matter Osorius that Cyprian in deéde hath spoken very well but you out of Cyprian haue forged a foolish fable For in all the his discourse of the vnity of the church neither do we rend asunder nor passe beyond the bowndes thereof But you Osorius doe not measure those bowndes and lymittes aright and withall doe wrongfully and vntruely define the Church of Christ. In this pointe therfore lurketh all the errour not in our variaunce and DissentioÌ„ but in your false DefinitoÌ„ For let there be a true Church graunted yea such a Church as was in the tyme of Cyprian and we will quickly yeld to that vnity CypriaÌ„ could in no wise disgest such as forsaking the Church of Christ like stragglers went an other way namely to the Gentiles as he sayth to worldly delightes and pleasures to heretiques Schismatiqués And Osorius is a great deale more squeymish at those which fleing froÌ„ Iewishnes from heretiques schismatiques do dedicate theÌ„ selues to the true Church of Christ. For if a man may tell troth what els do Luther Melancthon Caluine Bucer and others their lyke agaynst whom this cruell scourgemuttoÌ„ chauseth so extremely They are fallen sayth he from the vnitie of the Church To whom Osorius I pray you Are they not come home to Christ to Paule to the Gospell to the Apostles to the Law and to the Prophetes what is this to turne vnto and partake with heretiques and schismatiques or to turne away and forsake heretiques and schismatiques rather If you be of that mynde beware least you bewray your selfe to be one of Antichristes lymmes before you proue Luther an hereticke If to depart froÌ„ them whose wicked opinions are manifestly contrary to true Religion and do seduce from the truth which is in Christ Iesu be accoumpted a pointe of Schisme why then is the people commaunded in the word of the holy Ghost and that not in one place onely to depart from out amyddes of theÌ„ Addyng thereunto also the daunger thereof least ye become partakers of their Sinnes sayth the holy Ghost And therfore you seé perill not in departyng but in tarryeng rather there froÌ„ whence we ought to depart Now what maner of people that is from the which the holy Ghost doth call away I leaue to your Iudgement Osorius and to others that can Iudge therof But in the meane space say you Unitie and the peace of the Church is torne a sunder I do aunswere Woe be to that peace woe be to that Vnitie which wageth warre agaynst Christ. If you will enter into Vnitie and amitie with him you shall haue no discorde emongest your selues I do know and coÌ„fesse this to be most true that Cyprian speaketh Who soeuer he be sayth he and whatsoeuer he be if he be not within the Churche of Christ be is not a Christian bycause without the precinctes of Christes Church is no sure roade of sauetie And wherfore then doe Luther and these Lutheranes say you teare abroad these hedges of the Churche and withdraw them selues from the Vnitie thereof I do aunswere in the behalfe of the Lutheranes They haue not forsaken the Vnitie but you haue crackt a sunder the veritie of the Church They haue not offended in forsakyng the Church but you haue greéuously erred in definyng the Church For if a man should argue with you at this present in wordes and speaches as I doe deale with you in writyng and would vrge vpon you to define vnto him this Church which you mainteyne in her true and naturall substaunce what auÌ„swere would you make I wis the very same DefinitioÌ„ I suppose that all your Catholicks haue imagined
assaulted in his fayth or that the conscience be miserably entangled with timerous feare or if the conscience be brought to dispayre or if any greater mishappe shall happen to vrge there must the vse of the Keyes be applyed of very necessity And hereof came it that the Lord would vouchsafe to furnish his Ministers with the power of opening and shutting not to make perfect the full worke of our iustification but onelye for the necessarye reliefe and comfort of our unbecillitye and weakenesse And therefore Thomas Aquinas doth erre and is fowly deceiued as in many other thinges so in this very notably where he reasoneth in his commeÌ„taries of distinctions that the Keyes of the Church of releasing and pardoning were therefore committed to the Ministers because no maÌ„ is able without the ayde of the Ministers to open himselfe an accesse vnto the kingdome of heauen For thus hee writeth Because no man is able to open to himselfe sayth he therfore were the Ministers authorized to forgeue Sinne Whereby the kingdome of heauen is made open Thus much Thomas And out of this established error sprang vppe If I be not deceaued that necessitye of compulsary Confession whereby all Christians are constrayned to craue Pardon of all their sinnes not of Christ through fayth but of the Priest by Confession I do not speake this because I thinke Confession is altogether vnprofitable in the Church but I meane of the superfluous necessitye of reckoning vppe the particularities of sinnes And I know not whether euer a more deadly poyson could be scattered abroad in the Church by that wicked Seédes-man the Deuill then this most pestilent Cancker as well for many causes as in this respect of all other chiefly That forasmuch as all he perfection of our righteousnes doth depend vpoÌ„ the mercy and promise of God through faith in Christ Iesu the ChristiaÌ„ people are by meanes of this doctrine trayned away to fleé from fayth to Merite Meritorius so that now this treasure proceédeth not from God that maketh the promise but from the Priest that graunteth absolution our Saluation resteth no more now vpon the mercy of God but vpoÌ„ mens deseruings not vpon the freé gifte and bountifull liberalitye of God but vpon satisfactory acquitall and sufficiencie of CoÌ„trition and vpon rendring full recompence of enioyned penaunce For so we be taught by Iohn Scotus and by a receaued custome in opinion long before his dayes Confession sayth he after absolution geuen either doth committ the partye ouer to Pardons or els sendes him packing to Purgatory And thus much hitherto of the Popes Pardons whereof albeit no portsale had bene made nor any gayne and lucre reaped Yet of their owne nature they are such as neither cann be made Iustifiable by any colour or pretence nor proued by any argument nor ratyfied by any Antiquitye nor ought to be suffred in any Christian common weale without horrible sacriledge and execrable empietye Now I returne agayne to that which Osorius doth deny And this is it That these Pardons were neuer put to sale and set out to hyre by the knowledge or permission of the holy mother Church of Rome O holy Churche doughtles that was neuer of this minde that such Fayres and Markets should be proclaymed and frequented in that most holy Church of God And therefore as farre as I doe perceaue this holy and worshippfull mother Church of Rome applying her selfe to that notable predsideÌ„t of that heaueÌ„ly Paule because she will make the Gospell freé for all men doth power out all thynges freély maketh sale of nothyng she maketh no price vpon Palles vpon Miters and Hattes and geueth freély without mony Prebends Benefices Pryuiledges Exemptions and Immunities If any thing be dispensed with all or any release to be made of speciall Reseruations tushe they are geuen for pure loue there is nothing done in all this whole Church couetously nothing filthyly no nor any corruption or Symony at all And no maruell giftes are accouÌ„pted loathsome trashe Rewardes are trodden vnder foote Mony is Maysterlesse and despised as a Roage Here be no lymetwigges layd for pencioÌ„ for tenthes for first fruites nor for Iubiles the onely luâ—re and gayne here is the recoueryng of the lost sheépe Finally the shauelynges and whole crewe of this Church dare not abide to be greaced in the handes And although the Pope doe dayly furnish abroad so many Pardoners so many Bulbearers though he poaste abroad so many Pardons coyne dayly so many fresh Bulles yet for all that as he receaued gratis so he geueth gratis and dispenceth with all thinges gratis and geueth waxe seales leade paper and partchment gratis there is nothing putt to sale all thinges of freé gift I suppose surely his Legats lykewise when they Ruffle abroad his Byshopps when they goe in visitatioÌ„s and geue orders his Suffraganes when they doe confirme when Mounckes and Feyers doe confesse when the Priestes doe sing and say Masse for the quicke and the dead they take no money at all nor yet for Trentaâ—â—s for Mortuaryes nor Mariages After the same order the Fryers Lymptoures when they gadd abroad a begging Stationars raunging from Churche to Churche with Boxes and Bulles they doe it not for any gayne beware that If thys be true Mantuan was a great lyar where in his booke of Lamentations he writeth on this maner Steades and fatt Palfrayes are presentes for Popes So are Churches and Chappels Altars and Copes Perfumes and Prayers Crownes and Attyres Tapers and waxelight Incense and Fryers Rome selleth all thinges for mony and coste Yea heauen and all with God and his hoste But because this lying Southsayer Mantuan doth lye opeÌ„ly we will salue this soare with an other kinde of dittye of a certein other Poet whatsoeuer he were who dallyed not altogether vnpleasauntly yet somewhat more clenly with two vearses to the same effect in the commendation of this Church Pauperibus sua dat gratis nec munera captat Curia papalis quod modo percipitur Free Pardons geue nor Brybes receaue Doe Romaine Popes that we perceaue What neéde many wordes who is he that will not clapp his handes for ioye to seé this exceéding bountifulnes of this holy mother Church which doth so plentifully reward such as come vnto her with such aboundaunt store of comfortable Pardons and other wholesome Drugges for neuer a penye so franckly abhorring vtterly detesting these gaynefull Fayres and Marketts none otherwise then botches and blaynes if all be true that Osorius preacheth But by what Markes may this appeare any thing probable worshippfull Syr that you doe affirme so boldly vnto vs seéing as yet you feéde vs but with leane affirmatiues onely approued neither by wittnesse nor by reason But I thinke it not amisse to couer Osorius nakednes here And because the Reader may more easely discerne the whole substaunce of these PardoÌ„s we will deryue the very pedigreé of them from their first auncestors
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
he hath debated somewhat and so debated as himselfe doth confesse not of any gredy desire of flattering as speaking the thing that â—he doth know to be plausible to his Catholickes but hath written the very same doctrine which he doth firmely beleue to be true which I doe yeld vnto that you haue perfourmed accordingly For as much as hitherto you haue alleadged nothing but phantasticall conceiptes of your owne wandring imagination and fryuolous opinions of your owne gyddy deuise Thoroughout all your bookes no sparke of Scripture no sentence at all of auncient writers besides bare names onely is vouched able to geue any creditt to your cause And therefore you haue sayd well in deéde that your writing doth agreé with your meanyng in all pointes but there is nothing more corrupt then that iudgemeÌ„t of yours nor any thing more vayne then your writing And for the thinges themselues whereof you make mention hath bene spoken sufficiently allready to witt of the Popes supremacy of the Popes warres of Purgatory of Sacrifices of Marketts of Pardons of the vncleanesse of Priestes and of their filthy superstition All which disgracementes of Religion from whence they issued out at the first although Haddon affirmed that you were not your selfe ignoraunt albeit you dissembled the contrary yet surely of this you ought not to be vnskilfull except you list to be reputed an open counterfaite that all those Trincketts which you thrust vpon vs vnder the cognizaunce of Religion did sauour nothing of the foundation of Christes Religion of his Apostles or of the Prophetts doctrine but haue bene deuised by other men long sithence the comming of Christ and by couert creéping by litle litle into the Church are growÌ„e to this vnmeasurable Rable Which hath bene displayed abroad aboundantly enough before as I Iudge in these same bookes After all these ensueth a common place of the filthy and wicked lyfe of Priestes which being more notorious then can be couered more filthy then can be excused Osorius is driuen to this streight that he can not deny but many thinges are amisse in the maners of Priestes and many things out of order which require seuere and sharpe correction howbeit he doth so extenuate this cryme as that he shameth not to confesse but that the greater part of these Catholick shauelings doe liue most chastely without all blemish of worthy reproch Of the rest he hath good hope yea and doughteth not thereof vpon the confidence that he hath of the good beginnings of the most holy Father the Pope Pius the fifte whose wonderfull godlynes ioyned with marueilous zeale of true Religion cleare and voyde from all ambition greedynesse and rashe temerytye doth geaue vs especiall comfort that it will shortly come to passe that the disorders and dissolute misdemeanours of Superstition and Priestes will attayne to a better reformation But if happely this hope happen not to good successe and though all thinges doe runne into further outrage yea although also no man minister medicine and remedye to this diseased Church yet is not this forthwith a good consequent that good and godly ordinaunces shall for the retchlesse trechery of some euill disposed persons be vtterly taken away And that humaine actions did neuer staÌ„d in so blessed an estate as to be cleare froÌ„ all matter worthy of reprehension not onely emongest Priestes and MouÌ„ckes but also through all the conuersation of Christian congregatioÌ„s And that it standeth not therefore with Reason for the negligence of a few disordered Mounckes to roote out the whole order of Mounckerye and for the wickednes of some Priestes therefore to subuert the whole dignitye of Priesthood and authoritye of Byshopps None otherwise then as if in the holy state of Matrymony many thinges chaunce sundry tymes not all of the best and vnseemely handled yea and that wantonnes grow euen to brech of wedlock yet is it not reasonable that for this cause the whole bond and vowe of mutuall loue and lawfull vniting should be cutt asunder Semblably ought we to determine of the orders of Priestes and Mounckes Emongest whom though all thinges be not done orderly and decently yet such thinges are not by and by to be discontinued which were instituted for godly purposes nor followeth not forthwith if there be some festered members in the coÌ„mon weale which must of necessitye be cutt of that for this cause the whole state of the coÌ„mon weale shall be tourned vpsidowne but rather that the ouergroweÌ„ weeds be pluckt vpp and such as be scattering brauÌ„ches be applyed to better order and reduced to their first patterne And that there is nothing more perillous in Common Weales then the often innouation of good and commendable established ordinaunces and lawes which doth commonly breed not onely a generall contempt of wholesome statutes but for the more part procure an vtter ouerthrow of the whole state according to the testimony of Aristotel who did sometime openly withstaÌ„d the decree of Hippodamus Milesius made for the aduauncement of such as should deuise good and profitable lawes being of this opinioÌ„ that lawes should be comprised within measurable lymitts and boundes that the well keeping of tollerable lawes emported more safetye then the innouation of new To Aunswere this large discourse briefly Osorius could haue alledged nothing more coÌ„modious in the defence of Luthers cause and nothing more vehemently agaynst these newfangled Romaines For if Aristotel did worthely reproue Hippodamus Milesius Who being not contented with the present state of his owne Countrey did practise an alteration of the state What shall be sayd vnto you who haue so chopt and chaunged all things in the Church that there is not left therein one title so much of Apostolick antiquity or auÌ„cieÌ„t Doctrine Therefore if all matters must be reduced to the first foundations what one thing can preuayle more to further the LutheraÌ„s desire who in all theyr writings and wishinges haue neuer endeuoured any thing more carefully then that a reformation might be had of the Publicke abuses and corruptions of the churche according to the first most godly institutions to the vtter abolishing of all newfangled vpstartes wickedly supported And those first Institutions I doe call the very first foundations of the Apostolyque doctrine most godlye grounded vpon the holye ghost and the Testament of Christ. From the which how much your doctrine and Traditions do varry I haue sufficiently discouered before For whereas Christ is an infallible principle ground of the Apostolicke doctrine and whereas the chiefe pillers of the Euangelicall buildyng do stand principally vpon this poynt to preach vnto vs euerlasting life promised by the freé gift of God through fayth in Iesu Christ euen by this one marke may easily be discerned of what value and estimation the whole state of the Romish religioÌ„ may be accounted which doth not direct vs to Christ but to the Pope not to the onely sonne of God but to the sonnes of
death and for his conquest sake wherewith he did tryumph ouer the kingdome of Sathan c. In all this you both speake well and doe well Stand fast therefore and be not remoued from your selfe if you can and graunt that veritye may wringe that perforce from you in the matter that you can not deny If his blood were shedd for the saluation of all mankynde as you say if that vnentreatable rygor of Gods wrath could no be pacyfied with any one thing els besides the blood of the Lambe from whence then is saluation to be sought on our behalfe or to whom ought we ascribe our sauetye but vnto this one onely sacrifice If we be healed by his woūdes and bitter bloodshedding with what shamelessenesse dare your Romish pelting Potticaries presume to apply other rottē drugges to our soares to what purpose serue so many Rosaryes and garlandes of the blessed Uirgine Mary so many inuocations of the dead so many Suffrages of Saints so many Statiōs Iubiles so many prauncing pilgrimages so many peéuish pardons so many Momish Mounckemerytes so many ragged Churchrelliques so many vayne vowes of votaryes so many marketts of Masses and so many Dolldreanches of dryueling Sacrifices fynally to what end preuayleth all the pelting pylfe of Popish patcheryes If it be true as you doe beare vs in hand that death is vanquished by the death of Christ so that now it hath no more interest or tytle in them or in their lyues which be engraffed in Christ Iesu wherefore should we Christians be any more afrayd of death that is swallowed vpp already vnlesse paraduenture your popishe Archprelates with your outragious Trūpetts doe think by blowing winde in his tayle to restore him to lyfe agayne which you doe endeuor dayly busily in deéde but all in vayne notwithstāding But now forasmuch as it is certaine that there be two maner of deathes th one of the body thother of the soule whereas also Christ did swallow thē vpp both namely one by his resurrection thother by faith vayne therfore fruitlesse be all your practises dryftes turmoyles wherein you promise a conquest of death which is putt to flight already Agayne if death be not vanquished then doth Osor. lye The very same may be verified of the kingdome of Sathan whose whole force sithence is conteyned in the obligation and handwryting of Sinne sithence also Christ hath victoriously tryumphed allready both ouer the whole Empyre of Sathan ouer all the power of Sinne as your selfe doe confesse Why doe you so frett and fume then agaynst Luther and agaynst vs who doe affirme nothing els then you doe and who doe call back all thinges to the onely victory and Tryumph of Christ Therefore whereas abandonyng all other intercessors you dyrect your prayer to Christ onely whereas you doe so highly aduaunce and magnifye the death and conquest of Christ herein hitherto you denounce your selfe a notable Lutherane Now therefore from henceforth lett vs as briefly consider of what the very thing is in deéde which you begg so earnestly of Christ theffect of your request is that he would vouchsafe to helpe vs wicked English outcastes And why doe you not craue his ayde as well for your selfe and for your natiue Countrey of Portingall what moueth you to pray so deuoutly for England perticularly by name without any mentiō made of your owne Countrey men I doe suppose veryly because there is no wickednesse practyzed in that Countrey there is no sheépe there either infected with noysome murrayne or so tyed by the buttock in brambles and bryars of errors that it neédeth any ayd of the Shepheard In Portingall groweth no Bruske neither Bryar no furse no baggadge no fearne meéte for fier Why then reioyce with the holy Phariseé Osorius and geue harty thankes vnto Almighty God both for your selfe and for your Countrey that you be not lyke vnto other men and especially to that most pestiferous and abiect Nation of England Wherein was sometyme as you say the Princely pallace of vertue of Religion of wisedome and of Iustice but now is tourned vpsidowne by the wickednesse of desperate castawayes and is defiled with abhominable errours Go to what be these so foule enormities and so haynous errours for which you keépe so great a coyle what men be these whom you call desperate abiectes what Fayth and what kynde of Church is it whose boundes and limittes we haue raunged ouer you were now to be demaūded to render a reckonyng of all that your accusatiō particularly orderly What neéde that say you I haue done this sufficiently allready in my former bookes In deéde so haue you done I trust you be sufficiētly aunswered also to euery of the former forged false accusations And so haue we hearde more then enough by you of the outragious haynousnesse of our execrable castawayes in our Realme at this present But in the meane space this notable Rhetorician hath not all this whiles vttered one word so much of the hurly burly that this Childe of perdition hath kept not in one kyngdome onely but through the whole state of Christendome nor telleth vs what a coyle he keépeth dayly what troubles he procureth what warres he practizeth what discorde he scattereth in what continuall broyles he hath wallowed these many yeares agaynst the chief Princes Potētates of the world what monstruous poyson and Botches of erronious doctrine he hath vomited out agaynst the Church what a floudd of Christian bloud he hath spilte how many thousand soules he hath bereft of life for whom Christ suffred his bitter Passion Finally how he hath tourned all thyngs typsy tyruye of all these I say mumme budgett alltogether For this is a speciall principle of Rhetoricke wherein he is well-beseéne that if he espye neuer so litle a scabbe in his aduersaries visadge there shall his nayles be allwayes rakyng on the other side if there be neuer so mōstruous a Carbunckle on their owne behalfe whereat the aduersary may take some aduauntage either will him selfe not take any notice of it or els will he collour it with some prety shift or wype it away with some crafty conueyaunce and dissimulation In the foote of your Orison you do annex afterwardes that Christ would vouchsafe with the assistaunce of his Spirite to gather together agayne vs which be now scatteryng and disagreeyng in opiniō into one vniforme agreemēt of fayth and within the boundes and limittes of his Church whereby we alltogether may attayne euerlastyng glory to the singuler ioye and reioysing of all the holy company of heauen To aunswere this your petition briefly Doe you bryng to passe accordyng to your dutie first that it may be lawfull for vs to be associated in your felowshipp with safe cōscience with sounde Fayth without manifest impietie and Idolatry without most haynous blasphemy agaynst the liuyng God and without present perill of euerlastyng damnation and beleéue me we are not more willyng to doe any thyng
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.
vnam Sanctam What kinde of obedieÌ„ce popes vse towardes Magistrates A conspiracie of Iohn 12. most abhominably practized against Otto the Emperour ContentioÌ„â— raysed betwixt the Emperours and the popes rehearsed out of Hystories A singuler president of the popes obedience towardes the lawfull Magistrate Conrade his brother HeÌ„ry the 5. teazed agaynst their own father through the popes faction Anselme agaynst HeÌ„ry 1. Kyng of England Henry 5. is enforced to yeld to the popes commauÌ„demeÌ„t 25. Quest. 1 violatores The popes of Rome do challenge a certeine heauenly power vpon earth Gratian his booke of Decretalls Ionocent 2. ouerthroweth the order of Senatours in Rome The cruelty of Alexander 3. agaynst the Emperour Fridericke Barbarossa The singuler insolency of Hadrian 4. in banishyng the dignitie of Consulshyp The troublesome seditions of HadriaÌ„ the pope Hadrian choaked with a flye 1159. The seditious tumults of AlexaÌ„der the pope agaynst Caesar his soueraigne Lord and Prince The vnspeakeable pride of a seditious pope A president of the popes pryde farre passing Tarquines pride Iudas â— Nazianzen Oration vpon the holy Penthecost The incredible fury and outrage of Innocent 3. of Honor. and Gregory 9. agrynst Frederick 2. Extimo Concil 49. Pag. 639. The filthy gaynes of the pope Innocent 4. doth sette vpon the same Frederick the Emperour Agaynst the Successours of Frederick do Vrbane 4. and Clement 4. kept warre The pope Clement doth conspire the death of Conrade Frydericke Nicholas 3. doth sowe the seedes of discention betwixt Charles King of Sycile and Peter Kyng of Arragon The seditiouse troubles of Boniface 8. agaynst Celestine agaynst the Family of Columne agaynst phillyppe the Frenche kyng and agaynst Albert the Emperour Clement 5. doth prescribe lawes to Emperours Ludouick the Emperour most shamefully abused by Clement 6. Charles 4. appoynted Emperour agaynst Ludouick the true Emperour by the procuremeÌ„t of Clement 6. The onely popes of Rome the common pestilence of Christianes and of all Europe How little the Romish obedience doth agree with the Rule of Paules obedience Chilpericke the French kyng Henry 2. kyng of England Iohn kyng of England Victor a Byshoppe Phillippe the French kyng Henry 6. the Emperour Wicked practize of Pius 2. agaynst the Emperour Out of Recordes of Germany Henry the 8. kyng of EnglaÌ„d excommunicated by pope Clement the 7. Pius the 5. keepeth a sturre agaynst Elizabeth Queene of England Osori pag. 170. B. The maner of Popishe obedieÌ„ce to their Princes The horrible crueltie of the Spanish Inquisitours against English Marchauntes The king of Spayne subiect to his owne subiectes Inquisitours How the Catholicks be obedient subiectes to their owne kynges Anselme Theobald Thom. Archb of cauÌ„terbury Byshop of Ely Stephen Langton Edmund Archb. of Caunt Iohn Peccham Rob. Wilkelse Gualter Archb. The froward coÌ„tumacy of Monckes agaynst their kyng Out of Mathewe Parisâ— vpon the lyfe of Henry 3. Math. Parisiensis The proude rebellion of the pope the Bishops agaynst the kyng A tenth of all moueables in EnglaÌ„d and in Scotland graunted to the pope Mathaeus Parisiensis The auncient lawes and ordinaunces of Emperours enfringed by Popes Dist. 63. Out of the Englishe Chronicles Osor. The Troumpetour of the Romishe Ierarchy Pag. 170. The picture of the crosse must be worshipped Images of Sainctes Sanctusâ—es Lord for the bloud of Thomas graunte our prayers to wend c. No Nation in the world hath any pictures or grauen Images in their Churches but Papistes onely Osorius doth defend pictures to be as Kalenders of remeÌ„braunce Osorius pag. 17. The monument of the Brasan Serpent and the bookes of SalomoÌ„ de curandis morbis abrogated by Ezechias for the abuse Osorius pag. 171. How the Fayth of the Catholickes is ioyned with hope and feare Confidence of workes by Osor. Fayth How feare ought to be ioined with the fayth of the gospell Of workes Osorius pag. 172. Of Ceremonyes and Sacraments Pag. 171. Of Confession Osori pag. 172. 1. Iohn â— Pag. 172. Plaut in Bacchid Luke 10. The Charecter of the priest The Character of the Beast in the Apocalips Math. 9. Luke 7. Mar. 5. Mar. 9. Luke 4. Chrisost. vpon the 51. Psalme Homel 2. Actes 15. Actes 26. Actes 10. The Reformation of Confession The Superstition of SatisfactioÌ„ A poena culpa Osori pag. 172. Osori pag. 173. FroÌ„ wheÌ„ce that so holy lyfe and so great chastitie of the papistes doth proceede The incredible force and efficacy of the Masse Osori pag. 173. Osorius reason to proue that the rude people should be restrayned froÌ„ readyng the Scriptures Vnknowne tounges in the Papists churches Osor. pag. 173. Smale care had of preaching the word in the popes churches The senteÌ„ce of Barnard To muche light or no light at all How light must bee quallified according to Barnard that there be not too much light nor to litle Psal. 19. Psal. No man ought to be forbidden from reading the Scriptures Ephes. 3. Ephes. 1. The cause is fouÌ„d out why the Byshoppes do fle so much the light of the scriptures What kinde of authority it is of the Popes and Byshoppes in the Popish church Osor. pag. 173. Out of the Trepartite history 9. Booke cap. 35. Si non caste tameÌ„ cauté How farre the lawfull authority of the church extendeth it selfe Luk. 10. Ioh. 20. The Ecclesiasticall dignitye wherein it consisteth There is one power of the church an other of this world Iohn 5. Of the Rites and state holy dayes of the Romish churche Osori pag. 174. How great occasion of idlenes and dronkennes the multitude of holy dayes do engender How blasphemous Idolatrous the songes of the Romish Churchebe Christemasse day Pag. 175. Ashewednesday Palmesonday Good Friday Easter EueÌ„ Easterday Ascention day Whitsonday All HolleÌ„day What thingeâ— be reproued in the papistes holy dayes ceremonies Esay â— Popish worshyppyng compared with the worshyppyng of the Iewes in the olde law The superstitioÌ„ of the people in their state holy dayes ceremonies ought to be reformed Osori pag. 175. Esay 58. Gala. 4. Osor. pag. 176. Principles of Osorius Religion How much commodity and necessity there is in outward ceremonies and signes in Osorius iudgement Sarcasmus a nipping skoffe An Aunswere to Osorius mocke The papists acquayntaunce with mortall fragility The vow of chastity What Ceremonies are necessary with the Christians Baptisme The Communion All Ceremonies are not to be coÌ„demned yet in the allowaunce of Ceremonies Reason and choyse must be â—â—dâ— Osorius spightfull â—nuectiue by a Rhetoricall figure wrest back vpon the Lutheranes Pag. â—77 Osor. pag. 178. Osor. pag. 179. Osorius bauld Rhetorick The confutation of Osorius inuectiue Luther Phillippe MelancthoÌ„ Martin Bucer Huldricke Zuinglius Iohn Caluiâ—e Luther vpoÌ„ the 15. Psalmes of Degrees How the Pope is afflicted by the Lutheranes Apoc. 1â— The authoritie of the Romish See can not agree with the authoritie of the Scriptures The complaint of Osori concernyng the ouerthrow of Monckeryes and Nunneries It was
of Epicharmus Seuen SacrameÌ„ts ordeined by the pope but by Christ two onely were Instituted There is no cause to the coÌ„trary but that the Churche may be gouerned in the best maner though we be neuer acquainted with the popes supremacy Haddon a Babe in the Latine touÌ„g but Osor. a Gyaunt in Eloquence Osor pag. 193. Cyprian in his 4. booke and 2. Epistle The Papistes doe wrongfully define the Church of Christ. Cipria in his 4. booke and 2. Epist. Apoc. 18. Esay 52. 2. Cor. 6. The peace and the vnitye of the Church according to Cypriane The definition of the Church after the meaning of the Romishe Church The Popish definition is confuted What is required to the true definition of a Church The description of a true church according to the rule of the scripture Osorius Reasons The fallacy in the AequiuocatioÌ„ that is to say in the word of diuers significatioÌ„ A necessary coniunction of souÌ„d doctrine with vnitye Vnitye of the Church Succession Multitude Gods promise made vnto the Church Popes and Cardinalles will not admitte examinatioÌ„s of their cause Osori pag. 195. Papane Redeeming of Sinnes Markett of Purgatory Worthy ppyng of images Pilgrimage goyng Masses Sacrificatory for the quicke and the dead Osori pag. 196. Osori doth deale with wordes and no matter Apocal. 14 17. 18. Of Fayres and markets of Pardons Pag. 196. Out of Chris. Masseus Iohn Sleidonne M. Luther What darnell groweth in the Popes fieldes Putt in putt in putt in Masseus Iohn SleidoÌ„ M. Luther The horrible impudencye of the Romanistes Out of the Decretalles Gregory 5. in the title of Repentaunce and RemissioÌ„ of Sinnes Cum ex co Chrisosto Homel 38. vpon Math. Tridentine Councell The pardoÌ„s of the popish church Nicene Canon 11. Antycira Canon 21. Antycira Canon 22. Agathe Councell Canon 37. Eusebius 6. booke Cap. 35. Cyprian 3. booke Epistle 15. 16. 18. Antyciran Canon 5. Nicene couÌ„cell Cannon 5. New satisfactioÌ„s crept into the Romishe Church vnknowen to the Antiquitye Burchard How much the order of the old discipline doth varry from the Romish Nouelty The errours of the Popish discipline The ordinaunces of the Pope are contrary to Christ his Scriptures Act. 20. Collos. 1. Iohn 1.2 Iohn 1. Heb. 10. Rom. 3 4. The absurditie of the Romishe doctrine Eccius interpretation vppon the Popes decretalls Out of the Commentary of M. Luther to the Galath cap. 2. The Papisticall absolutions How great an absurditie is in the popes pardons Math. 16. The Keyes and Chayre of Peter Lucian 2. part pag. 525. Orpheus Harpe maketh not a Harper not doth Peters Chayre make an Apostle The succession of Peter the Apostle The circuÌ„stauÌ„ces must he considered wherefore the keyes were deliuered vnto Peter Math. 16. The foundatioÌ„ of the Churche is fayth the knowledge of the Sonne of God What Circumstaunces do goe before the true keyes of Christ what doe come after Peter receiued the keyes first but not onely Out of Eusebius third book cap. 7. The Succession Apostolique is not to be measured by place or tyme. The nature of the Gospell is altogether spirituall nor regardeth earthly and carnall thinges The spirite of Christe The succession of Peter doth consist in spirite not in externall thinges Pardons Succession The Keyes The 5. Canon of the councell of Ancyra Ex titulo de penitent Remiss cap. cuÌ„ ex eo The fulnes of power first brought in by Innocent .3 first Authour therof The fulnes of power Esay 55.12 Out of a decree in the Lateran Councell Anno. 1215. A decree of Boniface 8. Extraua A shamelesse abuse of the keyes The Byshops of Rome can challenge to themselues fulnes of power by no Argument of proofe Apoc. 3. An obiection The state of the Question is mistourned by-the Romanistes The wordes of August vnto Peter haue no playne application vnlesse they be referred to the churche Thomas Aqui. lib. 4. distinct 18. Extrauade Re. paen Cap. Cum ex eo nostro Thomas Aqui lib. 4. dist 18. Extrau de Re poeni ca. Cum ex eo nostro The Keyes were geuen for the necessary benefite of the Church nor to meÌ„s lust nor yet to Reuenge The Iudiciall vse of Keyes Tho. lib. 4. dist 18. Actes 2â— The power of the keyes how great and to whom are geuen Whether no RemissioÌ„ of sins is in the Church without the vse of the keyes How much the publike keye and how much euery mans fayth is effectuall to the Remission of Sinnes Rom. 5. Luke 8. Math. 9. When the vse of the Keies ought to be ministred Thomas lib 4. dist 18. The error of Thomas Aquinas The discoÌ„modities of the Shauelinges confession Iohn Scotus The Rom. See doth sell nothing forsooth Mantuan in his booke of Lamentation The matter doth agree if you reade the verses backward CanoÌ„s penitentiall described by Burchard and Gratian. When began fayres and markettes of Pardons first Ex CoÌ„cillo Latera Extran de poena Remi Cap. Cum ex co The Councell of Vienna 1311. Ex ClemeÌ„t 5. Lib. 6. Deâ—creta Cap. Abusionibus Ex ClemeÌ„t Cap. Abusionibus in Glossa The first 〈◊〉 of â—uâ—â—â—â— instituâ—â—â— Extrauag de Pâ—nit Remi Ca. AntiquoruÌ„ Out of the GreuauÌ„ces of Germany Out of Polydore Virgill The pardoÌ„s of Boston A History of Flaunders The Papists flee to denyals Osori pag. 196. It is one thyng to prayse Martyrs and an other thing to worshyp Images The Oration of Gregory Nissenus in the prayse of Theodorus Martyr Osorius Argument pag. 197. Osorius ill-fauoured Argument deriued froÌ„ Resemblaunce to worshipping Who be called Saintes Saintes not to be worshypped Apocal. 22. Of Purgatory the Popes Kater Why the Papistes doe striue so earnestly for Purgatorye Osorius great sturre about Purgatory The popes Pnrgatory Mores folly The new IlaÌ„d of Purgatory newly found by the Deuines What day Purgatory was made Gregory Alcuinus At what tyme the flame of Purgatory was kyndled at the first Whether God be author of Purgatory or the Pope Other questions of Purgatory Thomas Aquinas opinion of Purgatory Luther is vouched to defend Purgatory Osor. pag. 197. Roffensis agaynst Luther in praefatione veritatis Luther in the 15 Conclus Osor. pag. 198. Osor. subtill Sophisme Ex Thoma secunda secunduÌ„ dist quest 110. cap. 1. Diâ—ers kindes of lyes Abraham Iacob Rebecca The Midwiues of Egipt Dauid Luther is not cleared from all error Iohn 1. Osor. pag. 198. Truth is alwayes one Errour ought to be refuted by Scripture doctrine not with tauntey and reproches Faultes layd Luthers charge Osor. mainteineth his cause with slauÌ„ders nor with Argumentes Osori pag. 199. Luther doth deny that Purgatory can be proued by the scriptures in the declaration of his 37. Articl Mar. 9. Osori pag. 200. Lynceus was a man that could eâ—ery a ship at the Sea xxx myle of Osorius reason of Salt very fresh and vnsauery Osorius pag. 200. The words of Osorius pag. 200. Wordes of Blasphemy