that either he recreate his spirites with some other exercize or cease here after do abuse our Gracious Queéne Elizabeth specially with such kinde of trumpery wherein to tell you the truth Osorius you haue lost your labor and cost for you preuayle no whitt thereby as you seé What successe you may haue hereafter we committ vnto the Lord Certes hetherto as yet you may putt all your winninges in your eyes and seé neuer a shine the lesse as the proofe it selfe doth declare And be it say you that I preuayle nothyng herein yet wanted not sufficient testimony of a well wishyng mynde which ought not be vnthankefully taken emongest gratefull and honest personages Of your good meanyng what shall I say which how ready and inclinable it is I do easily perceaue but to what effect I beseéch you For to what other end shall we Iudge it so ready but to procure our most gracious Queéne then whose nature nothyng can be more disposed to lenitie and gentlenes to be sett on fire none otherwise then as it were some flamyng firebrand contrary to the naturall disposition engraueÌ„ within her royall brest by the finger of God to seéke the spoyle of her natiue Countrey with cruelty tormentes and destruction of her subiectes by fier and fagottes like vnto the furious persecutions and madde outrage executed in the tyme of her sister Queéne Mary For what better successe could haue bene hoped for out of those wicked mischieuous counsell of yours for lett vs suppose and imagine in our conceiptes which yet her most excellent Maiestie could neuer haue suffred to haue entred in her thought that you might haue preuailed and obteined your purpose or at least as much as you hoped for what then Could you conceaue in your mynde that the matter had bene accomplished forthwith assoone as you had entred into the Castell of fauour as though her Maiestie alone be the onely enemy to the Pope within this her dominion Beleéue not so O Solon and hereof assure your selfe that there is within this litle Island a greater nomber by many thousandes more then any man would Iudge that will rather yeld their carâ—asses to tortures then suffer theÌ„ selues to be defiled with the marke of that Beast And what thinke you will become then of the rest of the multitude whose consciences are not yet fully settled of whom there is an infinite nouÌ„ber within this Realme you will say that the Prince must vse force force them to fagotte that will not obay Is this the couÌ„sell you geue to a Queéne Herein forsooth we poore wretched Englishmen are very much beholdyng vnto your sweéte Fatherhood for your gentle reward But what if fayth will not be forced yea what if it can not be brought to yeld what if her highnes it selfe be not Queéne ouer consciences nor any worldly creature els for fayth wil be enstructed can not constrayned I say also moreouer it can not be vanquished by death but euen then rather it triumpheth most And although it may lose lyfe in this world yet will it neuer yeld to earthly creature but to God and his truth Wherefore in as much as this your whole discourse which you prosecute so earnestly is of this condition that it doth no more concerne any Christian Prince whatsoeuer then the subiectes of his Realme for what is more agreable with the maners of the people then Fayth and Religion If you haue determined with your selfe to bestow any further trauaile in the like cause by word or by writyng I iudge it best and withall do aduise you that you trouble not her Maiesty from henceforth with any such matter but proclayme forth your challenge agaynst the Byshops rather agaynst the Doctours and Deuines finally agaynst the subiectes of England and the consciences of the people whom if you be able to enduce with force of firme doctrine and pytthe of substaunciall Arguments to the direction of their consciences you shall shewe your selfe herein a very honest man But then must you frame vs some other kynde of bookes and other maner of letters For the bookes that we haue hitherto receaued from you are such kinde of ware as neither delighte the Queénes grace nor like well the subiectes For this cause therefore my good Lord Ierome I do the more willingly aduize you not to cease wrytyng henceforth Nay rather write on a Gods name paynte on deuise on and coyne on as much as ye list I will not lett you For so long shall it be lawfull for you to haue will to endite vntill at the last it will not onely repente you of the losse of your labour but withall make you ashamed of so much good tyme so wickedly employed And therefore take me not as though I would wishe you to surcease from writyng to throwe away your penne but rather I wish you to write and to endyte vntill you be hoarse withall Hereof neuerthelesse I warâ—e you before that vnlesse you mainteyne the quarrell that you haue vndertaken with better furniture you shall both come to late as I sayd and lose your labour also For what doe you thinke to gayne in this cause of Religion wherein if you hadd none other aduersary yet the Lord him selfe doth warre agaynst you with the very breathe of his mouth the whole Scriptures fight agaynst you and the authoritie of auncient Fathers haue bent their force to ouerthrow you Your purpose was to pleade for the Popes proper Chayre But he is quite abandonned not out of our Churches onely but much further banished out of mens consciences nor can possibly by mans pollicy be restored to the possession of Christian consciences in despight of Gods word It is the Lord who hath by his deuine Inspiration cast a darkened cloud ouer this proude Prelates Chayre which all Portingall can not bryng to light agayne though it lighten all the Tapers torches and waxe lightes in Portingall when the Sunne is at the highest But Osorius vpoÌ„ confidence of his Rhetoricke doth dreame vpoÌ„ some dry Sommer nothyng mistrustyng his Tackle as it seémeth which shal be more stronger then any Cable or Anker but that he shall be able to enduce our most Souereigne Lady Elizabeth to like well with his Request at the leÌ„gth maugre the bearde of thousand Haddones for after this maner writyng agaynst Haddon he sayth What sayth he doe you suppose that her witte is so rude and so vnciuill when I shall haue discouered the practizes and coÌ„spiracies of treacherous traytours by inuincible Argumentes and Reasons clearer then the Sunne in mydday when I shall paynte out vnto her view eueÌ„ before her eyes the mischieuous filthynes and wickednesse of this new fangled Religion when by manifest proofe I shall make euident the foolish and illfauored scatteryng Reasons of these heretiques wherewith they attempt the maintenaunce of their cause that she will rather allowe of that most pestilent opinion coupled with vnauoydeable perill of her
vaunt your selfe so much yet this discent in geÌ„try was not valued of Paule amongest the vertues qualities which he assigned to a Christian Byshop But other ornamentes where with I wishe you were better acquainted perhaps ye would then seéme somewhat a woorse Rhetorician but sure I am you would bee farre better Byshop But now you haue enured your selfe so much to vnmeasurable raylyng that ye seéme rather a coÌ„mon brauling Thersites theÌ„ a meéke Prelate You thinke that I yelde to much to the authoritie of kynges because I affirmed that the kynges of Israell dyd rule the Priestes in matters of Religion And this you say is not true Why so I pray you is it false bycause you say that it is false O notable Pithagoras the credite of your naked affirmatiues beyng bolstered vp with no reason nor witnesse bee not crept so farre on high benche as yet to be takeÌ„ for Iudges I did alledge a litle before Dauid Salomon Iosias Ezechias Peruse who so list the Chronicles of them and theÌ„ let him decide this controuersie betwixt vs. The sentences of Paule and Peter in the new Testament are very manifest as I haue sayd before For Paule Commaundeth prayers to be made for kinges and for all other set in authoritie In which sentence you may discerne a distinct degreé of Power and Nobilitie vnlesse you will bee blinded with malice conceaued agaynst the truth you may also seé the kyng to be placed first and highest In the same wise Peter Submit your selues to euery humune creature for the Lord whether to the king as most excellent or to the Magistrates as beyng appointed by him Loe here the lyke degreés loe here also the kyng placed chief and most excellent Here you cry out exclame Comically or rather tragically O heaueÌ„ O earth O the Seas of Neptune When as it had bene better for you to stoppe that lauishe foule mouth with the euident testimonies of the Apostles But you proceéde on rather Saying if kynges obteine the highest authoritie the whole world would be turned vpsidowne as ye thinke for that kynges would bee subiect to flatterers and so nothyng could bee executed in due order and truth but all thyngs would be gouerned after the lust of flatterers First of all kings of this our age are much beholdyng vnto you surely and amongest the rest your owne kyng especially For if it bee true that you stampe out so boldly that all Counsels of kyngs are corrupted by flatterers what one thyng do ye leaue vpright in their gouernement Beholde my good Lord and behold earnestly how trecherously and perillously you beguile your selfe with rashnesse and ignoraunce that blemish all regiment of kynges with so coÌ„mon an infamie But admit vnto you for this time that your saying is true in this respect that to to great store of flatterers swarme in Princes Courtes What then doth this let that in the Palaces of your holy Monarchies this kynde of vermine that we call a flatterer is not fostered is not dallied with all yea nâ—urished had in high price I will passe ouer myne owne neighbours and will referre you to all that new puddle of Schoolemen amongest whom you shall not finde any one sounde Exposition of Diuinitie but whole Commentaries of flatteries and Parasiticall poyson For they beautifie the Pope with these Titles videl They call him the Sunne of the worlde they ascribe vnto him both swordes Temporall Spirituall They create him the Lord of Purgatory They aduaunce him aboue the authoritie of the Canon Lawes They deny that hee is to be directed by any other person They affirme in their writynges that the Pope hath all lawes engrauen or rather lockt fast in the closet of his hart They say that the Pope can be guilty of no fault though hee throw many thousandes Soules into hell they make the Pope high Steward of PardoÌ„s as though they were the treasurie of the Churche so that hee may forgeue infinite sinnes both past already and sinnes not yet committed Furthermore they haue enthronized him chief Uicare of Christ vpon earth who can neither erre him selfe nor bryng others into errours vnto whom onely all generall Councels must be in subiection at whose feéte Emperours and Kyngs ought to prostrate them selues last of all whom all Christendome must honor and worship as an earthly God These blasphemous flatteries detestable and horrible blaunchyngs are not vttered onely by mouth at all aduenture but are extaunt in the monuments and bookes of the Romish patrones written by them aduisedly and in earnest Can you charge any kynges Courtes with the lyke Ye name Henry the eight a most excellent kyng endued with all kyngly ornaments who ye say tooke vnto him absolute authoritie ouer his subiectes through the enticemeÌ„ts of flatterers loue that he bare vnto theÌ„ boylyng also with malice agaynst the Byshop of Rome froÌ„ out whiche fountaine forsooth I know not how many floudes of wickednes and mischief did issue These be no proofes of a sober Byshop my good Lord but droÌ„keÌ„ dreames of a drousie Sophister For the noble kyng of most famous memory attempted nothyng either of loue or of hatred or by procurement of flatterours But wheÌ„ he perceaued that it was most euideÌ„t by the Gospell that generally all England was committed vnto him as his proper peculiar charge aswell by the authoritie of Gods law as mans law he banished out of his Realme that foreine authoritie and resumed his owne lawfull gouernement wholy into his owne handes studying to reserue the same inuiolable to him selfe as meéte was wherein he performed the duetie of a wise and perfect kyng and easing so his subiectes of great and importable trauailes and charges he left vnto his successours a very riche and florishyng kyngdome But touchyng the Iustice executed vpon More and Roffensis was not without much sorow of his Royall hart in respect of their witte and learnyng But after that they were publickly attainted of high treason and would by no persuasion be reclaymed from their wilfull errours hee must neédes suffer the law to proceéde agaynst them left wynking at their treachery he might haue opened a greater gappe of obstinacie and rebellion to others At the length you are come to Peters wordes but by the way spurnyng at me and calling me a most filthy person Wherin you do me no small iniurie like a wicked Sophister You demauÌ„de of me out of what wordes of Peter I framed my sentence which I vouched before touchyng the superioritie of kynges whether that enduced me bycause Peter doth name the kyng to be most excellent Not that onely graue Gentleman but the whole processe of Peters communication You doe argue in this wise That men are many tymes called excellent either in nobilitie or learnyng bycause they be very notable therein not bycause they are set in authoritie aboue all men and here a Gods name it pleaseth you to produce me for example
EuaÌ„g lib. 1. cap. 6. Chrisost. to the Heb. Homil. 17. Eusebius demonst lib. cap. 10. Nazianzen Iustinus Martyr in Dialo cum Triphone Augustine contra aduers leg prophe August in lib. quest 61. August coÌ„tra Faust. 20. cap. 21. A comparison betwixt the passeouer and Christ. An Argument out of the Trident Councell Aunswere Aug. de ciuitat dei lib. 10. cap. 5 By what reasoÌ„ Melchizedech did represeÌ„t the Type of Christ. Melchizedech is denyed to offer bread wine for a Sacrifice A comparisoÌ„ betwixt Melchizedech and Christ. No lykenes betwixt the Sacrifice of the Masse and Melchizedech Melchizedech a king and a Priest The place of Melchizedech his offring is expounded Gene. 14. Iosephus libro 1. Antiquitat Cap. 10. The TrydeÌ„tine Councell Sess. 6. Can. 3. Aunswere Luk. 22. 1. Cor. 11. Tetullia in Apologetico ArgumeÌ„tes of the aduersaries by witnesses and coÌ„sent of Doctours Obiection out of Cyprian Lib. 2 Aunswere to CypriaÌ„s wordes August against Crescentius Heb. 11. Cyprian in the same Epistle In the 2. booke the 3. Epistle An Obiect out of Ierom out of hys Epistle written to Marcellus Aunswere An Allegoricall Argument doth conclude no truth The Obiection out of Augustine quest vete no. Testa quest 109. AuÌ„swere to the Obiection An obiection out of Hesychi writing vpoÌ„ Leuiti lib. 1 cap. 4. Aunswere out of August in the 23. Epistle Out of the Maister of the Sentences 4. book 12 distinct Glossa CoÌ„ment de Consecrat Distinct. 2. Semel An Obiection out of Iren. Lib. 4. Cap. 32. An Aunswere to the place of Irene The Sacrifice of the Masse expiatory and propitiatory Tridenti Councell Sess. 6. cap. 3. Out of Steuen Gardiner and other Irenaeus lib. 4. Cap. 32. Irenaeus Cap. 33. Ambrose treating vpon virgins Chrisost. in psal 95. Chrisost. in psal 26. August de tempore ser. 125. The second counsell of Nyce Euseb. demonst lib. 1. cap. 10. Cyrill us ad Reginas Cyrill agaynst Iulian lib. 10. The Eucharist doth not forgeue sinnes but doth represeÌ„t the memory of a true forgeuenesse Sinod Trident sessi 6. cant 3. Out of the Canon of the Masse Osort pag. 199. 202. 204. The Apostles ordinaunces Authoritie of Fathers Osor. pag. 209. Disgracementes of Religion 1. Tim. 4. Osori pag. 203. Osorius pag. 203. August coÌ„tra lib. 2. cap. 14. August in the same place The Authoritie of the Pope is denyed to be lawfull The kyngdome of Antichrist The cauillatioÌ„ of Osori of the Memory of vertue abolished A cauillation of Razyng of Church Chrisost. ad Rom. 23. Gregor Epist 64. lib. 3. Aug. contralite petilia lib. 2. cap. 33. Of Reliques The Maunger wherein Christ was layde The foreskin of Christ. The Altar whereupon Christ was Circumcised The swathling cloutes and Cradel of Christ. The Piller where vnto Christ did leane when he disputed in the temple Water pots The Shoes The Reliques of Christes bloud The Tables whereas Christ made his last supper The bread of the supper The knife that stucke the pascall Lambe The Cupp The platter The towell wherewith Christ did wash his disciples feete Broken bread The Reliques of the Crosse. The Title of the Crosse. The Nayles of the Crosse. The Speare head The crown of Thornes Christes coate without a seame The Vernycle of Veronica Christ wynding sheete The Reede The SpoÌ„ge The xxx pence The Grieces in Pilats Iudgement hall The Crosse which appeared to Constantine in the ayre The fotestepps of Christ vpon the earth Our Ladies heare Our Ladies Milke Our Ladies smocke Our Ladies kerchiefe Our Ladies kirtell Our Ladies girdle Her slipper Her Shoe Her Coambes The wedding Ring of our hady Iosephes hose and his boanes Monstruous pictures Images Out of Alanus Copus in his Dialogues The dagger the buckler of Michaell The feathers of the holy ghost The Coales of S. Laurence The Reliques of Iohn Baptiste Diuers scrappes of Iohn Baptistes head in sondry places His Iawes A peece of his eare The whole headd of Saint Iohn at Rome His Arme. His Finger His Ashes His shoe His heary shyrt His Altar A lynnen Cloath The sword that behedded him The bodies of Peter Paule Peters law Peters brayne Peters slâ—pper Peters Chayre and his massing vestmentes Peters sword The staffe wherewith he walked The blocke whereupon he was beheaded Sixe bodies of the Apostles The cupp of S. Iohn Anne the Mother of our Lady Three bodyes of Lazarus Mary Magdalen hath two bodyes S. Longius the blinde knight with his speare Three kings of Colleine S. Denis two bodies S. Stephens body His headd His bones The Stones wherewith he was Stoned to death S. Laurenceâ— body His Arme. His gredierne S. Laurence Coales His coate with long sleeues The bodies of Geruase and Protaâ—us S. Sebastian multiplied into iiij bodyes Petronilla the daughter of Peter S. Susans two bodies S. Helene Vrsula and the eleuen thousand Virgines Two bodies of Hyllary Two bodies of Honoratus Gyles Simphorianes many bodyes S. Lupus S. Ferreol The boanes of AbrahaÌ„ Isaac and Iacob August in in his book de opere MonachoruÌ„ cap. 28. Osor. pag. 204. Osor. pag. 204. Osor. pag. 205. Osorius pag. 206. Aristotel Hippodamus Milesius The principles and chiefe groundes of the Popish doctrine The cause of the first bâ—ildinges of Abbyes in England Ethelbert King of Kent Ealbalde sonne of Ethelbert Anno. 618. Ethelrede kyng of Mercia Anno. 681. Berthewalde For what cause Monasteryes were â—rected at the first Out of the Cronicle of Osberne vpon the lyfe of Dun stane and out of Malmes b. Roger HouedeÌ„ and others King Edgar Osori pag. 208. Osor. pag. 208. Osori doth exclude Princes froÌ„ Ecclesiasticall gouernement Chrisost. vpon the 13. to the Romaines Osor. pag. 208. Osor. pag. 209. How pernitious the obedience of the pope hath alwayes bene to ChristiaÌ„ Princes In the yere of our Lord 1404. To much lenitie of Princes towardes the Pope Tim. 5. Constantinus Theodosius Lndouicus Pius Ambrose did enstruct Theodosius the Emperor Rom. 3. It apperteineth to the Ciuill Magistrate to gouerne ecclesiasticall causes The Triper tite history 1. booke cap. 5. Socrates lib. 1. cap. 5. Socrates lib. 5. cap. 10. Action 2. Iustinian in cap. de Episcop Cleâ—isis Ierome Augustine Chrisostome Paule the Apostle Actes Cap. Osori pag. 209. Grego lib. 11. Epist 8. 2. quest 5. Out of the auncient recordes and Hystoryes of England AEsopes Crow Osori pag. 209. Osori pag. 209. Osor. pag. 210. Osor. pag. 211. The booke of Wisedome the first chap. Ex plutarcho de vitis The cruelty of the Portingalles agaynst Gardiner an Englishe man â—x Abbat vspergens Ex staurastico IohaÌ„ Francisci Pici Mirandule Apocal. 19. Osori pag. 211. The doctrine of the Gospell is not now first sprong vpp but is renewed froÌ„ out loÌ„g darkenes in to a more freedome of lightsomnesse Apoc. 11. The auÌ„cieÌ„t witnesses professours of the Gospell Rob. Grostred Byâ—h of Lyncolne The Gospell of Christ as it is true so is it not
your owne Doctours and their whole doctrine is yours They were tractable for a tyme in the mariage of Priestes in the receauyng of the Sacrament vsing the necessitie of the present tyme but in all the rest as much as in them was they did gorgiously garnishe their Romish kyngdome And therefore in this last place you were fondly foolishe to affirme that your owne chieftaines displayed banner vnder your enemyes enseignes Truly either your memory is very slipperie or your wittes went a wollgatheryng when you were ouer earnest in your slaunderous imagination Yet are you much miscontented with these men likewise bycause they seéme to varie amongest them selues For they correct I will vse your intricate wordes by your leaue they alter they turne in and out they blotte out the old and make new places c. When you name places I suppose you meane common places of Scriptures or litle bookes of common places If it be so you ought to haue remembred the Grecian Prouerbe The secoÌ„d determinations are accoÌ„pted wiser then the first Neither can any thyng resemble the Christian modesty more nearely then if we amend our selues as neéde requireth We haue a notable example hereof Aurel. Augustine who made a booke of his errours entitled a Retractation But you are in an other predicament That is to say you are apprentices and so addicted bondslaues to these drowsie dreames the dayly practize whereof hath so betwitched your senses that no streÌ„gth of the truth caÌ„ mollifie your harts cloyed altogether in that phantasticall puddle of schoolemyre But howsoeuer you shall remaine stiffenecked your selues you ought not yet reproue the modestie of others whiche fashion them selues nearest to Christian simplicitie Neither was any exaÌ„ple at any tyme more coÌ„mendable in the Church of Christ then this of Augustine was You seé now what a stinckyng reward you haue gotten for this pursuyte of Sectaries and yet as if you had besturred your stumpes haÌ„dsomely you triumph in these wordes What can you Replie to this was there a generall consent betwixt them that sprang out of Luther no disagreement no contradiction in opinions But how much better had it bene for you to haue reuerenced that lead whereat you scorne so much then to haue opened such a gappe to so moÌ„struous pestiferours errours I aunswere that these your metie questions concerne me nothyng at all For I am an English man not a Lutherane I stand for England and not for Luther agaynst you Yet do I pronouÌ„ce this also that there was a generall consent amongest the Lutherans no disagreément no contradiction in opinions For they all sticke fast to Augustines coÌ„fession nor will suffer them selues to be drawen from it But that confession say you I do not allow Neither is this matter now in question what maner of confession that was for howsoeuer that be it is most certeine that the Lutherans did perseuer stedfastly therein As for the rest whiche you heape together are either fayned or coyned by you or banished from all men as well from vs as from you Or els they be your owne sweéte sworne brethren sauyng that they haue somewhat more modestie discretion then you Therfore this is but a slender ArgumeÌ„t to enduce me to reuerence your lead except I were too too leaddish by nature But sithence you haue shronke from your tackle and forsaken the leaden Bulles of your Monarche in so succourlesse a shipwracke without helme or cable in such dispayred perplexitie you are to be esteémed not onely a leadden and woodden but a durtie aduocate also of your Romish Monarchie if at the least any thyng may be more filthy then durte Yet that ye may the better proceéde you spitte on your handes and take hold of my wordes which are these But there came a thundercracke into our eares out of the heauenly authoritie of the sacred Scriptures that made our consciences afrayde and compelled vs to abandonne and forsake all mens Traditions and too putte our whole confidence in the onely freémercy of God Well I acknowledge this speache to be myne owne yea and gladly also And I finde nothyng therein blameworthy But what sayth Osorius to this grace Doe ye not say gramercy to Luther sayth hee that linked you so fast with such a singular benefite to abandonne all fearefulnes from you What is the matter my Lord what Planet hath distempered you I haue nothyng here to do with Luther nor with his doctrine of fayth I shewed that our consciences were terrified with the authoritie of sacred Scriptures and constrained to fleé to the freé mercy of God you say Luther hath written erroniously touchyng fayth forsooth these two hang together like a sicke mans dreame As if a man would argue in this wise Osorius is a most impudent rayler Ergo his companion of Angrence is a perfect Logician Are you not ashamed to cite whole sentences from an other writer beyng vnable to frame any probable obiections agaynst any one of them For as concernyng Luther albeit I haue not vndertaken to defende him as I haue oftentymes protected yet this doe I suppose that neither he nor any other interpretour of that Scriptures ought to bee admitted vpon euery particular Assertion but to haue relation to the whole discourse and meanyng of the Authour If this especiall regard bee had vnto Luther as in deéde it ought he shal be founde a profounde scholemaster both of fayth and a good workes and so farre to excell you in learnyng that ye shall not be worthy to beare his bookes after him howsoeuer you delight your selfe to gnaw vpon a few wordes of his vnaduisedly throwen out in some heate of disputation But by the way you stuÌ„ble also at an other straw of myne bycause I wrate that we haue forsaken and reiected the traditions of men And with many iâ—gglyng wordes challenge vs that we are beholdyng herein to Luther Zuinglius Melancthon Bucer Caluin and Peter Martyr O my ouer tedious and toylesome lucke that hoped to dispute with a learned and discrete Diuine who would without good grounde haue blamed nothyng nor vsed any cauillatioÌ„s but now finde all contrary For I am pestered with a fonde brabblyng clatterer which delightyng altogether in vncessaunt chatteryng snatcheth and snarleth at thynges ratified and approued by all men I am therfore constrayned now to play the child agayne in the principles of Diuinitie as he doth and those questions must be debated wherof no man hauyng any skill can be ignoraunt In the same maner therfore we haue cast away traditioÌ„s of men as our Lord and Sauiour Iesu Christ hath pronounced in the Gospell vnder the person of Esay the Propet But in vayne they worshyppe me teachyng the doctrine and traditions of men And as our Lord Iesu a litle before rebuked the Phariseis You haue made frustrate sayth he the commaundement of God through your owne traditions We geue eare vnto men as they be men but if they ones teach contrary
in discipline You accuse him also as a rayler agaynst Princes amongest whom you name the Emperour our famous Henry of worthy memory and George Duke of Saxone You do helye him in Caesar impudeÌ„tly for Luther did reuerence him most humbly In deéde he did mainteine the cause of the Gospell agaynst our kyng and somewhat sharpely confuted his Epistle written agaynst him at the first whom afterward beyng amended and reformed in doctrine hee embraced most louyngly and aduaunced with all kynde of honorable title LoÌ„g tyme he instructed George Duke of Saxone with most sweéte aduertisementes perswaded him called vpon hym with incessaunt prayers and Supplications But after the Duke had hard harted him selfe and waxed insolently obstinate in all thynges nor would make any ende of spoyling and turmoyling Gods people Lurther beholdyng the lamentable ruine of his Christian brethren round about him did bitterly inueighe agaynst that trayterous outrage of Duke George induced thereunto by the example of the holy Prophets agaynst the Princes of Iuda â— and of Iesu Christ our Sauior agaynst Herode the Tetrarche At the last you conclude That all Luthers preachyngs did tende to prouoke the people to sedition O shamelesse touÌ„g How would you delude vs if no man had read Luthers bookes but your selfe how would you abuse our age in heapyng lyes vpon lyes if we had no witnesse agaynst you when as Luther left behynde him as many pledges of Christian humilitie as he wrote bookes No man more constantly mainteined the authoritie of Magistrates no maÌ„ did more often inculcate more plentyfully preach more vehemently Imprinte more earnestly exact Christian obedience then he did His writyngs are extaunt liuely and florishyng and will with a whole searyng yron of detractioÌ„ marke you for a backbiter to your euerlasting reproch That was a great and manifest errour that I made but here ensueth a greater farre more horrible agaynst renowmed Princes notable common weales yea in matters of high treason by the which as by degreés this reuerend Prelase aduaunceth his shamelesse and execrable vanitie so much that all men may iudge him not onely to haue forgotten all truth and modestie but also vtterly abandoned the same This matter hee affirmeth to be most apparaunt that Lewes kyng of Hungarie and a great multitude of Christians were slayne in battell through the folly and wickednes of Luther and that hereof ensued the Conquest of Buda by the Turkishe Emperour O venemous toung to bee detested of all men that haue any loue of the truth or regard of humanitie Can you doubt or be ignoraunt of this most peruerse dissembler that this lamentable death of the king and the losse of Buda came by the onely outragious vnmeasurable rashnes of that cowled prelate Tomorraeus Archb. of Tholosse Which had so bewitched the people with hautie arrogaunt preachyng that they rushed out headlong with a small and weake handfull agaynst an huge hoste and inuincible power of Solyman in so much that after the Conquest Solyman him selfe could not keépe countaunce but smilingly scorned the insolencie of the Hungarians which had so vnaduisedly yelded into his hands their kyng to be slayne their kyngdome to be spoyled Is not this true do ye not know it perfectly Doth not Paulus Iouius your chief a counsell report this story parcell meale yea euery title therof was euer any man besides you so franticke as to charge Luther therewith The place it selfe doth conuince you wherein at that tyme scarse any Lutheran had set any footyng The tyme doth confute you for Luthers name was as yet scarsely knowen The circumstaunces of the History doe condemne you whiche doe cry out agaynst that Monkishe Archbyshop of Tholosse for that pityfull losse lamentable effusion of Christian bloud as I haue declared before out of Paulus Iouius But it is no maruell if hee can so franckely coyne a lye agaynst a Region so farre distant from vs when as hee spareth not to presse vpon vs Englishmen here in English with a most exectable lye For hee affirmeth that Edward the sixt our Royall kyng of famous memory was haynously poysoned in his Childhode O monstruous beast can you beyng a Portingall borne so impudently diffame our Region with the horrible crime without all likely or probable proofe now that sweÌ„tie yeares he spent and gone when as no sober or discreét English man did euer conceaue any such thought in his mynde The Phisitians reported that he dyed of a consumption The same was affirmed by the Groomes of his priuy Chamber whiche did keépe coÌ„tinuall watch with the sicke kyng All his subiectes did beleue it for a confessed truth Neither could your slaunderous Fable haue bene blowen abroad but amongest tattlyng women foolishe children and such malicious English loselles like vnto you nor yet could this rotten vnfauorie cauill haue had any discreét Authour had it not bene whispered into that Asse head of Osorius He coupleth hereunto Caesar who he saith was betrayed and destroyed by treason Truely Caesar did not onely pursue but also vanquishe the Germaines chasing them in Germanie with a great army of Spanish and Italian souldiours The which ouerthrow the Germaines shooke of as well as they might But the last warres raysed by Maurice what they purported and what successe they tooke I will passe ouer nor will blame in the dead whom I confesse a victorious Emperour when hee lyued He ioyneth Queene Mary a Princesse that raigned very lately and her also auoweth to haue bene destroyed with poyson Who euer beleéued or reported this but you railyng Scorpion All the English Nation and all other StrauÌ„gers that were then in England will manifestly reproue condemne this your malicious and shamelesse impudencie There raunged at that tyme a certeine outragious burnyng feauer which infected all the estates in the Realme and amoÌ„gest the rest shortned the liues of the richest and most honorable personages at what tyme Queéne Mary in many things most commendable after a few monethes dyed of the same disease In like maner Cardinall Poole an excellent learned maÌ„ beyng sicke of a quartan departed this world the same tyme. You demaunde of meâ—ery malaâ—ertly as if the matter were manifest and confessed whether I vnderstode any thyng of that conspiracie wherewith most wicked men practized the destruction of Queene Mary and Cardinall Poole Ueryly I do simply confesse that there was neuer any such matter spoken writteÌ„ fayned or surmised vnlesse by some such madde dogges as your selfe which hauyng els nothyng to snarle at do barcke and houle at the cloudes moone and starres and many tymes at their owne shadowes You tell vs a tale of some flying vapours and drousie dreames Osorius imagined in that rotten mazer of yours when you clatter out such matters whereof neither I or any man els euer heard or could heare one word except he might chaunceably light vpoÌ„ some Synon of Osorius trayning that could with most
heaueÌ„ly substaunce as you do imagine for Bread can not remaine materiall Bread without the substaunce of Bread no nor be surmised by thought to be Bread Paule doth sondry tymes call the Sacrament Bread But naturall Bread is not the body of Christ. Ergo. The Sacrament can not be the naturall body of Christ. I do speake here euen of the consecrated Bread as you call it or as Paule calleth it the Bread whiâ—h is blessed Whereof Paule hath an infallible sentence in his Epistle to the Corinthians The bread which we breake is it not the partaking of the body of Christ This Sacramentall Bread therfore after blessing when it is taken to be eaten is euen then Bread and brokeÌ„ as naturall Bread Ergo it loseth not his naturall substaunce nor is traÌ„substanciated into the naturall body of Christ as you vse to speake monstruously in a monstruous matter How then say you doth Paule call Bread the participation of the body of Christ For sooth in the same maner in the which a litle before he doth call Christ a spirituall Rocke They did all drinke sayth Paule of one spirituall Rocke which folowed them and the same Rocke was Christ and by and by after is set downe in the same Chapiter We many are one bread and one body In both which we do acknowledge the most wholesome and familiar speache of the holy Ghost but can not acknowledge your monstruous and newfangled TraÌ„substantiation To this purpose are the wordes of our Sauiour Christ to bee applyed This is my body whiche is deliuered for you doe ye this in remembraunce of me For the latter part doth explane the first part of the sencence most expressely For if the transubstantiated bread should conteine in it selfe the very naturall body of Christ hanged vpon the Crosse and thrust into the side for vs as you doe dreame what neéded then so often a rehearsall to be made vnto vs of the RemembrauÌ„ce of his body especially the body it selfe beyng presente and subiect to our senses and dayly handled in our handes But for as much as our Lord Iesus in the sight of the Apostles and the Angell declaryng the same did ascende vp into the heauens and sitteth there now at the right hand of his father of his infinite mercy hee hath left behynde him this most fruitefull and most healthfull Sacrament vnto our vse by the receauyng wherof we might be exceédyngly comforted and should emprinte deépely in our memory and reserue inuiolably the liuely and effectuall remembraunce of his most bitter death and Passion apperteinyng to the sauetie of our soules Now if any man doubt whether this bee so or no let him heare our Lord Iesus in the Gospell of S. Iohn so playne and perfect an interpretour of him selfe that nothyng can be added to make it appeare more manifest My fleshe sayth our Lord Iesus is meate is deede and my bloud is drinke in deede He that eateth my sleshe and drinketh my bloud the same dwelleth in me and I iâ— him Many therefore of his Disciples hearyng this sayd This is an hard saying who can abide it But Iesus knowing with in him selfe that his Disciples did murmure at this saying said vnto them Doth this offende you TheÌ„ what if you shall see the sonne of 〈◊〉 ascendyng where he was before it is the Spirite that geueth life the flesh profiteth nothing at all my wordes are spirite and life Your speach is a hard speach Osori it is a hard speach of traÌ„substantiating the bread into the naturall body of Christ. Touchyng the carnall and fleshly eatyng of Christes body your saying is hard yea as hard as yron who can heare or abide it Let vs here take our Lord Iesus to be the Expositour of his own wordes who doth so atteÌ„per mollifie this his speach beyng in outward apparaunce most hard of all other with a most sweéte interpretation as that nothyng caÌ„ be thought more mylde more apte for our coÌ„solation Be not offended at my wordes sayth our louyng Lord and most sweéte Sauiour Iesus for I must asceÌ„de vp vnto my father from whence I dyd deâ—ceÌ„d vnto you at the first And my body I must neédes take vp with me which you may not froÌ„ thenceforth haÌ„dle here on the earth Therfore in this case to witte to conceaue this mysticall eatyng of my flesh whiche I haue commended vnto you behoueth of very necessitie that you bee endued with a spirituall vnderstandyng For it is the Spirite that doth quicken the flesh proâ—iteth nothing at all That is to say the spirituall feédyng vpon my body which is geuen for you shall nourishe you to life euerlastyng But that fleshly eatyng which doth trouble you so much profiteth nothyng at all At the last our Lord Iesus coÌ„cludeth this place wholy vnto them in this wise The wordes that I do speake vnto you are spirite and life The wordes which Christ spake of the eatyng of his flesh are spirituall The flesh profiteth nothyng at all if we may beleue our Lord Iesus speaking of him selfe Let vs therefore take hold of that quickenyng spirite whiche may make vs partakers of euerlastyng lyfe beyng authorized hereunto by Christ him selfe and sithence you can not disgest this sweét and comfortable foode of the heauenly Table by fayth spirite we will leaue that other carnall and grosse banquet of the transubstantiated bread to you and to your Capernaites You seé now whereunto your testimonies that you trusted so much are come at the last whose authoritie I do not refuse but reuerence them and suppose that your transubstantiation is ouerthroweÌ„ and vtterly brought to naught by conferryng those two sentences with the other processe of the text Neither am I alone of this iudgement in the interpretatioÌ„ of these places For S. August writyng vpon Iohn alledgeth the same sentence in expresse maner of speach Tertul. also pronouÌ„ceth the same most euidently in his treatize vpon the distribution of the Sacramentall bread which two haue bene alwayes accoumpted learned and auncient Authours You presse me with a whole forest full of slauÌ„ders affirming that this SacrameÌ„t is fowly deformed by me the body and bloud of Christ is troden vnder feete the power and force of this wonderfull SacrameÌ„t is dusked and vtterly extinct by me I demaunde of you agayne what my wordes be where these botches doe lurcke in my bookes what I haue written what I haue done where and by what meanes I am ready either to repulse your errour or to coÌ„fesse mine own if I haue coÌ„mitted any such fault I craue no pardoÌ„ But if there be no such matter if it be rather all coÌ„trary if mine innoceÌ„cie be blameles herein I call to witnesse God men heauen and earth agaynst that most wicked toung whiche hath practized falsely to condemne the credite of your brother with so greéuous an accusation and so horrible a crime Fie fie Osorius what vnbridled licentiousnesse of Scorpionlike stinge
a matter It is very manifest you say for one of you doth sacrifice to lust an other to frensie an other to the paunche an other to slauÌ„deryng Cursed be thou thou Chapplein of the deuill Thy sect doth publickly worshyp a peéce of bread insteade of a golden Calfe and lyeth grouelyng on the grounde before a God made of bread your solemnities be ló Bacchus ló Venus You are defiled and contaminated with all kynde of wickednesse you do most abhominably mainteine slewes and Brothelhouses and yet in the meane whiles will translate your Idols vnto vs. But ye caÌ„ not Osorius Printe and painte and do what ye list ye caÌ„ not bring that to passe All the world almost is so well acquainted with your horrible filthy lyfe that a boye of seuen yeares of age can point with his finger at the places the persons and the whole course of your abhominations But where as you adde further that there is one fayth of Luther an other fayth of Bucer an other of Zuinglius and an other of Caluine This is your old quarell alwayes hacked vpon but neuer proued These worthy persons and graue Fathers of the Churche were alwayes of one fayth and of most agreable constaÌ„cy to the ouerthrow of your erreonious deuises In some pointes they did varie but in the substaunce of fayth they were of one mynde The like blemish happened to Augustine Ierome and Cyprian men very famous for their learnyng vertue in Origine TertulliaÌ„ were somewhat greater blottes whose fayth notwithstandyng as farre forth as is agreable with the Scriptures is not discredited by our Deuines ne yet by your owne Maistershyp if a maÌ„ may be so bold to tell you as also what I thinke you shall perhaps know hereafter in those your huge Uolumes entituled De Iusticia wherin you are of a cleane contrary opinioÌ„ to that learned man August in the thiefest part of all not in any small matter but in the Treatise of righteousnes it selfe wherein is conteined the foundation of our fayth and herein ye wrangle so bitterly so obstinately and so ouerthwartly that Cardinall Poole did wonderfully reprehend your arrogancy herein and thereunto replyed with most godly wordes That the abilitie of man could not bee to much embaced and the power of God could not be to much aduaunced But sith you can presume so much vpon your selfe as with such proude boldnesse to attempt the ouerthrow of so notable a father in the principall point of our Religion We neéde not marueile that ye can not forbeare vs if we varie in small matters of no value for amongest them truely was no litle controuersie in matters of great importaunce if they might haue had vpright iudges and learned vnlike to this our Osorius The functioÌ„ of the Apostles was equall their Iurisdiction in all respect one whereby it commeth to passe that amongest them no one may be in hyghest authoritie and this haue we partly approued before by the examples of Paul Peter and Iames and the same also haue I made so manifest in this Booke where I treated of the Monarchie of the Romish Prelate That you haue now no startyng hole to hyde your head in You say that it is euident in the writynges of Clement of Euaristus Lucius Marcellus and Pius that they were of opinion alwayes that the supremacie of the vniuersaâ—l Churche of Christendome was attributed to the Romishe See You rehearse vnto them Irenaeus Augustine and other holy auncient Fathers Afterwardes you vouche the whole Register of Antiquitie What impudencie is this What vntollerable arrogancie nay rather what retchiesse negligence and singular foolishnesse is this you doe recken vp many Byshops of Rome by name and yet alledge no one sillable so much out of their writinges to establish this prerogatiue of this Romish See no more do you cite out of Augustine and Irenaeus any one title for the maintenauÌ„ce of this your Ierarchie Lastly you make mention of all the auncient antiquitie yet vouch no one worde out of all that great number of yeares whereby that may appeare to bee true whereof you make so stoute a warraunt by your bare affirmatiue Is this to be accoumpted a Deuine Do ye defende the Romishe Seé no better Haue you no better a Target to couer this your holy and Emperour-like power Belike ye come vnto vs a new Pithagoras would haue the old Poesie in vre agayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we yeld not so much Osorius we receaue not your affirmatiue neither can you wryng any thyng out of our hands in the coÌ„ference of matters apperteinyng to fayth more then that you shal be able to Iustifie by good and sounde Argumentes We follow not your sayth as the which we haue tasted to bee almost in all thynges most detestable Wherfore if you meane to wynne any credite herein Let this be a watchword for you that ye must vnfold agayne all that lumpe of confused disputation and abandone those vnmeasurable raylinges forsake those clamorous exclamations renounce that vnaduised rashnesse of bare affirmatiues and argue with probable reasons iustifie with approued Argumentes and make good proofe by expresse sentences of holy Scriptures auÌ„cient Fathers But you are well furnished with Fathers forsooth for in your Bedroll ye haue lapped together not onely the old fathers but vnfold also vnto vs a certeine new Schoole of Fathers That is to say Ecckius Coclaeus Rossensis Pighius Auaunte with all these sworne bondslaues of your Monarchie whereof part were common dronkardes some lechers some traytours the remembrance of whom is odious as yet and notoriously infamous for sundry their notable crimes Or if ye will neédes allowe of these dregges of the Church beyng in deéde the sworne humble vassals of the Romish Seé Yeld me this much agayne my request to peruse the writynges of Bucer Melancthon Zuinglius Oecolampadius Peter Martyr Caluin and Beza men most excellent in conuersation of life and of singular learning And ye shall seé the contagious botches of your Papacie so raked abroad and ransackt by them that ye will neuer hereafter take any regard to any such scabbed Iades if you be wise You seeme to marueile much that I beyng a CiuiliaÌ„ and exercized in pleadyng temporall causes would spend my tyme to knowe your mysteries Truly you are herein somewhat to inquisitiue Osorius For albeit I do professe the Ciuill Law yet am I a Christian and desire to be edified in the law of the Lord And if you will haue this much graunted vnto you to apply your selfe to the knowledge of the tounges to be addict wholy to the study of eloquence to raunge in the bookes of Philosopers and will notwithstanding be accompted a ruler of the Roast in Diuinitie as in the speciall peculiar of your own profession looke not so coye vpon vs poore Ciuilians I pray you bycause we geue our endeuour to learne the Statutes of Christian Religion and are desirous to bathe
worketh in vs both to will and to do accordyng to his good pleasure and the Lord doth first frame and fashion the will c. Therefore whereas it is sayd that God doth knocke at the gate of our will I gladly yeld hereunto but to say that he doth no more but knocke this I do vtterly deny In lyke maner whereas you say that hee admonisheth that hee foretelleth daunger ensuyng that he feédeth with hope that he promiseth ayde and that he allureth with reward truely these are not vntruely spoken Osorius But ye speake not all nor as much as should be spoken And therefore herein your haltyng bewrayeth it selfe playnely For you are flowen into a Fallax which the Logicians do tearme Ab insufficiente causarū enumeratione True it is that the grace of God doth knocke doth forewarne and doth allure what doth grace therfore nothyng els but knocke forewarne promise and persuade Doth it not also create within vs a cleane hart doth hee not renew a new spirite within our bowels doth he not plucke out of our fleshe the stony hart and engraffe in steéde therof a fleshly hart Yea doth he not also alter all our whole nature I meane all those inward naturall qualities doth hee not make them plyable and as it were out of an old deformed lumpe new fashion it into a new creature doth he commaunde those thynges which he willeth by admonishyng onely by callyng and persuadyng onely doth not Gods Grace geue also that which he commaundeth And where in the meanes whiles lurketh then the law that is written within in the hartes of the faythfull When we heare these wordes in the Gospel No man commeth vnto the Sonne but he whom the Father draweth Tell vs a good felowshyp doth he which draweth nothyng els but admonish but call but allure What is he sayth Augustine that is drawen if he bee willyng for the willing are lead and none are drawen but the vnwilling And yet no man commeth but he that is willing but to this willingnesse he doth draw vs by wonderfull meanes who is skilfull to worke within euen in the very hartes of men not to make the vnwilling to haue fayth but to frame the vnwilling plyable to be willing c. If it be so that the heauēly Grace by inward operation do make men willyng that before were not willyng I would fayne learne now whether Grace do nothyng els but knocke onely Go to and whiles Grace is a knockyng who is it within that openeth Freewill I suppose But now for as much as this Freewill is powred into all persons indifferently by a generall influence as much in one as in an other why doe not all alyke open to the heauenly Grace when the Lord doth knocke forsooth bycause they will not you will say yet doth the wheale runne neuerthelesse as rounde as it did before For I demaunde agayne why some seéme to be willyng whiles others are vnwilling what els thinke you to be the cause hereof but bycause God doth open their Freewill first whiche do open vnto God that they may be able to open otherwise it could neuer opē vnto him Whereby you may easely perceaue that Freewill is not the porter to let in Grace so much as the very gate it selfe and that it doth not els open but as it is first opened by his meanes whiche doth knocke and that it applyeth not any way els but as it is made plyable and so made plyable that it may seéme rather to be drawen then to bee lead neuer goyng before Grace but followyng altogether and to speake the wordes of Augustine Neuer as a foregoer but as an handmayden of Grace onely in euery good worke If you will deny this to be true what Argument shall I better vse agaynst you then the wordes of your owne mouth For what meaneth it els that you your selues of the Romish Sinagogue at the begynnyng of your Mattens pray dayly to the Lord Domine labia mea aperies Lord open thou our lyppes if they open of them selues and are not rather opened by him And in what sorte doe you then desire the Lord to open your lyppes that your mouth may shew forth his prayse whom you affirme to do nothyng els but knocke onely Why therfore doe ye not rather amende your booke that your prayer may bee agreable with your desire and sing an other song on this wise our Freewill shal opē our lippes O Lord and our mouth shall chaunte forth thy prayse What then will you say is it not in our owne power to moue our lyppes Yes truly Osor. there is nothyng more easie then to moue them to contētion to quarellyng to lyeng to blasphemous communication to noysome talke and vayne tittle tattle But I will in no wise graunt that we are able to moue our lippes or to open our hartes of our owne will to shew forth the prayse of God All which notwithstandyng tend not to this ende as though Freewill did worke nothyng at all yes it worketh surely but how it worketh and how it is wrought bycause Osorius doth not declare sufficiently Augustine shall make playne vnto him Not they that are carried of their owne motion but as many as are carried by the Spirite of God they are the children of God Here will some man say vnto me Then are we plyed and do not plye our selues I aūswere yea rather thou doest both apply thy selfe and art applyed And euen then doest thou plye well if thou be plyed by Gods spirite without whom thou canst doe no good thing euen so also thou doest apply thy selfe of thine owne Freewill without the helpe of Gods Spirite thē doest thou euill To this ende is thy will which is called free prone and effectuall that by doing euill it become a damnable handmayd c. Whiche wordes you must interprete to bee spoken of Augustine in this wise not that will doth worke nothyng but that it worketh no good thyng without Gods helpe And that you may conceaue the same more effectually harken what the same Augustine teacheth in his treatize De Gratia Lib. Arbit It is vndoubtedly true sayth hee that we doe when we doe and that we will whē we will but he bringeth to passe in vs to will and to do geuing to our will most effectuall abilitie which hath sayd I will make you that ye shall be able to do Briefly to cōclude It shal be lawfull for me to speake the same and in such wise touchyng openyng whiche and in what wise Augustine spake of doyng when the Lord doth knocke we do open with a Freewill in deéde bycause when we do open we do it freely and willingly but that we may be able to do so not we but he doth open our harts first Whereby you may perceaue to what end this our discourse tendeth not that Freewill hath no place but that it be voyde of merite vnworthy of prayse and to
are sequestred froÌ„ all felicitie euen so farre seéme we to be cut of from all freédome without the Grace of the Redeémer For shyppe wracke beyng once made of vniuersall blessednesse I can seé none other remedy but that freédome must be drowned withall Therefore the selfe same thyng whiche doth open Paradise beyng shut fast agaynst vs must of necessitie restore freédome agayne which can not by any meanes be brought to passe through force of nature or through any power of our owne It consisteth onely in the Grace of the Redeémer As our Redeémer him selfe witnesseth in S. Iohns Gospell If the Sonne shall make you free then shall you be free in deede Notyng vnto vs this one thyng chiefly by those wordes the state of our bondage to be such as except it be renewed with Grace of the Redeémer that in all this nature of ours is nothyng freé Moreouer as concernyng the vsuall maner of speach that men are called good holy and wise I know that men haue bene accustomed to bee tearmed so But what is this to the purpose The question here is not by what name meÌ„ are called but of what value euery thyng is in the sight of God And yet do I not doubt at all but that many men may bee in their kinde good holy and wise euen so to be esteémed well enough But howsoeuer this holynesse godlynesse and wisedome of meÌ„ seémeth in mans Iudgement yet is nothyng whatsoeuer it be if it proceéde not from the grace of God For what hast thou that thou hast not receaued After the same sorte do I aunswere touchyng freédome whiche beyng once lost through Freewill must of necessitie sticke fast cloyed in the puddle of thraldome vnlesse it be renewed agayne by Gods grace WhereupoÌ„ August very aptly Freedome sayth he without grace is no freedome but coâ—tumacle And as in this place August denyeth that to be liberty which is seuered froÌ„ grace so in an other place he will not graunt that to bee named will except it be conuersaunt in good things Will sayth he is not will but in good thyngs for in euill wicked thinges it is properly called Luste not will Wherfore if there be neither freédome where Gods grace is not present nor will where wickednesse is practized by what meanes then will Osorius mainteyne that Freewill is in euill thinges whenas in that respect there is neither freédome nor will There is also in the same August in the same his Epistle to Hillary that may well be gathered and framed into an Argument on this wise The lyfe of libertie is the perfect soundenesse of will But in doyng euill mans will is not sounde Ergo In doyng euill mans will is not freé For euen so are we taught vp Augustines wordes The lyfe of libertie sayth he is the soundenesse of will and by so much euery man is more free by how much his will is most sound Albeit I will not striue much about the contention of tearmes If any maÌ„ be minded to name the choyse of will applyable towardes good or euill to be voluntary rather then freé he shall not erre much in my Iudgement Neither will I be offended if a man do say as Augustine doth that maÌ„s will is freé towardes euill thinges so that he hold the meanyng of Augustine as well as the wordes For I am of this mynde that when Augustine doth name mans Freewill couple it to grace he calleth it freé in this respect bycause beyng freé froÌ„ all forcible constrainte it beÌ„deth it selfe through voluntary motioÌ„ that way whereunto it is directed be it to goodnes through Grace or to euill through naturall lust And in this sense accordyng to August meanyng the ConfessioÌ„ of Auspurgh doth expouÌ„de maÌ„s will to be freé that is to say yeldyng of his owne accord The selfe same do Bucer and Melancthou also this also doth Caluine not deny who doth neither striue much about this tearme of freédome doth learnedly also professe that the originall cause of euill is not to be sought elles where then in euery mans owne will But as concernyng Luther for that he doth vpon some occasion sometyme expresse his minde in writing somewhat roughly wherein afterwards he discouereth his meanyng in a more mylde phrase of speach it was not seémely in my conceite to racke out those thynges onely whiche might breéde offence cloakyng meane whiles those thynges fraudulently which do wipe away all mislikyng He doth set downe in his Assertion thus That it is not in mans freé power to thinke a good or euill thought Agayne in the same Assertion the same Luther doth not deny that all mans imaginations of their owne inclination are carried to all kynde of naughtynesse that Freewill can do nothyng of it selfe but Sinne. On this wise with lyke heate of disputation rather then of any errour he calleth Freewill sometyme a fayned or deuised tearme not to bee founde in deéde any where makyng all thynges to be gouerned by vnauoydeable necessitie Which vehemencie of speach many men do cast in his teéth reprochfully now and then And yet in other places agayne expâ—undyng him selfe he doth grauÌ„t without all Hyperbolicall speéche that in inferiour causes Freewill can do somewhat and withall doth franckely affirme that it can do all thynges beyng assisted with Grace And why is hee not holden excused as well for this as snatcht at for the other why doe the aduersaries shut fast their eyes and blindfold them selues willyngly at matter well spokeÌ„ and neuer looke abroad but when they liste to carpe and cauill Was there euer any so circuÌ„spect a writer whose latter diligence more attentiue heédefulnes might not alwayes amend some ouersight escaped at the first either in Exposition or Iudgement of thynges The more that Solon the Sage grewe in yeares the more he increased in knowledge and may it not bee lawfull for vs to encrease vnderstaÌ„dyng with our age likewise Surely August could not excuse the errours of his youth neither shamed he to confesse in his age the ouersight that escaped his penne in youth vnaduisedly not onely to reforme them by ouerlickyng them as the Beare licketh her whelpes but also to reuoke them openly with an open graue and grayheaded retractation and to pray Pardon of his errours franckly nor doth in vayne permitte those bookes to be preiudiciall vnto him whiche hee wrate beyng a young man saying very modestly of him selfe that hee began then to write like a learner but not aâ— grounded in Iudgement Neither was such perfection to be required in Luther who albeit vttered somewhat at the first in wordes otherwise then common custome of Schooles were acquainted with it had bene the partes of graue Deuines not to prye narrowly into the vnaccustomed phrase of wordes so much as to sift out the substaunce of the doctrine how agreably it accorded with the Scriptures in truth and sinceritie And if
neuer receaued grace as men who through their own Freewill haue made frustrate the Grace of God once receaued by their owne wickednesse But if they be not regenerate yet is that damnable originall sinne worthely punished that will through anguish of punishment may conceaue desire to be regenerate if at least the man that is so chastized be the child of promise That God by outward vsing this meane of scourge vexation and chastizement may by secret inspiration fashion and frame the will to obedience c. And thus much hetherto coÌ„cernyng lawes and ordinauÌ„ces for rewardyng vertue and punishyng vyce in Ciuill gouernement There followeth now an other absurditie to witte where he sayth that by Luthers doctrine man is altogether dispoyled of vnderstandyng depriued of Iudgement bereft of reason and driueÌ„ to that extremitie as to be no better then a naturall stoane throwen out of a mans hand Osorius Argument Whosoeuer do attribute the orderyng of all thynges to absolute Necessitie exemptyng freedome from will doe spoyle men of their vnderstandyng depriue them of Iudgement and bereue them of reason and do traÌ„fforme them into brute beastes and stoanes Luthers doctrine doth bynde mens actions and willes to Necessitie Ergo Luthers doctrine doth dispoyle meÌ„ of their senses and turneth them into stoanes I deny the Maior of this Argument In the Minor I distinguish this word Necessitie Lastly the Argument is altogether vicious and that for two causes Either bycause Osorius thinketh That no Necessitie at all byndeth thynges to be directed by the eternall prouidence and ordinaunce of God or els he supposeth this Necessitie to he such as must neédes exclude all freédome of will Both which are false And first touchyng Necessitie Luther other auÌ„cient writers do learnedly affirme That the actions of mans lyfe are not subiect to fortune but herein they do acknowledge the prouidence of God which they assigne to be the onely and principall gouernesse and guide of maÌ„s lyfe as which directeth maÌ„s purposes boweth and bendeth his will and ordereth all the enterprises thereof Moreouer they teach the same prouidence to be such as whiche is not whirled about through blynd and sudden motions wherein no place is left to the happenynges of fortune nor such a prouidence as must neédes depend vpon inferiour causes or vpon a necessary couplyng together of causes wherein destiny is excluded nor such a prouidence as is vnaduisedly vncerteinly tossed to fro accordyng to the wandryng chaunces of fortune wherein fortune chaunce is taken away but such a prouidence as consisteth in a certeine assured stedfast permanent order workyng so in the meane whiles by inferiour and mixte causes neuerthelesse not as though it were tyed to those causes with any such necessary bonde of couplyng that it may not possibly doe otherwise by her owne absolute and most freé motione neither as though those causes could not possibly doe otherwise but must of Necessitie follow the direction of the same prouidence whereunto they be subiect Whereby it commeth to passe that Freewill beyng occupyed in these meane causes neither ceaseth to be altogether freé as being forced by no forreine constraint but guided by her owne accord nor yet remayneth so absolutely freé but that it is constrayned whether she wil or no to yeld to the direction of Gods prouidence voluntaryly notwithstandyng not coactly Wherupon amongest the learned this Necessitie is called Necessitas immutabilitatis aut certitudâ—nis whiche though doe not vrge thynges with violent coaction yet for as much as nothyng is in al the creation of nature of so small substance as can be without the coÌ„passe of Gods knowledge therfore albeit many things seéme accordyng to our capacities to be done by chaunce yet in respect of Gods prouidence if wee duely consider the originall and principall cause of thynges that are done wee shall finde nothing done but which could not but be done of very Necessitie I make hast to the other absurdities to witte to Osorius his most friuolous brabblynges For in this sorte he crawleth from mans lawes and ciuill gouernement to Gods lawes arguyng as it were in this sort If will be nothing auayleable to good lyfe nor of it selfe can do nothyng but Sinne then are Gods lawes commaunded in vayne in vayne also are exhortatioÌ„s and aduertisementes ministred in vayne are blessinges and cursinges set downe in the Scriptures But no man wil say that these are coÌ„mauÌ„ded in the Scriptures in vayne Ergo this doctrine of Luther is false execrable whereby he leaueth none other habilitie to Freewill but onely to sinne whereby he bindeth all things to necessity This Maior must bee denyed beyng nothyng els but a most manifest cauillation to witte tendyng to this effect as though God commaunded vs to doe nothyng but that we might of our owne selues performe whereunto Augustine aunswereth in this wise O man in the commaundemeÌ„t learne what thou oughtest to doe in the punishment learne thy weakenesse through thyne owne default In the prayer learne from whence thou mayest obteyne c. By the law of commaundyng and forebyddyng therefore accordyng to Augustine we come to the knowledge of our Sinne and infirmitie not of our owne strength power yet is not the law therfore coÌ„maunded in vayne For to vs that aske in the Sonnes name and acknowledge our infirmitie is Grace promised which worketh in vs both to will and to doe accordyng as the same Augustine doth recorde in the same place Let vs remember that hee doth say make vnto your selues a new hart and nâ—w Spirite who hath sayd I will geue you a new hart and I will geue you a new Spirite How is it then that he that sayth make vnto your selues a new hart fayth also I will geue you a new hart Why doth he commaunde if him selfe will geue Why doth he geue if maÌ„ be the worker but bycause he geueth the thyng that he commaundeth and helpeth him whom hee hath commaunded that hee may do it For through grace it commeth to passe that man is endued with a good will which was before of an euill will c. Therfore by this Argument of Augustine appeareth that this word of admonition exhortation or of rebukyng vsed in the Scriptures is as it were a certeine meane or instrument which the holy Ghost doth vse in conuertyng the will of such as are not yet regenerate and in beautifying the first issues of his good giftes in such as are regenerate that they may grow to a more rypenesse through Repentaunce through Fayth and through Prayer And by what wrest of Logicke doth Osorius gather habilitie of Freewill out of the holy ordinauÌ„ces seyng Augustine doth in so many places so directly gayne say him but especially in his 2. booke agaynst the two Epistles of Pelagius writyng in this wise I can see nothyng in the whole Scriptures geuen by God in commauÌ„dement to man to proue that
punishmendes of oftendours where is the ouerthrow of the coÌ„mon weale where is that haynous accusation of the vnrighteousnes of God And where are now those Protagoristes and Diagoristes and men farre more wicked then any of those of whom you preache so much what aunswere shall I frame to this your malapere and currishe slaunderinge O some of Iemini If God haue coÌ„maunded you to lye so shamelesly without controlement and to backbite vertuous personages in this sort what remayneth for them but that they patiently endure this generall grief of the godly and recomfort theÌ„selues by the example of Dauid If peraduenture the Lord will behold their affliction and will render vnto them good thinges for this cursed slaunder In the meane space this one thyng delighteth not a little that whereas his fellow doth counterfayte and lye in all thinges yet he doth the same so openly that no man can choose but laugh at hym and withall so Impudently that euery man may detest hynm and agayne so blockishly that euery man may despise and deryde him for it Wherby it commeth to passe that he doth not so much preiudice to Luther by euill speaking as he doth bewray hys owne ignoraunce to the worlde by worsse prouing hys false and forged lyes seeing heé hath neyther seemed to haue learned any thinge of the truth as yet nor proued those lyes which he hath forged nor euer shal be able to proue any of them Go to and what gaine think ye haue you made by these your slaunders and lyes when as ye accuse Luther amongest the nuÌ„ber of Atheistes Diagoristes Protagoristes and farre more wicked also then any of these as one that doth condemne God of vnrighteousness affirmeth him to be the Author of euill dispoyleth man of Iudgement reason bryngeth in fatall Necessitie excludyng all action and operation of Will compelleth men to do wickedly agaynst their willes teacheth that men may freely be euill and go vnpunished couereth their naughtines with an excuse These and other vnspeakeable treacheries when ye lay to Luthers charge do ye beleue that ye shall make any man geue credite to your talke And doe ye not think that some one or other will ryse vppe vpon the sodayne which by readyng Luthers bookes will espye thys your manifest falshood in lying Let euery man that will peruse Luthers writinges ouer and ouer which he hath left behynde hym as pledges and testimonyes of hys fayth who hath euer iudged or written more honorably of Gods Iustice who hath euer with more vehemency reproued mans vnrighteousnes or condeÌ„ned it more sharpely so farre is he of from shadowyng the wickednes of naughtipackes with a cloude of excuse And where then hath thys man affirmed that God is the Author of euill Or where doth he tye men to a Necessitie of sinnyng such a Necessitie especially as Osori dreameth of This doth he affirme That Nature being left destitute of grace caÌ„not but sinne of very Necessitie which Necessitie notwithstaÌ„dyng proceedeth froÌ„ no where els then froÌ„ will it selfe beyng corrupted But Osori doth so snatch and wrest this senteÌ„ce into a cauillation as though Luther did bryng in such a Necessitie as should leaue no freédome to man at all moreouer such a Necessitie as should so abolish all libertie as though will could vndertake nothing at all of his own voluntary choyse but should be forced and whirled as it were to all thinges through â—oaction and constraint Such indifferency vseth Osorius here both to make an open lye himself and to charge Luther with a lye also In the first wherof the vayne error of Osorius is easily espyed in the second hys vnshamefast impudeÌ„cy discouereth it selfe Now to make the same appeare more euidently it will not be impertinent in this place to make a short collection of all the sentences and argumentes of ech partie touching the whole cause of Freewill and Predestination which beyng compiled into certayne brief places it will not be amisse likewise to expouÌ„d the same That by this meanes the Reader may more easily coÌ„ceaue and more substancially discerne betwixt the doctrine of eche party aswell of them that are of Luthers opinioÌ„ as also of theÌ„ that hang vppon the Popes sleaue what is truth and what is false and how slaunderous a toung Osorius hath what soeuer therfore hath bene taught by Luther Melancthon Bucer Caluine and other Deuines of sounde Iudgement of Freewill and PredestinatioÌ„ are to be reduced for the most part into this brief ¶ A Breuiate of all Luthers doctrine of Free-will and Predestination gathered out of his bookes And withall the contrary Argumentes of the aduersaries and the solution of the same FIrst as coÌ„cerning maÌ„s corrupt nature thus they teache That man is so wholy and altogether defiled that he is not able of him selfe or of any part of him selfe to atteyne vnto God But they deny not but man may come to GOD by the helpe of Grace 2. That it is not in maÌ„s power to prepare him selfe to receaue grace but all maÌ„s conuersion to be the gift of God in the whole and of euery part 3. That the Grace of God is not so offered as that it resteth in our choyse afterwardes to take or refuse 4. That the grace of God is not so geuen nor to thus endonely that by his aide onely it shold helpe our weakenes as though there were otherwise somwhat within vs but that the worke and benefite hereof is his owne that our stoany hartes may be conuerted into fleshly hartes that our wills be not bettered but wholy renewed That being regenerated in harts and myndes first we may will that which we ought to will 5. That maÌ„kinde hauing lost that freedome which he receaued in his first creation fell into miserable bondage And they deny that man being in this seruile estate is endued with any free abilitie to do good or euill as that he may applie him selfe to whether part him listeth And here they expounde freedome to be that which is opposite to bondage 6. Touching the effectuall operation of Gods grace thus they doe affirme that our will is not so raysed vppe by the conduct therof that it may be able of it selfe if it will but that it is renewed and drawen so that it must follow of necessitie neither that it can be able otherwise but to will 7. They denie that in perseueraunce man worketh together with God as that of his owne power it may obey the guiding of God moreouer in reÌ„dring reward they denie that the latter grace is geuen to euery maÌ„ in steede of recoÌ„pence as though by well vsing the first grace man had deserued the last grace 8. That maÌ„ caÌ„ do nothing at all especially in the things which apperteine vnto God but so much as God himself vousafeth to geue And that God doth geue nothyng according to his good pleasure but the same is altogether free without all respect of any mans deseruinges Finally that God
no vnrighteousnes with God and likewise it must be firmely beleued that God hath mercy on whom he will haue mercy and on whoÌ„ he will not haue mercy theÌ„ he hardeneth That is to say on whom he listeth he will not take mercy whereupon whether he geaue any thing or require that is dew vnto hym neyther he of whom he requireth it can well complayne of hys vniust dealing nor he to whom he geueth ought to be ouer proud and boast of hys giftes for the one neither rendereth any more then is due and the other hath nothyng but that which he hath receaued If God had commaunded vs to do the thinges that hym selfe saw were impossible for vs to do he might seeme worthely to be accused of vnrighteousnesse This obiection were perhaps to some purpose vnlesse the scriptures had prouided a Triacle for this malady namely Fayth in hys Sonne in whom when we do beleéue endeuoring in the meane whiles as much as lieth in vs we do then fulfill the whole Law of workes That is to say we do attayne full absolute righteousnes as well as if we had fulfilled the whole beyng endued wiâ—h righteousnes now albeit not properly our owne yet enioying hym notwithstanding whiche of God was made our righteousnesse by Fayth Whereupon Luther in hys booke of Christian liberty hath written very excellently That which is impossible for theé to bring to passe in the whole works of the Law sayth he which are in number many thou shalt easily accomplish with small labour Namely by Fayth Because God the Father hath placed all thinges in Fayth so that whosoeuer is indued with this Fayth may possesse all thinges and he that is voyde of this Fayth may possesse nothing at all After this maner the promises of God doe geue that which the commauÌ„dements do exact they do finish that which the law commauÌ„deth so that now he onely alone is he that may coÌ„mauÌ„d and he onely and alone is he that may bryng to passe c. To what end are ordinauÌ„ces to liue well prescribed why are threatninges added to the stifnecked and rebellious if men were not able to liue well why is a freedome of choyse set out vnto vs to enter into whether way we will if we can not be able to holde the right way who is so madde to commaund a blinde man to keepe the right path or who will commaund that man that is so fast bound as beyng vnable to moue hys arme but vnto the left side to reache hym a a thing on the right side whiche is not possible for hym to doe Augustine will aunswere That which man is not able to atteine to by nature vnto the same may he yet attayne by grace he doth meane there of liuyng commendably not of liuyng perfectly which was neuer as yet graunted to any one person in this life no though he were aided by grace but to Iesu Christ alone But ye will demaund agayne to what end then was the law published and naturall choyse set out vnto vs if that choyce be not free to make choyse of these thinges that are set forth to our Election I do aunswere That this complaynt of Nature might beé not altogether impertinent if he that gaue the lawes had created the same Nature such as we haue at this present But now whereas he did at the beginning create Nature vpright and vnspotted God according to the selfe same Nature did publishe hys law vnto men whiche shoulde be holy and vndefiled Neither could he do otherwise whose commaundemeÌ„ts if we be not able now in this corruption of Nature to accomplish with due obedience there is no cause why the fault thereof should be imputed to GOD who can neyther will nor commaund any thing but that which is most righteous but we our selues and our first parentes Authors of this disobedience and the Deuill the couÌ„sellor are to be blamed therfore God caÌ„ not be vnlike himselfe If we become vnlike to our selues whose fault is it ours or his Furthermore touching the obiection of the blind and the maÌ„ that was bound hereunto I do aunswere That the similitude is not in all respectes correspondent for this cause For if God had blynded man at the first or had chayned hym fast with such Roopes of Necessitie and afterwardes had commaunded hym whom he made blynde to keepe the right pathe or him whom he had first bounde fast to reach afterwardes ouer to the right hand this were perhappes not altogether from the purpose that is cauilled but now for as much as the cause of this blyndnes was procured by man him selfe and not sent by God he is not to be blamed that geueth necessary counsell to speake as Augustine doth but he that hath entangled him selfe into such a Necessitie out of the whiche he can by no meanes vntwyne him selfe agayne A righteous and wise Law geuer doth neuer proclayme such Statutes the performaunce whereof will exceede the abilitie and capacitie of his subiectes God is the most righteous and most wise Law geuer Ergo God in publishyng his law did prescribe nothyng beyond the capacitie and abilitie of his owne Creatures I do aunswere vnto the Maior two maner of wayes First That the same is true in deéde in those lawes whiche were established of the Lawgeuer to this onely ende that the subiectes should exactly performe the same But albeit GOD did desire this thyng chiefly that all men should precisely and throughly obserue his Ordinaunces yet besides this consideration there are many other endes and causes 1. That the Iudgement and wrath of God agaynst Sinne should be made manifest 2. That we might be more easily brought to the acknowledgemeÌ„t of our Sinnes and weakenesse 3. Thyrdly that vnderstandyng our weakenes the more we feéle our selues more heauyly oppressed with this burden the more sharpely we should be prouoked as with the Schoolemaisters rodde to fleé vnto Christ who is the end of the law 4. That by this Schoolyng as it were we may learne what way we ought to take that if it be not geuen vs at the least to atteyne the full and absolute obedience of the law yet that begynnyng to be obedient we may profitte as much as we may Secundaryly we do confesse that the Maior is true in respect of those lawes for the due obseruation of the which there is no cause to the coÌ„trary either by the Lawgeuer or in nature it selfe but such as appeareth rather in the Subiectes Whose onely fault and disorderous licentiousnes procureth the breach therof As for example If a Prince do sende foorth an Ambassadour in all respectes whole sounde and well enstructed to whom afterwardes he geueth in commaundement to put some matter in execution which he might very easily bryng to passe vnlesse through his owne default and disorder he made him selfe lame halte or vnable to execute the commaundement of his Prince Now if this Ambassadour
litle that which Theodore Byshoppe of Ancyra teacheth We thinke it vnseemely to paynt in materiall colours the countenaunces and counterfaytes of Saynts but we ought to delight our selues now and theÌ„ with the beholding of theyr vertuous liues which theyr writinges do deliuer vnto vs as certayne liuely Images of the soule But such as erect theyr portraictes lett them tell vs what profitte may redownd vnto them by the same Is it because the maner of remembraunce by this spectible view doth helpe their memory But it appeareth manifestlye that all such Imaginations are vayne and dyabolicall deuises c. Moreouer Eusebius Byshopp of Pamphilia writing to Constantia Augusta for aunswere to here request made vnto him for the Image of Christ Denied that it could be possible that the resplendizaunt and most orient exellency of his Maiesty could be portrayed by any dead resemblaunce or any trisling picture Using this reason If that his heauenly disciples quoth he were not able to behold him in the Mount who fâ—lling flat vpon the earth confessed that they were not able to behold so great a sightâ— howe much lesse can the fashion of his flesh be resembled or endured sithence he had put of mortality and washing corruption cleane away had now translated the shape of a Seruaunt into the glorious Maiesty of a Lord and God c. To passe ouer of sette purpose the reasons of Nazianzen Basile and Athanasius debated vpon this matter in the same couÌ„sell For what neéd I cyte any more Testimonies of men sithence the Lord himselfe doth witnesse the same out of heauen The voyce of our God cryeth out in his word Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing Contrary to this crieth out the Pope in the TrydeÌ„tyne counsell let vs make our selues grauen Images we will make vs Imamages and Pictures who shal be obayed the pope or the Lord What hath the temple of God sayth Paule to do with Idols How shall the Temple of God stand sayth the Pope without Images and Pictures The Popes Parasites prate apace in theyr decreés The honor that is done to the Image of Christ is done to Christ himselfe For the honor of the signe doth redownd to the thing signified But the voyce of Chryst cryeth out farre otherwise which doth teach that the honor done vnto the first patterne can neuer be employed better then vpon his liuely members and liuely Images Whatsoeuer you haue done to the least of my brethren you houe done it to me He that receiueth you receiueth me Iohn the Apostle doth geue this lesson My litle children beware of Images What doth the Pope with his Trydentyne hyrelynges decreé out of his triple Crowne My sweét Babes retayne Images with you and seé that there be no saint in heauen which may not haue a Temple on the earth nor let any place of the Church be seéne voyd without some Imagerye whosoeuer shall either teach or thinke the contrary let him be accursed And by thys meanes what make ye els of the Temple of God but a denne of Idols The Lord crieth out by the mouth of his prophet Iere. Theyr Pictures are the doctrine of vanity and Abacuc the Prophet calleth Images the workemanship of lying And you make carued Images and woden Images bookes of the lay people On which side shall the fayth of the christians bestow it selfe shall they beleue the Prophets of God or the liyng of the Papistes If we that be christians doe liue by fayth and if fayth come by hearing and hearing by the worde of God and not by Images why are your Temples so open and common receptakles of dumme Stockes and Blocks and so fast lockt and shutte vppe from the word of God to speake freély to euery nation in their mother toung Nay rather why are the liuely Images of the liuyng God mangled and cutte of and why are his lyuely Temples consumed with fire and sword for dead Images of dead soules But to admitte thus much that Images and Pictures may happely serue to some vse els where then in Churches and besides the case of worshippyng Yet by what testimonye of the Scriptures do ye presse common weales not onely with the vse of Images but with a necessity also of hauing theÌ„ in churches and chappelles as though Christian Religion were not established vpon a sure Rock and defesible enough vnlesse it must be vnderpropped with the Popes pelting poppets how is it then that they which freély preach agaynst this neédeles necessity and fruitlesse fawning vpon Images accordiding to the prescrypt Rule of Gods word yea so protest the same as neuerthelesse offering not a finger so much nor any kinde of force in the meane time to the ouerthrow of those altares and Images but referre the matter wholy to the Magistrate not respecting ought els but that all Christians should worshippe God onely and alone Shall these professors say I which teach the trueth be accused or they rather which agaynst the direct word of God enforce the people to manyfest Idolatry But of this briefly and as it were lightly ouerrunue whereof Haddon hath both grauely and aboundauntly discoursed before Behold yet how this slaundrous mountayne swelleth and increaseth You haue most wickedly condemned sorrowfull contrision of the hart and good workes of the godly you haue cutte of all hope to liue vertuously and Godly by coÌ„firming a certayne notable vnpunished Licentiousnesse of liuing c. Where finde you this Osorius In the golden Legend I suppose or in the seuen sleépers dreame If you haue found any such thing in any their writings that doth condemne Contrition Godly teares and workes of good men Set downe the Authors name then good Syr cite the wordes and place if you can If you canne not what meaneth then this your vncessaunt outrage of lying and slaundering But happely Osorius is not so much to be blamed for this as his Notary is who raking together certayne scrappes out of other mens writinges very ill fauouredly and more illfauouredly deprauing them doth make a most illfauoured and framshapen deliuery of them to Osor. For by the matter it selfe it is apparaunt that Osorius was neuer exercised in the bookes whereat he barketh so much This sentence I confesse is in one of Luthers Articlesâ— namely The righteous man doth offend euen in his best workes And hereupon Osorius concludeth his argument Ergo A righteous man doth not worke any good worke but all that he doth is wicked and mischieuous But where did this Portingall learne his logicke whereas the right order of concluding after the Rules of Logicke should haue bene rather on this wise The righteous man doth offend do he neuer so well Ergo. The iust man doth worke well For vnlesse he did worke good workes how could he offend in a good worke As if a man shall frame an argument on this wise Osorius
doth lye in all his Bookes Hereof therefore canne not be denyed but that he writeth Bookes Or els how could he lye in his bookes if he wrote no bookes at all And yet neither did Luther in that Article affirme symply that the righteous man doth sinne in euery good worke But annexing thereunto an exception conditionall he doth qualifye the sharpenesse of the proposition expounding himselfe with the testimonies of Gregory and Augustine on this wise If God proceed in his iudgement sayth he straightly without all consideration of mercy Meaning hereby not that God should take good workes from righteous men but should despoyle works of that perfection which of it selfe were able to counteruayle the cleare iudgement of God so that the perfection of our righteousnes consist not now in doing well but in acknoledgement of our owne Imperfection and humble confessing the same For this do we heare Augustine speake Vertue sayth he wherewith man is now endued is so farre forth called perfect as the true and humble acknowledgement of mans owne imperfection ioyned with an vnfayned confession of the same doth make it to be accepted for perfect Now what poyson lurketh here I beseéch you worshippfull Syr Unlesse perhappes you thinke thus that because God doth not commaund impossibilities for this cause they that be regenerated may in this life accomplish the law of God fully and absolutely and that your selfe be of the number of them which in this life abcomplish all righteousnes throughly If you thinke thus of your selfe what better aūswere shal I make you then the same which Constantine the great did on a time nippingly to Acesius a Nouatian who denyed that such as were fallen could rise agayne by repentaunce Set vppe your Ladders quoth he and clymbe you vppe to heauen alone Acesius Furthermore where you are wont to obiect in this place impossibilitie of performing the law surely this doth not so much empaire Luthers assertion nor helpe your presumptuousnes sithence Augustine doth aunswere you sufficiently in Luthers behalfe All the cōmaūdemēts of God saith he are thē reputed to haue bene performed when whatsoeuer is left vndone is pardoned And in his booke de perfectione iustitiae debating this question whether the commaundements of God were possible to be kept he doth deny that they be possible to be kept But he affirmeth that neither in this life they be possible to be kept nor to keep them commeth of nature but of the heauenly grace But hereof hath sufficiently bene spoken already before so that it shall not beé needfull to do the thing that is done already It remayneth next now that we enter into the discourse of the holy ceremonyes decreés and ordinaunces of the Church because he complayneth for the suppressing of these also wherein what iust cause he hath to complayne shall hereby apeare If we consider duly and aright the auncient ordinaunces and determinations of the primitiue Church Amongest which auncient ordinaūces of the Church I suppose this was establshed That no man should be abridged from freédome to marry and from eating all kinde of meates fish or flesh as euery man foūd himselfe best disposed It was an auncient ordinaunce also that aswell the lay people as priestes without exception should communicate vnder both kindes the bread and the wine And that nothing should be redde in the Churches besides the scriptures Moreouer that the Scriptures should be read openly to all persons generally in their mother toūg that euery man myght vnderstād it The auncient ordinaūces of the church did neuer admit any more sacramentes then two nor widdowes vnder threéscore yeéres old nor vouchsafed any that were but newly entred into the profession to beare any rule in the congregation nor any els but such as were knowne both godly and prayseworthy aswell for the soundnesse of theyr doctrine as for the continuall course of their liues It was an especiall prouiso of the auntient discipline that no one person should haue any more Cures the◠one nor should receiue out of any Church any greater contribution then should seéme sufficient for necessaryes onely and not to mayntayne prodigality and lust It was also an auncient custome amongst the elders that the newly professed should be applied to reading of lessones and singinge onely And the Priestes in the meane time should apply preaching of the word Amongest other aūciēt ordinaūces that Canon of the counsell of Nyce seémeth worthy to be placed here which prouided that the ouersight of all other churches should beé committed to threé or foure patriarches equally in such wise as that no preheminence of superiority should be amongst them but all to be equall in dignity Adde vnto this the generall discipline of the church which did not hang vpon one mans sleéue onely but was exercised indifferently in all places agaynst all notorions offences without respect of persons Now therefore where Osorius complayneth that the ordinaunces of the auntient and primitiue Church are taken away abolished herein he doth not amisse So do many godly personages more beside Osorius complayne very bitterly of the same But in the meane space I do maruaile much what monstruous deuise this Byshoppe coyneth agaynst vs who neither liketh with the abolishing of the auncient customes of the primitiue Church nor can in any respect disgest those men which do endeuour and desire onely to haue a generall reformation For to saye the trueth whereunto tendeth all the endeuour of those men whome Osorius here wringeth vpon so sharpely but that those auntient decreés and ordinaunces wherewith the Church of Christ was endued at the first might recouer agayne theyr former dignity from which they haue bene lamentably reiected If they could bring this to passe by any meanes nothing coulde please them better But if their harty desires attayne not wished Successe no men are more to be blamed for it Osorius then you your selues who vnder a deceauable and craftie vysor of antiquity practize earnestly and busily alwayes that no Monumēt of auncient antiquitie may remaine but haue forged vs a certeine new face of an vpstart Church with certeine straunge and newfangled Decreés and Decretalles which the true and auncient antiquitie if were alyue agayne would neuer acknowledge otherwise then as misbegotten Bastardes But to proceéde this Rhetoricall amplificatiō waxeth more hotte yet in more choler Moreouer neither contēted sayth he with the lamentable desolatiō of these thynges ye haue dispoyled mā of all freedome of will and haue bounde fast with a certeine fatall and vnauoydable Necessitie all the actoins and imaginations of men be they good and godly or be the perillous and pernitious cōtrary to Nature Reason and the law of God c. Touchyng the freédome of mans will and that fatall necessitie as Osorius tearmeth it bycause aunswere sufficient is made already before It shall be neédelesse to protract the Reader with a new repetition of matters spoken already To be brief and
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
you are so malapert to write to Kyngs and Queénes If in your next Letters addressed to Queéne Elizabeth at your conuenient leysure you will vouchsafe to teach vs by some euidēt and infallible testimonies of Scripture how we may be throughly certified of that which you take here for confessed to witt That Prayers powred forth for the redemption and saluation of the soules that be afflicted in Purgatory be not vnprofitable but effectuall and auaylable I for my part that haue read the whole Bible ouer can not as yet light vpon any substaunciall or likely matter enough to moue nor cōceaue any cause why either such as be alyue now should dreadd any Bullbeares of Purgatory or that such as are departed hence in the Fayth of Iesu Christ should stand in any neéde of any pettyhelpes of Supplications or Prayers For as touchyng the saluation of soules whereupon Osorius doth discourse so largely I am fully resolued that the same is singularly and absolutely safe and shielded in Iesu Christ wholy doth not in any respect depend vpō any force of our prayers Neither will Osorius deny the same I suppose Yet he supposeth that the Temporall payne must be entreated for And bycause this payne must be endured in the scaldyng house of Purgatory therfore the Supplications Prayers of the Church are worthely employed to the ease of those tormentes I do aunswere if the soules of the faythfull be afflicted with any kynde of punishment in Purgatory surely those paynes are either the very scourges and whippes of Gods Iudgement or els must chaunce vnto them besides the Iudgement of God If besides Gods Iudgemēt then are they wrōgfully punished but if the dead by the iust Iudgemēt of God be tormented after this lyfe then is the promise of Christ false Which doth affirme that they shall not come vnto Iudgement but shall passe sayth he from death to life And agayne My Father doth frō hence forth Iudge no man And what say you to the promise made to the theéfe on the Crosse This day thou shalt be with me in Paradise So also were that sentence of Paule no lesse false We are no more vnder the Law but vnder Grace For what Grace is there where Iudgement ouerruleth What then you will say shall we accompt the Prayers for the deadd vsually powred forth by the Church to be altogether fruitelesse First I do veryly thinke that ye ought not abuse the name of the Church to your abhominable superstitiōs The true Church of Christ must be esteémed by the word of God and his good pleasure and not measured by mens traditions Neither is it conueniēt to colour all such Bastard trinckettes as are crept into the Church by fraude vnder the title and badge of the true Churche But we must make good triall by the touchstone of Gods word of the meanes whereby they challenge an interest in the Church Now to graunt you this much that Supplications for the deadd were ordeyned in some places by Traditiō of certein old Fathers yet this maketh nothyng at all to the purpose to establish your plattforme of Purgatory There be publique Liturgies fathered vpon Chrisostome and Basile caried abroad after this maner and forme We do offer vnto thee this reasonable offring for them that sleape in the Fayth for the auncient Fathers Elders Patriarches Prophetes Apostles Preachers Euangelistes Martyrs and Confessours c. But chiefly for our most holy and immaculate Lady the perpetuall Virgine Marie blessed aboue all other wemen c. Not much vnlyke vnto the same is it reported of Cyprian We doe Sacrifice sayth he for the Martyrs c. And yet I suppose no man is so wittlesse to say that the Martyrs Confessours Apostles Patriarches together with the holy Uirgine be either in Purgatory or do stand in neéde of the Prayers of thē that be aliue Whereupō we read in Augustine on this wise To pray for a Martyr is adiudged very iniurious c. What shall be sayd to this where the Papish Churches do vse to pray after a solemne maner in their Masses for the dead on this wise that God would vouchesafe to deliuer them out of hell from out the deepe lake and from out the Lions lawes by wh wordes appeareth manifestly that Purgatory is not vnderstāded here but those vnquēchable flames of hell it selfe Whereby you may perceaue perfectly that the Prayers of the Church be no sure foundations to ground Purgatory vpon for that they be no more powred forth for them which are in Purgatory then they be for others in some other place In like maner fareth with Sacrifices wherein your Diuinitie raungeth very much at randon as if it were strayed and runnyng in some wildernes a woll gatheryng For whereas the true Church of Christ doth acknowledge none other satisfactory Sacrifice but that onely one Sacrifice of the Sonne of God once accomplished for all You do spende to much breath vpon vs and many tymes altogether in vayne about your satisfactory offerynges and Sacrifices of Christ Paule and many others offred vpp for the dead Paule say you as often as he aduentured his lyfe for the preseruation of the state of the Church euen so often did he offer Sacrifice for the Saluation of the dead But then most honorably aboue all other when he suffered him selfe to be spoyled of life for the glory of Christ and the Saluatiō of all men Did Paule suffer death for the Saluation of all men is this your reason and your maner of speach Osorius doe ye vse to preach to your flocke after this sort in Syluaine as your bookes do preach abroad to the world to witte that men shall beleéue that Paule did dye for the Saluation of all men Shall we iudge that you were sober or well in your wittes when you wrate this did euer man besides you write after this maner or did euer man bearyng the face of a Deuine speake this or would any reasonable mā euer vtter any such rudenes Awake for shame and gather your wittes once agayne vnto you if you can For if Paule did dye for the Saluatiō of the dead as you say what els do you leaue for Christ to do more shall he also be in the beadroll emongest those All for whose health and Saluatiō Paule most honorably dyed a most notable death wherein do you not heare Paule him selfe cryeng out agaynst you with open mouth Was Paule Crucified for you were you Baptized in the name of Paule And agayne What is Paule what is Apollo but Ministers by whom you beleeued c. And agayne He that plāteth and he that watereth is nothing But God that doth geue the increase c. After the same sence we read in S. Peter There is none other name geuen vnto men vnder heauen wherein they must be saued And how then by the satisfactory offeringes of Paule and many others as you say is ayde obteined for them that be
and so left not that we should seéke for forgeuenes of Sinnes out of the same but that these outward signes deliuered vnto vs to Eate might putt vs in remembraunce of that euerlasting remission of sinnes which Christ should purchase for vs by the shedding of his precious bloud And for this cause he doth call it the upp in his bloud which shall be shedd for many sayth he into the remission of sinnes not transitory remission I suppose Osorius but into euerlasting forgeuenes of sinnes For other wise if it be a forgeuenes Temporall how will that saying of Ieremy be true And I will make with them an euerlasting couenaunt that I may not remember their sinnes any more If it be an euerlasting Release what neéde we then any further Sacrifices or what shall be sayd of that your holynes of Religion which doth make that thing transitory to vs that God hath vouchsafed for vs to be vnremoueable and to continue beyond all ages To be briefe that we may now knitt vp the matter by that that hath bene spoken before Behold here in few wordes the trueth and substaunce of this Sacrament Iustified with most true and approued Argumēts Whereunto if you will aunswere in your next letters to the Queénes Maiestie at your conuenient leasure you shall do vs a great pleasure 1. The Lord departing from hence did carry away with him out of the earth the substaunce of his body Ergo. He did not leaue the same substaunce behinde him 2. Christ did deliuer vnto vs a Mistery of his body onely Ergo. He did not deliuer his very naturall body 3. Christ did institute a Mistery of his body to be eaten onely Ergo. Not to be sacrificed In the remembraunce of forgeuenes of sinnes onely Ergo. Not a Sacrifice of cleansing and forgeuing of Sinnes 4 Saluation and remission of Sinnes is promised to them onely that beleue in Christ. Ergo not to them that doe sacrifice Christ. 5 Remission of Sinnes is not geuen without shedding of bloud Heb. 9 In the vnbloudy Sacrifice of the Masse there is no effusion of bloud Ergo. In the Sacrifice of the Masse is no Remission of sinnes 6. Saluation and free Remission of Sinnes doth consist of the promise through fayth The Sacrifice of the Masse is not free but meritorious nor cōsisteth of fayth but of merite Meritorious Ergo. The Sacrifice of the Masse is vneffectuall to Saluation and to the Reconciling of God 7. There is no Materiall cause of forgeuenes of Sinnes but the onely shedding of Christes bloud and no formall cause but fayth The vnbloudy Sacrifice of the Masse is neither fayth neither hath in it any effusion of bloud Ergo in the Sacrifice of the Masse there is neither Materiall nor Formall cause of Remission of Sinnes 8. The Sacrifices that doe not cease to be offred for Sinnes doe not satisfie for Sinnes Heb. 10. The oblatiōs of the Lawe can neuer make the receauers thereof perfect for if they could they would neuer haue ceased to be offred c. The Sacrifices of the Altar doe not cease to be offred doth name it a Sacramentall ministration In Clement it is called a representation of the kingly body of Christ. Others doe call it a signe of a true Sacrifice sometymes it is called the Sacrifice of prayer and thankesgeuyng by a certein mysticall figure of speakyng As in a certein place Ambrose doth call our Soules Altares Where writyng of virgines I dare boldly affirme sayth he that your Soules are Altares In the which Christ is dayly offred for the redemption of the body Not bycause our Soules be Altares or that the flesh of Christ is naturally or materially offered of vs but these sayinges are to be taken in the same sence as many other like sayings of the old writers are to be vnderstanded As where Ierome writeth on this wise That which was borne of the Virgine is dayly borne vnto vs Christ is Crucified vnto vs dayly c. After the same maner also doth Augustine speake Then is Christ dayly slayne to euery of vs whē we beleeue in him that he was slayne And the same Augustine in an other place vpon the wordes of the Lord. Christ doth ryse agayne dayly vnto thee And in his 10. booke De Ciuit ate Dei Cap. 5. God is not delighted in the Sacrifices of slayne beastes but of a slayne hart Euen as Chrisostome speaketh likewise In the holy mysteries the death of Christ is executed Besides this also as Gregory de Consecrat Dist. 2. Christ doth dye agayne in this mystery c. And yet is there no man so senselesse to say that Christ is borne euery day or is Crucified ryseth agayne oftentymes or that his death is executed in the mysteries accordyng to the very substaunce thereof But these be figuratiue and vnproper kyndes of speaches wherein is celebrated a certein mysticall execution of those thynges for a Remembraunce so that the thyngs them selues be not present properly which were long sithence finished but are representations by certein applyable resemblaūces of thinges signified onely whereby our fayth may as it were from hād to hand be admonished by the application of these outward signes what was accomplished before spiritually for vs in that most excellent Sacrifice of Christ. Euē as the Natiō of the Hebrues were sometyme fedd with the visible Manna as our bodyes are at this present strenghthened with dayly food of nourishyng sustenaunce which would otherwise perish through want Semblably bycause there can be no saluation for our forlorne nature besides the bloud of Christ Christ is therfore worthely called the bread of our lyfe and the foode of the world whereby the bodies are not fed for a few yeares but the soules are nourished to euerlastyng lyfe And for this cause Christ takyng an occasion of their communication which were cōferryng together of Manna and the eatyng of his flesh not vnaptly alluding to that heauenly banquett in Moyses which dyd refresh the hunger of the body for a tyme did call him selfe bread in deéde and spake the same also truly And why truly bycause he is truly and in deéde the bread and foode of lyfe not onely of this trāsitory and temporall lyfe but of euerlastyng lyfe not this lyfe onely which we doe now enioy in this world but which we shall lyue much more truly in the world to come And for this cause purposing euen then to suffer death for vs he did note vnto vs his body and bloud vnder the names of bread wyne This is my body sayth he This is the cuppe of my bloud Not bycause that bread and that cuppe were chaunged into his body and his bloud naturally substauncially and in deéde but bycause he could not before his death represent vnto vs the force and efficacy of that euerlastyng and spirituall Sacrifice by any more apt similitude or application of any other likenes which might continually preserue the remembraunce of him in
also in S. Seuerines Church at Burdeauâ— so that the same Rodd wh was once tourned into a Serpent is tourned now into threé Rodds The multiplying of whiche Rodd seémeth not much vnlyke the Toath of Saincte Appolyne here with vs in England of the which a certein Abbot of Almesbury named Andrew doth make relation For it chaunced on a tyme that as Edward theÌ„ king of EnglaÌ„d was greuously tormented with the toath ach he commaunded by generall proclamation that all the teéth of S. Appolline that were reserued for Reliques within all the Churches of his Realme should be brought vnto him there were such a multitude of one poore Relique of S. Appolline his teéth Raked together that two or threé Toones were skarse able to receaue them when they were throwen together on a heape I Haue abused thy leasure perhappes gentle Reader longer then was conuenient in reckonyng vpp this Raggemarow of rusty Reliques howbeit I haue not rehearsed the thousandth part of the lyke religious Ragges So farre and so wide hath this pestilent canker crept ouer all the partes of Christendome that almost there is no Cathedrall Church Parish Church Mounckery Abbay Fryerhouse Selle Brotherhood or neuer so litle a Chappell but is poysoned with some contagion of this Serpigo And I would to God that the lyke endeuor were generally employed that Iohn Caluine perfourmed in seéking out those Reliques wherof I haue made meÌ„tioÌ„ that a generall view might be taken of all the Reliques remayning in all Christendome in Monasteries Selles Shrynes Boxes Caskets Glasses and such lyke deuises that the world might be made acquainted with them It is incredible to be spoken what legerdemaine Iuggling and peéuish pelting what monstruous lyes aud crafty packing what horrible forgery and apish halting would appeare to be fostered by these rakers of Reliques and fabâ—ing Fathers But I will not deteigne theé Reader in these tryfles any longer Onely this by the way I wishe theé not so to interprett my trauayle herein as though I would that all reuerence vsually ascribed to the true monuments and true Reliques of Martyres and other godly personages should be vtterly suppressed such especially as is meéte and conuenient for them But hereof neuerthelesse must be had a double consideration First That we defraud not Christ of his due honor and worshipp transferring the same ouer to Saintes and their monuments Next That we vaunte not to the gaze counterfeites for truethes and falshoods for verityes and abuse not the simplicitie of the vnlettered vnder the visor of true Religion Which kinde of fraude as is of all other most execrable so is there not any one more dayly frequented at this present by the rowled generation Howbeit this is no new griefe of a yeare or two continuaunce but is an olde wound long lurking euen emongest the boanes and gnawing dayly vpon the Synowes of all Christendome Of the which Augustine complayneth greuously in his owne tyme in his booke De Opere Monachorum writing on this wise He hath skattered abroad so many hipocrites vnder the weede of Mounckes in euery place gadding lyke Vagabounds about the Countries sent to no certein place remaining no where settled in no place nor making abode any where Some carry about the Reliques of Martyrs if they be not rather the boanes of other dead men but they do all begg they doe all rake for money all make gaynefull marchaundise either of their cloaked holynesse or of their deceiptfull needynes c. But of Reliques hath bene sufficiently spoken now for the confutation of the which what shall I neéde to say any more sithence to the sound witted Reader this may suffice that I haue made him an open shew onely of these mockeryes and trumperies The controuersies which concerne the strongest pillers of their Religion being on this wise dispatcht now that we be escaped out of these crabbed rowgh and vnsauery subtiltyes of disputation I seé no cause to the contrary but that I might make an end of this booke sauing that there remaine yet a fewe dregges in the cloasing vp of Osorius cauillations that are not lightly to be passed ouer though also they apperteigne not so necessarily to the cause as to require any speciall aunswere Whereof I purpose neuerthelesse to speake somewhat by Gods grace And first touching his solemne protestation wherein he accurseth and denounceth himselfe for a damned creature if he haue written any thing in his booke fayningly and counterfetly or colorably Lett vs heare him speake in his owne words I doe here protest before Iesus Christ Iudge of the quick and the dead that if I do not write the trueth which I do determine vpon which I iudge to be true and which I doe vnfainedly and firmely beleue to be the true and vndoughted Religion that he will exclude me from entraunce within that heauenly Citty and possession of that euerlasting glory not suffer me to enioy his glory world without end c. In which protestatioÌ„ I doe easily beleue you Osorius though you hadd neuer made so deépe a Protestation Neither doe I suppose that you doe dally with vs in these matters contrary to the very meaning of your minde but vtter in deéde the very bottome of your thought according as you haue cauilled in these bookes But this sufficeth not to haue your phrase of wryting agreé outwardly with your profession vnlesse your minde within differ not nor be discrepaunt from the right rule of trueth Neither doth it matter so much that you haue vttered in writing according as the fancy of your mind hath carried you but you ought rather to be well aduised that your hart be so instructed wtin as it may conceaue that which is wholesome sound that your penn be not violently whyrled at Randone by the vayne suggestions of your brainesicke headd to endite false matter instead of the trueth For herein consisteth the whole substaunce of our controuersie not in the vtteraunce of thinges which are conceaued in minde but in the discouerye of the meaning and sence of the trueth Such as in tymes past did persequute the Gospell of Christ and such as at this present doe seéke the ouerthrow thereof euen whiles they doe embrue their bloudy hands with goare of the Saintes being seduced by glauering conceipt of colorable error did and doe thinke to doe good seruice herein to God Not much vnlyke vnto them of whom we heare mention made in S. Paule and whereof the number is infinite at this present Which hauing zeale but not according to knowledge doe seéme to erre very much in the affection which they seéme to beare to godlynes but wander altogether out of the way in their choyse lyke as seémeth to haue happened at this present to Osorius in defending this cause of the Popes supremacy of Purgatorye of the Sacrifice of the Masse of Pardons of Reliques and worshipping and of many other Misteries of the Romishe counterfettes wherein I doe confesse that
know not But in my conceipt it appeareth none otherwise then if some Poet would rayse vp some Furyes of hell as Megera or Alecto out of that fiery lake to lye and to rayle he could not haue imagined any other speaches more apt appropried to all reprochefullnesse then this your Epistle seémeth to be Wherefore as you can not make your Epistle excusable of most haynous slaunderyng without a most manyfest lye so is that also in no respect more true wherein you doe accuse Haddon of the same cryme Who being as you say neuer knowen to you nor euer prouoked by you with any euill word yet doth gnawe your Epistle with slaunderous teeth and doth rushe ragingly vpon you as it were a wilde Boare deadly wounded with the hunters speare In good sooth Osorius you doe very lyuely represent vnto vs a singuler patterne of that olde Phariseé in the Gospell who very briefly beholding a very small moate in his brothers eye was not able to discerne a monstruous beame in his own eye so forcible is the dazeled blindenes of selfe Loue. For euen with lyke insensibiltye doth Osorius beyng himselfe a very cursed speaker expostulate with Haddon about cursed speaking You say he was neuer prouoked by you In deéde neuer by name I confesse But when as that your beastly Epistle and mōstruous Antithesis then the which I neuer sawe any more foolishely talkatiue did rayle agaynst so many godly personages he being one of the same noumber and vnder the same predicamēt of them that were slaundered could not but acknowledge the common quarrell and iniurye of others to be stretched out also vnto himselfe And therefore made aunswere in his owne and their behalfe though not without his owne furniture and pollicye yet much more modestly I will not say then became him surely more quietly a great deale then such an Importunate aduersary deserued for so was it requisite according to your desert Osorius that you should not haue hadd a more entreatable aunswerer but a farre other maner of aunswere that might haue blazed out your armes in their right colours and haue paynted you out altogether according to your due deseruings But Haddon thought it better to haue cōsideration of publique humanity then of his owne priuate griefe And yet as though he attempted all the force sharpenesse of his penne agaynst you it is a wonder to seé what mounteynes you rend abroade because he was not impeached as you saye nor teazed with any iniurious word of yours Go to then And howe had the people and Natiō of England displeased you that you must neédes rage so rudely agaynst them rather then Haddon might agaynst you For so you proceade And yet he runneth furiously agaynst me as though it were say you a wylde Boare deadly wounded with some boarspeare c. How furiously I pray you I would fayne learne what Because he doth commend your witt prayse your dexteritye of nature aduaunce your Eloquence and highly esteéme your bookes and especially that which you wrate of Nobilitye as your selfe cōfesse no lesse is this the part of a madd man or the courteous commendation of a frendly wellwiller And here I beseéch theé gentle Reader Iudge with me herein indifferently what difference there is betwixt the disposition of these two Haddon and Osorius wherof the one doth with frendly prayses aduaunce the style the Eloquence and artificiall disposition of wordes in Osorius thother a most vngratefull creature of man and beast blynded with selfe loue drowned in malice swallowed vpp with his owne conceipt doth so not vouchsafe a man in all mens Iudgements graue wise and excellently learned one ynche so much of commendable place emongest the learned that he shameth not to condemne him euen of most base ignoraunce extreame childishnes as one that is not able to expres by mouth his owne meaning and can vtter nothing purely nothing fully nothing playnely Wherein I doe now appeale to the Readers iudgemēt whether Haddon doth rage more agaynst Osorius lyke a furyous Boare or whether Osorius doe more impudently lye agaynst Haddon lyke a shamelesse Goate But because these meadowes haue bene reasonably well ouerflowed alreadye I thinke it not amisse to shutt vpp the hatches here This Enterlude is at the length come now to the last cast wherein this tourne coate getting a new Coape vpon his back and putting on an other visor vpon his face doth chaunge himselfe as it were into an Angell of light A man would veryly thinke that some one of the superexcellent Seraphycall sort of the ix orders of Aungells were flowen downe frō heauen speaking with whotte burning zeale of Charitye Where calling God himselfe to be his wittnes and Iudge he doth binde himselfe with a most holy protestatiō that we should firmely beleeue that he vndertooke not this trauaile of wryting agaynst Haddō as vrged thereūto for any other cause then of a very earnest desire and zealous affection vnto pure and most sincere Religiō We haue heard of his affection Now let vs harken to the dutyfull loue of Christian Charity more thē brotherly compassion of his and lett vs weépe with him for ioy For on this wise he doth proceéde If you did know sayth he how great compassion I take of you with what deepe desire I am rauished for your sauetye that as it is the part of a good Christian man I would willingly suffer losse of lyfe for you and for your Countrymens sake Surely you would become frendes with me c. If the duetyes and partes of true Loue and charitye may be valued by wordes and not by matter what can be found more vertuous then this minde what may seéme more louing or more fully replenished with charitable zeale of our sauety For what loue can be greater thē for a man to yeald ouer his owne lyfe for an other mans safety But if you will vouchsafe to compare these wordes written here with the slaunders Tauntes and Reproches which are skattered euery where before and will examine Osorius thoroughly within and without I am afrayd a man shall not finde him the man in proofe that appeareth before in wordes but a cleane contrary conditioned man nor very much differing from the shape of those whom Cicero doth not vnfittly decypher vnto vs. Of all the kindes of fraude and vnrighteous dealing there is none more pestilent sayth he then the craft of those men which when they doe deceaue most will so handle the matter that they may be taken for very honest men Not much vnlyke hereunto seémeth to haue happened in Osorius at this present For after that he hath slaundered and rayled lyke a common skold in a Cage in backbyting and reuyling the names and cōuersations of men whose lyfe he neuer knew nor vnderstandeth their doctrine yea and with such an insolent kinde of sawcynesse nypping and skoffing that no common Barretor could haue more fiercely exclaymed agaynst the most Rascall in
Ionas Iohn Iero. in Ezec. Lect. 14. Cap. 46. August ad Bonif. Lib. 3. Cap. 7. August de Spirit Lit. Cap. â— Basil. in conc de humilit Aug. Lib. cont 9. Cap. â—â— Aug. Serm. de temp 49 August de Spirit Liter Cap. 11 Ierom. ad Ctesiphon coÌ„tr Pelag. Tomo 3. Ierom. coÌ„tr Pelag. Lib. 1. The holy and perfect life of Oso compared with S. FraÌ„cise Osor. Lib. 2 Cap. 100. How great the force of Popish coÌ„fession is Pag. 148. Osori ArgumentatioÌ„ discussed To be irreprehensible how it is taken in the Scriptures Rom. 8. August Epist 95. The Cause and end of Election Osori Obiection The confutatioÌ„ of the Obiection August de natura gra Cap. 53. 1. Timo. 5. 1. Tit. 3. 1. Timo. 6. Tit. 2. Collos. 1. How holynes frayltie be concurraunt in the holy ones Rom. 7. Of PredestinatioÌ„ and Freewill Pag. 149. 150. 151. Hercules not able to staÌ„d agaynst two yet Osorius agaynst foure Osori more couragious in accusing then in arguyng Osori his stinolous foolish treatyng of Free will The principall partes of Osor. accusation reduced into certeine places Luther in his AssertioÌ„ Article 36. Pag. 151. The repulse of the cauill Will caÌ„ not be seuered froÌ„ Reason The substaunce of Freewill is neuer seuered from Nature Adam created in absolate freedome How mans will is free not free The title onely of Freewill The name of Freewill without effect August vpoÌ„ the wordes of the Apost Serm. 13. Luther doth not take away will from man but freedome from will The words of Luther touchyng title onely are expounded Freewill beyng with out grace whiles she doth what it can of it selfe sinneth deadly Of Luthers Hyperbolicall maner of speach Outragious Hyperbolicall speaches in the Popish doctrine The Papistes can neither away with fayth onely nor with grace onely Luthers vehemencie whereupon it began August de grat Lib. Aâ—bit Cap. 16. Aug. in his booke de bono perseuerentie Cap. 13. The differences of tymes and persoÌ„s must bee distinguished Foure degrees of Freewill after Lomband 2. Lib. Distinct. 25 Freewill weakened after the fall but here must be obserued a distinctioÌ„ of actions Naturall actions Ciuill actions belongyng to the vse of common lyfe Actions merely spirituall Fiue kyndes of Questions 1. Quest. Aug. vpon the worde of the Apostle Serm. 2. 2. Quest. Ambros. of the callyng of the GeÌ„tils Lib. 1. Cap. 3. Capacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist 46. August de grat Lib. Aâ—b Lib. 1. Cap. 15. Mans freedome is twofold How freedome of will must be coÌ„strued How Free-will must be taken 3. Quest. Whether will be free to those thynges whiche are ruled by reason The Maister of the Sentences 2 booke Dist. 24.25 Nazienzenus in Oratione 4. Quest. August de peccat merit Lib. 1. Cap. 5. Aug. writyng against 2. Epistles of the Pelag 1. booke Cap. 2. Iohn 8. In the same booke the. 3 Chap. Aug. of the wordes of the Apostle Serm. 13. Aug. of the wordes of the Apostle Serm. 2. 11. De Ecclesiastic Dogmatibus 21 Mans will how it is free not free 5. Quest. Whether nature beyng not regenerated haue any free motioÌ„s in spirituall thinges Reason Will. Freewill in respect of spirituall functions is not onely weakened in vs but altogether blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Aug. de boâ—â— no perseue Cap. 6.13 Luthers proposition of bonde will defended The bare Freewill of man beyng deuoyde of grace is none otherwise theÌ„ as a dead man without a Soule 1. Cor. 1. Aug. in his booke of Retract Aug. Enâ—hirid Freewill of it selfe vtterly lost Osâ—c 13. The Grace of God without our Free-will onely sounde and perfect August de Nuptijs coÌ„câ—p Lib. 2. Cap. 3. Pag. 148. Whether our conuersion be the worke of God onely Pag. 149. An aunswere of August De peccat merit Lib. 2 Cap. 18. August De peccat merit Lib. 2 Cap. 5. August De peccat merit Lib. 2. Cap. 5. Obiection Aunswere out of August Freewill hath no power of her selfe either of the whole or of any part to worke A Fallax a Diuisis ad Coniuncta Pag. 149. Against the 2. Epistle of the Pelag. 1. booke Cap. 18. The sutteltie of the Argument framed by not yeldyng cause sufficient August agaynst the 2. Epistle of Pelag. 1. booke Cap. 19. Grace doth not knocke alone but openeth mans will also August de verbis Apost Sermo 13. O Lord opeÌ„ thou our lyppes Obiection Aunswere Aug. vpon the wordes of the Apostle the. 15. Sermon August de grat Lib. Arbit Cap. 16. Freewill is made naked of all maner merite Aug. in the same booke the 13. Chap. Pag. 149. The beatyng down of Osorius Argument Ezechiell 11. Chap. and 36. Chap. The Fallax from the proposition Secundum quid to Simpliciter Osori double fault Aug. contra Iulian. Lib. 4. Cap. 3. Aristotles Ethickes booke 3. Cap. 1.5 Obiection The Aunswere How mans will doth execute the force of an instrument By what meanes wil doth both worke and suffer Aug. Lib. de Correp gratia Cap. 2. How will demeaneth it selfe passiuely and actiuely Mans will is taken for an Instrument yet free neuerthelesse Wherein the papistes do attribute to much to Freewill Pag. 149. 1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state substaunce of the questioÌ„ of Free-will How it is to be vnderstaÌ„ded that the Apostles were together workers with God The Argument of Osorius and the Papistes Tne Aunswere How Luthers wordes are to be coÌ„strued An other Argument of Osorius Pag. 149. An Aunswere Phil. 2. The double errour of Osorius Pag. 149. Osori doth attribute our Saluation partly to Grace partly to Freewill Osorius Obiection Aunswere August de grat Lib. Arbit Otherwise worketh Gods Spirite otherwise mans Freewill the diuersitie of them both Will doth nothyng in good things but wheÌ„ it is holpen applyed Grace doth plye but is neuer plyed Examples of maÌ„s will beyng hindered euen in the euill whiche it purposed Will obeyeth the spirite of God many times whether it will or no. The exaÌ„ple of Paule Peter August de Correp grat Cap. 8 Ierem. Cap. 10. Luther in his booke of Assertions Art 36 Prouer. 16. Man is not altogether depriued of free will to euil though the same be many tymes stayed Pag. 151. Pag. 152. Osor. lyeng rayling agaynst â—uther MelaÌ„cthon Caluine c. Osor. Pag. 151. Freewill is not of powder simply absolutely to make his wayes euill August de Ciuita Del Lib. 5. Cap. 9. Aug. in the same place August de Correp gratia Luthers Artic. 36. Osorius a lyeng Rhethoritian a grosse Logician Mans Free-will is an Instrument of Gods Grace Esay Ezechi Cap. 11. 36. This worde freedome is discussed distinguished Luther Lib. de Sâ—râ—o Arb. Cap. 46. August The power of doyng waÌ„teth not but it â—â— the freedome of power that wanteth August de bono perseuer Lib. 2.
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.
and vâ—â—ncet for a Christian Purgatory is a witnesse of Gods clemency and Iustice also An Aunswere to Osorius of the Iustice and Clemencye of God The reason of Osorius Luke 16. Gods Iustice must needes be satisfied iu Purgatory The chief reason of the Catholickes wherupon they grounde their Purgory An Aunswere to the Argument of Osorius touchyng the Salte The Purgatory of Osorius coÌ„suted Osor. pag. 200. Dauids punishment after pardoÌ„ for his fault An Aunswere Osor. pag. 201. 1. Cor. 1. Rom. 4. A place of Peter cited by Osorius 1. Pet. 4. Math. 11. 2. Tim. 3. Osorius Argument The Aunswere 1. Pet. 3. 1. Pet. 4. 1. Pet. Cap. 4. Osor. pag. 221. 1. Pet. 3. 1. Thes. 4. 2. Thes. 4. Osor. cutted Sophisme The Soules in Prison A new proofe of Purgatory neuer hard of before 1. Pet. 3. The errour of Osorius turned back into his bosome by coÌ„traposition The place of Peter skanned The ordinary Glosse 1. Pet. 3. Nicholas Lyra vpon the 1. Peter 3. Out of an other patch of some other Gloser patcht vpp to the Glose of Lyra. The Gloser vpon 1. Peter 3. Luke 17. Out of the same Gloaser Mounteyne men Low CouÌ„trey men Out of FraÌ„cisce Marcion and others Foure mansioÌ„s in hell Osori pag. 201. 1. Cor. 15. Osorius obiection out of the wordes of S. Paule Osorius doth erre in the meaning of S. Paule The place of Paule expounded 2 Paraly 9. Chrisost. vpon the 1. of the Corin. Cap. 15. What it is to be Baptized for the dead Cyprian to Fortunatus in his exhortation to Martirdome Aug. in his booke of Confession In the lyfe of Nazianzene The Argument of S. Paul deryued from the Reason that leadeth to an Absurditye Chrisost. in the same place Purgatory Baptisme two conttary elemeÌ„ts Iacob 2. Such as are Baptised in Christ Iesu neede not feare any purgatorye Baptisme profitable 3. maner of wayes Chrisost. vpon the Actes of the Apostles homel 1. Thom vpon the Corin. 1.15 cap. lect 4. It is not lawfull to be baptized twise To be Baptized for the dead according to the Deuines Chrisost. vpon the 1. Cor. cap. 15 Iero. vpon the Corin. Cap. 15. Out of the ordinary Glose Thomas Aquinas vpon the Cor. 1. cap. 15 cap. 4. Paludens dist 21. que 1. Bonauenture Osor. pag. 202. Osor. pag. 202. Osorius opinion very absurd Three kindes of Baptisme AEquiuoce diuersly signifiyng in one word or terme Purgatory is coÌ„firmed by the Supplications Sacrifices of the Church Osori pag. 202. Oso Argument for the creditt of Purgatory Petitio principij a Demaund back againe of the first propositioÌ„ Iohn 5. Luke 23. Rom. 6. Basile and Chrisosto in their Lyturgies Cyria lib. 3. Epist. 6. Aug. Sermo de verbis Apost Magist. seÌ„tent Lib. 4. Distinct. 45 Osori pag. 204. 205. 1 Coâ— 1. â— 1. Cor. 15. Colos. 1. The place of Paule to to the Colloss misunderstoode of the papistes The onely merites of Christ suffice not with the papistes The treasure of the Church Ruth 4. Out of S. Bonauentu Lib. 4. Dist. 10. Quest. 3 S. BonaueÌ„ture in the foresayd Distinct. Blasphemy Prophane Sacrilege Heresy Error Fraude A stale iest The Refutation Col. cap. 2. Heb. 10. Psal. 115. The merites of Sainctes are nothyng worth but the merites of Christ. August vpon the Gospell of Ihon the 84. Treatise Aug. in the same place Osor. pag. 203. The dearth of Osorius Church Osor. pag. 203. Osor. pag. 202. The onely oblation of Christ doth not satisfie the papistes The wrath of God is pacified with the bloud of Christ. The Sacrifices of Papistes are with-out bloud and do waÌ„t the bloud of Christ. Ergo the Sacrifices of the papistes do not pacifie the wrath of God Collos. 1. Hebr. 10. Luke 23. Ephes. 2. An Hystory of Germany out of Wolfgang Musculus his commoÌ„ places The Masse and Popes pardons are contrary ech to others The summe of the Romish stations doth surmount the number of 1000000. yeares Heb. 9. Aug. contra aduers. leg Prophet lib. 1. Cap. 18. Agayne vpoÌ„ the 64. Psalm Actes 86. Rom. 5. 1. Iohn 2. What time the Turkish power beganne to preuaile agaynst the Christians The fruites of Masses and the popishe Sacrifice The popish Religion an offence and stumblyng blocke to the lewes The Venetians loste Cypres for all their Masses The tyranny of the Turke is not to be imputed to any thyng more then to the Popishe Masses Osori pag. 203. Christ departing hence did not leaue behinde him his body bloud but a Mistery thereof only and that also to eate and not to Sacrifice ArgumeÌ„ts agaynst the Sacrifice of the Altar ArgumeÌ„ts agaynst the sacrifice of the Altar Dionis Clemens constitu apost lib. 6. cap. 30. Ambros. de virg lib. 2. Ierome vpon the psal 86.97 Aug. quest noâ—i veter testa lib. 2. Aug. vpon the wordes of Christ after S. Luke Christ. vpon the Actes 2. hom Gregory de consecra dist 2. quid sit By what reasoÌ„ Christ is called the bread of lyfe A dooble feeding in the Sacrament How the body of Christ is receaued in the Supper and how the bread is receaued How bread and the body are both receaued in the CoÌ„munion Gene. 9. Leuit. 7. Leuit. 17. Leuit. 6. Christ could not geue his body for an oblation in his Supper without the breache of the Law Iohn 6. August de doctrin Christi Psal. 81. Iohn 10. Math. 16. Theodoret Dialo 2.2 Col. de Sacramen lib. 4. Cap. 4. Tobi 5.10 Ephe. 6. A description of the Popish maner of Sacrificing Ite Missa est The popish breadworshyp How much the popishe Masse doth differ from the Supper of Christ the vsage of the Apostles The profanyng and Idolatrous transforming of the Lordes Supper emoÌ„gest the papistes The solutioÌ„ of Hosius Obiection The Solution of the obiection Osor in his 3. booke Pag. 183. An ArgumeÌ„t against transubstaÌ„tiation A Fallax a secundum quid ad simplicitur How the body of Christ is present and not present in the supper How the Papistes do remoue Christ from the mistical Supper Obiection Aunswere The cutted Sophisme of the Papistes Rom. 15.13 Philipp 4. Heb. 13. An other Arugment of the aduersaries Aunswere One Priest many Ministers The onely priest of the new Testament The merites of christ are applied by fayth not by sacrifice An Argument out of Malachy Cap. 1. The Sacrifice of the new Testament the two proper ties therof Aunswere Malach. 1. The place of Malachy expounded Rom. 15. Psal. 18. Psal. 127. Esay 11. Rom. 15. Epipha lib. 3. Serm. 79. Tertulli against Marcion 4. book Tertul. contra Iâ—daeos fol. 4. Tertulli to Scapula Irene in his 4. booke Cap. 32. The same Irene ca. 33. Aug. contra aduers. leg Prophet lib. 1. cap. 20 Eusebius de monstr in his first booke Ierome vpoÌ„ the Prophet Malach Cap. 1 Ioh. Damascen de orthodoxa fide Lib. 4. Cap. 14. Esay 64. Act. 10. 1. Tim. 2. Euseb. demoÌ„st