but sturred vpp by the flaming fyrebrandes of the furyes of hell and that they applyed themselues not to teach men but to peruert men Of the discention and variable opinions of Deuines and Churches hath bene spoken of before so that it shall be but neédeles to repeate the same agayne onely I will aunswere here to the argument God is not the Author of discention but of peace I doe know this and confesse it to be most true So also is the same God the fountayn of all righteousnes and father of all consolation The same is also Author of Matrimony and of all good thinges Go to now where can you finde in all the estates courses and actions of this transitory lyfe that fulnes and absolute perfection of righteousnes of consolation or of peace yea in the most holy estate of matrimonye as may be aunswerable to that absolute patterne of perfection Lett it suffice vs to haue receaued the first fruits thereof though we possesse not the Tenthes There will come a day and a place when as no darkened cloud of discention shall ouershadow this perfect peace betwixt vs. In the meane space whiles we lyue in this vale of misery men with men we shall neuer be destitute of one thing or other that will alwayes argue vs to be men dwelling in the tabernacle of Imperfection And therefore if Osorius will be so nyce as to exact of vs so precise a knitting together of vnvariable minds as may in no poynt swarue frō ech other lett himselfe become a president hereof in his owne Coūtrey and shew himselfe an Angell emongest his owne people And what maruell is it if in so great varietie of Iudgemētes and amongest so many men two men onely dissent somewhat in matter of so small importaunce whenas in this your so vniforme a Church whereof ye boast so proudly there is no parcell of Religion almost or order in profession wherein Schoole agaynst Schoole Uniuersitie agaynst Uniuersitie Colledge agaynst Colledge Councell agaynst Councell Canon agaynst Canon doe not mainteine continuall iarryng How is it then Osorius that with shuttevppe eyes ye can so lightly ouerlooke and not looke vpon so many and so monstruous Beames ouerspreadyng your Churches and not passe ouer one litle moate in our Church without controllyng your brethren but that ye must burst out into such whotte fury of hellish firebrandes With the Spirite of God say you is no dissensiō This is most true And so it is true also that Luther Zuinglius be not taken for Gods which can not erre nor dissent eche from other in some pointes Neither doth it therfore follow hereupon that bycause they do not reteigne a mutuall constaunt cōsent of myndes in all thyngs that therfore they were not raysed vppe by God Otherwise after this Logicke how many auncient and godly Fathers will you banish out of all Churches was there neuer any iarryng betwixt Moyses and Aaron That contention betwixt Paule Peter about the mainteynyng of the libertie of the Gospell and agayne that separatyng a sunder of Paule from Barnabas is well knowen to all mē It whiles the Lord him selfe lyued vpon the earth the Disciples them selues could be at variaunce about preéminence and superioritie what maruell now if his Disciples do not so well agreé together in all pointes sithēce Christ is not present emongest them who were more familiar then Basile and Gregory Nazienzene and yet in this marueilous consent of qualities and studies wanted not a certeine offence and breache of that mutuall amitie Victor did not of all partes agreé with Policarpus How earnest a conflict deuided Iohn Byshop of Constantinople and Epiphanius Byshop of Cypres Neither did Augustine in all thynges agreé with Ierome And yet I thinke you will not say that these men were not raysed vppe by the grace and Deuine inspiration of God Well now Let vs seé what this so great dissention was betwixt them which as you say proceéded from Luther What a brable was there betwixt them say you about wordes what varietie and inconstancy of opinions how disorderly how intricately and ouerthwartly do they speake in how many sondry matters and Argumentes do they not onely not agree with others but also disagree eche from other Forsooth if you will know Osorius and sith you require the same I will shew you in few wordes what and how monstruous this cōflict was betwixt thē First they do all togethers with one voyce confesse one God they doe all with one Fayth acknowledge the Father the Sonne and the Holy Ghost They do all with one mynde agreé togethers in the Articles of the Christian Creede with the true auncient and Catholicke Fayth of the Church of Christ. Of this Church they do all acknowledge the authoritie of the Scripture to be chief next vnder Christ the second place and dignitie they do yeld to the Church to the auncient and approued Councels The godly and auncient Fathers they do all with one consent allow and yeld vnto so farreforth as euery of them is founde to agreé with the expresse word of God Heresies and false opiniōs reproued by the authoritie of holy Scripture and the sacred antiquitie of the Church they do all generally oppugne besides this authoritie of Scripture the most couenable proportion of Fayth whatsoeuer hath priuily crawled and crept in by stealth into the profession of Fayth and true worshyppyng of God they do all vtterly and worthly abhorre whatsoeuer is most aunciēt in Fayth and most approued by cōstaunt allowaunce of antiquitie the same is had amongest thē in greatest admiration In the acknowledgemēt of one onely Mediatour in heauen one onely Sacrifice for Sinnes which is resiaunt not in the earth but in heauen in confessyng one onely generall head of the vniuersall Church in all these is there no discention nor brawlyng about wordes or Sentences Moreouer in this they agreé together all be of one mynde and iudgement all namely that the Pope of Rome is the very Antichrist whereof they haue assured and vndoughted proofe by the certeine and infallible Rules and forewarnynges of the holy Scripture and by his horrible persecution of the word of God Besides this also that all Idolles and Images ought to be abolished out of the Church of God That those choppyng chaungyng of Pardons ought to be abhorred That all affiauce of righteousnes of God ought to be settled in the onely Fayth of Iesu Christ and in nothyng els That superfluous vowes and Traditions of men which do yoake fast and clogge Christian libertie and well disposed consciences ought vtterly to be abolished That Ceremonies and Constitutions which are ioyned with an opinion of righteousnesse of worshyppyng of Saluation merityng ought worthely to be banished abandonned that Priestes Concubines ought to be conuerted into lawfull Matrimony that those mōstruous vpstartes of disguised professions rules and orders ought be rooted out that all thyngs may be reduced and leuelled
your owne Doctours and their whole doctrine is yours They were tractable for a tyme in the mariage of Priestes in the receauyng of the Sacrament vsing the necessitie of the present tyme but in all the rest as much as in them was they did gorgiously garnishe their Romish kyngdome And therefore in this last place you were fondly foolishe to affirme that your owne chieftaines displayed banner vnder your enemyes enseignes Truly either your memory is very slipperie or your wittes went a wollgatheryng when you were ouer earnest in your slaunderous imagination Yet are you much miscontented with these men likewise bycause they seéme to varie amongest them selues For they correct I will vse your intricate wordes by your leaue they alter they turne in and out they blotte out the old and make new places c. When you name places I suppose you meane common places of Scriptures or litle bookes of common places If it be so you ought to haue remembred the Grecian Prouerbe The secoÌ„d determinations are accoÌ„pted wiser then the first Neither can any thyng resemble the Christian modesty more nearely then if we amend our selues as neéde requireth We haue a notable example hereof Aurel. Augustine who made a booke of his errours entitled a Retractation But you are in an other predicament That is to say you are apprentices and so addicted bondslaues to these drowsie dreames the dayly practize whereof hath so betwitched your senses that no streÌ„gth of the truth caÌ„ mollifie your harts cloyed altogether in that phantasticall puddle of schoolemyre But howsoeuer you shall remaine stiffenecked your selues you ought not yet reproue the modestie of others whiche fashion them selues nearest to Christian simplicitie Neither was any exaÌ„ple at any tyme more coÌ„mendable in the Church of Christ then this of Augustine was You seé now what a stinckyng reward you haue gotten for this pursuyte of Sectaries and yet as if you had besturred your stumpes haÌ„dsomely you triumph in these wordes What can you Replie to this was there a generall consent betwixt them that sprang out of Luther no disagreement no contradiction in opinions But how much better had it bene for you to haue reuerenced that lead whereat you scorne so much then to haue opened such a gappe to so moÌ„struous pestiferours errours I aunswere that these your metie questions concerne me nothyng at all For I am an English man not a Lutherane I stand for England and not for Luther agaynst you Yet do I pronouÌ„ce this also that there was a generall consent amongest the Lutherans no disagreément no contradiction in opinions For they all sticke fast to Augustines coÌ„fession nor will suffer them selues to be drawen from it But that confession say you I do not allow Neither is this matter now in question what maner of confession that was for howsoeuer that be it is most certeine that the Lutherans did perseuer stedfastly therein As for the rest whiche you heape together are either fayned or coyned by you or banished from all men as well from vs as from you Or els they be your owne sweéte sworne brethren sauyng that they haue somewhat more modestie discretion then you Therfore this is but a slender ArgumeÌ„t to enduce me to reuerence your lead except I were too too leaddish by nature But sithence you haue shronke from your tackle and forsaken the leaden Bulles of your Monarche in so succourlesse a shipwracke without helme or cable in such dispayred perplexitie you are to be esteémed not onely a leadden and woodden but a durtie aduocate also of your Romish Monarchie if at the least any thyng may be more filthy then durte Yet that ye may the better proceéde you spitte on your handes and take hold of my wordes which are these But there came a thundercracke into our eares out of the heauenly authoritie of the sacred Scriptures that made our consciences afrayde and compelled vs to abandonne and forsake all mens Traditions and too putte our whole confidence in the onely freémercy of God Well I acknowledge this speache to be myne owne yea and gladly also And I finde nothyng therein blameworthy But what sayth Osorius to this grace Doe ye not say gramercy to Luther sayth hee that linked you so fast with such a singular benefite to abandonne all fearefulnes from you What is the matter my Lord what Planet hath distempered you I haue nothyng here to do with Luther nor with his doctrine of fayth I shewed that our consciences were terrified with the authoritie of sacred Scriptures and constrained to fleé to the freé mercy of God you say Luther hath written erroniously touchyng fayth forsooth these two hang together like a sicke mans dreame As if a man would argue in this wise Osorius is a most impudent rayler Ergo his companion of Angrence is a perfect Logician Are you not ashamed to cite whole sentences from an other writer beyng vnable to frame any probable obiections agaynst any one of them For as concernyng Luther albeit I haue not vndertaken to defende him as I haue oftentymes protected yet this doe I suppose that neither he nor any other interpretour of that Scriptures ought to bee admitted vpon euery particular Assertion but to haue relation to the whole discourse and meanyng of the Authour If this especiall regard bee had vnto Luther as in deéde it ought he shal be founde a profounde scholemaster both of fayth and a good workes and so farre to excell you in learnyng that ye shall not be worthy to beare his bookes after him howsoeuer you delight your selfe to gnaw vpon a few wordes of his vnaduisedly throwen out in some heate of disputation But by the way you stuÌ„ble also at an other straw of myne bycause I wrate that we haue forsaken and reiected the traditions of men And with many iâ—gglyng wordes challenge vs that we are beholdyng herein to Luther Zuinglius Melancthon Bucer Caluin and Peter Martyr O my ouer tedious and toylesome lucke that hoped to dispute with a learned and discrete Diuine who would without good grounde haue blamed nothyng nor vsed any cauillatioÌ„s but now finde all contrary For I am pestered with a fonde brabblyng clatterer which delightyng altogether in vncessaunt chatteryng snatcheth and snarleth at thynges ratified and approued by all men I am therfore constrayned now to play the child agayne in the principles of Diuinitie as he doth and those questions must be debated wherof no man hauyng any skill can be ignoraunt In the same maner therfore we haue cast away traditioÌ„s of men as our Lord and Sauiour Iesu Christ hath pronounced in the Gospell vnder the person of Esay the Propet But in vayne they worshyppe me teachyng the doctrine and traditions of men And as our Lord Iesu a litle before rebuked the Phariseis You haue made frustrate sayth he the commaundement of God through your owne traditions We geue eare vnto men as they be men but if they ones teach contrary
to deale with you of the Supper of the Lord whiche beyng of it selfe a most precious and sacred monument of our redemption you haue so defiled and corrupted with your traditiōs that the true vse therof is almost vtterly extinct Yet in the meane space You accuse vs as violatours of the Maiestie of this sacred Sacrament and that we haue in the same I know not how haynously offended Which horrible accusation beyng enflamed with outragious burnyng firebrandes of Sentences if it be vnfolden throughly perused will seéme to sauour of nothyng at all but of malicious smoke of your shameles railing You make a preface hereūto in some leaues with a great rable of wordes but altogether contrary to the matter As that we do not cōceaue all the creatures of God by reason and a litle after you roll in your Rhetoricke commyng downe to the fashionyng of mans body and the whole creatiō of the world and herein bycause you will be accoumpted no small Ciceronian you besturre your selfe packe and stuffe together a whole sarpler full of Tullies owne sentences and at length with a long laboursome talke ye conclude that wherof no sensible man of our Deuines euer doubted That is to say That mās reason onely must not be vsed to the conceauyng of all the creatures of God but that fayth must be many tymes enterlaced withall And last of all you name our Lord Iesus Christ commyng downe vnto vs from heauen and of his infinite mercy takyng vpon him our frayle nature the whiche you preach to exceéde reason aboue measure What say you Osorius what do you meane hereby who hath distempered you you do suppose I thinke that ye write to stones and blockes not to men Who did euer doubt that there are as many thyngs to be woūdred at as be creatures in nature Let vs behold all the workes of God Or what Christian person hath euer bene foūd amongest vs so blockish and so voyde of perseueraunce which doth not confesse the commyng downe of Christ from heauen and all the Articles of our belief to be vnto vs as secrete and heauenly mysteries of our fayth wherfore do you so wastfully lose your own and other mens tyme in so euident approued confessed matters why are you so madde in the introduction onely of so great a matter to make so long a discourse of Maximes already manifest and whereof our children can not be ignoraunt Forsooth to this end I do it you say thereby to display your errour Who doe not comprehend the Sacrament of Euchariste by the mysterie of fayth but esteeme the same by reason onely That is false my Lord it is vntrue we doe earnestly vrge fayth we adioyne the Spirite we do graūt defend it to be both a Sacrament and a mysterie also You on the other side do plucke God out of heauen contrary to the expresse Article of our fayth and beyng pluckte from thence the holy Ghost crying out agaynst you in the Scriptures you shut him vp into bread and beyng shut vp therein ye doe transubstantiate him disguise him with your Argumentes illusions of schooleianglers chopt together framed vpō accidentes substaunces quantities and qualities and to helpe your iugglyng you borow a point of Paule cleane contrary the cause videl He that hath not spared his owne Sonne but hath deliuered him vp for vs all how hath he not geuen vs all thynges together with him I would to God Osorius you did as firmely and sincerely beleue this sentence of Paule as we doe There would not then be such a swarme of ceremonies and superstitions in your Church there would not bee such gaddyng on pilgrimages and lyeng grouelyng before Images neither should we seé the Uicare of God enstalled a Lord ouer mens consciences vtteryng his pardons of sinnes for a fewe pence tossing and turmoyling the poore and wretched soules in the flames of Purgatory not enhaunsing market of the holy Scriptures after hiw owne pleasure Lastly your Confessours and cowled generation of Uipers would not esteéme the worthynes of workes as a portion of our Iustification Yea if you had beleued Paul you would neuer haue admitted those poysoned monsters of Religiō but would haue cōfessed with vs That all thyngs are geuen vnto vs together with our Lord Iesus But I pray you what doth that sentence of Paule auayle to the Exposition of the Sacrament of the Supper of the Lord Truely nothyng at all yet this our goodly graue father turmoyleth all thyngs confoundeth all thynges not regardyng what may be agreable to the cause but poureth out all thynges at happe hassard as they come into his vagaraunt quill Now followeth a decreé of your owne stāpe in these wordes I am of this opiniō that those persōs which do professe the true fayth should cōsider nothyng els herein but how that thyng that is decreed vpon to bee beleued may be agreable to the goodnes of God That no man might doubt by any meanes the mysterie of our Redemption What speake you Osorius shall we iudge how agreable any thyng may be to the goodnes of God Who hath made vs iudges of the goodnes of God that we should determine what may bee agreable and not agreable to the same but your toung doth folter for you would haue sayd the will of God or ye should haue so sayd as farre forth as we can vnderstād it as farre forth as the Patriarches Prophetes our Lord Iesus also his Apostles hath reuealed vnto vs by the sacred Scriptures And if your decreé tende to this effect we will accept thereof For we make no doubt of the power of God although you falsely reproche vs herein but do grope after his deuine will in his word and do humbly apply all our actions thereunto as farre forth as the imbecillitie of our frayle and weake nature will permit And therefore teache you I pray you what thyng God would haue to bee made in that Sacrament we will neuer enquire whether God be able to performe it sor whē we are made assured of Gods good will we will acknowledge with all reuerence and humblenesse his power as meéte is Next after your foolish and childish Preface ensueth a very graéuous accusation agaynst Peter Martyr a meéte hotchepot for your Confessours Schoolemē Friers For if they had couchte all their noddles together they could haue vomited out scarsely halfe so much poyson in so short a tyme. To make this matter somewhat playne of all partes what maner a thyng it is we will rippe abroad his Budget of tales euen as Osorius hath patchte it together These therefore are the wordes wherewith Osorius doth challenge the combate agaynst the soule of Peter Martyr O thou most wicked mā how came it into thy mynde to handle that most sacred mysterie I would to God my sweéte Peter were alyue agayne did heare this franticke slaunder agaynst him Forsooth he would easely suppres this
that the actions of mans lyfe are not gouerned without the prouident and circumspect direction of Gods will and that it is he alone that inclineth mens willes whither him listeth Yet neuerthelesse euen he that applyeth the willes hath enclosed also the same willes within certeyne limittes and lawes and as it were enuironed them with certeine hedges boūdes which whether we accomplish or no seyng he hath made the will of God manifestly discernable vnto vs certeinly they do not onely sufficiētly acquite and cleare his Iustice but also aboundantly commende the same 4. And lastly though we be neuer so vnable to the performaunce of his ordinaunces yet for all this can no iust accusation of quarell be framed agaynst God but the faulte must be wholy imputed vnto men and that worthely For why would this beastly flesh beyng throughly fortified at the begynnyng vnder the safe keépyng of God and vnderstādyng become Carter of his owne carriadge and guide of his owne flitteryng lyfe afterwardes refusing the conduct and leadyng of God Which if can now gouerne it selfe rightly in deéde as it ought to do let it then a Gods name enioy his owne knowledge but if otherwise yet is Gods Iustice sufficiently enough defended and euen for this same cause bycause he first forewarned them of the perill ensuyng it is with very good reason acquited of crime for what standeth more agreable with Iustice then to punish sinnes with sinnes and to crushe downe with sharpe and bitter correction that proude rebellious arrogancie agaynst the high God his Creator But howsoeuer the matter goeth here I do maruell at this in the meane whiles with what fayth and with what face this one place is vrged so much which maketh nothyng at all to sedition whenas many other thynges may be gathered out of my bookes euery where which are manifestly profitable for the preseruation of peace and tranquislitie For what els doe all my bookes and preachynges more earnestly emporte the necessary instructions of fayth beyng once established then that the multitude of the rascall rable and ruder Boores together with all other Christians should conforme their lyues altogether to patience and desire of concorde though they were oppressed with neuer so many iniuries where did I euer by worde or writyng teaze any man to armes Where did I euer geue so much as a crooked looke agaynst the Magistrate Nay rather who euer esteémed of the gouernours more honorably or taught the duetie of subiectes to their Princes out of holy Scriptures more earnestly faythfully who did euer more carefully aduaūce call backe to their former dignitie the Ciuill gouernours and Magistrates vtterly suppressed almost through the Romish Pontificall Tyranny whose mynde or penne dyd euer more hatefully abhorre disorderous vprores and outragious rebelliōs And if my writynges and behauiour doe not witnesse this to be true that I speake I am contended that this reproche be Registred amongest the other Beadroll of Osorius lesinges After that the light of the Gospell was restored Carolostadius began to plucke downe Images and to make an innouation in many thynges the matter beyng duely wayed was of it selfe commendable enough yet bycause he attempted it with violence and vprore the Magistrate not beyng made priuy vnto it I withstoode him The lyke attempt was made by Zuinglius and Oecolampadius about the matter of the Sacrament I doe not here debate of the truth of the cause And yet no one thyng restrayned me so much from subscribyng to their Assertitions as did the dought of broyles which I feared would afterwardes haue ensued I will adde also somewhat of my selfe when the Counsell was called at Wormes beyng cited by publique authoritie to appeare before the Emperiall seate I dyd not refuse Certainly the daunger was assured and apparaunt For beyng aduertized as I was on my iourney that I should haue regarde of my sauety in tyme I thought better to put my lyfe in hassard then susteine the reproche of disobediēce Beyng ouercome at the last not by Scripture but by power I cōmitted my cause to the mercy of the Lord to the authoritie of the Emperour I onely defended my cause constauntly If I had bene of so lewde a disposition so foreward to sedition as you suspect Osorius there wanted not at that tyme both Princes frendshyp and fautoures of the cause yea and perhappes there was tyme good enough to put it in practize But was there euer any Prince or Subiect encouraged by my meanes to moue discension This beyng done not long after in deéde the Boores of the Countrey began to raunge in that outrage whom afterwardes Muncer and Phyfer takyng partes withall brake out into lyke maddnesse The common weale beyng thus deuided disquieted how greatly I was greéued withall what meanes I vsed agaynst them accordyng to my duety what aunswere I made to their Articles with what reasons I refuted them what counsell I gaue and what exhortations to commō quyet and Christian obedience myne owne writynges extaunt as yet doe testifie for me and the Hystories therof doe sufficiently declare And Osorius him selfe doth not deny the same Yet takyng occasion of my writynges he shameth not to make me the authour of all this rebellion And why so We sayth he haue learned of you that we are not able of our selues to doe good or euill And what then Hereof we conceaued our foolehardynesse this was the cause that moued vs Boores to Armes O notable Argument cōcluded by clownes but very clownish surely I suppose Coridon him selfe could not haue done more rustically But if you will take occasion to argue agaynst me of that which you might haue learned out of my writyngs O ye Boores ye were in them enstructed after this maner That Magistrates ought to be reuerēced why did you not obey this lesson How often did I teach you that Rebellion must be eschued by all meanes possible that no priuate man should auenge his owne iniuries that it was not lawfull for any Christian to auenge any priuate wrong That Christ had no neéde of any warlyke guarrison That the Maiestie of the Gospell was able and strong enough of it selfe to mainteyne her owne quarell That there could be no more forcible victory for the truth and pure doctrine then which is atchieued with sufferaunce and patience that the nature of the same was such as the more it were pursued the more forcibly it would preuayle Why learned ye not to follow these lessons Lastly when ye were in Armes and dereygned in field and by sound of Trumpet had published your Articles and Requestes to the hygher powers how much dyd I moyle and turmoyle my selfe to reduce you to order and reclayme you from your attemptes teachyng you out of holy Scriptures conuincyng you aduertizyng you chidyng beseéchyng perswadyng threatnyng finally omittyng no part of duety vntouched whereby I might reclayme you from your hurly burly to peace and tranquillitie If so be that my
should the Byshop of Rome haue done if wormyng out this ragyng ringworme of madd ambition and keépyng him selfe within his owne limittes and boundes of Scriptures modestly he would endeuour to bring to passe to become faultlesse him selfe and voyde of all iust reproche of deserued infamie Now beyng so pestered with botches blaynes on all partes what maruell is it if he complaine of pinching at the least touch of an vlcer Moreouer neither should our Osorius also demeane him selfe in any respect lesse discretly if laying aside this foule fashiō of flattering he would more simply and plainly deale herein with Authorities and testimonies of Scriptures rather then with disordered affections nor would enter into so contentious a brablyng about the Popes Authoritie before he had by good and warrantable proofes made manifest to the world by what right the Pope were able to mainteyne his challenge touchyng the sayd Authoritie Concernyng the ouerthrow of Mōckeries and Nunneries and their goodes and possessions scattered and spoyled although I can not deny but that they might haue bene in some places cōuerted to better vses yet are there no small nomber of Regiōs and freé Cities where those goodes and Selles are conuerted into Schooles of learning hospitals for Straungers and sicke persons and other good vses farre more seémely and profitable then when they were receptacles and dennes of idlenes slouth I dolatry and superstition I speake not now of the liues of these Caterpillers I touch not their hypocrisie I sturre not out the stenche of that puddle Bycause these are externall and incident to mās nature As for these beyng naturall diseases of the belly and the flesh I leaue to thē selues But I enter now into the due consideration of the very inward and best part of Monckish profession to witte the Rules of the order their ordinaunces their Statutes and the very foundations of their Religion I meane the whole course of Monckery which I do altogether accuse Agaynst this I do with full mouth exclame from the very bottome of my hart professe that this order of Monckery is wicked and detestable finally such and so wicked that if all thinges els within the same were founde yet this their very lurking in dennes after that maner of liuing can haue no maner of partaking with the kyngdome of Christ. Of other Monasteries other may Iudge better then I but of such as were in England I can speake fully of myne owne knowledge the first foundations erections wherof if a man behold it will euidently appeare that they were instituted for none other end and purpose then for the redeémyng of soules out of Purgatory for Remission of sinnes and for obteinyng of life euerlasting And what could haue bene deuised more cruell agaynst Christian Relligion or more repugnaunt to Christes Gospell Therfore as touchyng these Temples Dennes and buildyngs of Relligious houses I do not so much maruell that they are thus razed to the grounde as I maruell more at this that they could so long cōtinue to so great preiudice cōtumely and reproche of the Sonne of GOD. But it is euen the selfe thyng wherof the Lord him selfe did long sithence Prophecie Euery building that my heauēly Father hath not planted sayth he shal be pluckt vppe by the rootes But what holynes of Ceremonies do you tell vs of here Osorius If ye meane those old shadowes of Ceremonies prescribed in old tyme by God surely these vanished quite away immediatly vpon the discouery of the cleare light and bright beames of the Gospell And yet they did not so vanish away as I supose That ceremonies for ceremonies shadowes for shadowes or newes shapes should supply the old for what had this bene els then frō Iewishnes to reuolt backe agayne to Iewishnes But if you meane of Ceremonies deuised by men surely of such you may read the Scriptures greuously complatnyng euery where They do worship me in vayne teachyng the Doctrines traditiōs of mē And in an other place The houre cōmeth and now is whēas the true worshippers shall worship the Father in spirit and truth And how often do we heare Paule the Apostle callyng vs backe from those hungry elementes of ceremonies and that very feruently If you be dead with Christ sayth he from the elementes of this world why are you then holden backe with ceremonies as though you were liuing in the worlde And to the Galat. How is it that you turne agayne to the weake and beggerly ceremonies whereunto agayne ye desire to be in bondage a fresh Now by what reason can you ascribe holynes to those thinges which are called in Paule Beggerly Elementes and are onely corporall exercizes scarse profitable to any thyng and which do rather make a Iew then a Christian man For what is Christianitie els then a spirituall life and worshipping Euen as God him selfe whom we do worship is a Spirite And the armour wherewith we mainteyne his warfare is spirituall our inheritaunce and countrey is sayd to be heauenly and not earthly For although we be clogged yet with infirmities of the flesh we do not liue as bondslaues to the flesh But are risen agayne together with Christ in Fayth Spirite and Truth seékyng not the uisible thinges of this world but heauenly neither betrayeng the freédome wherein we were called and agayne not abusing the freédome wherein we do dwell to the lust of the flesh But what fréedome of Religiō is this if we be holdē as yet bōdslaues to the Traditions of men Paule crieth out That one of vs should not Iudge an other in meate and drinke or in the part of the holy day or new moone or of Sabbathes And will Osorius tye necessity to the keépyng of these Be I not here taken at the worst I speake not this as though I thought simply that no constitutions of men nor ceremonies are tollerable in the Church without the which there can be no Congregations nor Churches of Christians in this life But this present treaty concerneth those ceremonies not which are brought in by any kynde of necessitie but by way of superstition not which come in for decency or order but are instituted as especiall matter of piety godlynesse In the which many men haue grounded their hope of Saluation the chief foundation of Relligion and hauen of affiaunce wherein they flatter thē selues and condemne others vpon the which the greater part of Catholickes now a dayes do fawne ouer greédely nor do onely dwell vpō them but euē bury thē selues aliue in thē And euē these Ceremonies do so nothing at all agreé with the pure and sincere Relligiō of Christ as that no pestilent botche can be more deadly cōtagious vnto it Of that which many famous godly men haue sundry tymes complayned bitterly and not without cause For wise men and men of experience did perceaue this to be true as it is most true that the effectuall force of the Gospell was
extinguished true pietie neglected not the consciences onely but the lyues also of men endaungered through none other so perillous a contagion as this glitteryng pompe of gorgeous Ceremonies Amongest the which this is one that Reporte telleth of two persoÌ„s in FrauÌ„ce who not many yeares agoe were in daunger to be burned for none other matter but bycause they did eate flesh two dayes in Lent beyng constrained thereunto by necessitie of sicknesse Behold the fruites of Ceremonies to witte that for mens Traditions we shall breake the CoÌ„maundements of God recoÌ„ptyng murther to be a more tollerable offence then to leaue a peltyng coÌ„stitution of a Pope vndone I could rehearse six huÌ„dreth like exaÌ„ples out of the Monuments of our own Martyrs chiefly who were more often and more sharpely punished for despising meÌ„s Traditions then for breakyng the CoÌ„maundementes of God in so much that a maÌ„ would thinke that the whole face of Christian Relligion had bene estraunged into Ceremonies or els to hang more vpon these then vpon the word of God And whereas you say that Images Signes Crosses and Altares are throwen downe I thinke veryly that Luther and the other ministers of the Gospell cannot be duely charged with this slaunderous reproch forasmuch as they neuer put their handes to the breaking or plucking downe of Images nor is it conuenient for any priuate person to presume vpon any innouation in Christian coÌ„mon weales or Churches by force and vproare But if the Magistrate do execute his office godly and peaceably acording as he may lawfully do in the things which he doth perceiue to be consonaunt with the word of God What maketh Osorius here with vs being but a priuate man himself and a meére straunger to keépe a skolding or medling with our matters If the famous king of Portingall Sebastian be of the mind to remayne a fawtor and follower of those Romish superstitious Ragges in Altares Pictures Signes and worshippyng of Images He hath on the one side the testimonies of the Scriptures on the other side the Parasiticall pratyng of Monckes let him follow which he will let him doe in hys owne Realme vpon his owne perill what him pleaseth best On the other side If the most vertuous Queéne of England Elizabeth by the guiding of Scriptures haue thought it more conuenient to expell and Banish out of her Realme the stincking pilfe of durty superstition the sight whereof no Christian Prince can endure without great perill daunger of himselfe and hys subiectes Truely she doth nothing herein but that she may safely do iustify the doing therof by the manifest authority of the sacred scripture and singuler examples of most famous and renowmed kings Unlesse peradueÌ„ture Osorius doth make small account of the commendable remembraunce of Ezekias Iosias Iosaphat and others which brake downe and krusht in peéces Altares Idolles Groanes and the Brasen Serpent Or the example of Gedeon also who though were not a kyng did yet cut downe the Groaue and tare abroad the Altar What now The same which was lawfull for the kinges of the Iewes in the carnall law shall not be as lawfull for our Rulers and Potenâ—ates in the spirituall kingdome of Christ shall that which redouÌ„ded to their glory and prayse in the olde law be condemned in our age in Christian Princes for Sacriledge And what if Osorius had liued in that season when as Epiphanius Byshoppe of Cypres seing the Image of Chryst agaynst the manifest authoritie of the Scriptures as he sayed paynted in a veyle rent it in peéces with his owne handes what if he had liued in the time of Origen or in that florishing age of the primitiue church at what time Augustine Lactantius Ambrose Eusebius would not suffer in the church this kind of Paâ—anisme at what time as yet was not any shadow so much of an Image in the temples of Christians Or what if afterwardes he had happened in the Court of Phillippicus Leo Isaurick an Emperor of Greéce and of his sonne Constantine the fifth or of Leo the 4 What if he had bene present at those threé councels Constantinople vnder Constantine the fifth Emperour or at the Elibertine and Franckfordine Councels vnder Charles the great in the which Images were vtterly Banished out of Churches by most manifest argumentes out of the holy Scriptures and by the generall consentes and voyces of the whole counsell at what tyme great and inuincible reasons were alleadged to proue directly that the Images of Chryst of our Ladye of the Apostles Martyres as neuer instituted by any tradition of Christ of the Apostles no nor of any that auncient Fathers ought not in any wise be brought into Churches or being brought in not to bée permitted and suffered in any respect The Catholicke Church say they standing amids Iewishnesse and Gentility doth neither allow the bloody Sacrifices of the Iewes and in Sacrificing doth vtterly abandone all manner of Gentility gaze of Images And agayne a litle after Whosoeuer shall practise to erect Pictures or Images of Sayntes after the errour of the Gentiles shal be adiudged a Blasphemer c. And so concluding at the last We say they that are inuested in Priestly dignity being asseÌ„bled together do with one voyce determine and decre that all manner Imagery of whatsoeuer mettall wood or stuffe deuised by the wicked practise of paynters shal be vtterly abolished out of the churches of Christians as execrable and abhominable And whosoeuer shall presume to sette vppe aâ—y such Image either in the Church or in his priuate house or secret closet If he be a Byshop or a Deacon Let him be deposed If he be a seculer or a lay person let him be holden aceursed and turned ouer to the punishment of the Imperiall constitutions as one that doth wilfully impugne the ordinaunces of God and breake the Rules thereof c. Not vnlike vnto this was the decreé established in the Elibertine couÌ„cell It seemeth good vnto vs that Images ought not be in Churches and that no thing be paynted vpon the walles that is reuerenced or worshipped c. Of these I say and of other the like decreés of councels if Osorius had bene an eye witnesse himselfe or would yet vouchsafe to peruse the monumentes of auncient Fathers he would surelye conceiue an other opinion of Images he would beleue the testimony of Lactantius who sayth that there is no Religion where any picture is in place Agayne he would geue creditte to Chrisostome saying we do enioy the presence of Sayntes by reading their writinges hauing therein a present view not of their bodyes but of their soules To this may be added the testimony of Amphilochius Byshoppe of Iconium We esteeme it not worth the labour to paynt any corporall shape of Sayntes in coloured tables because we haue no need of them but we ought to be mindfull of their good liues And from this differeth very
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
assault agaynst vs as finding nothing offensiue to any man in our fayth in our Religion in our manner of worshypping nor our Church ordinaunces he presently rusheth vpon our liues and rippeth abroad the vnhonest behauiour of men and in this discourse he spendeth all his powder and shotte of slaunders lyes outcries figures and all his exclamations of accusation And therefore it behoueth me also to alter the state of my defence so that from henceforth I shall not need to aūswere for our doctrine our fayth our Sacramēts and the institution of our Churches which differ not frō the institution Apostolicke but for the liues onely and the outward conuersations and maners of our Ministers And first It is well truely and I do prayse you Osorius so do all the rest of vs likewise acknowledge our selues indebted vnto you in a whole Cartlode of thankes in this behalfe For sithence you apply all the force of your accusation to reproue our euill demeanor and corruption of maners onely hauing els no matter of reproch iustly to charge vs withall surely euen by this onely testimony of your owne mouth you doe fully acquite vs in such wise as all men may well playnely perceaue that all thinges els are well stayed and sound with vs concerning other poyntes of our doctrine and christian profession All which if you thinke may be tollerable enough amongest vs why may ye not aswell release vs of your action of heresy and schisme in so much as all hereticall waywardnesse consisteth not in conuersation of life properly but in doctrine and Religiō But if it be our doctrine that you and your Catholickes doe mislike chiefly why do you not prosequute this action agaynst vs why do ye not stay here why runne you away like a coward from your challenge wherefore do ye turne ouer all the substāce and rigor of your accusation agaynst our liues and manners leauing our doctrine in the field why are ye so lusty and frolicke in that one and so white liuered and caponlike in this other You do accuse vs of Nouelty If you charge the doctrine of our Religion with this Noueltye declare them in playne wordes in what part of Doctrine and in which one article of the commō Creéd we do vary frō the Apostolique or propheticall scriptures Nay rather what doe our Churches professe at this day that we haue not drawen taken from the Apostles the Euangelistes yea and from Christ himselfe the very author and foūder of fayth which also we mayntayne and keép very Religiously you haue tofore treated I confesse of freéwill of righteousnesse of workes and of certayne other principles somewhat but so haue you handled your selfe therein that it had bene better for you to haue bene silent and mumme for the further you roll in this puddle the more durt cleaueth to your backe and both bewrayeth where you haue bene and maketh you to loase the whole grace of your market And now perceauing your selfe destitute of ayde in this kinde of conflict you flye the field cowardly and renew your skirmish in narrow streights inuading the corruptions and escapes of maners and lyues with lyeng and slauntyng Wherein I would not so much reprehend you as though you had delt much amisse if in this behalfe you proceéded against vs with a good simple meaning and as we do all with you altogether who are no lesse agreéued with that outragious corruption of maners thē your selues are Now euē here also you shew your selfe so cold and vnprouided as that by your vnskilfull hādling of the matter you disclose rather the scabbe of your owne Fistula then minister salue to any others soare For you do not therfore so earnestly reproue our lewdenes and misdemeanour how horrible so euer it be bycause your mynde is so much agreéued thereat or bycause you haue any earnest desire to bryng vs to amendemēt but this rather is the whole scope of your scoldyng that as it were occasioned by these you might pyke out some fitt matter to whett your cursed and slaunderous toung more freély agaynst Luther and other godly Ministers and bryng them into hatred contempt conceauyng in your imagination to bryng this to passe that if the world would by your meanes but conceaue euill of the Lutheranes as that their Churches did swarme and were ouerwhelmed with abhomination of life then the credite of our doctrine should be easily crackt those godly personages which tooke vpon them to restore the sinceritie of the Gospell should be accounted for errant heretiques most execrable false Prophetes for hereunto is your whole Rhetoricke strayned Osorius But let vs seé how well this Rhetoricke doth agreé with the Rules of Logicke And bycause as your selfe say it is not sufficient for a mā to affirme what him listeth with bare wordes onely let vs behold not your vayne ianglyng but the very substaūce of your meanyng And to begyn now with the principall part of the controuersie to witte whereas in the defence of our Church Haddon had sayd as true it was in deéde that our doctrine was neither new nor did differre any iote from the Institution and discipline of the Apostles all this saying of Haddon Osorius doth vtterly deny doth Reply agaynst it that our Church hath no affinitie at all with the Institution and discipline of the Apostles nor any continuaūce in Antiquitie And who so Now marke his reasons gentle Reader and marueile a whiles at the wonderfull dexteritie of this Portingall Prelate For Haddon sayth he doth bryng no president or example of that auncient vertue Fourth a Gods name Moreouer in all that Church appeare no exāples of that heauenly vertue What vertues speake you of here good Syr Miracles What doe ye looke for such miracles in these dayes No. But luste say you raungeth in your Churches wickednes is ryfe hygh wayes and passadges are replenished with theeues treasons and conspiracies are common practizes of the people treachery and villany bringeth all thynges into perill for the simple puritie of the Gospell these fellowes haue in all cōmon weales scattered abroad horrible wickednes for concorde and charitie execrable dissentions pride in steade of modestie for Religiō Sacriledge for freedome seruile bondage for Ciuill orders outrage finally for trāquilitie and peace cruell and detestable tumultes and commotions And who be they I pray you Luther I thinke Melācthon Bucer Caluine Zuinglius Haddon and such others their like Go to is there any more yet And all these mischieues say you after the doctrine of these men tooke place were in such wise not rooted out as that they encrease rather dayly more and more amongest vs and are growen to greater heapes all which mischieues notwithstandyng if were but light or meane at the least the matter were not so great for that might haue bene pardonable in respect of the weakenesse of mans Nature But what shall we say now of that most horrible and execrable haynousnes
wherewith they haue practized the dissipation ouerthrow vtter spoyle and consumyng of all thynges both publicke and priuate with fire and sword yea the most holy thynges of the Church Be of good cheare now I suppose this whotte flamyng Rhetoricall smoake is come almost to an end Can Osorius amplification adde yet more hereunto surely these be great matters yea very great in deéde but yet you shall heare farre more haynous For whereas emongest other kynde of liuyng creatures which nature hath formed to the destruction of mankynd some do bewitche with their eyes and lookyng on some do infect with touchyng others doe kill with their teeth and some with their tayles These Lutherās do so contriue their matters that they doe not onely poyson the bodyes the soules and the lyues of men with the contagion of their wickednesse but vpon what grounde soeuer they set footyng I doe not say they defile the same with those former small faultes but wheresoeuer they tread with their feete they leaue the same lande contamined and poysoned with many more ye more execrable abhominations And why doth he not adde this also withall that what shyppe soeuer they enter into of purpose to sayle ouer Sea they do also drowne the same shipp into the bottome of the Sea with ouer burdē of their wickednes why then clappe your handes reioyce you Osorians congratulate this yonr notable Rhethoriciā who if you haue not yet learned the arte of lying and flaunderyng haue here a notable Schoolemaister whom ye may follow And so when you haue magnified this your exquisite Maister triumphauntly enough write some Epitaphe for this wretched caytife Haddon worthy his impudencie who notwithstandyng all these horrible abhominations shamed not to stand in the defence of this new doctrine agaynst this great Doctour Osorius Moreouer that the singuler excellency of this your Maister may shyne so much the more notably Behold now not the Rhetoricke but the modesty and humanitie of the man For whereas this might haue sufficed him if at least he might haue woonne this much which we can in no wise deny to witte that our maners are not correspondent to that most exact and exquisite rule of most holy and Apostlicque Religion Which thyng these new Apostles vndērtooke to bryng to passe yet the sweete man contented of his incredible courtesie to acquite vs of this quarell doth now deale with vs after this maner not to compare vs as he might of his Pontificall authoritie doe it well enough with the Apostles nor with auncient Fathers of the primitiue Church but doth referre vs to our owne forefathers and doth require this onely at our handes that we Englishmē should frame our selues to the grauitie vertue Religion and holynes of our aūcestours and by their example become like vnto them in lyke integritie of lyfe But for as much as we can not aspire to the glory and renowme of their vertues which were also by many degrees inferiour to the Apostles how much and how farre discrepant therfore is the Institutiō of our Church in this point that it may carry any resemblaunce at all of that Apostolicke institution and discipline which discipline ought to expresse it selfe not in vayne ostentation and tauntyng but in superexcellent examples of righteousnes chastitie sinceritie Religion and charitie and a life altogether vndefiled vnreproueable conuersation and a most serious desire and endeuour of heauenly vertue You haue heard godly Reader the knittyng vppe of the conclusion of this Peroratiō fetcht out of the very entrailes of all Rhethoricke Now take an Argument of the same somewhat more compendiously knitte vppe not with floorishyng figures of Rhetoricke but framed euen in the very schoole and Arte of Logicke and comprehended in fewe wordes that it may easily appeare how to Iudge of the same more certeinly and to aunswere the matter more fittely The life of the Lutheranes as he calleth them is haynous and farre vnlike the life of the Apostles and their own auncestours Ergo The doctrine that the Lutheranes do professe in their Churches is altogether discrepant from the Doctrine and Institution of the Apostles For as much as this is the whole force and Summary conclusion of your Argument Osorius It remaineth agayne that we aunswere vnto the same And what aunswere may we frame more fitte and agreable to the matter then to deny the Argumēt For I beseéch you where did you learne this Logicke to knitte such fleéyng fruitlesse moates together or where haue you learned this Diuinitie to measure mens doctrine and profession by maners and conuersation of life When Haddon debated with you of Fayth onely and Religion it behoued you to haue aunswered the same accordyngly which if seémed in your conceipt to varry from the Institution Apostolicke in any pointes the same should haue bene layd open by you the Articles shoulde haue bene noted by some speciall marke and conuinced with Scriptures those errours should haue bene refuted with lawfull Testimonies and authorities those heresies should haue bene discouered and confuted But you omittyng that part of the controuersie which belonged to doctrine skyppe away to other matters not such as are of no importaunce but such neuerthelesse as concerne the present matter nothyng at all accordyng to the old Prouerbe which is the way to Canterbury a pocke full of plummes And this much to the Conclusion of your euillfauoured clouted Argument I come now to aunswere that part of your argument wherewith you vrge vs most namely Manners albeit the same hath bene once done already but so I would aunswere you as that I would desire you to aunswere me first simply to a few questions First whereas you Rayle so franckly agaynst the maners of our people do you know this that ye write to be true by any sure argument or knowledge of your owne but how canne you attayne vnto it being so meare a straunger and so farre seuered from vs by distaunce of place Or els haue you conceaued it to be so by some coniecture of your owne head but we take you for no Proyet Or haue you beleued it vpon some vagarant tales or reports of others but talebearers may deceaue you haue deceiued many Or did you dreame of any such happely ouercharged with some wine of Creéte But the men of Creete haue bene alwayes accounted lyers Agayne euery fond dreame is not by and by a prophecy As Basile reporteth Moreouer do you inueigh against all the Lutheranes generally or agaynst some particulerly if you meane all you speake vntruely If you speake of many tell vs when did you number thē if of some perticuler persons it standeth agaynst all reason that the offence of a few dissolute persones should be a cōmon reproch to the whole order of Mynisterie Now agayne lette vs seé what kinde of offences they be wherwith you charge vs what do you meane therfore all kindes and sortes of abhominations Osorius without any exception or those small
vnam Sanctam What kinde of obedieÌ„ce popes vse towardes Magistrates A conspiracie of Iohn 12. most abhominably practized against Otto the Emperour ContentioÌ„â— raysed betwixt the Emperours and the popes rehearsed out of Hystories A singuler president of the popes obedience towardes the lawfull Magistrate Conrade his brother HeÌ„ry the 5. teazed agaynst their own father through the popes faction Anselme agaynst HeÌ„ry 1. Kyng of England Henry 5. is enforced to yeld to the popes commauÌ„demeÌ„t 25. Quest. 1 violatores The popes of Rome do challenge a certeine heauenly power vpon earth Gratian his booke of Decretalls Ionocent 2. ouerthroweth the order of Senatours in Rome The cruelty of Alexander 3. agaynst the Emperour Fridericke Barbarossa The singuler insolency of Hadrian 4. in banishyng the dignitie of Consulshyp The troublesome seditions of HadriaÌ„ the pope Hadrian choaked with a flye 1159. The seditious tumults of AlexaÌ„der the pope agaynst Caesar his soueraigne Lord and Prince The vnspeakeable pride of a seditious pope A president of the popes pryde farre passing Tarquines pride Iudas â— Nazianzen Oration vpon the holy Penthecost The incredible fury and outrage of Innocent 3. of Honor. and Gregory 9. agrynst Frederick 2. Extimo Concil 49. Pag. 639. The filthy gaynes of the pope Innocent 4. doth sette vpon the same Frederick the Emperour Agaynst the Successours of Frederick do Vrbane 4. and Clement 4. kept warre The pope Clement doth conspire the death of Conrade Frydericke Nicholas 3. doth sowe the seedes of discention betwixt Charles King of Sycile and Peter Kyng of Arragon The seditiouse troubles of Boniface 8. agaynst Celestine agaynst the Family of Columne agaynst phillyppe the Frenche kyng and agaynst Albert the Emperour Clement 5. doth prescribe lawes to Emperours Ludouick the Emperour most shamefully abused by Clement 6. Charles 4. appoynted Emperour agaynst Ludouick the true Emperour by the procuremeÌ„t of Clement 6. The onely popes of Rome the common pestilence of Christianes and of all Europe How little the Romish obedience doth agree with the Rule of Paules obedience Chilpericke the French kyng Henry 2. kyng of England Iohn kyng of England Victor a Byshoppe Phillippe the French kyng Henry 6. the Emperour Wicked practize of Pius 2. agaynst the Emperour Out of Recordes of Germany Henry the 8. kyng of EnglaÌ„d excommunicated by pope Clement the 7. Pius the 5. keepeth a sturre agaynst Elizabeth Queene of England Osori pag. 170. B. The maner of Popishe obedieÌ„ce to their Princes The horrible crueltie of the Spanish Inquisitours against English Marchauntes The king of Spayne subiect to his owne subiectes Inquisitours How the Catholicks be obedient subiectes to their owne kynges Anselme Theobald Thom. Archb of cauÌ„terbury Byshop of Ely Stephen Langton Edmund Archb. of Caunt Iohn Peccham Rob. Wilkelse Gualter Archb. The froward coÌ„tumacy of Monckes agaynst their kyng Out of Mathewe Parisâ— vpon the lyfe of Henry 3. Math. Parisiensis The proude rebellion of the pope the Bishops agaynst the kyng A tenth of all moueables in EnglaÌ„d and in Scotland graunted to the pope Mathaeus Parisiensis The auncient lawes and ordinaunces of Emperours enfringed by Popes Dist. 63. Out of the Englishe Chronicles Osor. The Troumpetour of the Romishe Ierarchy Pag. 170. The picture of the crosse must be worshipped Images of Sainctes Sanctusâ—es Lord for the bloud of Thomas graunte our prayers to wend c. No Nation in the world hath any pictures or grauen Images in their Churches but Papistes onely Osorius doth defend pictures to be as Kalenders of remeÌ„braunce Osorius pag. 17. The monument of the Brasan Serpent and the bookes of SalomoÌ„ de curandis morbis abrogated by Ezechias for the abuse Osorius pag. 171. How the Fayth of the Catholickes is ioyned with hope and feare Confidence of workes by Osor. Fayth How feare ought to be ioined with the fayth of the gospell Of workes Osorius pag. 172. Of Ceremonyes and Sacraments Pag. 171. Of Confession Osori pag. 172. 1. Iohn â— Pag. 172. Plaut in Bacchid Luke 10. The Charecter of the priest The Character of the Beast in the Apocalips Math. 9. Luke 7. Mar. 5. Mar. 9. Luke 4. Chrisost. vpon the 51. Psalme Homel 2. Actes 15. Actes 26. Actes 10. The Reformation of Confession The Superstition of SatisfactioÌ„ A poena culpa Osori pag. 172. Osori pag. 173. FroÌ„ wheÌ„ce that so holy lyfe and so great chastitie of the papistes doth proceede The incredible force and efficacy of the Masse Osori pag. 173. Osorius reason to proue that the rude people should be restrayned froÌ„ readyng the Scriptures Vnknowne tounges in the Papists churches Osor. pag. 173. Smale care had of preaching the word in the popes churches The senteÌ„ce of Barnard To muche light or no light at all How light must bee quallified according to Barnard that there be not too much light nor to litle Psal. 19. Psal. No man ought to be forbidden from reading the Scriptures Ephes. 3. Ephes. 1. The cause is fouÌ„d out why the Byshoppes do fle so much the light of the scriptures What kinde of authority it is of the Popes and Byshoppes in the Popish church Osor. pag. 173. Out of the Trepartite history 9. Booke cap. 35. Si non caste tameÌ„ cauté How farre the lawfull authority of the church extendeth it selfe Luk. 10. Ioh. 20. The Ecclesiasticall dignitye wherein it consisteth There is one power of the church an other of this world Iohn 5. Of the Rites and state holy dayes of the Romish churche Osori pag. 174. How great occasion of idlenes and dronkennes the multitude of holy dayes do engender How blasphemous Idolatrous the songes of the Romish Churchebe Christemasse day Pag. 175. Ashewednesday Palmesonday Good Friday Easter EueÌ„ Easterday Ascention day Whitsonday All HolleÌ„day What thingeâ— be reproued in the papistes holy dayes ceremonies Esay â— Popish worshyppyng compared with the worshyppyng of the Iewes in the olde law The superstitioÌ„ of the people in their state holy dayes ceremonies ought to be reformed Osori pag. 175. Esay 58. Gala. 4. Osor. pag. 176. Principles of Osorius Religion How much commodity and necessity there is in outward ceremonies and signes in Osorius iudgement Sarcasmus a nipping skoffe An Aunswere to Osorius mocke The papists acquayntaunce with mortall fragility The vow of chastity What Ceremonies are necessary with the Christians Baptisme The Communion All Ceremonies are not to be coÌ„demned yet in the allowaunce of Ceremonies Reason and choyse must be â—â—dâ— Osorius spightfull â—nuectiue by a Rhetoricall figure wrest back vpon the Lutheranes Pag. â—77 Osor. pag. 178. Osor. pag. 179. Osorius bauld Rhetorick The confutation of Osorius inuectiue Luther Phillippe MelancthoÌ„ Martin Bucer Huldricke Zuinglius Iohn Caluiâ—e Luther vpoÌ„ the 15. Psalmes of Degrees How the Pope is afflicted by the Lutheranes Apoc. 1â— The authoritie of the Romish See can not agree with the authoritie of the Scriptures The complaint of Osori concernyng the ouerthrow of Monckeryes and Nunneries It was
not to be marueâ—led that Monckeries were so soone ouerthrowen as that they stode so long Of the holynesse of ceremonies with Osorius Luke Iohn Collos. 2. Galat. 4. Mens traditioÌ„s ceremonies are not altogether sequestred from a Christian mans lyfe How great a perill is in ceremonies Christian RelligioÌ„ almost wholy turned into ceremonies Images Crosses Altars throweÌ„ downe Ezechiah Iosiah Iozaphat Gedeon Epiphanius in an Epistle to Iohn Byshopp of Ierusalem Phillippicus Leo Isaurick CoÌ„stantine Leo 4. Greeke Emperours agaynst Images Images banished by the couÌ„cels of ConstaÌ„tinople Elibertine and francksord Out of the councell of ConstaÌ„tinople Ex Elibertino coâ—cil can 36. Lactant. instit book 2. cap. 19. ChrisostoÌ„e Amphilochius Theodore Byshopp of Ancira Portraictes Eusebius Bysh. of Pamphil. The reasoÌ„s of Bysh. alleadged in the counsell of Constantinople Deut. 20. 2. Cor. 6. A figure called contraposition betwixt the decrees of God and the Popes Math. 10. 1. Iohn 5. Out of the Decrees of the Trydentine counsel 9. Sesio Iere. 10. Abacuâ— 3. The wicked and preposterous iudgements of the Papists in worshipping of Images Osor. pag. 178. Osorius slaunder agaynst Luther touching contrition and good workes condeÌ„ned is confuted Articul 31. How this sentence that the Righteous man doth offend in euery good worke is to be taken Gregory vpon Ioh. 9. August in his 3. booke of confess cap. 7. August to Boniface 3. book ca. 7. The words of Constantine to Acesius Aug. in his 1. booke de perfectione iustitiae Aug. in his booke of the perfection of righteousnes Of the auntient ordinaunces of the Church The ordinaunces of the primitiue church taken away now by our Catholicks The complaynt of abolishing the auntieÌ„t ordinaunces of the Church appliable to none so much as to the Papists By what meanes the Romanistes haue altered al thinges in the Church Osorius pag. 178. Osor. pag. 180. An aunswere in the behalfe of the Lutheranes liues agaynst slauÌ„deryng It is one thyng to iudge of maners an other thing to iudge of doctrine Dogges in the pallace of Rome Osori pag. 180.181 The popes blynd Decrees caÌ„ not away with the light of the Gospell The cauill of Osorius agaynst the lyues of Lutherans Osori rayseth all his slaunders of hearesay The fruites of the Gospell beyng restoared Doctrine ought not to be iudged after the qualities of mens manners Osorius malice agaynst the Lutherans Many are vntruely termed Lutherans that be no Lutherans Mauy counterfets lurke in the Church vnder presence of the Gospell The approued integritye of the-ProtestaÌ„ts The lyfe of Cranmer Archb. of Cant. The marriage of CraÌ„mer defended The name of a Concubine more holy with the Papistes then the name of a wife Nichol. Ridley Byshop of London Ferrar Bish. of Saynt Dauids Iohn Hooper Bish. of Worcest Glocester Famous men martyrred vnder Queene Mary Tho. Bilney Ioh. Bradford The liues of those which were burnt in Queene Maries raigne Erasmus testimony coÌ„cerning Luther See Osorius in his 1. booke 69. Roffensis of the doctrine of Luther Luthers doctrine not other then all other true Christians The Fallax of the consequent An Argument rightly deduced froÌ„ Signes Doctrine not to be applyed to maners but maners to doctrine Osorius pag. 181. 182. Of prescription of Antiquitye Osorius doth accuse the reformed Churches of Noueltye The reformed Churches now a dayes doe not vary froÌ„ the Apostles institution in doctrine Maner of lyfe thought neuer so disorderous maketh not an heretique The cause that enflameth Osor. agaynst the Lutheranes is not the life but the state of their doctrine The foundation of the questioÌ„ is not of maners but of the principles and grouÌ„des of Religion The condition agreed vpoÌ„ concerneth the triall of antiquitie The papists exception agaynst the obscurenes of the scriptures Of an vnpier in Ecclesiasticall causes A Request to the excellent king of Portingall The Antiquity of the Romish Religion couÌ„terfaite The false accusation of Noueltie agaynst the Lutherans The law of PrescriptioÌ„ Distinct. 8. August Gregory Custome Antiquitye PrescriptioÌ„ Cyprian distinc 8. No custome may prescribe agaynst the king much lesse anye Custome may prescribe agaynst god A defence agaynst the accusation of Nouelty falsly charged vpon the reformed Churches by Osorius Of the merites of Christ. Of true coÌ„fidence Tertulian touching prescription agaynst Heretiques Exod. 20. Of inuocation worshipping c. Of Sacraments Out of Iustine Of the freedome of Mariage Heb. 13. 1. Timo. 4. The mother tongue in Churches The Communion vnder both kindes Of Images Of rightâ— and Ceremonies Of the power of free-will Of iustifiyng fayth Rom. 3. Galat. Galat. How fayth onely doth iustifie and whom Luther Caluine MelancthoÌ„ Musculus Bullinger P. Martyr Hul. Zuinglius Occolampadius Iohn Iuell Gualter Rodolfe Theodore Beza The Lutherans acquited from all reprehention of Noueltye An olde quarrell of the Catholicks touching Noueltye Of the supremacy titles of the Pope The titles of the Romaine pope Math. 23. The outragious dignitie of the pope Chrisost. ad Romanos homil 23. Gregory The supremacy was first graunted by Phocas to Boniface The fulnes of power beganne in the tyme of Hildebrand Pope Cardinalls The election of the Pope translated from the Emperour and the people of Rome vnto the Cardinalls Of the Masse and her appurtenaunces The vse of Corpes in the Church Priuate Masses The Communion of the laye people abbridged froÌ„ thrice to once in a yeare by Clement 3 Vnleauened bread One part of the CoÌ„munion taken away from the lay people Corpus Christi day Of Image Of transubstantion of Eleuation of carying abroad of the Sacrament Of marriage of priestes and choyse of meates Of the Popes decrees and decretals Extrauaga de Maiorit obed cap. vnam De maior it obedientia cap. Solitae Of MouÌ„cks Fryers Three vows of MouÌ„kerye Sixe wings of Seraphin Aemilius in his 5. booke Carthusianes Castersianes Templars Premonstratenses Gilbertines Dominicanes Franciscans Eremites Augustines Carmelites Nuns of S. Clares order Out of the Councell of Lateran Innocent 3. Cap. 13. Minorites Augustine anes Crossebeabeares Whippers Iesuites In the Romish Churche are many things new altogether nothing auncient sauoring of thapostolique Antiquitye The carnall presence of Christ no where but in heauen The carnall presence of Christ one of the Popish doctrine How the Papistes dp doe differ from the Apostles in the ministring of the communioÌ„ Priuate Masse Hebr. 9. 8 10. 1. Tim. â— The true doctrine of traÌ„substantion iuuented by the paâ—istes TransubstaÌ„tiation was neuer knowen to the Apostles Many thou sandes of Martyrs lost theyr liues for this TransubstaÌ„tiatioÌ„ The Churche of the Pope a Murtherer The papist caÌ„ reÌ„der no iust cause of spâ—llyng so much Christian bloud It is one thing to reuerence the SacrameÌ„ts an other thyng to turne Christ into a Sacrament The words of Christ. This is my body Christs wordes bespirit and lyfe Christ is called by sondry names in the Scriptures Christ is called bread in the Gospell By what similitude the