death and for his conquest sake wherewith he did tryumph ouer the kingdome of Sathan c. In all this you both speake well and doe well Stand fast therefore and be not remoued from your selfe if you can and graunt that veritye may wringe that perforce from you in the matter that you can not deny If his blood were shedd for the saluation of all mankynde as you say if that vnentreatable rygor of Gods wrath could no be pacyfied with any one thing els besides the blood of the Lambe from whence then is saluation to be sought on our behalfe or to whom ought we ascribe our sauetye but vnto this one onely sacrifice If we be healed by his woūdes and bitter bloodshedding with what shamelessenesse dare your Romish pelting Potticaries presume to apply other rottē drugges to our soares to what purpose serue so many Rosaryes and garlandes of the blessed Uirgine Mary so many inuocations of the dead so many Suffrages of Saints so many Statiōs Iubiles so many prauncing pilgrimages so many peéuish pardons so many Momish Mounckemerytes so many ragged Churchrelliques so many vayne vowes of votaryes so many marketts of Masses and so many Dolldreanches of dryueling Sacrifices fynally to what end preuayleth all the pelting pylfe of Popish patcheryes If it be true as you doe beare vs in hand that death is vanquished by the death of Christ so that now it hath no more interest or tytle in them or in their lyues which be engraffed in Christ Iesu wherefore should we Christians be any more afrayd of death that is swallowed vpp already vnlesse paraduenture your popishe Archprelates with your outragious Trūpetts doe think by blowing winde in his tayle to restore him to lyfe agayne which you doe endeuor dayly busily in deéde but all in vayne notwithstāding But now forasmuch as it is certaine that there be two maner of deathes th one of the body thother of the soule whereas also Christ did swallow thē vpp both namely one by his resurrection thother by faith vayne therfore fruitlesse be all your practises dryftes turmoyles wherein you promise a conquest of death which is putt to flight already Agayne if death be not vanquished then doth Osor. lye The very same may be verified of the kingdome of Sathan whose whole force sithence is conteyned in the obligation and handwryting of Sinne sithence also Christ hath victoriously tryumphed allready both ouer the whole Empyre of Sathan ouer all the power of Sinne as your selfe doe confesse Why doe you so frett and fume then agaynst Luther and agaynst vs who doe affirme nothing els then you doe and who doe call back all thinges to the onely victory and Tryumph of Christ Therefore whereas abandonyng all other intercessors you dyrect your prayer to Christ onely whereas you doe so highly aduaunce and magnifye the death and conquest of Christ herein hitherto you denounce your selfe a notable Lutherane Now therefore from henceforth lett vs as briefly consider of what the very thing is in deéde which you begg so earnestly of Christ theffect of your request is that he would vouchsafe to helpe vs wicked English outcastes And why doe you not craue his ayde as well for your selfe and for your natiue Countrey of Portingall what moueth you to pray so deuoutly for England perticularly by name without any mentiō made of your owne Countrey men I doe suppose veryly because there is no wickednesse practyzed in that Countrey there is no sheépe there either infected with noysome murrayne or so tyed by the buttock in brambles and bryars of errors that it neédeth any ayd of the Shepheard In Portingall groweth no Bruske neither Bryar no furse no baggadge no fearne meéte for fier Why then reioyce with the holy Phariseé Osorius and geue harty thankes vnto Almighty God both for your selfe and for your Countrey that you be not lyke vnto other men and especially to that most pestiferous and abiect Nation of England Wherein was sometyme as you say the Princely pallace of vertue of Religion of wisedome and of Iustice but now is tourned vpsidowne by the wickednesse of desperate castawayes and is defiled with abhominable errours Go to what be these so foule enormities and so haynous errours for which you keépe so great a coyle what men be these whom you call desperate abiectes what Fayth and what kynde of Church is it whose boundes and limittes we haue raunged ouer you were now to be demaūded to render a reckonyng of all that your accusatiō particularly orderly What neéde that say you I haue done this sufficiently allready in my former bookes In deéde so haue you done I trust you be sufficiētly aunswered also to euery of the former forged false accusations And so haue we hearde more then enough by you of the outragious haynousnesse of our execrable castawayes in our Realme at this present But in the meane space this notable Rhetorician hath not all this whiles vttered one word so much of the hurly burly that this Childe of perdition hath kept not in one kyngdome onely but through the whole state of Christendome nor telleth vs what a coyle he keépeth dayly what troubles he procureth what warres he practizeth what discorde he scattereth in what continuall broyles he hath wallowed these many yeares agaynst the chief Princes Potētates of the world what monstruous poyson and Botches of erronious doctrine he hath vomited out agaynst the Church what a floudd of Christian bloud he hath spilte how many thousand soules he hath bereft of life for whom Christ suffred his bitter Passion Finally how he hath tourned all thyngs typsy tyruye of all these I say mumme budgett alltogether For this is a speciall principle of Rhetoricke wherein he is well-beseéne that if he espye neuer so litle a scabbe in his aduersaries visadge there shall his nayles be allwayes rakyng on the other side if there be neuer so mōstruous a Carbunckle on their owne behalfe whereat the aduersary may take some aduauntage either will him selfe not take any notice of it or els will he collour it with some prety shift or wype it away with some crafty conueyaunce and dissimulation In the foote of your Orison you do annex afterwardes that Christ would vouchsafe with the assistaunce of his Spirite to gather together agayne vs which be now scatteryng and disagreeyng in opiniō into one vniforme agreemēt of fayth and within the boundes and limittes of his Church whereby we alltogether may attayne euerlastyng glory to the singuler ioye and reioysing of all the holy company of heauen To aunswere this your petition briefly Doe you bryng to passe accordyng to your dutie first that it may be lawfull for vs to be associated in your felowshipp with safe cōscience with sounde Fayth without manifest impietie and Idolatry without most haynous blasphemy agaynst the liuyng God and without present perill of euerlastyng damnation and beleéue me we are not more willyng to doe any thyng
and are you not ashamed to obtrude vnto them this grosse errour whiche is ech where most euidently conuinced in the whole discourse of the Gospell treatise of holy Scriptures Cākred malice hath not onely blinded you Osorius but so bewitched your senses that as ye can not seé the truth your selfe so yet of a most arrogaunt waywardnesse you will frowardly kicke agaynst the Preachers of the truth And yet this notwithstāding is most true That sinne doth alwayes dwell within vs and that there is alwayes a law lurking in our mēbers rebellyng agaynst the law of the mynde which draweth vs as bondeslaues to sinnyng But the Lord doth deliuer vs from this body of death through the bloud of Iesu Christ not by rootyng out sinne from vs altogether but for Christes sake pardonyng the sinnes of them that repent And hereof arise those comfortable reioysinges of the faythfull He that spared not his onely begotten Sonne but deliuered him to be slayne for vs all how can it bee possible but that he should geue vs all thynges together with him Agayne who shall accuse the elect of God Thirdly it is the Lord that doth Iustifie who shall condemne vs These are not spoken to the end to set out our innocencie perfection whereunto we can not aspire whiles we are pilgrimes in this miserable flesh but doe expresse vnto vs that God doth geue vs freé remission through Iesu Christ so that we will set our whole affiaunce and hope vpon him which pronounceth of him selfe that hee was sent not to the righteous but to the Sinners bycause they should repent and amende their lyues But you can not well disgest these sayinges my Lord for what can you beyng an old Byshop allow in the Scriptures that haue bounde your selfe apprentice to such bussardly Schooledregges And yet this confidence in the death and bloud of Christ will rayse vs vp into heauen at that dreadfull day when you and your couled generation with all your peltyng trinkettes of superstitious workes shal be throwen headlong into hell vnlesse ye repent in tyme. For we doe assuredly knowe that if we confesse with our mouthes our Lord Iesus and beleue stedfastly in our hart that God hath raysed him from death to lyfe we shal be saued For with the hart we beleue vnto righteousnesse and with the mouth we confesse to Saluation And yet this confession of fayth doth neuerthelesse want no testimonie of good workes as where withall she is alwayes accompanied for we are not so indebted to the fleshe that we should walke accordyng to the flesh for if we liue accordyng to the fleshe we shall dye But if in the spirite we mortifie the sinnes of our bodies we shall liue For all those that are guided by the spirite of God the same are the sonnes of God Wherfore renoūce once at the length such lothsome communicatiō where withall lyke a most filthy hogge mooselyng in the durtie swynesty of Epicure you vse most wickedly to scorne and deride the faythfull seruauntes of Christ. For ye write that it is the maner of their thought We are in good case enough for we are most acceptable vnto GOD through fayth Wherfore we are as righteous as Peter and as Paule yea as the most holy mother of God Ye goe amasked altogether Osorius the faythfull Ministers of Christ doe not acquainte them selues with this vnsauory and hautie spirite of pride but rather doe earnestly call to their remembraunce the sayinges of Paule The night is passed the day is come nye let vs therefore cast awaye the workes of darkenesse and let vs put on the armour of light Let vs walke honestly as it were in the day light not in eating and drinking nother in chambring and wantonnesse c. But let vs put on Iesu Christ and not make prouision for the fleshe fulfill the lustes thereof c. Hitherto Walter Haddon The residue aunswered by I. F. begynnyng where Maister Haddon left agaynst Osorius APelles the most famous Painter of the worlde endeuouryng in most curious exquisite maner to expresse the feature of Venus at Coe in Greéce called in Greéke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preuented by death as Plinie reporteth whē as yet he had drawen but the halfe of the portrait and thereby cōpelled to relinquishe the residue so vnperformed that no man of the Arte were he neuer so expert durst at any tyme after presume with pencill to pursue the President The like lot albeit in vnlike endeuour that ouertooke Apelles amiddes his blazing the beautie of Venus seémeth to haue encountred our noble Gentleman Walter Haddon in displaying the veritie of the Gospell For after hee had vndertaken the commendable and prayse worthy defence of the truth agaynst Ierome Osorius albeit he neither obteined to beautifie the part which he had begon nor to accomplish his purpose in the rest and yeldyng ouer to nature was amyddes his race constrained to surcease his exploite yet hath hee so poolished that part whiche hee left vnfinished with Apelles Pencill that is to say hath framed so singular a Paterne in excellencie of Arte that with the sight therof the whole posteritie may be afrayde to set hand to the attempt For determinyng with him selfe to aunswere the slaunderous Inuectiues of Ierome Osorius compiled into threé bookes although it was not graunted him to performe the whole yet hath he so singularely endited one booke and the halfe of an other agaynst the same confuted the reasons which were none at all discouered his lyes whiche were most shamelesse daunted his hauty pride and vtterly discomfited his vaine glorious Peacocklike Rhetoricke with such grauitie wisedome and so well disposed stile that if there were no supply made by any other the truth of the Gospell beyng of it selfe otherwise vnuanquishable might seéme to haue no neéde of any other patronage Wherefore so long as we enioyed the lyfe of this excellent learned man and him selfe endured amongest vs as the Churche of Christ had a very worthy and valiaunt Captaine So had Osorius also a couragious and puissaunt an enconterer and meéte conquerour for such a monster But now sithence he is taken from vs albeit the veritie it selfe haue no iust cause to dispayre yet can not we chose but be vnderfully dismayed if not for M. Haddons sake yet for our losse chiefly For as concernyng M. Haddon hee can not but be in most happy estate whom Gods good prouidence hath mercyfully trāslated out of this furious wretched world into more blessed quyet calme euen then especially when as beyng conuersaunt in the race of perfect godlynes he employed his vertuous endeuour in so sacred a cause where now neither Ierome Osorius nor any other braulyng barker can from henceforth disquyet or molest him There is greater cause rather to moue vs all the learned to much sorrow and grief of mynde who haue lost so great and learned a ryngleader of learning the losse of
But when a man may be without sinne and by whom that is the thyng that is in question If thou wilt say in this present life and in the body of this death how then do we pray in this life forgeue vs our sinnes If maÌ„ can of him selfe be without Sinne. Ergo Christ dyed in vayne c. But Osorius vnderproppeth his Freewill here with this crooch in couplyng the grace of God with it disputyng on this wise By the assistaunce of Gods Grace nature may subdue Sinne. The grace of God doth assiste them that be his owne Ergo In the thynges apperteinyng to God all Necessitie of Sinnyng is quyte excluded Least Osor. may not seéme to differre nothyng at all from the Pelagians he doth vphold the cause of Freewill with an addition of Grace And yet for all this he doth not so catche the thyng that he gapeth for but that a Necessitie of sinnyng shall alwayes be resiaunt euen in the holy ones of God Grace assistyng sayth he Nature may exclude Sinne. If he meane the perfect assistaunce of grace by the wh all infirmitie of nature is taken away the Maior is true but that Minor is false For to confesse as truth is the riches of Gods graces to be wonderfull and his blessyngs which God powreth into his Elect to be magnificent yet this Grace of God doth not make any man of such a singuler perfection in this world but that the best of vs all many tymes offende in many thynges and do pray dayly that our trespasses may be forgeuen The grace of God in deéde doth helpe our infirmities that they may be lessened and pardonable but to be cleane cutte away that I do vtterly deny it doth in deéde helpe out infirmities yet leaueth it vs neuerthelesse in our infirmities that he may alwayes help vs. How plentifully the Grace of Christ was powred vpon hys holy Apostles no man is ignoraunt which Grace notwithstanding did not make perfect their strength to the full measure but the same grace rather was made perfect through their infirmitie In part fayth S. Paule we do know and in part we do perceaue But when that is come which is perfect then shall that which is vnperfect be abolished For now we behold as by a glas in a darck ridle but then shall we see face vnto face nowe doe I know in part but then shall I know as I am knowne And therfore to aunswere at one word If Osorius do meane that assistaunce of Gods Grace which may make absolute and perfect obedience in this life Augustine will immediately deny the same who discoursing vpon the first commaundement whereby we are commaunded to loue God withall our hart and our neighbour as our selfe We shall fulfill that commaundement sayth August when we shall see face to face And immediately after And therfore the the man hath profited much in this lyfe in that righteousnes which ought to be accomplished who doth knowe by profiting how farre he is distaunt from the full perfection of true righteousnesse Lastly whereas it is argued from the power of Gods grace that sufficeth not to exclude Necessitie of sinning for it may come to passe through Grace and the absolute power of God that a man may not sinne at all And that the fire may not burne also And it might haue come to passe likewise That the punishment of the whole corrupted masse in Adames loynes should not haue bene deriued into the posterity if it had so pleased God Yet are not all things done that may be done vnlesse the decreéd Will of God do ioyne together with his power Not vnlike vnto this is the very argument of Celestius the Pelagian agaynst Augustine If God Will it may come to passe that man may not sinne in wordes nor in thought But Gods will is that no man should sinne Ergo Nothing withstandeth but that man may not sinne in wordes nor in thought The forme of this argumeÌ„t should rather haue bene framed on this wise If God Will and do minister help withall it may come to passe that man shall not sinne at all but God willeth helpeth withall that a man shall not sinne at all in worde nor in thought Ergo c. I doe aunswere with Augustine vnto the Minor That it is true in deéde that God willeth and helpeth agaynst the force of sinne I doe adde ouer and besides that no man is holpen but he that willeth and worketh somewhat himselfe also But two things are to be noted here both who they be that are holpeÌ„ how God doth help them Forsooth such as call vpon him such as beleue in the Sonne such as are called after the purpose of hys Will and such as whose will is sâ—irred vppe to this end to craue earnestly for assistaunce Because whom he hath foreknowne theÌ„ hath he also predestinate to be made like vnto the Image of the Sonnes of God c. Furthermore it must be coÌ„sidered by what meanes he doth helpe not to the ende that no more dregges of sinne should from thenceforth cleaue fast in the flesh but to the end that sinne should not raygne in the mortall bodyes of them whom himselfe hath sanctified through Grace What thing so euer God will haue to be done must of Necessitie be done God will haue all men to be saued Ergo It is of Necessitie that all men shal be saued I do aunswere vnto the Maior all things that God will haue done must be done of Necessitie so that God yelde hys helpe also together with hys will that they may be brought to passe Then I thus annswere to the Minor That it is true that God would haue all men to be saued with this addition annexed All to witte All that beleéue in the Sonne For without the Mediator he will haue no man saued But now sithence it is not geueÌ„ to all men to haue fayth nor that all men do repayre to Christ for helpe The fault hereof is their own vnbeleéuingnes not the will of God But some of Osorius pupills will vrge agayne Forasmuch as fayth is the gift of God and hys will that all should be saued is an vniuersall promise and that the greatnes of his mercy is prepared ready and set forth to all indifferently why then is not geauen to all indifferently to haue fayth is it because God will not geue it but so should he seeme an vnrighteous distributour and so should he offend in Iustice distributiue Or is it because men will not embrace the kingdome of GOD But this doth argue that men may take holdfast of the gift of fayth if they will And how then is the power of Freewill suppressed I do aunswere first out of the scriptures then out of August And they beleeued as many as were foreordeyned to lyfe euerlasting Actes 13. Augustine Two thinges are to be holden to be resiaunt alwayes in God That there is
not withall difile all his posterity with that one onely morsell And by what reason I pray you surely not by way of participation of his offence but by way of propagation vnto the posterity In this Tipe of Adam lett vs behold the thing signified aunswereable to the Type And by Adam lett vs consider Christ who onely alone being found obedient did by this his owne onely obedience purchase life euerlasting for all his posteritye not by any partaking of his obedieÌ„ce but by propagatioÌ„ in the posterity onely namely by faith onely which faith doth onely and alone begett vs vnto Christ. Take an other Argument of the same doctrine out of an other Type Euen as in olde time to the Israelites was externall health of body geuen by the beholding of the brasen Serpent so likewise to vs is grauÌ„ted internall health of soule through Iesu Christ. The Israelites were healed by the onely view of their eies Ergo We are iustified also by fayth in Christ onely Hereunto may be annexed an other Argument as forcible as any of the rest taken out of Saynct Paule whereunto what aunswere Osorius will make I would wish him to be very well aduised We are made the righteousnes of God through Christ by the very same reason whereby Christ was made sinne for vs. But Christ was not made sinne but by Imputation onely Ergo Neither are we made righteous in the sight of God but by Imputation onely Hytherto in the behalfe of righteousnes of fayth out of S. Paule to the Roma Now let vs encounter Saynct Paule with an argument of the Romanists which they do knitt together for the mayntenaunce of righteousnesse by workes arguing in this maner forsooth ¶ Osorius Argument out of the Tridentine councell There is no iustification without the sanctification and renouation of the inward man Sanctification and Renouation consisteth in holy actioÌ„s and workes Ergo Iustification consisteth in good workes and not in fayth onely This Captious Sophistication can no man better auÌ„swere then Augustine Good workes do not goe before in the worke of iustification but followe iustification If workes doe followe how doe they goe together then If workes must be ioyned together with fayth how are they reported in Augustine to follow Now therefore to aunswere the Argument If the Maior be taken in this sence that an vnauoydable necessity of coupling and conioyning new obedience must neédes be required in the worke of iustification as the very cause thereof so that there be no hope for the vngodly man to be iustified but by his owne merite and innocency of life then is the Maior false But if good workes be sayd to be required as the fruites of iustification not the cause of iustification the Maior is true And it is not to be doughted but that with remissioÌ„ of sinnes the freé giftes of the holy ghost are ioyned who doth beginne and lay the first foundation of renouatioÌ„ sanctificatioÌ„ of life And yet is it not therfore true that this renouatioÌ„ is the thing for that which the vngodly man is to receiue remission of sinnes and to be adopted into euerlasting life Moreouer whereas the Tridentine Fathers doe add further that Iustification is not the onely Remission of sinns but the sanctification and Renouation of the inward man To speake their owne wordes through the voluntary receauing of grace and Gods giftes c. By what testimony of the Scripture will they proue this to be true Surely if sinne be the onely thing which did scatter abroad death into the world which alone doth procure the vengeaunce of God and make seperatioÌ„ betwixt God and men which alone doth make vs guilty of eternall damnation which alone forced Christ to suffer death vpon the crosse Now I beseéch you tell me for the loue of Christ what thing is iustification els but a continuall skourging and suppressing of sinne Euen as the life and the health of the body is nothing els but an excluding of death and Sickenesse Euen so sinne the reward wherof is death being vtterly extinct through remission what remayneth els but life and sinne being vtterly blotted out what remayneth els but iustification Howbeit neither doe we alleadge this on this wise as though \ we were ignorauÌ„t or did deny that sanctifiaction Renouation and such godly actions and vertues which do proceéd from theÌ„ce be the proper and peculiar giftes of Christ and must be practized of all godly Christians of very necessity But this is â—ot the state of the question properly for the state of the question here doth not consist vpon the direction and gouernement of this present life but of the life to come of the cause thereof not whether vertuous and godly actions of Christian piety ought to be exercised in this life but when they be accomplished whether they be of such valoure in the sight of God as to be able of themselues to deserue saluation and reconcile God vnto mankinde and whether vertues or the good workes of them which be regenerate be of such efficacy as may stand vpright and couÌ„teruaile the rigorous curse of the law agaynst the iudgement of god to preserue vs from damnation and whether in extreame terrours of conscience man may vndoubtedly and without feare rest assured vpon workes when that dreadfull question shal be demauÌ„ded to become the Sonnes of the liuing God and to deserue the euerlasting inheritaunce of our Father In that which you seé two maner of questions Osorius in the one whereof we doe easily agreé with you In the other not we onelye do gaynesay you but the whole authority of Gods Testament doth determine agaynst you whereby we be taught that man is not iustified by workes but by fayth in Iesu Christ. Rom. 3. And that we whiles we seéke to be iustified by him are not founde righteous are not found already endued with excellent integrity but are found vngodly sinners so that in this life which we lead in this flesh we liue none otherwise then through fayth in the sonne of God who loued vs and deliuered himselfe to death for vs. Gala. 2. Let vs note the wordes of the Apostle himselfe of being found sinners we liue by fayth howe cann Osorius make it good that we be righteous but if we be found righteous howe doth Paule iustify vs to be sinners but onely because whom this life doth make guilty of death the same is released by faith of the Sonne of God not whom he doth finde righteous but whom he doth make righteous not by liuing vprightly but by not imputation of sinne Neither is this therefore false that a godly carefullnesse of liuyng vertuously is required in the faythfull which may exclude presumption of sinnyng but it must be considered after what maner it is required If you suppose it be requisite to the necessitie of obedience you say truely but if you thinke it to be
For you apply your senses to the vnderstādyng of Transubstātiatiō wherby you will haue Christ to be felt to be tasted to be swallowed downe into the stomacke But I accordyng to the doctrine approued vse of the true Catholicke Apostolicke Churche doe vtterly renounce senses accidētes substaunces transformatiōs do aduisedly behold and comprehend in my mynde the Sacrament the mysterie and the Spirite You cast away the yoke of Christ and embrace the licentious outrage of the Romishe Bulles I am a poore miserable exile of Christ and his afflicted seruaunt You doe choppe and chaunge the benefites of Christ with the peéuishe trinckettes of your Schoolemen I do search for the true doctrine of Christian fayth in the most approued preachyngs of Christ his Apostles Ye do snarle at my conuersation of lyfe as if it were most wicked Wherin though you doe me a great iniurie yet ye geue your selfe a deéper wounde which in so open and manifest a lye doe put all your credite in hassarde of losse For albeit I am a miserable sinner in the sight of God yet I hope I haue so led my whole lyfe through his onely great mercy that I neéde not to feare Ierome Osorius to be myne accuser I could call to witnesse for my innocencie here in Italy Germanie and England in euery of which Regiōs I haue so behaued my selfe that hauyng testimony of all good commendable personages I may easely despise your slaunderous shameles rayling Wherfore a way with this your friuolous and insolent custome of scolding once at the last for it empaireth not the estimatiō of honest persons whiche though be vnknowen vnto you yet haue commendable report els where abroad but it rather hurteth your profession diminisheth your credite and loseth your estimation You doe prayse the Sacramēt plentifully and with many good wordes beautifie the benefites therof Wherein you doe very well for what thing vnder the heauens can be founde more prayse worthy more comfortable more honorable more precious more heauenly then this sacred Supper of the Lord whiche we not onely call by the names of Synaxim Euchariste as you doe but also bread come downe frō heauen and Angels foode Neither can you deuise to speake so fully and aboundauntly in the displaying of the excellent worthynes of this most singular sacrament but I will gladly consent with you therein You say that Cyprian was accustomed to geue this heauenly foode to Martyrs and that he would lykewise remoue from this heauenly Banquet men that were notorious for any great crime We doe acknowledge this godly vsage of Cyprian and the same do I for myne owne part Imitate as much as I may and I know not whether I haue employed any so great endeuour in any one thyng so much as that the pure and naturall honour of this Sacrament might be established and the same dayly frequented in all Churches Let my bookes bee perused let enquirie bee made of my familiars and such as I haue bene conuersaunt withall let the continuall course of my maners and lyuyng bee examined and I shal be founde of all men to haue bene a most humble and dayly folower and guest of this heauenly Supper Wherfore thē do you so immorderatly exclame agaynst me That I doe mainteyne combate agaynst the ordinaunce of Christ agaynst the doctrine of Paule agaynst the excellencie of so delicate fruites agaynst the knowen experience of that wonderfull commoditie and pleasauntnesse and agaynst the vndefiled fayth of the vniuersall Church Wherfore do you adde hereunto That I haue reprochfully abused the body and bloud of Christ and outragiously peruerted the benefite of Gods mercy Why do you knitte vp your knot at the length and say That I doe sport my selfe in these mischiefes and doe infect many persons with the poyson of this pestilēt errour God cōfounde that vnshamefast and blasphemous mouth with some horrible plague most cursed Semei whose cancred toung can finde no end nor measure in rayling I haue alwayes most reuerētly esteémed of the Euchariste as of a most precious most fruitefull sacramēt of Christes death as a most assured pledge and Seale of our redemption as a most precious treasure and mysterie of our fayth and hereunto haue I bene enduced by the ordinaunce of Christ our Sauiour by the doctrine of Paule by the iudgement of aūcient Fathers and by the discipline and receaued custome of the vniuersall Catholicke and Apostolicke Church Touchyng the doctrine therof I haue oftē tymes spoken before now therfore touchyng the Custome The same is perceaued by the dayly Custome of the Disciples which after Christ was takē vp into heauē did continually perseuere together in the doctrine of the Apostles and in participation and breakyng of bread and prayers as appeareth by these wordes Vpon a day of the Sabbaoth when the Disciples came together to breake bread c. Awake Ierome Awake you do heare the holy Ghost call it Bread and bicause you should not doubt therof you heare it agayne and ägayne yea and brokē also and this much more ye finde that the Disciples of Christ continually remayned in this holy custome And yet it was not bare Bread as you do wickedly diffame my sayinges therein but it was mysticall Bread sacred Bread finally it was the participation of the body of Christ in the same maner as the body of Christ may bee deliuered in a Sacrament by fayth and Spirite Therfore for as much as our Lord Iesus hath so instituted this Sacramēt to the euerlastyng Remēbraunce of his death passiō sithence Paule doth make mention of the sayd institution after the same maner sithence the auncient Fathers haue applied their doctrine to the same sense sithēce the primitiue Apostolicke Churche hath confirmed the same with perpetuall Custome Awake Ierome at the lēgth for shame awake if you can and rid your stomacke of that dronken Schoolesurfet of Trāsubstantiation which neither Christ did ordeine nor Paul acknowledged nor the Fathers euer thought of ne yet the Apostolique Church did euer medle withall It is a new deuised mockerie foūded first by Innocētius proclaymed by Schooleianglers scattered abroad by Sathā to the rootyng out of the true remembraunce of Christ from out our soules to the vtter ouerthrow of the power of that euerlastyng sacrifice of the crosse Lastly to the erecting of a damnable Idoll in our myndes supplying the place of Christ him selfe to be worshipped of vs. For what els meaneth this your Transubstantiated bread so much adorned with all ceremony of Religion so reuerently carried abroad so superstitiously reserued and kept in boxe lastly so blasphemously holden vp to the gaze worshypped did Christ our Sauiour do or teach euer at any tyme any of all these did Paule did the first and primitiue Church did the auncient Fathers Christ gaue Bread to his disciples Paule pronoūceth it by the name of Bread once twise thrise The Apostolicke church brake Bread
with examples of such as haue runne headlong into vtter dispayre which haue gaynesayd or withdrawen them selues from the doctrine of Luther As touchyng Frauncisce Spira who reuolted from the participation of the doctrine whiche he had once receaued by Luthers preachyng bycause the Recorde thereof is somewhat old I will for this present omit what remaineth in history of him I will more willyngly vse fresher examples of our later age and yet not all ingenerall for it neédeth not neither is any one man able so to doe But I will rehearse some of the most notable And first of all a certeine mā called Iacobus Latomus a man sometymes wellbe seéne amongest the Deuines of Louayne I can not tell whether you your selfe knew him Osorius when he liued This mā mainteinyng the same quarell wherein you do now turmoyle your selfe agaynst Luther is reported to departe this life in the selfe same Desperatiō whereof you make mention who at his very last gaspes brayeng out most horrible and feareful roaring noyse vttered none other sounde in the eares of all men that heard him but that he was vtterly damned and forsaken of God and had no hope of Saluation layed vp in store for him bycause hee did wilfully resiste the manifest truth which he knew before to be most true I will couple two others with hym of the same fraternitie Guarlacke Reader of Diuinitie Lecture amōgest the Gertrudianes and Arnolde Bomelye Scholer to Tilman of the first of whō it is sayd that euen in the last panges before his death he spake in this maner that he had liued desperately could not endure the Iudgemēt of God bycause he did acknowledge his sinnes to be greater then that they could obteyne for geuenesse The other hauyng fully gorged him selfe with the doctrine of Desperatiō wherein he was instructed by his Schoolemaister of distrust surprised at lēgth with intollerable gnawyng of conscience practised first to kill him selfe with his owne Dagger at the last beyng wholy swallowed vp of Desperation dyd cut his owne bowelles out of his body with an other mans knife It shall not be amisse to ioyne vnto those Sadolet Cardinall of Rome who after sondry disputations mainteined agaynst Luther gaue vp the ghost not without horrible trembling and torment of conscience I suppose also that you are not ignoraunt of the like that happened to Cardinall Crescentius Legate of the Apostolique Seé and President of the Tridentine Councell beyng astonyed with sodeine horrour and troublesome abashement of mynde in the same Citie 1552. of whom Iohn Sledan hath made relation in his Commentaries What shall I speake of Castellane Archbyshop of Aurelia of Ponchere Archbyshop of Turone who procured to them selues Gods indignation and vengeaunce as appeared by the wonderfull fearefull passiōs wherewith they were oppressed at the tyme of their death not bicause they did heare Luther and read his bookes but bycause they did cruelly persecute his doctrine In the same Beadroll may be reckoned the remēbraūce of Iohn Eckius whose whole course of lyfe as was nothyng els but a continuall mortall combate agaynst Luther so his yeldyng to nature was so altogether voyde of spirituall consolation that euen in the last gaspes hee vttered no other wordes but of money and certeine thousand of crownes And what neéde I here rehearse out of the Recordes of aūcient Chronicles Minerius Cassianus Renestenses Martinus that miserable Mōcke called Romanus Prattes Lysettes Rusius Morines who beyng horribly plagued by the seuere Iustice of God may be sufficiēt Presidentes to teach you what it is insolently to kicke agaynst the pricke of Gods vnsearcheable prouidence The History of the French kyng Henry the second is yet but freshe in memory and deépely emprinted not in the myndes onely but in the eyes also of all men who extremely boylyng with inward hatred agaynst the same doctrine receaued his deathes wounde in the selfe same eyes wherewith he was determined to view the execution of others and was forced him selfe to become a manifest spectacle of Gods Iustice to all the world before he could bathe his eyes in the bloud of the innocēt And not long after the sayd Henry followed also the kyng of Nauarre who procured vnto him selfe most iust cause not onely of Desperation but of death also through none other occasion but by persecutyng this doctrine which you doe slaunderously reproche to be the doctrine of Desperation I could here make a Register of an infinite nōber not in Englād onely but of other Regions also which after they had receaued wonderfull cōfort out of the sweéte iuyce of this doctrine which you call Lutherane fell headlong into miserable anguishe and gnawyng of conscience by reuoltyng from this doctrine who could neuer attayne one sparckle of quyet mynde before they had reclaymed them selues from their first Apostasie Last of all how many thousandes of men wemen and children young and old can this our age truely recorde who haue shewed them selues more willyng to yeld their carcasses to fier fagottes sword rackyngs and all maner of horrible Torture rather then they would recante and renounce that comfortable doctrine where with they were enstructed which I suppose they would neuer haue done if they had suspected neuer so small embres of Desperation to haue lurked therein But I perceaue what Osorius doth meane by this word Desperation If he could either expresse his mynde aptly and distinctly or were willyng to deale simply and playnly To the ende therefore I may frame myne aūswere hauing regarde to the meanyng of the man rather then to his speach I will examine the maner of his disputyng somewhat more aduisedly Luther doth teach sayth he that no mā ought to place affiaunce of his righteousnes in merites and good workes Goe to and what is concluded hereof Therfore Luther doth teach the doctrine of Desperation A very new founde and straūge maner of Argument framed perhappes after the rule which concludeth from the staffe to the corner I suppose men of Syluane vse this kynde of arguyng in their wooddy forrests But I make this aunswere to the Argument If God had determined that our Saluation should haue bene purchased through godly actions and vertuous endeuour of mans life it were not altogether without reason that Osorius doth speake But for as much as our hope and confidence is limited within the boundes of the fayth of Christ and the foundation thereof builded vpon this Rocke onely I suppose surely that the person which doth allure vs home vnto Christ from confidence of workes and teacheth vs to repose our whole trust in him as in the onely Sanctuary and shoteanker of our Saluation doth declare rather the true way to assured hope then abolishe the same Neither doth he by and by rende in sunder the sinewes of mans endeuour who doth but embace and disable that part from mās power which doth properly apperteine to the sonne of God I thinke that he discouereth rather the well
promise where prophecyeng of the tyme of his commyng of Iudgement When you shall see the beginning of those thinges sayth Christ looke vp and lift vp your heades and so proceédyng yeldeth therof this Reason Bycause then your redemption draweth nye Marke well Osorius he doth not say your Iudgement but your redemption draweth nye And why did he choose to put his Disciples in remembrauÌ„ce of their redemption rather keépyng the name of Iudgement in silence Ueryly bycause there is so no IudgemeÌ„t of condeÌ„nation to them which are of the fayth of Christ Iesu as thereis no redeÌ„ptioÌ„ for them who without the fayth of Christ Iesu do wholy yeld their seruice to the world and to the fleshe Whereupon we may heare him agayne debatyng the same matter touching the freédome of Iudgement in the v. of Iohn Whosoeuer heareth my voyce and beleeueth on him whiche hath sent me shall not come into Iudgement but hath already passed from death to life And in an other place turnyng his speache to his Disciples whenas hee could promise them no reward of more excelleÌ„cie And you sayth he shall sit together vpoÌ„ seates Iudging the xy tribes of Israell Luke 22. What neéde I rehearse Paule writyng to the Corinthians Doe ye not know sayth he that the Saintes shall Iudge the world And raysing vs vp beyond the reache of earthly thynges to the excellencie of Aungels Doe ye not know that we shall Iudge the Aungels 1. Cor. 1. What then will you say shall we not all come into Iudgement shall we not all be arraigned before the Royall seate of the Maistie Yes Osori we shall all come to Iudgement But Augustine will discouer vnto you a DistinctioÌ„ of this Iudgement That the one part therof shall concerne Damnation the other sequestration whereby the Goates shal be seuered from the Lambes but the Lambes not condemned with the Goates And therfore I do firmely beleue that we shall come all vnto Iudgement but my assured hope and Affiaunce is that the elect shall not come into Iudgement of condeÌ„nation I know that all shall yeld accoumpt but this Awdite shal be so easie and so voyde of all feare vnto them which are engraffed into Christ as on the other side it will be most rigorous dreadfull to them which shall come forth into Iudgement with out Christ and the weddyng Garment And why so veryly bycause whom Fayth doth clothe with her Roabes the same doth Christ so shield defende and saue harmelesse with his innocentie agaynst all bytternes of tempestuous IudgemeÌ„t as though they should neuer appeare before any Iudge at all but passe presently from death to life And this truely euen this same innocencie of Christ is that pure righteousnesse of Christians which the Father doth none otherwise Impute vnto vs that beleue in his Sonne then he did once Impute to the same his Sonne all our sinnes when he suffred his Passion for sinners And he sayth the Prophet did beare vpon his backe all our Iniquities Esay 53. On the contrary part such as refusing this ankerhold of Christ and trustyng to their own tackle will hazard the sauetie of their soules before the seuere Iustice of God otherwise then clothed with this weddyng Garment must neédes suffer shipwracke of their soules voyde of all hope to recouer the hauen of perfect felicitie so beyng turned ouer to the furniture of their own store must neédes be bulged through and ouerpaâ—sed at â—ast with the buroeÌ„ of Iustice whiche they could neuer reach vnto in this life And hereof ariseth all that difference betwixt them which are ioyned to Christ and the rascall rable of Infidels For although in this iust Iudgement a reckonyng shal be made of all the deédes of all men before God and likewise reward decreede vndoubtedly accordyng to euery maÌ„s deseruynges yet the order of this Iudgement shall farre otherwise proceéde with the faythfull theÌ„ with the Reprobate For such as will challenge their Saluation as due vnto them for obseruyng the righteousnesse of the law thorough their owne workes and not through fayth and ImputatioÌ„ of Christ Those meÌ„ surely shal be rewarded according to the deserte of their own workes vnder this coÌ„dition That whosoeuer haue accomplished the rule of the law with that absolute perfection that he ought to haue done shall lyue accordyng to the decreé of the law But if he haue fayled one tittle in performaance lesse then the law required what may he hope for els then accordyng to the sentence of the law which holdeth all men fast chayned vnder euerlasting malediction that haue not continually in all the course of their lyfe perseuered vpright and vnblameable of all partes therof That no blemish be it neuer so litle may be founde in the breache of any one iote of the law whiche may procure most heauy matter of vtter condeÌ„nation vnto him And euen here most manifestly appeareth the Iustice of God for hee that of him selfe is altogether vnable to atteyne perfect righteousnesse and will likewise wilfully refuse the same beyng offered vnto him by another if he suffer punishement for his owne vnrighteousnes hath no cause to accuse the law of iniustice but must referre his plague to his owne infidelitie On the other part Those that departing hence with fayth repentaunce I speake here of sinners which are truly penitent in Christ do so prepare them selues as men reposing all their whole righteousnesse in the onely innocency of Christ and not in their workes shall neither bee impeached for their sinnes whiche Christ hath healed with his woundes And yet if they haue done any good worke they shal be rewarded with the inheritauÌ„ce of eternall lyfe not for the worthynesse of the workes but bycause of his freé Imputation he doth vouchsafe those weake workes bee they neuer so barren and naked worthy to obteine the promised inheritaunce not bycause they haue deserued it but bycause hym selfe hath promised it I suppose these manifold and manifest sayings hitherto are sufficient enough to declare the truth and discouer the falshoode of all this quarell of Osorius nay rather to shewe how many sondry faultes he hath couched vp into one coÌ„clusion how many errours he hath clouted together and into how many absurdities hee hath tombled him selfe headlong For endeuouryng to proue agaynst the Lutheranes That there is none other way to attayne true righteousnesse then by liuyng vertuously he seémeth to pretende a colour of a certeine few sentences pyked out of the Scripture such as him selfe scarsely vnderstandeth or hath ilfauouredly disguised to make a shewe in his maske and makyng no distinction meane whiles betwixte the persons and the thynges disposing nothyng in his due place and order but choppyng and shufflyng all thynges together in a certeine confused hotchpotte as it were in the old vnformed Chaos though they be as farre distauÌ„t as heauen and earth iumbleth them together without all discretion confoundyng the law
vnblameable c. Wherein you haue both the cause the end of our Electiō The cause is Christ or the grace of God in Christ The end is herein signed that we should become holy vnblameable For he speaketh not in this wise he did chuse thē which had lead an vncorrupt life to the ende he might engraffe them in Christ. But he did chuse vs in Christ Iesu first that we should liue holy and vnrebukeable But by what meanes vnrebukeable say you whenas the very elect them selues can not be free from faulte as Luther doth say The aunswere is playne and easie Whereas Luther doth deny that Gods true elect are freé frō all guilt he seémeth therein to haue regard to the frayltie of mās nature making a comparison therof doth set the same directly opposite against the seuere Iustice of Gods law This weake nature bēding her force as much as she may agaynst the assaults of sinne although she get the vpperhād sometymes yet besides that she yeldeth ouer very oft as vāquished euē then chiefly whē she hath obteined the maistry she doth neuer yet expresse the immaculate sinceritie vndefiled vprightenes in mainteinyng the battell but some default may be foūde in her most perfect obedience so pumples will yet sticke fast in the flesh that they may be easily espied For curing wherof she shal be cōstreined of necessitie to pray in ayde for the generall triacle of the Church Lord forgeue vs our sinnes c. So that Augustines wordes may well be verified here why is the possibilitie of nature so much presumed vpon It is woūded maymed troubled and vtterly destroyed it neédeth a true Confession and not a false purgation c. Furthermore where the Apostle maketh this addition Thar we should become holy vnblameable he seémeth not therein so much to respect the naturall perfectiō of innocēcy which I doubt whether may be foūde in the very Angels as the zealous mynde godly will earnestly bent affectiō of euery of vs in this life vprightnes in euery our seuerall vocatiō meanyng nothyng in this placeels thē as he did in an other place where speaking of the vocation of widdowes cōmaūdeth thē to be instructed to lead an vnreproueable life 1. Timo. 5. Likewise making mētion of Byshops sayth That they must be vnblameable haue a good testimony left they fall into reproch and reprofe of the slaūderer 1. Tit. 3. Agayne setting an order for seruaūtes cōmaūdeth thē to haue regard to their calling lest the name of God the doctrine of their professiō should be brought into obloquy In like maner to Titus the 2. chap. Appointyng a rule of comely cōuersation he doth exborte all persons that euery one so behaue him selfe in his vocation that the word of God be not blasphemed that the aduersary may be ashamed hauing no iust quarell to accuse vs. And agayne to the Colloss the first chap. That he may deliuer you holy and vndefiled and vnblameable in his sight c. Which sayings tend not to this end as though mās nature could put on that perfection wherby by she might be preserued frō fallyng at any tyme afterwardes by frayltie from the state of integritie but prouoke vs rather thereby to take heéde that our will be no more in thraldome vnder wicked rebellion so voluntary yeld ouer the members of the body to sinne or by any meanes bryng her selfe in bondage to wickednes And this is the meanyng of the Apostle as I suppose That we are therfore chosen of God not to be delighted in mynde with the cōcupiscence of the flesh to fulfill the lust therof But to become holy That euery of vs in this world should demeane our selues in our callying soberly vprightly and godly as be seémeth the chosen and holy ones of God Whereby you may sufficiently perceaue if I be not deceaued That those sentēces which Paule hath written cōcernyng holynes and Luther touching naturall infirmitie are not so repugnaunt one agaynst the other but they may both be admitted well enough For hereof ariseth no repugnauncie but that in outward conuersation and obseruyng the rules of our function duely it may be sayd after a simple maner of speach and vnfaynedly That is to say in the sight of God a man may demeane him selfe honestly in whose nature notwithstādyng some such filthe may cleaue as may of necessitie compell him to crye out with that elect vessell of God wretched man that I am who shall deliuer me from this body of death But Osorius perhappes will chaunte vs an higher note not with this miserable Paule Vnhappy man that I am who shall deliuer me But will descaunt I suppose with that blessed Phariseé I thanke thee O heauenly Father that I am not as other mortall men are c. But let vs goe foreward and pursue the Reliques of this notable monument And sithence we are come now to the treatize of Predestination and Freéwill Let vs marke well what stuffe this Raunger hath brought out of his Forrest and what dogges he leadeth to course other mens game withall ¶ Of Predestination and Freewill LVther affirmeth that freewill is a thyng in name onely or a Name without substaunce That mā is the patiēt and not the agent That he is drawen and doth not purpose or Deliberate any thyng That man is an instrument onely and as it were a Sawe or Axe whiche God doth frame and force whether he will and whereunto him pleaseth and that mā hath no power nor strēgth reserued him either to doe good or to cōmit wickednesse in so much that we are not able not onely not to do good or euill but also not to thinke any thought by any meanes of our selues Moreouer when I name Luther I vnderstād also withall Melancthon Bucer Caluin and the rest of your Iolly fellowes whose opinions and writynges tend to this effect at the length That no difference at all may seeme to be betwixt man and any other toole or instrument In uery good tyme Syr blessed bee this houre wherein we are come now at the length to the most combersome and crabby treatie of Freéwill which beyng heretofore so oft tost to an fro in common Schooles in assemblies and disputations of Deuines after so many combates turmoyles hath now at the last founde out a champion hope I through whose onely force and actiuitie beyng defended and shrowded as it were vnder the Target of Aiax she shall be able to endure and withstād all the assaultes and coūtermoyles of all heretiques whatsoeuer For whereas heretofore this vnsearcheable gulfe hath encombred entangled the wittes and studies of so many notable Clerkes Cardinalles Byshops and Priestes the bottome and depth whereof could notwithstandyng neuer yet bee attayned vnto I suppose the onely let thereof hitherto hath bene for that our Osorius was not hatched as then nor produced to be Proctour in this cause But
vnsearcheable will doth sometymes encline the willes of men to committe horrible mischiefes and after a certeine maner willeth Sinne. Ergo God may be iustly accused of vnrighteousnes iniquity Which Argument applyed in the behalfe of mans nature might seéme to be of some validitie perhappes in the opinion of men But to transpose the same from men to God It can not holde And why so bycause there is great difference betwixt thynges wherof God is the Authour and thynges wherof man is the doer For euen Sinnes them selues and wickednesse as they come frō God are scourges yea and that most righteous and whatsoeuer is decreéd either by his couered or discouered will it is in this respect both holy and righteous bycause the will of God ought alwayes to be accompted for the very foundatiō of all righteousness Upon which matter let vs heare what Augustine speaketh in his thyrd booke De Trinitate euen his owne wordes The will of God is the chief and principall cause of all kindes of actions and motions For there is nothyng done whiche proceedeth not frō that vnsearcheable and intelligible wisedome of the most mightie Emperour accordyng to his Iustice vnspeakeable for where doth not the almightie wisedome of the highest worke as it willeth which reacheth from one ende of the world to an other mightely and ordereth all thynges sweetely and doth not these thynges onely which beyng in dayly practise and by reason of common vse are not much marked or marueiled at but thynges also passing all vnderstandyng and capacitie and whiche for the rarenesse of vse and straungenesse of successe seeme marueilous as are Ecclipses of the Sunne and Moone earthquakes mōsters and vgly deformed vnnaturall shapes of creatures such like Of the which no one thyng commeth to passe without the will of God though it seeme to be otherwise in the Iudgement of many persons And therfore it seemed good to the phātasticall Philosophers to ascribe such vnkindely operations to other causes beyng not able to discerne the true cause thereof which in power surmounteth all other causes to witte the will of God wherefore besides the will of God there is none other principall cause of health sickenesse reward punishment of blessinges and recompences This is therfore the onely chief and principall cause from out the which do flow all thyngs whatsoeuer and is it selfe without beginnyng but endureth without endyng Let vs now gather the Argumēts of Augustine into a short abridgement If the will of God be the souereigne and principall cause of all motiōs what remayneth but that Osorius must either deny that Sinnes are motions or yeld vnto this of necessitie that the same motions are not done without the will of God which will neuerthelesse must be adiudged cleare from all reproche Moreouer if the same motions which are on our behalfe Sinnefull be punishementes for Sinne What should lette why that euē the selfe same sinnes should not seéme to proceéde after a certeine maner frō God without any preiudice of his Iustice at all none otherwise truely then when as God is accompted the creatour of monsters Ecclipses of the Sunne Moone vnpassable darkenes vntymely byrthes and yet notwithstandyng no ioate of his maiesty and integritie empayred But we are vrged here with an Obiection out of the Scriptures where it is sayd that God is not a God that willeth iniquitie Aunswere As though Luther did not perceaue this saying of the Prophet well enough or that he were so impudent at any tyme as that he would cōtrary to the Prophet deny that sinnes raunge immoderately agaynst Gods will We rehearsed a litle earst out of Augustine that somewhat may be done agaynst the will of God which neuerthelesse cā not happen without his will In the one part wherof the vnsearcheable wisedome of his Deuine counsell is playnly discernable in the other the thyng that is naturally wicked displeasaūt in Gods eyes So that the thing which is of it selfe in respect of it selfe naturally euill may become good in respect of Gods ordinaūce in respect of the end whereunto it is directed by God The worke of our redēption from sinne and death is a good worke of Gods mercy But man should neuer haue stoode in neéde of this redēptiō vnlesse death sinne had happened Therfore death and sinne could not execute their malice wtout the foreknowledge ordinaunce of God So also no lesse notable is the worke of Gods Iustice in executyng his iust wrath agaynst Sinners which seueritie of Iustice had neuerthelesse neuer expressed his wonderfull brightnesse if sinne had neuer bene committed But here I suppose Osorius will not deny that men rushe headlong into wickednesse and Sinne if not by Gods prouidence yet by his sufferaūce at the least For it may be that many thynges may happen by a mans permission in the which he that did permit them may be blamelesse notwithstandyng I heare you well aunswere to the same that it is not altogether nothyng that Osorius doth alledge in deéde and yet this allegation of his comprehendeth not all For first I demaunde what if Osorius beyng a Bishop do suffer Gods flocke committed to his charge to starue by defraudyng thē the necessary foode of the word whom of duety he ought to cherish with all diligēce and care What if the Shepheard doe willyngly suffer the maggotte to pester the sheépe or what if the Maister should suffer the seruaunt to perish whose perplexitie he might haue releued by puttyng his hand to in tyme may not we iustly accuse Osorius of fraude for not feédyng or can Osorius acquit him selfe by any slipper deuise of negligence in this behalfe If in cōmon cōuersation of lyfe the man that will not repell iniury when he may be adiudged in euery respect as blameworthy as if he offereth the iniury him selfe by what meanes can God whō you say doth permit sinnes to be done either deémed be excusable in respect of this sufferaunce onely or how can you charge vs as accusing him of iniustice bycause we say that he doth not onely permit but also will sinne after a certeine maner Which thyng Augustine doth very well declare If we suffer sayth August such as are vnder our correctiō to doe wickedly in our sight we must needes be adiudged accessaries to their wickednesse But God doth permitte Sinne to raunge without measure euen before his eyes wherein if he where not willyng surely he would not suffer it in any wise and yet is be righteous notwithstandyng c. Wherfore your allegation of bare Sufferaunce doth neither helpe your cause nor disaduantageth ours any thyng at all But go to let vs somewhat yeld to this word of yours Sufferaunce whereupō ye stād so stoughtely yet will ye not deny but that this Sufferaunce of God is either coupled together with his will or altogether sundered frō it If ye confesse the will and Sufferaunce be ioyned together how can God be
the Lord and there let the Church be sought out Now what the experience of Osorius doth seé let him selfe looke thereto Sure I am that Cyprian seémeth to haue experimented an other kynde of experimeÌ„t where he writeth Hereupon grow all maner of Scismes sayth he bycause the head is not sought for meÌ„ come not to the wellspring it selfe neither are the ordinaunces and rules of the heauenly Maister kept nor obserued Wherein I thinke you seé matter sufficieÌ„t enough by how much the testimony of this Martyr doth differre from you whereas you do racke all thynges to humaine authoritie onely he calleth all men backe to the very founteines of the Scriptures rather And yet doe I not deny but that humaine authoritie doth many tymes auayle very much to bridle the vnruly raungyng of sectes if Osorius would limitte this authoritie humaine within certeine measurable boundes But he raketh all thynges now to the authoritie of the Romishe Seé onely as though there were none other authoritie elles that might stay sectes and Schismes besides this Romishe Pope onely Which Assumption is altogether vntrue And therefore to make the same appeare more euidently Let vs note the wonderfull Logicke of Osorius somewhat more aduisedly The Authoritie of the Romishe See beyng taken away sayth he will be an occasion that heresies will grow in vse How shall this be knowen bycause Osorius doth seé it for such are the strongest pyllers of Osorius buildyng for the more part Thus sayth Osorius Thus is well knowen to the world who doth not see this Experience teacheth all men this But what if some meéry conceipted Carneades of the Academickes schoole will deny your bare Affirmatiues to your teéth what if he will geue no credite to your opinions no nor yet to your wapper eyes that are bleared dimme with raÌ„cour malice as it is a kynde of Philosophers you know well enough very hard laced scarse applyable to credite any maner of bare Affirmatiues Nay rather what if some other hauyng bene enured to contrary experieÌ„ce will contend with you on this wise say That he doth seé with his eyes that this Romish Seé wherof you speake is the chief Metropolitane of all sectes and heresies what shall become of this your notable defeÌ„ce The thyngs which are seene with the eyes say you whiche are knowen which are notorious in all mens mouthes which experieÌ„ce witnessing also doth ratifie to be true which are sensibly felt with eares and eyes to call these thynges in question whether they be true or no is meare ignoraunce but to deny them is a point of most shamelesse impudency Not so Osorius we do not deny the thynges that men do seé with their eyes But the thyngs that you do Assume falsely for thinges certeine concludyng false and slaunderous cauilles for meére truth those thynges we do constantly deny to be true not bycause we trust not mens senses which be of souÌ„de IudgemeÌ„t but bycause we geue to credite no Osorius lyeng But goe to Let vs moue forewardes a litle that we may seé the thyng at the length that this sharpe sighted Lynx doth so easily seé Forsooth he doth see sayth he that noysome sectes and troublesome controuersies would forthwith raunge in the Churche if the authoritie of the Romishe see should be cleane put downe I beleéue it in deéde But with what eyes doth he seé this with that left eye I thinke which is couered with a pynne and webbe of desire to slaunder But if he would vouchsafe to open agayne that right eye I would not dought but that experience wherof he speaketh would teach him a new lesson For if this Romish authoritie were vtterly abolished he shall by experience proue that this will forthwith ensue which many of vs through the inestimable benefite of God haue proued to be most true in all places namely that common weales shall recouer their auÌ„cient priuiledges consciences shall possesse their wonted freédome men shall be restored to the sauetie of their lyues all Christendome shall enioy peace and tranquilitie he shall seé horrible fiers quenched whole pyles of Fagottes and fier coÌ„sumyng â— bodyes of Christians to Ashes to be extinguished stockes to be set wyde open imprisonmentes rackynges recantations and Fagottes to be shaken from mens shoulders he shall seé the lyues and goodes of many thousands to be saued out of the â—awes of death and froÌ„ the bloudy bootchers knife he shall seé pilladge polladge confiscations of goodes Popish exaction deceiptfull buyng and sellyng of Pardons fayres and gaynefull marketts of dispensations taxes of Citizens spoylinges of the CoÌ„mons tenthes first fruites of benefices yearely contributions of Byshops great impositions of Monasteries payementes of pentions for Palles for mysters for ringes for liberties for exemptions Finally for whores and concubines to be diminished and vtterly abolished he shall seé their drousie superstitions and ceremonies and their triflyng traditioÌ„s geue place to the Orient bright Sunne shynne of the truth Temples cleansed agayne from filthy Idolatry Kynges to become Kynges and Lordes of their own and once agayne at the last to beare their sword theÌ„ selues which before bare nothyng but bare titles and scarse titles onely he shall seé Citizens and Subiectes deliuered from straunge Tyranny and subiect to their lawfull authoritie â—o them onely to yeld obedience vnto whom they ought to doe Finally he shall seé coÌ„moÌ„ weales begyn to take breath agayne after a certeine sort now at the length and the hartes of the faythfull to rayse them selues vp at the ioyfull countenaunce of their auncient sauetie and to geue most humble thankes to almightie God for their most happy peace and deliueraunce Certes Osorius if the chaunges and chaunces of thynges which men seé with their eyes feéle by practize and dayly experience may without checke be open to the viewe of the worlde you should playnly discerne and seé all those thynges if you were here in England and not in England onely but in Germany in Denmarke Sweuland Scotland Polande and the more part of FrauÌ„ce in SwitzerlaÌ„d finally throughout all incorporatioÌ„s and freé Citties this authoritie vtterly abolished Goe to And where now are those sectes Schismaticall dissentions which you do obiect agaynst vs If you know not this to be true Osorius or if happely you be ashamed to confesse the thynges that you know I will confesse the same for you and will speake the same as frankely as truely If I shall say that euen with you in the very Court of Rome in your Churches in your Monasteries Colledges Rules and Orders of Friers briefly wheresoeuer that shauelyng marke of the Romish Prelate is emprinted or wheresoeuer that authoritie is of most force that there are whole swarmes and sectes most outragiously raungyng I feare nothyng lesse least that my wordes may seéme to emporte more then the truth Nay rather I am sure I haue yet spoken very litle I should haue spoken in this maner
Asscention day and Whitsonday and the Feast of all Saintes be passed ouer with no lesse brauery if besides this outward shew vayne glorious pompe nothing be ministred els to rayse vppe Fayth to the contemplation of matters of farre greater importaunce For what may we thinke when Christ was first Circumcized when he was first named A Sauiour wheÌ„ in floud Iordan he was Baptized of Iohn and manifested agayne to be the Sonne of God by a most excellent voyce from heauen when as he was tempted of the Deuill after sixe weékes fasting whenas hauyng finished that triumphe of his Resurrection asscended into heauen he powred vpon his Apostles clouen fiery tounges may we thinke I say that all these were done to none other end but that we should in remembrauÌ„ce of them keépe idle holy dayes in pastyme play And yet we do not much finde fault with the memorials of those thyngs in godly affected myndes wheÌ„as they be rightly taught vnto them as certeine helpes and aydes of godly exercizes eueÌ„ so also we do not vtterly reiect those holy dayes approued of auÌ„cient tyme by vse and custome yea rather we do in many places reteigne and keépe the same Holy dayes as they doe albeit not with like ceremony as farre as we may without reproche of superstition For euen we also do assemble our selues together and come to the Church celebratyng the memory of the byrth of Christ his Resurrection and Ascention and the Feast of Peâ—therost also but not as a memoriall alone whereof we ought to be myndefull euery day and euery houre but seékyng an occasion of the day to heare somewhat that may conduce to sounde and pure Religion and the edifieng of our fayth vnto saluation And therfore we doe not simply deny and reiect these holy dayes but the maner of solemnizyng the same the stinking abuses superstitious worshyppyng the multitude of holy dayes your soâ—ges and sonnettes for the most part idolatrous your prayers and inuocations most manifestly repugnaunt and iniurious to the glory of Christ those we do vtterly abolish and not without cause The Iewes had their solemne holy dayes in tymes past though in nomber not so many yet prescribed by God him selfe They had also their bloud offringes and Sacrifices Fastynges Easter Solemnities and the brasen Serpent wherof as loÌ„g as they folowed the lawfull vse as beyng certeine signes and meane instruments shadowes leadyng to the endes whereunto they were instituted they were acceptable enough vnto God But after that by turnyng catte in the panne they placed the chief worshyppyng of God and principall marke of true Religion in those thynges which of their owne nature were the last and of least valew how horrible and execrable they became in the sight of God no man can tell you better then Esay yâ— Prophet What haue I to do with the multitude of your sacrifices ' I am full of them the Burnt offring of your Rammes and fatte of your fattlinges the bloud of your Calues of your Lambes and of your Goates I would not haue when you come before my presence who sought for these thinges at your handes to walke so in my Courtes offer no more any Sacrifice in vayne your Incense is abhominable in my fight your new Moones and Sabbathes and other holy dayes I will not away with your assemblies are wicked my soule hateth you Kalendes and solemne Feastes I am greeued with these things and ouerladen with them And when you stretche forth your hands vnto me I will turne away my face from you and when you multiplie your prayers I will not heare you c. And yet God him selfe ordeined all these thynges in his owne law What then Doth God condemne the thynges which he commaunded No truly but bycause they wrested forced those thynges to an other end then they were instituted for bycause they were fastened wholy to those and had settled the chief foundation of ReligioÌ„ in these Rites neglecting in the meane tyme the greater and high matters of the Law this now was it that the Lord could not away withall Go to Le ts vs also now take a through view of your notable Feastes and solemne worshyppynges and let vs compare your ordinaunces who liue now vnder the Spirituall law with that people that liued vnder the carnall Law For they neither worshypped their Sacrifices nor burnt offringes at any tyme they neuer painted the resemblaunce or counterfaite of Gods couÌ„tenauÌ„ce in table or picture they neuer bedecke their TeÌ„ples with Images they did neuer set downe any visible signes or portraictes of Patriarches or Saints to be gazed vpoÌ„ neither did they euer gadde on Pilgrimage to visite theÌ„ to their Psalmes Prayers they had nothyng patched els nothyng intermixt froÌ„ els where they made no intercessioÌ„ to Saintes Sainctesses they neuer made inuocation to the dead In their Lessons was neuer any thyng heard but Gods scripture onely nor any thyng pronounced out of the Scriptures that was not in their mother toung intelligible enough of all sortes young and old indifferently Briefly there was nothyng exercized but by the expresse prescript and commaundement of Gods law so that the state and condition of the Iewish Feastes may seéme to be farre more â—afie and tollerable then yours if we haue respect to the onely outward forme superstition of myndes And yet as I sayd before I do not stand so much in this point but that ChristiaÌ„s may haue their holy dayes and solemne Feastes wherein they may refresh them selues be raysed to the remembraunce of Gods benefites and manifold mercyes bestowed vpon vs so that the same be obserued wtout preiudice of fayth in simplicitie of vnfayned piety Neither am I so curious to haue that comely traditions of our elders to be abolished so the true ReligioÌ„ remaine meane whiles vndeffled the vse wherof coÌ„sisteth not in outwards ceremonies nor in corporall exercises nor in places and times but in spirit truth so that false preposterous hipocriticall deuotion be abandoned wherewith God waxed wroth and was highly displeased For how many christiaÌ„s may a man seé which do measure the chiefe worshyppyng of God by any other endes almost then by their dayly frequenting churches often hearyng of Masses keéping the euens and holydayes orderly fasting the Ember dayes carefully reiterating their Paternosters and Aues often and solemnely powring out their Synnes into theyr priestes bosomes in Lent treatably croochyng and kneélyng to the Crucifixe barefooted and barelegged humbly Receiuyng the very body and bloud of Christ vnder the formes of bread wyne once a yeare yea euen in their death beddes deuoutly and that besides there remayneth nought to be superadded to attain perfect saluation beleuing stedfastly nor that they be ought indepted to Christ vdoubtedly but suppose vnfaynedly that they ought forthwith for these causes receiue heauen for theyr meéd of very duety I besech you If Esay the Prophet liued now
the order of Templars or Almaines which tooke their name of the Hospitall of S. Iohn in the yeare .1128 The Order of Premonstratenses were founded by Caliste 2. in the yeare .1124 The order of Gilbertines in the yeare .1152 by Eugenius the 3. The Order of Brother Preachers who tooke their name and begynnyng from Dominicke a murtherer and most cruell persecutour of the Valdenses vnder Innocent 3. in the yeare .1216 Immediatly after ensued the factions of Franciscanes in the yeare .1228 vnder Gregory the 9. To whom within a whiles after were added the orders of Eremytes Austen Friers Reformed Carmelites whom the moūt Carmell did vomite out vnto vs. There followed also an other order of Austen Friers vnder Honorius the 4. in the yeare .1286 Neither did these monstruous vanities of new fangle Religiōs cease at men but the Serpigo crawled further into womens cōsciences also who beyng allured by the exāple of men began after a litle sittyng abrood to hatcht vp such cheékynes to flocke together in coueyes herdes Wherof some were called Sisters Clarites broched by Dominicke first Some Brigittines surnamed of one Brigitte a Scithiā borne their couey peéped abroad at the first in the begynnyng of Vrbane the 5. his Popedome In the Councell of Laterane was a Decreé published by Innocent the 3. with a speciall prouiso for the abandonyng of diuersities of Religions that from thenceforth no Couent of Cloystered company or cowled crew should be erected in the yeare .1215 And yet in despight of the authoritie of this Decreé how many clusters of factious Friers haue bene forged emongest your holy Fathers sith that tyme. Besides the orders of Minorites Austens Brigidines Crossebearers and Scourgers there is peépte abroad within these few yeares good lucke a Gods name to the Pope and his Puppettes the order of Iesuites in the yeare .1540 promising I know not what by the title of their names Sure I am they haue hetherto accomplished nothyng correspondent to so sacred a name But it seémed good to the Lord Iesus peraduenture to fulfill so the Propheticall truth of his Gospell Many shall come in my name c. What followeth let them selues looke to it I haue spoken of Mounckery I haue spoken also of some other orders and ordinaūces of the Romish Church for to rippe vp all were an infinite peéce of worke It remaineth now That Osorius say somewhat for him selfe likewise and make some shew of wares if he haue any in all that his Romish Church wherein he liueth now except a few Articles of the Creede onely wherein we can iustifie as auncient a prescription of possession as they can that be not either new straunge and lately vpstarte or els altogether Poeticall stagelicke and mockeries Wherfore if we measure Antiquitie by the age of Christ his Apostles the nearest yeares next ensuyng the same age wherein also if Osorius will abide by it that nothyng ought to be allowed in the Church that doth not sauour of that primitiue and Apostolicke antiquitie then shall Osorius daughtlesse at this one blow choppe of the Popes head triple Crowne Church and all for as much as he shall neuer be able to vouch any thyng either in the receaued Doctrine Religion Rites or Ceremonies of his Church that euer saw the age of the Apostles or is in any respect correspondent to that first patterne and president of the primitiue Simplicitie There is such a generall Metamorphosis and alteration yea all thynges are turned into so frameshapen a newfanglenesse that it may seéme they haue not onely forgoen the aunciēt ordinaūces of the primitiue Church but also to haue vtterly excluded them selues from all acquaintaūce with that same Church with the Gospell yea with Christ him selfe of whom the Apostles gaue testimony and preached The Apostles did not acknowledge that same one Christ any where but in heauen and him ascendes into heauen they did so apprehend by Faythe that they would neuer seéke him els where then in heauen and so in heauē sittyng in the flesh as that they would no more know him after the flesh as men not dreamyng so much vpon his carnall presence nor ouer greédely affectioned to enioy him after that fleshly maner but were otherwise wholy settled and vnmoueably fixed in mynde in that spirituall presence of his Maiestie But to you sufficeth not to apprehend Christ by Fayth sittyng in heauen and to worshyp in spirite as the Apostles blessed Martyrs did vnlesse after a fleshly and bodyly maner with your fingers you handle the reall corporall substanciall identicall presence of Christ behold the the same with your eyes and choppe him vppe at a morsell Which deuise of yours doth argue that you seéme to be carried with a wondrous senselesse opinion of errour as neither to acknowledge one the selfe same Christ whom the Apostles did nor to worshyp him in heauen onely but to imagine to your selues two Christes of that one Christ namely one Sauiour in heauē and an other in earth and him also to Sacrifice dayly in your Masse In the Apostles tyme the Communion was ministred not once in a yeare onely nor at the Feast of Easter onely nor with Bread consecrated into the body of Christ but in a thankefull remembraunce of the Lordes death the bread and wyne beyng equally deliuered to the people at all tymes whensoeuer any assembly of well disposed did meéte together for that purpose They neuer sayd nor song any priuate Masses nor instituted any Sacrifices for the quicke and the dead being throughly satisfyed with one sacrifice onely which beyng once finished they were assured that the whole action of our Redemption was accomplished For so are we taught by the testimony of the Apostle By his owne bloud he entred in once the euerlasting redemption being accomplished And agayne For this did he once when he offered vppe himselfe And imediately after We are sanctified by the onely offering of the body of Christ Iesu once offered for all Moreouer in an other place writing of one Christ onely One God sayth he one Mediator of God and men the man Christ Iesu c. But how shall there be but one onely Christ or one onely Sacrifice of his body once offered of whose body you doe exact dayly a new fresh sacrifice to be made for the sinnes of the people Or how cā he be sayd to be but one accordyng to the proportion of a body of whom you doe imagine a presence accordyng to the whole nature of his flesh both absent in body in the heauens and in the same body neuertheles at one selfe instaunt on the earth Do ye not seé how absurdly these your patcheries concurre and agreé with the naturall meaning of the Scriptures and how farre they be from all reason And what is this els then to preach vtterly an other Christ then whom the Apostles
haue taught They acknowledge him to be heauenly you make him earthly Theyr doctrine doth rayse vs from the earth vppe on high where Christ sitteth at the right hand of God the Father Your doctrine what doth it whereunto tendeth it whether doth it call the mindes of Christians but from aboue downeward out of heauen into the earth withdrawing the senses from the Spirite to the flesh So that we must seéke for Christ there not where he is but where you imagine him to be present The Apostle Paule when he preacheth vnto vs the liuely feature of this Christ who taking vpon him the shape of a Seruaunt suffered death in the same shape once for our sinnes vnder Pontius Pilate and afterwardes accomplishing the mistery of our redemption rose agayne for our iustification doth teach vs playnly that he ascended into heauen not leauing his body wherein he suffered behinde him here on earth but taking vpp the same body into heauen was with the same receiued into glory whom also he affirmeth he knew no more now according to his fleshlye presence that is to say according to the capacity of his carnall senses And that besides this Christ onely he knew none other Christ nor this Christ otherwise then according to the new creature onely namely visible in spirite with the eyes of fayth and not with fleshlye eies Let vs make now a comparison betwixt this Christ of our Gospell with that your Christ of the Pope in the same manner as you do fashion him and make a gaze of him to the eies and eares of the people after the order of your Gospel which seémeth to me to be after this manner not as hauing taken vpon him the shape of a seruaunt but the forme of bread is in the same forme of bread and vnder the accidents of bread made of wheat set out to the gaze of the people to be tooted vpon and is of Christians worshipped and offered to God the Father and this not once but dayly not vnder Pontius Pilate but vnder the Pope of Rome not a Sacrifice onely for the quicke but for the soules in Purgatory also to the washing away of theyr synnes Which Sacrifice being ended he is buried in deéd but buryed or rather drowned in the paunch of a priest from whence he neither riseth agayne nor ascendeth afterwardes but descendeth rather nor is euer looked for to come agayne from thence And this is that same Christ not the Euangelicall Christ but the Papisticall and poeticall Christ whom thought the Apostles or Euangelistes neuer knew yet must we be enforced will we nyll we to honor and worshippe neuerthelesse as the very Sauiour of the world forsooth Whom may not suffice to lift vppe hartes and mindes on high to him onely which dwelleth in heauen vnlesse we also lift vppe our fleshly eyes to this visible Christ and kneéle and crootche vnto him with great reuerence yea although the eyes themselues do behold nothing but bread and wine yet the eyes must lye and all the sences must be deceiued neither may in any wise be reputed other then verye herityques but in despyght of eyes and senses all we must of infallible persuasion of fayth firmely beleue that it is now no more bread and wine that is seéne But the bread and wine being thrust cleane on t of dores Chryst onely yea whole Christ doth possesse euery part of that place who though be not present in his owne naturall shape nor in the same proportion of body which he tooke of the Uirgine Mary yet in the selfe same nature trueth substaunce Identity notwithstanding vnder other formes forsooth and yet not figuratiuely but truely most absolutely perfectly and fully must in the same whole body and the same naturall blood be contayned felt seene and without all contradition worshipped These be the misteries of your diuinity as I suppose by the which you haue begotten vnto the world a new Christ I knowe not whom altogether an other Christ neuer borne of the Uirgine Mary doubtles whom the Gospell neuer knew nor the Apostles euer taught nor the Euangelystes euer saw I adde also whom neuer any of you hath seéne hetherto yet nor shall euer seé hereafter And yet these so wittelesse so dotish and monstruous deuises of drowsy dreames then which nothing can be spoken or imagyned more false and more monstruous you shame not at all to vaunt to be most auntient and most true as the Gabyonites of olde time did theyr shooes And for the same your Popish Christ made of bread you stick not to aduēture limm life more earnestly then for the true Glory of that Christ whom we do most certaynely know to be in heauen where also we do worshippe him And euen this doth your horrible butchery of an infinite number of our Martyres declare to be true by most plain and euident demonstration With the blood of whom because your holy mother the church seémeth so beastly dronken long sithence this one thing would I fayne learne of you what special cause was it that enforced you to vtter such outrage in the shedding of so much blood of your naturall brethren was it because they defrauded Christ the Sonne of God which was borne for our sakes crucified rose agayne ascended vp into heauē sitting now a Lord in heauē of one dramm so much of his due honor nothing lesse Was it because they abused or defiled the Gospel I thinke not so Was it because they brake the auntient ordinaūces and approued doctrine of the holy Apostles and Prophettes in any one thing or because they went beyond the bondes prescribed by the auntient fathers none of all these But the cause was for that they refused to allow of that newfangled and vpstart Idoll of the Popish Masse and that lately sprōg vppe Breadworshippe contrary to the doctrine of the Apostles yea contrary to Christ himselfe and because they would not in this behalfe be as furiously franticke as the Papistes themselues In the meane time we speake not this as though we were of opiniō that Sacramentes should be defrauded of theyr dewe honor For it is one thing to reuerence the Sacramentes accordyngly and an other thyng to conuert the Sacramente of Christ into Christ him selfe and to worshippe earthly Sygnes for the heauenly Christ in the one whereof is a kynde of Religion in the other manifest Idolatry To the whiche wanteth nothyng now but that they chaunt lustely together with Ieroboam These be thy Gods O Israell But we shall be vrged perhappes with the wordes of Christ in the Gospell This is my body c. As though in the wordes of Christ which be Spirite and life it be so rare vnaccustomed phrase of speaking to vse Tropes and figures now and then seing there is no kinde of doctrine that more vsually delighteth in figures Tropes parables Similitudes metaphors allegoryes mysteryes thē the mystycall speéch of the sacred
the Fathers and Elders which did apperteine to the well ordering and gouernmēt of outward discipline Yet euen in these was such a moderation consonauncy obserued as should nether extinguishe the glory of the Gospell nor entāgle consciences with combersome charge but serue onely for preseruation of necessarye orders For due obseruation of the which was graunted to the Church a certayne authoritye and power to dispose and determine according to the nature of places and necessitye of tymes such thinges as might seéme most agreéable and couenable for their assemblies But this authority hedged in as it were within her certein limits and boundes as was but humaine so forced it not such a necessitye of obseruance as did those other commaunded immediately from God For lyke consideration may not be taken of humaine precepts commaunded by men onely as must be had of thordinaunces of God Hereof commeth it that the breach or not performaunce of that one being done without arrogant cōtēpt or reprochful disdayn is not punishable as mortall deadly sinne In lyke maner the godly ministers of the Church were not without their due honor and authority yet such it was as exceéded not the appointed lymittes and measure For as then function ecclesiasticall was a Ministery and seruice not a Maistry or Lordshippe which consisteth in two thinges chiefly In preaching the worde and ministring the Sacraments and in directing outward discipline and ordering maners and misdemeanours In which kinde of ministery although cōmaundement be geuē to yeald due obediēce vnto the pastors yea though we heare these wordes spoken of Ministers He that heareth you heareth me Yet tend they not to this end that they may after their owne wittes and pleasures make new innouations frame new fashions of doctrine and coyne new Sacraments thrust in new worshippings and new Gods or thereby to erect a kingdome in the Church But their whole power and authoritye is restrayned to the prescript rule of the Gospell not to dispence and dispose thinges after their owne luste but to be the dispensors and disposers of the misteries of God Wherevpon in matters appertayning to Gods Lawe conscience is bound to yealde due obediēce to the pastoures according to this saying He that refuseth you refuseth me In other thinges that concerne the Tradicions of men or that haue no assurance of their creation by any principle of doctrine herein ought speciall regard to be had First to what end they are commaunded then also by what authoritye they are brought into the Church For the ordinaunces which are thrust in vnder such maner and condition as may enfeéble true confidence in the Mediator as may dispoyle cōsciences of their freédome and ouerthrowe the maiestie of gods grace or are linked together with a vayne opinion of righteousnes of worshipping of remission of sinnes of merites of Saluation or of vnauoydable necessitye Such I say ought without all respect to be hauished and abandoned as pestilent batches from the communion and congregation of the Church Consideration also must be had of the difference betwixt these thinges which the Church doth charge mens consciences withall by mans authoritye onely and the thinges which are established and proclaimed by the expresse word and commaundement of God For although the Church may of duety require a certein subiuection to the ecclesiasticall ministers as that we ought to obey the ordinaunces that are instituted for preseruation of ciuill societye and couenable decency Yet must the ministers be well aduised least vnder pretence and colour of ecclesiasticall authoritie they eyther commaund the things that are not expedient or oppresse the simple people with vnmeasurable Burdeines or thinke with them selues that the Church is tyed of neccessity to any Lawes established by men Euen so and the same that hath bene spoken of mēs Constitutions may in effect be applyed to Iudicall Courts Iudgementes For although authoritye be committed to the Church to iudge and determine of doctrines and outward misdemeanours although the resolution of doubtfull cōtrouersies the discouerie and opening of matters obscure the declaring and debatyng of matters confuse the reformation and amendement of matters amysse be left ouer to the Censure and iudgement of the Church many tymes Yet is not this ordinary authoritye so arbitrary and absolute but is also fast tyed to the direct rule of the worde So that in matters of controuersie this Authoritie came conclude commaunde nothing but that which the word of the Gospel must make warrantable Neither hath this authoritye any such prerogatiue to make any alteration of Gods Scriptures or to forge false and vntrue interpretations which may auaile to establishe an authoritye of men or of orders or to make any new articles of fayth or to bring in straunge Inuocations which are directly repugnant to the manifest authoritye of the Scriptures And therfore we creditt the Church as a Mistres and a teacher foreshewing the truth yet after an other maner altogether then as we be bound to obey the word of the Gospell preached in the Church by the mouth of Gods faythfull ministers which authoritye when they put in execution according to the authoritye of Gods word we doe beleue them yet so neuerthelesse beleue them as that our creditt is not grounded now vpon the testimonie of the Church nor vpon men but vpon the worde of God namely because their iudgemēt is agreable and consonant with the rule of the sacred scriptures and with a free confession of the Godly iudging directly accordyng to the voyce and worde of God The Church therfore hath authoritie in decyding controuersies of doctrine Yet so that it selfe must be ouerruled by the authoritie of the word Otherwise the Church hath neither authoritye nor iudgement contrary to the consonancy of the Scriptures In lyke maner in discipline and reformation of maners the Church may determine and iudge But here also consideration must be had of the differēce For the censures ecclesiasticall are of one kinde but Iudgements temporall of an other kinde For in forinsicall and temporall causes when Iudgementés are geuen although they receaue their authoritie from the word of God yet are they in force in respect of the authoritye of the Prince and the Magistrate And therefore they minister correction with punishment corporall according to the qualitye of the trespasse But the iudgements of the Church are farre vnlyke For in those maner of offences which appertayne to the ecclesiasticall Consistorye the Church hath her proper iudgements and peculiar punishments Wherewith it doth not afflict or crucifie mens bodyes notwithstandyng nor pursue vnto death but cutteth of from the congregation onely and common society of men such as doe wilfully and stubburnely sett themselues agaynst the Ministerye and such as doe harden themselues and obstinately perseuer in wickednes agaynst order and conscience and continue in errors and other notorious crimes contrary to the prescript rule of sound doctrine
publique offences only Euē so and in such wise Releases Pardōs were esteémed not to be in any respect valuable to clense the sinnes of guiltye consciences in the sight of God simply but should be as pledges and witnesses of a full releasing their penaunce enioyned vnto thē by the Church or of mitigating the same with some gentle quallification As appeareth by a Transcript drawen out of the Penitentiall of Rome vp Burchard treating much of those exchaunges of satisfactions namely that in stead of this penaunce where a man was enioyned to fast one whole day with bread and water heé should be released thereof and say fifty psalmes or Lxx. psalmes kneéling relieue some one begger with food If he were a rich man and vnlettered he should redeéme one dayes penaunce by paying iij. pence if he were poore and vnlettered he should paye one peny or feéd threé poore folke The penaūce of a whole weékes fast was redeémed with CCC Psalmes a whole mouethes fast by saying xij hundred Psalmes for one yeares fast he shoulde geue in almes to the poore xxij shillinges c. Many other like exchaunges of penaunces are mentioned in Burchard all which respected none other end but that they might quallify the rigor of the olde Canons touching publique penaunce ministred to this end not as necessary instrumentes to obtayne remission of sinnes and to pacify the wrath of God but instituted for exāples sake that they might be speciall prickes and prouokementes to sturre vpp such as were fallen and allurementes to earnest amendement of life On the contrary part the custome of our time and of our Popes hath so farre degendred from the auncient ordinaunces of the Elders in dispensing with Pardons and Satisfactions that it may seéme to haue ouerwhelmed not onely all discipline of the auncient Church but also almost ouerthrowen the whole force and efficacy of Christian fayth For whereas the Summe and Substaunce of all our Religion consisteth in the cleansing and purging of Sinnes and the same comprehended also in the onely obedience and passion of Christ these new vpstart Popes haue translated all this Release and satisfaction for our sinnes from the merite of Christ to I know not what newfangled absolutions and Pardons And whereas the olde penitentiall Canons were onely mens constitutions wherein men might dyspence with men according to the necessity of the tyme hereupon our Popes taking hart of grasse are become so shamelesse impudent that with theyr Pardons they dare presume to dispense with mens sinnes yea and theyr consciences also and to make their satisfactory merites by merite meritorious as it were worthye and able to encounter the wrath and iudgement of God And now behold how many pumples and fretts lurke vnder this one skabbe of the popish doctrine First they do so ouerlade mens consciences with a commaundement of confession without all authority of scripture and contrary to all the presidents of the primitiue Church they force all persons to render an account of theyr sinnes whether they be contrite or not contrite and this also vpon payne of eternall damnation As for Absolution they leaue cleane naked of all effectualnesse denying it to be auayleable without workes precedent ouer and besides thys also they do clogge them that are confessed with an vnauoydable necessity of doing penaūce they do thrust in Pardō of sinnes graunted by mans authority which they call Satisfaction for sinnes to deserue freé release from that punishment payne which the iustice of God may duely exact Out of which Syncke proceéd many vntimely and vyperous birthes full of lyes sacrilege and blasphemy agaynst God Namely Mounckes vowes The Sacrifice of the Masse for the quick and the dead Pilgrimages to stockes and stoanes Iubiles Pardons and Purgatory and out of that Purgatory sprang forth that momish maxime of Scotus Scottish and crabbed enough to this effect That Sinners after absolution ar either turned ouer to pardones or to Purgatory I do not here complayne or expostulate for those portesales and crafty conueyaunces of Pardōs Let Pardōs be as francke and freé as they would seéme to be for me But this is the thyng that I do demaund by what title by what scripture by what example finally by what I do not say authority but by what honest colour the Pope of Rome may presume so much vpon hys authority as to challenge to himselfe an interest and as it were an inheritable possessiō of those things wh Gods owne mouth and the promises of the whole scripture doe geue franckely and freély vnto all them that repent and beleue euen by theyr fayth in Christ Iesu and how he dare also affirme that such men are not otherwise to be dispēsed withall then by his Bulles of Pardons and his deputary Cōmissaryes Saynt Peter cryeth out with a loud voyce and confirmeth his saying with the authority of all the Prophets that shall receiue forgeuenesse of Synnes as many as do beleue in Christ. So doth also the Apostle Paule proclayme boldly that all thinges are pacified by the bloud of Christ both in heauen and in earth and addeth moreouer And in him sayth he you are made perfect And because no man shall be of opinion here after that there wanteth any thing to the full accomplishment of our saluation read in Iohn The bloud of Christ doth clense vs from all Sinne. And immediatly after He is the propitiation for our sinnes not our sinnes onely but for the sinnes of the whole world And Iohn Baptist poynting to Christ with his finger doth affirme Christ to be the Lambe appoynted by God to take away the sinnes of the world And Paule to the Hebrues By one onely oblation Christ made perfect for euer them that were sanctified And in an other place we are taught that our hartes are purified by fayth To conclude The whole meaning and intent of the scripture being nothing els but a certayn neuer interrupted course of recomfortable refreshyng in Christ it doth so allure vs all vnto hym that it leaueth none other medicine or restoratiue for our ouerladen and encombred consciences but the onely bloud of the Sonne of God And therefore if the onely death of Christ once offred for all be a full Raūsome for our Sinnes and the full price of our Redemption If Christes onely death and Passion be imputed to the faythfull beleuer for righteousnesse What neéde then any other Pardōs If Christ pacified all thinges in heauē in earth why could he not aswell pacifie all thynges in Purgatory When full power was geuen vnto him ouer all thinges in heauen and in earth what shall Christ haue nothyng to doe in Purgatory but that the Pope must be onely Prince of that Region The bloud of Christ say they did Raunsome vs from guilt and euerlasting punishment But there remaineth yet a Temporall punishment to be endured partely in this lyfe partly in Purgatory out of the which
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
our hartes after his death And therefore gaue vs in commaundement that we should celebrate the same perpetually receaue those elemētes for an euerlastyng memoriall of that Sacrifice and not to be sacrificed for the expiation of Sinnes Take sayth he Eate ye all of this In which wordes he doth call vpon not the Priests onely but inuiteth all the faythfull ingenerall without exceptiō as it were to a generall banquett alluryng all men to follow his example herein Which thyng we do diligently and carefully obserue at this present accordyng to his prescript commaundement and our dutyfull obedience not in corners mumblyng vpp priuate Masses but in our publique Congregatiōs assemblyes We do eate we do not Sacrifice we do drinke we do not purge by Sacrifice Moreouer we do not eate with our teéth onely but much more effectually with our harts not the body but with the body that so we be nourished both wayes With our bodies we do receaue the outwarde elementes in deéde in a thankefull memoriall of the Lordes body offred But with our fayth harts we do receaue and embrace not the visible signes and elements onely but the truth of the body and bloud of Christ the whole vertue and efficacy of the same Sacrament And this is the order of our Communions Osorius In the which we do neither eate the Sacramētall bread without Christ nor Christ wtout the Sacramentall bread For we do not rende these in peéces after your guise but we do ioyne both together the one with the other though we receaue them not both after one maner That which the soule doth feéde vpon is not bread but Christ That which is receaued into the mouth and passeth downe into the bowels is not the naturall reall body of Christ but bread And yet in respect of the signifieng mysterie it is not bread nor do we eate it for bread but for the body of Christ And therefore this mystery doth reteigne in deéde the name of the body but in substaunce the nature of bread and not of the body For what man hath bene euer of so Sauadge a nature as could not perceaue that mans flesh is no conuenient foode for mans body what Nation hath bene euer so cruell barbarous as to be serued at his table with mans bloud were it neuer so delicately roasted and spiced And what shall we say that Scripture it selfe doth not permitt this by any meanes that men shall feede vpon mens flesh and bloud Gene. 9. And in an other place you shall not feede vpon the flesh of all beastes as well foule as foure footed cattell Leuit. 7. And agayne No soule emōgest you nor of the Straūgers that doe soiourne emongest you shall eate bloud If the will of God were such that it might not be lawfull for his people to feéde vpon the bloud of beastes how much rather do ye suppose that we are restrayned by the same cōmaundement frō eating of mās flesh Moreouer whereas Christ him selfe doth confesse that he was sent downe into the earth for that end that he should dissolue no ioate of all that the law commaunded but should accomplish euery title thereof to the vttermost by what reason could he geue an oblation of his body and bloud at his Supper for a Sacrifice to be eaten and dronken without breache of the commaūdement of that law which is expressed in the 6. Chap. of Leuit. in these wordes The oblation that is geuen for sinne sayth he the bloud whereof is brought into the Tabernacle of wittnesse to make satisfaction in the Sanctuarye shall not be eaten but be burnt and consumed with fryer c. But here I suppose myne opposed aduersary will seeke after a knott in a Bullrush as the Prouerbe is Whereas Christ was able to doe all thinges by the assent and word of his omnipotency And whereas the same Christ also did affirme the same to be his body and bloud then must one of these two be graūnted of very necessitye that either we must discreditt Christ his wordes and abase the omnipotency of God or els we must needes establishe a true oblation of the body and bloud of Christ in the Supper If all the sayings of Christ howsoeuer vttered and spoken by the Lord must be done and performed in the selfe same order and effectualnesse that he spake them and if all thinges must be drawen to the killing letter you haue then woonn the Spurres But then what shall become of that spirite and lyfe of the Letter where vnto the commaundement of the Gospel doth require vs to apply Iohn 6 whereunto shall Augustines rule serue which willing vs to leaue the Letter doth force vs to a deeper consideration as often as an absurditie can not auoyded without a necessary Allegory if you be of this mynde that we ought to be driuen from such lyke Allegoricall and figuratiue speéches of lyke significatiōs But what is this els then to noozell vpp a Grammarian not a Deuine And by this meanes withall into how many senslesse absurdityes shall you force vs horrible and abhominable to be spoken with toungue We doe in a certein place heare the Lord speakyng playnely and sensibly enough I haue sayd you are Gods and are all the Sonnes of the highest If you regard the wordes onely what can be spoken more playnely I haue sayd sayth he If the outward sence of the Letter doe force such an inuiolable creditt what remaineth but that we say the men must forthw t degēder frō naturall mē into Gods Agayne where we heare Peter in an other place called by the name of Sathan Math. 16. which wordes of Christ if we will interpret after this maner we must neédes conclude hereupon that the Pope of Rome is not the Successor of Peter but of Sathan Wherby I suppose your Diuinitye is well enough certified how much it skilleth to attend and geue eare vnto not onely what is read in the bare letter of the holy scriptures but also to marke diligently the sence and meaning of the Scripture In Gene. We heare the Lord speaking as is before mencioned Let vs make light and light was made If after the same maner Christ had spoken ouer the bread the matter had bene out of all question Now whoso affirmeth that some one thing is an other thing doth not forthwith commaund the same thing to be made that other thing which he noteth It is one thing to make and an other thing to speake and pronounce Whereof th one is a chaunge of substaunces thother is a chaunge of names onely But Christ now taking here the bread the cupp in his handes doth not commaund that they shonld be made his body bloud but doth dignify the bread and cupp which he tooke in his hāds by the name of his body onely not chaunging the nature as Theodoret reporteth nor casting away the substaunce of bread and wine as Gelasius affirmeth
but honoring the visible signes by the name and caling it his body and bloud whereby he might more liuely expresse to our sences the vertue and efficacy of his death and passion ensuing For it commeth to passe I know not how that as often as we are minded to expresse the excellency of any notable matter we doe not accustome our selues altogether to the naturall proprieties of speéches but apply sometimes vnproper and borowed speéches to make the matter seéme more Emphaticall which thing is vsually frequented not in sacred Scriptures onely but very often and much also in the continuall practizes of humaine actions ciuill societye Such as haue vsually called Money the very Synowes of warres such as haue named Scipio the sword of the Romaines he that sayd that Quintus Maximus was the shield of the Romaines It is not to be doughted but by these figuratiue speéches they did meane to expresse more then the wordes did emport The Parents of Tobias when they named their Sonne the staffe of their age did they forthwith chaunge their sonne into a staffe of wood or did they vnderstand him rather to be their comfort of their lyfe vnder the lykenes of a staffe to leane vnto Paul commaundeth vs to take the sword of the spirite which he doth call the word of God In lyke maner when Christ commaundeth vs to receaue into out mouthes that which he named to be his body why doe we not as truely and in deéde transubstantiate the sword of God into a materiall sword as the Eucharist into the naturall fleshe of Christ If we shall speake after the proper phrase of speéch it appeareth playnely that the same death of our Lord which he dyed for our sakes did purchase for our soules euerlasting sauetye fulnes of lyfe And it is not to be doughted by that the Lord himselfe at his maundy before he suffered foreseéing what was comming vpō him did long before certyfy his disciples thereof by some significant token But to thend his wordes should be more deépely engrauen into their hartes he vouchsafed to enstruct them with some similitude of sensible thinges rather then with wordes by demonstration rather then by speculation setting before their eyes not onely a denomination of bread and wine alone but also a visible example of a material eating to enstruct thereby not our mindes onely vut to endure our senses to perseueraunce much more effectually And hereof both the cause and the originall of the Sacrament begann to spring at the first Doe ye this sayth he in remembraunce of me Go to then let vs aduisedly consider what our Lord did in that Supper and what the Apostles lykewise and what we also ought to doe Christ tooke bread in his handes he brake the same bread which bread being broken he offred not to his Father but to his disciples not for a Sacrifice but for a Remembraunce not to satisfy for Sinnes which could not be accomplished without shedding of bloud but in Remembraunce onely of that bloud which was to be shedd Doe ye this sayth he in Remembraunce of me And this was the whole order of Christ his action at that Supper what did the Apostles they receaued the Sacrament of the body deliuered vnto them when they had taken it they did eate it eating it in a thankfull remembraunce of their Redeémer they gaue thankes Now if we following their example herein doe not doe the lyke accuse vs if we doe the same accordingly tell vs Diogines what is it whereat you snarle Now agayne for your partes what you Catholickes doe in corners either vouchsafe to declare your selfe Osorius or harken a litle whiles I doe expresse it First the Priest doth take the bread sett downe vpon a stony Altar taking it doth consecrate it the bread being consecrated he doth himselfe worshipp first afterwardes he lifteth it vpp aboue his head as high as he can betwixt his handes as it were betwixt two theéues to the gaze to be worshipped of others and withall offring the same bread to God the Father in steade of a Mediator maketh intercession betwixt the Sonne and the Father beseéching the Father that he would vouchsafe benignely to accept these oblations of the body and bloud of his owne sonne And this doth the Priest forsooth aswell for the quick as for the poore prisoners in Purgatory Hauyng offred the Sonne on this wise the Priest doth reteigne him thus offred vnto him selfe doth deliuer him to no body but breaketh him to him selfe into threé small peéces if I be not deceiued two partes whereof he placeth vnder his handes one ouer an other after the maner of a crosse the third he drowneth downe in the Challice O wondrous and vnspeakeable mystery of the Pope These thinges being on this wise ordered this Christemaker taking vpp at the last this hoste deuided so into threé peéces two partes he deuoureth vpp and the third he suppeth out of the Challice in such wise neuertheles as that not so much as a croome of this supper or apish Enterlude rather cann come to the peoples share who must be contented to haue their eyes only fedd as it were in playes and Enterludes whiles this whipstart alone haue played all the partes of the Pageaunt and at the last throwing out a blessing from out the bottome of this Chalice commaundeth his gazers euery one to departe whither they will For as much as those things are dayly and euery where practized by you with bigge lookes supported to the hard hedg may I be so bold to learne of you by what right by what title of antitiquitie by what grounde of Scripture or by what example at the last ye be able to defende this your deuouryng of fleshe and breadworshypp by any example of Christ or his Apostles but where did Christ euer institute in the Supper a Sacrifice of his body where did he consecrate bread into his body or where did he transforme bread into his flesh where did he lift vpp any hoste vnto his Father with outstretched armes towardes heauen to pacifie his Father or where did he make a shewe thereof to the people to be gazed vpon what did the Apostles where did they euer worshypp the bread that they did eate in the Supper or in their Communiōs where did they euer inuyte others to any Adoration of this Sacrament and not rather to the eatyng thereof onely where did they Sacrifice it for the quicke and the deadd where did they euer carry abroad the Eucharist in Procession and open assemblies or where did they reserue it for stoare where did they euer defraude the lay people of one part of the Sacrament Briefly how all the proceédinges of this your iugglyng Enterlude doth varry from the first Institution of the Apostles how it hath not any partakyng or acquaintaunce with the Communion of Christ nor any resemblaunce or affinitie with his holy Supper Let whole Christendome be Iudge
for asmuch as we also be made so freé from any guilte of Sinne and bondage of death by the one onely Sacrifice of the Lordes passion as that there is no neéde now of any Sacrifice from henceforth for the full redemption of Sinnes to vs now is this most blessed Supper Eucharist instituted for a perpetuall memoriall of that inestimable benefitt which albeit haue no power nor effectuallnesse of the oblation which it doth represent yet is it dignified with the name of that Sacrifice in respect of the honorable representation of the thing represented And thus much hitherto touching Malachy Now let vs seé what moates these Sophisters doe knitt together touching Melchizedech It behoued that the figure of Melchizedech should be fulfilled in the true Priesthood of Christ. Melchizedech did offer bread and wine vnto God which was a figure of the body and bloud of Christ vnder the formes of bread and wine Ergo Christ did offer at his last supper his body and bloud vnto God the Father vnder the formes of bread and wine As touching the necessary agreéablenesse of the things and the Types mentioned in the Maior we doe agreé together For it is vndoughted true that Augustine teacheth in his 10. booke De Ciuitate Dei the 5. Chap. That the thinges of the olde Testament be representations of the things of the new Testament But all that which is assumed in the Minor concerning the Sacrifice is of all partes false both in respect of Christ and in respect of Melchizedech For as much as neither of thē did euer institute any Sacrifice for sinnes in bread what then will you say did not Melchizedech represent the Type of Christ our Sauior there is nothing more true But we must cōsider wherin and by what meanes this agreéablenes may be correspondēt In the Priesthood I suppose and not in the Sacrifice For comparison is made of a Priest with a Priest not of a Sacrifice with a Sacrifice Thou art an euerlasting Priest sayth he after the order of Melchizedech which in mine opinion is in threé respectes First in the participation of kingly name For they were both called kinges of Iustice and peace 2. by reason of the Priestly kindred whereas both were Priests without knowing any Parentage of whom they came .3 according to the perpetuity of priesthood because the priesthood in thē both was wtout beginning without ending vnto whom in the Priesthood was neuer assigned Successor or predecessor The playne explanation whereof doth appeare in no place more euidently then in the very Epistle of Paul to the Hebrues Which making a collection of many braunches in comparing the Priesthood of Melchisedech together with the Priesthood of Christ yet in all the same maketh no mention at all of any Sacrifice of bread and wine But they take exception and say forasmuch as Melchisedech was a Priest by what reasō could he be a Priest without a Sacrifice And who doth exclude Melchisedech being a Priest from his Sacrifice But there is none other Sacrifice of his extant say they in the holy scriptures but in the bread and the wine which were offred as ornamentes of his Priesthood A deép reason as though he that so many thousād yeares agoe was a Priest without all beginning of tyme did not at any tyme during this whole entercourse of tyme offerr any Sacrifice vnto God besides this one Sacrifice onely Which being an vnreasonable absurditie yet not to contend long vpon this poynt I would fayne be resolued of these Catholickes in one question When Melchisedech did offer bread and wine whether he did Sacrifice for Sinnes yea or no I doe maruell what aunswere they will make hereunto If they say nay how then did he prefigure the Type of Christ if they say yea I aske agayne whether the Sacrifices that are ordayned for the clensing of sinnes must be done vnto God or vnto men If he did Sacrifice to Abraham a good fellowship tell vs what had Abraham to doe with our sinnes Moreouer I would learne this also for as much as there cann no expiation of sinnes consist in Sacrifices without shedding of bloud and whereas in all this preparation of Melchisedech was no bloudshed at all what force and efficacy of expiation could there be in that Sacrifice or how could it be accompted a Sacrifice at all Forsooth say you because these thinges offred did prefigure a certein resemblaunce of this to come But what resemblaunce might be there where no lykenesse could be appliable If in the Sacrifice of Melchizedech was nothing seéne but bread and wine onely what is this to the purpose to establish the Satisfactory Sacrifice of the Masse wherein is left no croome of bread nor droppe of wine But Melchizedech is called the Type of our Sauiour That is true in deéde But the Type is past and the veritye supplyeth the place Lett vs make a comparison betwixt the sampler and the trueth Melchizedech did bring bread and wine into the Armye which he did offerr to Abraham and not vnto God neither did he bring bread and wine to be gazed vpon nor to be worshipped not to release offences but he deliuered it to Abraham to refresh him and his Souldiors after their long and paynefull Iourney The same which Melchizedech did in the Army Christ hath perfourmed in his supper who taking the bread and the cupp in his handes did not offer there his body vnto his Father but did distribute the bread wine peécemeale in the name of his body and he commaunded them to eate where is there yet any Institution or any signification of a Sacryfice I doe behold in Melchizedech a figure but I acknowledge the veritye in Christ I doe conceaue also a participation made of bread and wine by them both yet all this while I seé no Sacrifice Both of them offred bread and wine to nourish namely Melchizedech vnto the Patriarche and to his souldiours and not vnto God Christ to his disciples not to the Father but vnto men after the vsuall maner of men that vse mutually to present eche other with giftes Besides this also the Patriarche with his people Christ with his disciples were altogethers pertakers of that which was geuen Goe to now and in what sense may all this be applied to the holy sacrifice of the Masse Surely if you deriue the reason of your sacrifice from Melchizedech he brought forth nothing but bare bread and wine but you retayne neither bread nor wine and in all the rest make no man partaker of your action But one man alone deuoureth vpp all the Supper yet not the supper for he maketh a sacrifice of the Supper rather the bread heé chaungeth into the body being chaūged he vaunceth it on high to be tooted vpon being gazed vpon throughly he doth sacrifice it for the quicke and the dead Truely I beleéue neither Melchizedech in his actiō nor Christ in his supper did
any such thing at any time no more can you make that iustifiable that you doe now by any approued testimony of the scripture or lawfull example of antiquitye But here will some one vrge agayne what did not Melchizedech offer bread and wine then I doe not deny it was he not a Priest Yes surely and a king also For he was both the king of Salem and the Priest of the most high God But he was not therefore a Priest because he did offer bread wine Nor did he geue bread and wine being a King because he would make a sacrifice thereof No more did he offer his presentes vnto God but vnto Abraham neither yet of any priestly duety but of a kingly magnificence moreouer he did not onely geue giftes which was the poynt of a princely hart but he blessed them also which was part of a priestly function For Priestes are wont to blesse men sometime but they do neuer accustome themselues to offer sacrifice to men The wordes of the History are playne and well knowne Therefore lett vs returne to the very springhead and originall according to the â—ounsell of Cyprian if it may please you After the olde TraÌ„slation the wordes be thus Melchizedech King of Salem bringing forth bread and wine for he was the Priest of the highest did blesse him c. Although here be not so muche as a word of Sacrificing Yet in this translatioÌ„ is no litle difference from the very originall whereas chaunging the copulatiue Hebrue sillable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Moyses expresseth thys sentence after an other sort for he doth vse not the word of Sacrificing but hath Hozia which word what it signifyeth according to the verye naturall proprietye I referre me to the iudgement of the learned After the same maner also doth the chaldean expositor interpret the same And Iosephus an especiall witnesse hereof doth expound it after the same sence For Melchizedech sayth he did Banquet the souldiours of Abraham suffering them to lack nothing necessary for their sustenauÌ„ce and withall inuited Abraham to be a Guest of his owne Table Wherein the courtesy of the King is commended that disdained not to make Abraham a Guest of his owne Table Whereupon you seé that it is most false which they do assume in the Minor touching the oblation of Melchizedech who being both a Pryest and a Type of Christ is not called therefore a Pryest neuerthelesse in the history because he brought forth bread and wine as is declared before But agaynst this is there a strong countermure raysed namely the Authority of the Tridentine councell with a very horrible cursse annexed thundring out after this sort Whosoeuer shall say that the Masse is onely a sacrifyce of prayse and thankesgeuing or a bare memoriall of the Sacrifice performed vpon the Crosse and not a propitiatory sacrifice or that it auayleth to the Receiuer onely and ought not to be offered for the quick and the dead for sinnes for punishmentes satisfactions and other necessityes let him be holdeÌ„ accursed If he shall be holden accursed whosoeuer shall so say surelye the very same haue all the auncient Deuines before mentioned spoken and affirmed All the Doctors especially of the primitiue Church haue both sayd so and taught so neither did the whole Greéke Church almost teach otherwise not exempting out of the same beadroll all the Apostles of Christ no nor Christ himselfe vnlesse perhappes the Tridentine Lordinges will esteéme themselues to be of greater creditt and authoritye then Christ and the Apostles that so it may be lawfull for them to coyne a newfaÌ„gled Gospell wherew t Christ his Apostles were neuer acquainted First what the opinion of the doctors is herein hath bene expressely set downe before Surely Christ himselfe and the Apostle Paule do require nothing els in this celebratioÌ„ but onely a memoriall and an expressing and shewing forth of the Lordes death nor doth seéme to determine vpon any other end of this Sacrament then a remembraunce with a thankesgeuing This do ye sayth Christ in remembraunce of me And Paule deliuering to the Corinthians the same which he receiued of the Lord doth commaund them to shew forth the Lordes death whensoeuer they do celebrate this Supper vntill he come agayne Now I beseéch thee geÌ„tle reader doost thou heare any thing els in these wordes of Christ and his Apostle then the shewing forth of the Lordes death onely And what els will the Tridentine councell exact of vs Forsooth that we shall agayne and agayne offer the sonne of God for a sacrifice to God the Father for the remission of sinnes world without end a sacrifice I say not sacramentall onely but very propitiatorye which may helpe and be profitable not for the receiuer onely but may procure saluation for the quicke the dead also and wh thought to be offred of very necessity for the ease of punishmentes of satisfactions and of all other miseries afflictioÌ„s of this present lyfe But by what authority do they proue this where do they finde this of Christ of his Apostles or of any prescript word of Gods gospell No truly I am not of that mind But why do I demauÌ„d this of theÌ„ what warrant they haue by the word of God Lett it suffice me rather to admonish theÌ„ to beware lest through the selfe same Sacrifice wherewith they iudge themselues able to satisfy for their owne and other mens punishmentes and sinnes without all warrant of Gods word yea rather most wickedly requgnaunt to the expresse word of God they procure and heape vpon themselues lust damnation for this their shamelesse and horrible Idolatrye which they shall neuer be able to redeéme with all their massings and Iuggling Sacrifices It might seéme that we had alleadged sufficiently for thys matter and euicted the controuersy throughly if we were not pestered with such brawlers that dyd not delight rather to contend and striue for theyr owne victory then for the glorye of Christ or with such as would be satisfied with any authoritye of scriptures in the discouery of the truth of the question But they being now pressed downe and quyte ouerthrowen with the multitude of testimonies out of the sacred scripture fleé to the testimonies of men As though Diuinity as Tertullian sayth ought to be valued by the deuises of men or that the touchstone should be tryed by the golde and the golde not by the touchstone or that the course of the Sonne should be apportioned after the will of Iohn Clockekeéper and Iohn Clockekeéper not ruled rather by the course of the Sunne And on this wise now our catholicks bend their force with Testimonyes and Consent The Catholicke Churche hath alwayes hitherto from the age of the Apostles ratified those obseruaunces this doctrine of the sacrifice of the Masse whiche it would neuer haue done vnlesse this doctrine had bene agreable with the
estimation of his speaches without yeloyng any reason or demonstration of the thynges which he vttereth in good sooth then haue you spoken enough Osorius and crackt the creditt of all the poore Lutherans vtterly as you say But if in decidyng of controuersies trueth must be tryed not with bare speéches but with substantiall matter certes either you must gett a better visor for your glorious persuation or els in my iudgement you were better hold your peace altogether You doe oppresse vs in a glorious braggery of speéch with the speéches of the Apostles and with the tradicioÌ„s of the Apostles disciples And yet out of all the Apostles writings can not any man hitherto force from you no not by violence one title so much which will auaile any ioate to the creditt of those your Assertions but will rather deface them discouer your packing Upon the neck of them you do force vpon vs also the authoritye of auncient Fathers and the generall consent of the vniuersall Church cleare from all maner of variablenes and disagreéing What a iest is this As though there were any one of those auncient Fathers euer borne as yet that euer vttered one sillable so much of purging the sinnes of the faythfull after they were once departed this lyfe or of the Popes Pardons of the Propiciatory Sacrifice of the Masse of Transubstantiation of Merite Meritorious of Merite of CoÌ„gruum and Condignum or that euer durst presume to make the Sacrifice of the Altar comparable with the Sacrifice of the Crosse or durst affirme that Christ himselfe was really in the consecrated hoast with all the dimentions and liniaments of the same body which suffred death vpon the Crosse or would euer ascribe to a pelting Priest full power to Merite and offerr Sacrifice for the quick and the dead Now if euer you haue chaunced vpon any such Doctrine in the writings of the auncient Fathers gentle Syr Byshopp why doe yoe not vouch the same boldly wherby you may seéme to haue confuted vs not with babling but with trueth and substaunce of matter But if you haue not so done as yet nor seéme euer able to doe it where is then that generall consent and agreément of the whole Church Where be these Records and Monuments of auncient Antiquitye and of all foreages Where be those inuincible Arguments Where be those irreproueable Testimonyes and vndeceiueable examples wherevpon you crake so lustely perhappes you will empart them vnto vs in your next bookes at your better leysure For hitherto as yet you haue hadd no leysure to muster that your braue guarison that you beare your selfe so stought vpon and to leade them into the fielde being otherwise surcharged with farr more weightie affaires And now to deteigne theé no longer geÌ„tle Reader thou hast heard heretofore howe this Portiugall hath powred forth his prattling Rhetorick for the vpholding of his Purgatory his Uowes his Supplications and Prayers for the safety of the dead and also of that most holy oblation of all other the Sacrifice of the body and bloud of Christ offred for the reconcilemeÌ„t of Gods wrath and displeasure There remayneth behinde the knitting vp of all this geare Wherein purposing to make an end of his whole discourse he rusheth vpon Haddon with all the bent of his Eloquence Dare you be so bold sayth he to call this holynes of Religion this ardent endeuour of Loue this comfortable oblation offred not for vs alone but for our bretheren also wherewith we are knitt together in an euerlasting amitye to be defacinges disgracements of Religion A very haynous offeÌ„ce verily to call a Boate by the name of a Boate and a Mattock by the name of a Mattock But here was one sharde left open which must neédes be slopt vp with some brambles and Bryars Is not this foolishnes Is not this vnshamefastnes Is not this Madnes For if Osorius Eloquence were not furnished with these flashing flames surely it would be very colde But how more commendable yea how much more seémely and sittingly for his personage in my conceipt should he haue done if surceasing these outragious exclamations which preuaile not to the creditt of his cause the value of a pinne he hadd discreetly and with sober reasons debated the matter first and examined thoroughly whether Haddon hadd spoken trueth or falshood If he haue vttered the trueth then is Osorius frendly dealt withall If he haue spoken any untruethes there be scriptures there be arguments meéte and couenable Reasons wherwith Osorius might easily both defend the truth of his ReligioÌ„ and preserue it from to be impeached by others Spightfull reproching Skornefull taunting Cotqueanelyke rayling Rascallyke raging and Barbarous exclaming further not the defence of his cause If Osorius be so fully settled and so throughly wedded to his Church that no persuasion will seduce him to thinke that his Churche may straye by any meanes from the right course and that in all his Religion is no wrinkle or spott that may be amended surely he is herein very much deceaued Conferr who so list the whole face shape of the Popes ReligioÌ„ to witt his adoratioÌ„ his SacrameÌ„ts his Masses his breadworshipp his Imageworshipp his Sacrifices his ApplicatioÌ„ his TransubstantiatioÌ„ his Releasing of sinnes his Merits his Ceremonyes his Pardons sixe hundreth lyke papisticall truÌ„peries with the pure cleare founteines of the sacred Scriptures with the Institution Euangelicall and the expresse rule of the doctrine Apostolique and he shall easily perceaue that Haddon did vse an ouer myld maner of speéch wheÌ„ he called theÌ„ disgracements Some other man perhappes would haue blazed abroad these dreggs with some grosser tearmes Truely if the Apostle Paul hadd heard these profound opinions and these deépe deuises of the Romish Religion and hadd seéne their decrees their Cannons their Clogges of Ceremonies snares of consciences I he liued now and beheld these obseruations of dayes Monethes times these vowes and restraintes of meÌ„ forbidding Marriage denying the lawfull vse of meates which are now dayly frequented in the Church would any man dought whether he would call these disgracements of Religion or the Doctrines of Deuils rather But because we haue spoken hereof sufficiently before It shall be lesse neédefull to take this dounghill abroad any more But Osorius goeth forward and because HaddoÌ„ shall not escape sâ—â—tfreé for naming his pontificall pilfe to be disgracements of Religion Osorius acquiteth him with the like beadroll of the Lutherans corruptions in a long raggemarow of wordes that so comparing both partes one with an other to witt Luthers nakednes and beggery with the maiestie glory of the Catholickes he may make them to grow into the greater obloquy and hatred It remaineth therefore that we geue eare a whiles vnto the gallaunt brauery and loftines of Osorius Eloquence To abaÌ„don dutifull obedieÌ„ce to the Magistrate to disturbe the auncient ordinaunces of the Church to defyle the virginitie of sacred Nunnes
vesellis neére vnto Auserre the other that is of greater renown at S. maxime in Prouince where also her head is shewed with superscription thereunto Noli me tangere to touch no more of all the rest of all her boanes heare and other Reliques skattered ouer all the world Amongest the which may not S. Longius the blinde knight be forgotten who thrust his speare into the Lordes side although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be nothing els then a greéke word signifiyng a laūceknight yet they deale very liberally with this sainct and haue geuen him a speciall prerogatiue to haue two bodyes one whereof is at Mantone the other at Mary Iusulana Not much vnlyke the fable that the citizens of Coleyne haue forged of the threé kinges of Coleyne whom also they haue christened with honorable names to witt Balthazar Melchior Gaspar Albeit there be many Reliques of S. Denyse yet his whole body is beleéued to be but in two places onely at S. Denise in the suburbes of Parys one and at Rentzburgh in Dutchland the other And as there happened to arise a greater brawle betwixt those two places to witt which of them should be Lordes of the very body in deéd at length the brawle was decyded at Rome with this Bull that whosoeuer should say that the body of S. Denis was not at S. Denis in Parys should be stoaned to death And whosoeuer should deny the same body to be at Rentzburgh should be adiudged for an heretique as a rebell to the Apostolicke seé They haue deuyded the body of S. Stephen on this wise that at Rome the whole body must be affirmed to be in S. Stephens Church his head at Orleaunce his boanes more then in two hundred places Of the stoanes wherewith this godly Martyr was stoaned to death for these also haue they consecrated emongest the Reliques the Carmelites of Poytiers not manye yeares agoe found one stoane which they are wont to apply to weomen trauayling with Childe to ease them of theyr paynes and burden But in the meane space that same stoane procured great anguish and griefe of minde to the Dominicke Fryers who accustoming to apply a ribbe of S. Margerett to the same vse beganne to keépe a fowle broyle agaynst the Carmelites about the same But the Carmelites standing hard to theyr tackle recouered the victory at the last It is taken for a certeintye that the whole body of S. Laurence is in S. Laurence Church his arme and his bones are shrined in a Church of Palisperne The gredyern also wherupō he was fryed must neédes be a Relque a parcell whereof is shewed forth at Palisperne At S. Eustathius emōgest other Reliques are very deintely kept not onely the coales wherewith he was broyled but the Towell also wherewith the Angell did wipe his body Hereunto is added the coate with long sleéues of this holy Deacō whereof the Church of S. Barbara in Rome doth vaunte a possession as though that Deacons at that tyme were trimmed vp with vestments as the papistes be now Ambrose doth report that in his tyme was found out the sepulcher of Geruase and Protasius in Millaine The same doe Ierome Augustine and many others affirme And therfore the Millanoyes doe of right clayme the interest of those bodyes If this be true Then must this other be a very mockery that at Brisack in Dutchland and at Besanson in the parish of S. Peters the same bodyes are blazed abroad and worshipped for notable Reliques besides many other gobbets skattered abroad here and there in may Churches In lyke maner Sebastian cannonized for a Saint to cure the Pestilence is multiplied into 4. bodies whereof one is at Rome in S. Laurence Church an other at Soyson the third at Piligne neére Nantes the fourth at Narbone where it is sayd that he was borne He hath also 2. headds one at S. Peters Church at Rome the other at Tholouse with the Iacobines but without braynes notwithstāding For the Brayne the Grayfryers of Angyers doe bragg vpon stoughtly who doe enioy oue of his armes also An other of his armes is at Tholouse in S. Seruine an other at Cassod in Aruergne an other at Mombrison in the Forrest They haue made Reliques also of the Arrowes wherwith he was shott into the body Whereof one is shewed at Lambest in Prouince an other in Poytiers with the Augustine Fryers many others are flowen abroad to other places The Citizens of Orleaunce were long at law with the Anthomās at Uienna about the true body of S. Anthony To these bodyes is there a supply made of a Kneé which the Austines of Alby doe possesse Many other of his Members are seéne in diuers sundrye places to witt at Burges at Masicoue at Dyon at Chalons at Ourour at Besanson c. S. Petronilla alias S. Parnell the daughter of Peter hath one whole body at Rome as they say in her owne Fathers Church Other Reliques of her are layd vpp a part by themselues in S. Barbaraes Church Yet notwithstanding they do hold fast an other body of her at Mans in the Iacobines couent which is of such vertue that it cureth all kinde of Agues At Rome is a Church called S. Susannes wherein is to be seéne one body of her An other body of her is supposed to be in Chalosse Whereas the Uenetiās doe beare themselues stought vpon the whole body of S. Helen yet her head leapt away from thence to Coleyne to the Church of Gerion What need I to speake much of Ursula and her mates which they doe affirme were eleuen thousand Uirgines when as the Citizens of Coleyne do make a shew of whole Cartloades of their bones At Paytiers be two Churches which doe striue together about the body of Hillary to witt the black Mounkes of S. Hillary and the Mounckes of the Selle one bodye of Honoratus is honourably kept at Orleaunce There is also an other in the Isle of Lyryne neare vnto Antipolis at Tholouse is there one body of S. Gyles an other in a Towne called S. Giles beyng in Aquitaine there is a body of S. William in an Abbay of Aquitaine which is named S. William the Wild. he hath an other body in the Citye of Holstatt and is called Errechen What shall I say of Simphorian who hath bodyes bones in so many places and of S. Lupus whose bodyes be at Altisiodore at Sens at Lyons and at Genes S. Fereol also hath two bodyes one whole at Utica in Aquitaine and an other nothing empeired at Bryod in Auuerne Rome vaunteth vpon the bones of Abraham Isaac and Iacob in the Church of Marye ouer Minerue In the Church of S. Iohn of Lateran they boast that they possesse the Arke of the couenaunt the Rodd of Aaron and yet the same Rodd is at Paris in the holy Chappell there and is to be seéne
stricken downe and confounded with the remembraunce of theyr owne sinnes vnto whom chiefly appertayneth the comfortable promise of fayth how can it be possible that this serious and earnest repentaunce cann conceiue any pleasure or delight in horrible wickednesse And yet out of this so manifestly false forged slaunder Osorius hath clowted vpp the remnaunt of all his patcheryes And from hence forsooth are all those so manye huge Tempestes Lightenynges and Thunderboltes so many outragious exclamations tragedies and earthquakes raysed vpp agaynst the poore abiect Lutheranes no lesse vnsauory then shamelesse Wherefore I was so much the more desirous to aduertyze the godly zealous youth that they would not suffer them selues to be entangled by any meanes with the flattering fawning of Osorius bookes and that they behaue themselues with discrete moderation in the reading of them least as the SerpeÌ„t did once beguyle Eue they also may be carryed away from the pure simplicity which is in Christ Iesu. God did not in vayne send his sonne into the world nor in vayne did he geue that especiall commaundement that we should harken vnto him Moreouer not in vayne lykewise dyd the Sonne himselfe descending from out the bosome of his Father take vpon him to proclaime the fathers will out of heauen If petitions proceéding from harty inward and most pure loâ—e if most excellent and vndefiled prayers if most commendable conuersation of life in all kinde of vertue might haue auayled to the attaynment of perfection of saluation I seé no cause to the coÌ„trary why the heauenly Father might haue taken away that bitter Cupp of heauy displeasure out of the haÌ„d of this Sonne But our woundes could not otherwise be healed but by the death deadly wouÌ„des of the Sonne The wound was farr more deépe and deadly then could be curable by any pollicy power treasure workes or actions of men Briefly when Osorius hath spoken of and aduaunced iustice and most excelleÌ„t integrity of life with all the skill that he cann Yet shall he neuer be able to bring to passe the contrary but that the song which we dayly sing vnto Christ shal be an vnuanquishable trueth Thou onely art holy Out of the which what thinke you may be gathered els but that all other creatures whatsoeuer adorned with neuer so plausible opinion of holynes be neuerthelesse vncleane and defiled in the sight of God And yet do we not hereby derogate one hearebredth so much from the grace of God whose riches and treasure we do confesse to be vnspeakeable and dispersed ouer the face of the whole earth Notwithstanding we do also as boldly professe that this grace wherein doth coÌ„sist the highest honour of most perfect obedience did neuer happen to any nor was euer geuen to any but vnto Christ alone But what neéde any more CircumstauÌ„ce I will vrge one Reason agaynst Osorius and so make an end What one prayer can be more holy or knitt vpp in fewer wordes then the Lordes prayer Herein I do appeale to his conscience Let him pronounce the same one prayer vnto God in such sort that he be not faulty in some respect nor swarue in thought any where froÌ„ that absolute perfection of righteousnesse whereupon he doth bragg so much with such an vnremoueable conuersion of mynde to Godward and in so humble an abacement of himselfe and with so dutyfull a reuerence as is beseémyng so vnspeakeable a Maiesty And I wyll yeld him the victory I do most hartely desire and wish vnto the learned Reader and to all other the elect Saynctes of God whosoeuer do professe the name and weare the badge of Christ Iesu that departing from iniquity and gathering all together into one vniforme agreément of sincere doctrine by thenlightening and inspiratioÌ„ of the holyghost we may be all together receiued into that heauenly Ierusalem and into that kingdome of immortall glory and eternall felicity which shall neuer haue end not for the workes of righteousnesse which we haue done but for the loue of our Lord and Sauiour Iesu Christ who suffered death for our sinnes and rose agayne for our Iustification Amen AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate Cum Gratia Priuilegio Regiae Maiestatis Anno. 1581. Iohn 7. Apoca. 17. Emanuell Dalmada a Portingall Byshop of Angrence Thomâ— Wilson Osorius beginneth with a double excuse Emanuell Byshop of Angrence in Portingall a Popish Inquisitour Two causes shewed by Osorius why hee writeth agaynst M. Haddog The second part of the excuse of Osorius Rom. 2. The name of a priuate persoÌ„ what it signifieth Plautus in milite glorioso Syr Thom More Iohn Fisher Byshop of Rochester More and Rochester rightly coÌ„uicted and condemned for traytors by the law Osorius is writing to our Quene vnder pretence of charitie goodwill couereth extreme hatred against true Religion True charitie is sooner preteÌ„sed in wordes theÌ„ truely performed in deedes Cicer. Orat. in Lucium Pisonem Cicer. Phillip 2. in AnthoniuÌ„ In SalustiuÌ„ Cod. de proba lib. 〈◊〉 Osor. pag. 8. Osorius coÌ„plaineth of subuertyng Religion in England Nonnes Images of Saintes Picture of the Crosse. Auncient ceremonies of the Romane Church The words of M. Haddon cited by Osorius Cicer. in Anthon Phil. 2 Osor. pag. 9 Osor. pag. 9. b. Osorius maketh Bugge beares and fighteth with shadowes Osor. pag. 9. b. Luther falsely accused Luther to be take whole and not by pecces Osor. pag. 10. The cauilling of Osorius vpon wordes and sillables Perpessa Persparsa Psal. 119. Two soule abuses noted in Osorius his Religion Trust in Popish pardoÌ„s vayne and wicked Osorius agaynst hym selfe Osorius cauilleth about the word of lead Synechdoche Metonymia The Bishop of AngreÌ„ce One Church Apoc. 1. One Monarchie Liuius 3. Decad. Polycrates Phalereus Dionysius Apoc. 21. 22. Luce. 4. ex Esaia Ad Heb. 10 Timoth. 1. Luce. 9. Mar. 6. Math. 9. Touchyng supremacie of Peter his successours Marg. 9. Iohan 6. Aug. Retra Cap. 11. Chrisost. in Hom. Penthec To. 3. Hillar de Trim. lib 6. Cipr. Epist. 3. Orig. in Math. Cap. 16. Gregor 1. Distinct. 10. ConsideraÌ„dum Math. 18. Luc. 22. Amongest the Apostles no singular power geuen to any one more then all the rest Iohan. 17. Iohan. 17. Orig. in Math. Cap. 16. Augustin de Agone Christi Math. 16. Gal. 2. Petri Epist. 1. Cap. vlt. Act. Cap. 1. 2.5 Act. Cap. 15. The priuiledge of the person reacheth no further theÌ„ the partie him selfe vnlesse it be limited by name Math. 16. Galat. 2. Iohan. 3. Iohan. 4. Iero. and Euagr. Cypri ad Simplic Osorius pag. 17. Osorius ibidem Ibidem Sueto in the lyfe of xiâ— Emperours Platina de vitis Pontificum Grego in Epist. ad Mauri lib. 4 Epist. 32. Grego in Epist. 30.50 36. Cant. 2. Osor. pag. 17. Act. of the Apost the 5.15 Chap. Osorius pag. 18. b. Ad Thessa. 2. Cap. 2. Osorius pag. 18. b. pag. 19. pag. 19. Alphonsus de Castro contra haeret lib. 4. Cap. 4. pag. 19. Osori
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
before the floud which as theÌ„ were vnbeleuing liued after the fleshe For he was in Noah through the power of the holy ghost and in other good men through whose godly conuersation he did enstruct others that they might be conuerted vnto God Thus much the Glose which if cann not yet satisfy your incredulitye Lett vs heare Lyra harping vpon the very same string on this wise He did preach in spirite sayth he that is to say by the preaching of Noah when he enspired to make the Arke and to preach Repentaunce although Christes humanitye did not appeare as yet Loe here Osorius you doe heare now that the thinges were done not before Christ hadd cloathed himselfe in fleshe but before the generall floud Howbeit I am not altogether ignorauÌ„t froÌ„ whence you skraped that your illfauored toye to witt out of an other patch of a certein Gloaser who forsaking as himselfe doth confesse the glosse and the solemn aucthoritye of the Doctors not without crauing pardon of his malepert saucynes doth chopp in an exposition of his own illfauouredly botcht together farr differing from the other so that he doth interpret this Prison whereof Peter maketh mention in this place to be that Lymbus Patrum In the which Christ as he sayth descending in soule did make manifest to the auncient Fathers that the mistery of his redemption was accomplished Emongest whom sayth he were some that perished bodely in the generall floud c. But how shall this appeare to be true for whereas that Lymbus did receaue none but the godly Fathers and holy ones onely and Peter affirmeth that those to whome this preaching came were vnbeleuers how then could this Lymbus be a fitt place to chopp the vnbeleuers holy ones together But here againe will our Osorius and his glauering Gloaser iumpe with me alleadging that those sowles were vnbeleuers first but afterwardes repented and amended their lyues For on this wise wryteth he And it may be spoken probably enough That many of them which did not beleue perceauing the waters to increase more and more did then beleue and repented them of their Sinnes and so desceÌ„ded into Lymbum with the other holy ones c. But this probable coniecture is ouerthrowen cleane by the wordes of Christ himselfe They were eating and drinking sayth Christ and the floud came and destroyed all Where is that your Repentaunce then Osorius vnlesse peraduenture you fleé to this shift with your shuffling Gloaser to say that although this ouerflowing of waters came â—irst sodenly ouer the vallyes and low places yet came it not so vnawares ouer the hills but that such as dwelt on high stype places seing the ouerflowing encrease might repeÌ„t theÌ„ Which if be true then did Christ accordyng to this saying preach to those mounteyn men onely that were in prison And all the rest that were lowe Countrey men were throwen downe into hell Now I beseéch theé gentle Reader didst thou euer heare a more eloquent exposition and more worthy to be laught at howbeit to admitt this pleasurable Trifler his mery conceipt of mounteines vallyes yet this prety Mounteyne Gloser will preuayle very litle to the building vpp of Osorius Purgatory For whereas after the iudgement of that mysticall Diuinitie of your own Schoolemen there be sayd to be 4. Mansions in hell The deépest wherof is sayd to be the pitt of hell The second Lymbus a place for such as are not Baptised wherein the payne of the wante of fruition onely is assigned The third Purgatory where both the payne of the feélyng and the payne of want of fruition is susteined The 4. the Aboade of the auncient Fathers as you would say the bosome of AbrahaÌ„ In whether prison of all these 4. you shall shutt vp your mounteyn men will very litle preuayle you to proue your Purgatory by First I am sure that you will not thrust them downe into the lowest Doungeon of Deuills no more can you in Limbo of the vnchristened froÌ„ whence is no possible way to gett out agayne And if you will send them to Purgatory then your Gloser doth lye who affirmeth that they did repent in the end therfore doth reckon theÌ„ a place in the fourth roome emongest the holy ones And if this be graunted also then doth Osorius lye who hath thrust them not into Lymbum Patrum but into Purgatory by this reason Because he sayth that although they might haue repented them of their filthy and wicked lyfe at the last yet ought they neuerthelesse be kept fast lockt within the gayle of Purgatory vntill such tyme as they hadd suffered sufficient punishment according to the appointment of God Wherein if our Osorius doe say truely his Gloser doth lye as I sayd who assigneth a place for these mounteyn men after repentaunce in Lymbo emongest the holy ones But if he speake the trueth then must Osorius neédes be in an error Now whom were best for vs to beleue Osorius besides his Glosers or his Glosers agaynst Osorius I referr me herein to the Iudgement of Deuines Or if Osorius will not agreé that other Deuines shall determine vpon the matter I will set ouer the matter to this Syluaine Byshopp himselfe and his copemate Angrenc to be more curiously overlooked that in their next Invectiues vpon more deliberate aduise they may send vs word what aunswere they shall Iudge to make to these Gloses and Commentaryes I doe make hast to thother proper Reasons which are in number two th one fetc ht out of Baptisme thother out of Sacrifice for the dead I will aunswere to both What shall they doe sayth Paul which are Baptized for the dead if the dead doe not Ryse agayne These be Paules wordes in the I. to the Corinthians the 15. Chap. Wherein Osorius doth committ a doubble errour First in the very sence of the wordes and next in the knitting vp of the Argument For whereas Paul hath these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osorius doth expound it as though this should be necessaryly spoken of them who doe receaue Baptisme in stead of them that are dead and do aunswere for their faith Whereas the meaning of the Apostle doth seéme more agreably appliable to them who in receauing Baptisme doe as it were putt on the nature and condition of dead men in profession and conuersation though they lyue otherwise after the maner of naturall liuing men And therefore as often as any man is be sprinckled with this holy founteyne he is sayd there to protest that he doth vtterly renounce and forgoe the vanities of this world as though he were not now in this world but dead vnto the world wherupon the Apostle sayth that we are Baptized for the dead he doth not say that we are Baptized in the behalfe of the dead but for dead bodyes or after the maner of dead bodyes that is to say after such an estate and condition that all which are
Baptized into the death of Christ the same renouncing the vanities of this world whereunto they were addicted first should from thenceforth behaue themselues as it were dead men and professe a mortification of the fleshe not much vnlike to this phrase maner of speéch wherewith we are wont to say that a man is left for dead not which is dead in deéd but he that is lyke vnto one that is dead So in the 2. of the Parali 9. We reade that Siluer was esteemed for nought not because it was no maner of Mettall but because that Mettall then was esteémed nothing worth Many are of the minde that this Reasō of Paul was deriued from the custome of certain ignorant persons which were Baptized for them that departed this lyfe without Baptisme Out of which stock sproughted out the Marcionites and other young Nouyces of whom Chrisostome doth make mention who being blinded with the lyke error as often as any of them died without Baptisme did supply an other in the bedd demaunding of him in the behalfe of the dead carckase whether he would be Baptized then was he that supplyed the place Christened in the name of him that was dead of which disorder when they were appeached they alledged for their defence this place of Paul wherein it was sayd some were Baptized for the dead Thus much Chrisostome Now to confesse that this was a custome of certein ignoraunt persons yet bycause neither Paule him selfe doth allowe of their deéde but doth deriue his Argument from the end and effect that followed Baptisme whenas all other Expositours of Scriptures do vtterly condemne this errour what cā Osorius pyke out of this to establish any certeintie vpon who if would haue vouchsafed to haue sought coūsell of Chrisostome would haue rendered a farre other maner of sense Exposition of this place namely the same whereof I spake before For after this sence were men sayd to be Baptized for the dead either bycause such as should receaue Baptisme did after the vsuall maner accustomed in those dayes professe to renounce this world as if they were dead men or els bycause as Chrisostome witnesseth they were commaunded to say before they were Baptized first I do beleeue in the Resurrection of the dead bycause they were Baptized into that Fayth therefore they were sayd that they were Baptized for the dead Moreouer if Osorius be desirous to know the maner of that auncient tyme in ministryng that Sacrament of Baptisme Cyprian doth expresse it vnto vs much more effectually then Marcion For we do learne this by Cyprian that such as were lyeng at the pointe of death were not as yet Christened did then craue to be receaued vnto Baptisme which Cyprian doth note vnto vs in these wordes The Baptisme sayth he that doth by and by couple vs vnto God whiles we are goyng out of this world Augustine also doth make mention of the same custome who also did desire to be Baptized him selfe being at the pointe of death The same chaūced to Nazienzen likewise whenas beyng on Seaborde he was in daūger to be drowned whereupō this sentence to be Baptized for the dead is more properly spoken of them which beyng euen now vpon the last gaspes are Baptized beyng taken as it were for dead already rather thē for the liuyng the quicke Frō which maner of Exposition Theophilact seémeth not to vary very much Who vnderstādeth that this Baptizing for the dead ought to be taken after this maner that they are Baptized in this fayth to beleéue that these bodyes these bones must be raysed agayne frō the dead And therfore many do coniecture that this custome to be Baptized in Churchyardes neare vnto the graues tombes of the dead was an aūcient custome receaued frō the Elders that so such as were to be Baptized might be made the more myndefull to confesse a rising agayne frō the dead not onely through the force of their Fayth but also by the applicatiō of the Ceremonie it selfe And thus much hitherto touchyng the sence of the wordes Frō the which how much the expositiō of Osorius doth swarue a blynd man may easily perceaue Now let vs consider the force of the Argumēt whereunto Paul doth apply Paul doth argue in deéd frō Baptisme to the rising agayne frō the dead on this wise Bodies are Baptized for the dead Ergo There is a rising agayne of the dead And this doth Paule fittly and applyably enough to witte deducyng an Argument from the reason which leadeth to the absurde For otherwise as Chrisostome sayth if the Resurrectiō be of no force why are mens bodies Baptized for the dead for to this end art thou Baptized bycause thou doest beleeue that thy dead body shall rise againe and shall not remayne alwayes dead And without all question this is the very mynde and meanyng of Paule whiche if Osorius would haue followed simplye and sincerely hee shoulde haue concluded the same out of Paule and out of Paules wordes Now this lyeng Sophister framyng an Argumēt out of the wordes that Paule did most aptly gather for the establishing of that Article of the faith to witte the Resurrection of the dead doth most foolishely peruert to vphold his peéuish Purgatory What shall they do sayth he that are Baptized for the dead if the dead do not rise agayne at all Now what sayth Osorius what shall they do sayth Osorius that are Baptized for the dead if there be no Purgatory at all Now I beseéche you Osorius for the honour of your Logicke whereas you haue scattered abroad euery where in your bookes so many outragious madd and frantike exclamations agaynst M. Luther did you feéle your selfe infected with no spice of frensie or more then harishe maddnes when you sate knittyng such fleyng moats and spyderweuett and such stubble I do not say of Beanehealme but very chaffe of oates together You will haue vs confesse that there is a Purgatory in any wise And why so Bycause as you say they that are Baptized are Baptized for the dead What els a good felowship but this baptizing for the dead were to no purpose if there were no Purgatory After this maner doth our deépe Logician Osorius conclude But S. Paule the Apostle doth conclude otherwise In vayne were it to be Baptized for the dead sayth S. Paule if there be no Resurrection of the dead Here doth Paule conclude of the Resurrection Osorius of Purgatory This doth Paule rightly and like an Apostle but Osor. on the contrary part peéuishly altogether and like an errand lyar For what hath Baptisme to do with Purgatory what hath fier to do with water Nay rather what one thyng doth more directly and more effectually ouerthrow Purgatory then Baptisme And by what Logicke then cā you forge fier out of water whenas there be no elementes so cōtrary one to the other as fier and water After this maner therfore doe I