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
doth minister to all men aboūdauntly all thynges sufficient for the obteinyng of euerlastyng health and saluation The whole earth swarmeth euery where with their bookes and wrytinges testifieng the same and this our Age is to to much pestered with them the Authours of which notwithstandyng allready are or may be satisfied if they were not altogether cast ouer into a reprobate mynde with the manifold aūsweres of many learned Fathers and faythfull seruauntes of God euen to the full So might this ghostly Byshopp Ierome Osorius vpon the learned aunswere made by M. Haddon to the slaunderous Libell of his presumptuously pearching to her highnes with flattery and lyes haue stayed his course and by scilēce prouided more wisely for his creditt and good name which otherwise hadd not bene made so notably infamous to the world if this rayling Reply agaynst M. Haddon had not bene published abroad But who can tell whether it hath pleased the Lord to rayse vpp this Iambres against Moyses and to styrre vpp this proude Popishe Holofernes a most notable champion of that Romaine Nabuchadnezer to make so prowde a challenge agaynst his poore Cittie Bethulia who can tell if the Lord haue appointed this Semey to rayle so outragiously agaynst our Dauid who can tell if God haue hardened the hart of this Pharao that so his people Israell might with greater glory passe fromout that miserable captiuitie of that oppressing Egipt Great is the God of Israell and maruelous in his workes He it is who by the onely touche of a small rodde deuided the readd Sea and made the same to become drye lande and a passable way for his people retournyng the waues thereof vpon the pursuyng Enemy to the vtter ouerthrowe of Pharao his Charettes and all his hoaste He it is that gaue the headd of that stought warriour Holofernes into the handes of a seely woman He it is that caused the rodd of Aaron to eate vpp all the roddes of thenchauntours and Sorcerers of Egipt He it is that with the onely breath of his mouth hath daunted the insolencie of this Popishe challenger who beyng esteemed emongest our Englishe Papistes the most notable Prelate of our Age is now by the hand of a weake Englishe Pastour discouered in his colours to be nought els then a vayne bablyng Rhetorician full of wordes altogether voyde of matter All which notwithstanding such is the malicious peruersenes of the world that he onely alone beareth the price and carryeth the greatest creditt and estimation of all the writers of our tyme euery whose sentence is reputed an Oracle from heauē The odde man of the whole world Ierome Osorius not able to be aunswered much lesse to be confused by any Protestaunt whatsoeuer It was hartely wished That the Authour him selfe would haue deliuered his trauayles herein in the Englishe toung that so the vnlettered Englishe man by the Argumentes herein comprised might haue bene able to stoppe the mouthes of the wayward English cauillers and supporters of his quarell But he respected an other ende though not so plausible to his owne countreymen yet much more cōmodious for the generall common weale of Christendome For he right well perceaued though Osorius roaued at England by name that yet he bent his shotte agaynst the generall state of all Christianitie and therefore most necessary that as Osorius made his challenge knowen to the whole world so the world also might be made acquainted with the encounter I would haue sayd the vtter ouerthrow of the same The benefite whereof though haue redounded to many particuler persons within this Realme yet hath not bene so vniuersall as was needefull in respect of the multitude who onely regardyng the name and fame of the man will as I sayd before scarsely be persuaded that he may possibly be aunswered I passe ouer the worthy prayses which the booke it selfe most iustly deserueth both in excellencie of matter and in worthynes of the maner as the faythfull seruaunt of Christ M. John Foxe hath handled it Yet this I dare promise and boldly pronounce that all men that will may by readyng embracyng beleeuing and followyng the doctrine conteined in this booke be throughly furnished as well with the most especiall and principall pointes of Christiā Religion namely our Iustificatiō Election Regeneratiō and Redēption by the onely merite and meane of the most pure and precious bloudshed of that immaculate Lambe slayne before the foundatiōs of the world were layed to the singuler comfort of their soules as also by the Argumentes herein conteined armed at all pointes agaynst all assaultes and practizes of all the massemoungers meritemoūgers pardonmoungers Confessionmoungers and all other of the Popish rable whatsoeuer in the world As to the trāslation I dare not affirme otherwise thē that I haue trauailed therein faythfully accordying to the measure of grace which the Lord hath geauen me not doughtyng but it will atteyne the wished successe if mē will but vouchsafe with the same simplicitie of eye and willingnesse of hart to read search examine and stand vpright in perusing of the same with the which I haue to my poore abilitie trauayled therein Certes my purpose was to profitt my countrey men generally all These fruites of my labours I haue thought good to present dedicate to your honorable patronage moued hereunto by the most cōmendable report and opinion that all men do cōceaue of your honours godly zeale and zealous godlynes to the singuler glory of your name and vnspeakeable cōfort of all the godly To the well acceptyng and good liking whereof I iudge it not altogether so necessary to seeke by any other circumstaunce and persuadible speeches to enduce your honour saue onely the bare cōsideration of the wōderfull fruite that may be reaped by readyng the contentes namely proceedyng frō so well knowen a Spirite of so godly and faythfull a seruaūt of God Wherein albeit the translation atteyne not to so absolute excellencie and perfection as the dignitie of the matter doth require as of right it ought haue bene deliuered in such wise as should not in any respect diminishe the worthynes of the Author yet for as much as it retcheth the ende whereunto it was directed namely the benefitt of the Church of God and the vtter ouerthrowe of that malignaunt Church of Sathan and his ministers I dought not but your honour will vouchsafe thereof accordyngly Iesu Christ the Sonne of our heauenly eternall and euerlastyng Father preserue your honour in all spirituall grace and heauenly wisedome prosper your proceedinges establish your fayth fructifie your studies multiply your consolations and direct all your wayes finally blesse your hartes desire with increase of much honor in this world to the glorifieng of your body and soule in that immortall and glorious kyngdome of heauen for euer and euer Amen Your honours in the Lord. Iames Bell. ¶ To the most Renowmed and Puissaunt Prince Sebastian king of Portingall euerlasting grace peace and most prosperous Reigne in our
of perdition in the place of our Lord Iesu And as though Paule had spoken so in deéde can you so beastly proceéde to the confirmation of that your Babylonicall Empire with a sentence of Paule pestilently peruerted Is this the profession of a Byshop is this the Diuinitie of Osorius Downe with that Pecockes tayle away with this arrogancie be no more so collhardy and write hereafter more aduisedly and take better regard to your penne lest you bryng your name into odious contempt with all Christendome Take your pleasure in my wordes wrest them as ye list but handle Paule more discreétly But you are learnedly plentyfull in examples heaping together Iohn Husse Ierome of Prage Martin Luther and many others Who as you do affirme haue reuolted from this your Romishe Monarche of set purpose bycause beyng exempt frō his Iurisdiction they might be more freely licentious in writyng and speakyng Why doe ye coniecture so vayne Southsayer They were men of laudable conuersation voyde of all maner ryotte not culpable in any notorious or haynous crime Therefore how may they be duely charged of any suspition of dissolute behauiour that lyued alwayes discreétly and soberly But this is but a trifle with you to defame a fewe persons by name you rushe vpon all England with open mouth As though after the abolishyng your Romishe Monarche it were forthwith caried violētly into all vnbridled lust This is a false suggestion by your leaue Syr for assoone as we had shaken of the foreine yoke from our shoulders and yelded our selues to the lawfull authoritie of our souereigne Prince all thynges went better and more peacibly with vs especially in this later age of the Gospell renewed which beyng cōpared to those elder yeares wherein your Romish Prelate did insolently treade vpō triumph ouer vs may wel be adiudged to haue enioyed most blessed prosperitie Then which heauēly benefite our victorious Ilād doth most thākefully cōfesse neuer to haue receaued greater at the hands of God God for his inestimable mercy graunt that it may be permanent vnto the worldes end and that weé most humbly submittyng our selues to our naturall and liege souereigne vnited together in this most duetyfull amitie may most be estraunged from your extraordinarie Babilonicall Idoll turnyng the same ouer to you and your fraternitie for euer And now ye runne foreward with more lyes Rehearsing a rable of sectes and these you doe imagine to haue entred sithence the Banishmēt of the Pope As though in the old time were not great swarmes of sectes wherof Paul doth so oft premonish vs or as though they raged not wonderfully in the tyme of that godly Father Augustine whose hart did so boyle against them that he wrate great volumes against their pestiferous errours Or as though that sacred father Peters successour Pope Liberius were not a mainteyner of that poysoned canker of Arrius Or as though Celestine and Anastase the second were not stoute champions of that horrible Scorpion Nestorius Can you obiect sectes when as no age euer wanted some Dare you so boldly name sectes when as threé of your Romish graundsiers were mighty patrones them selues of two most pernitious errours But you affirme that these godly Fathers are maliciously belyed Call forth your own Alphonse who being a Moncke and a Spanyard borne ought to bee of some credite with you beyng a Prelate of Portingall O worthy successours of Peter O excellent pillers of Christs Church This it is forsooth to cōmit sheépe vnto Wolues This is it to deliuer the people of God to bloudy Butchers Yet you blush nothing at this to blame factions of sectes in vs whiche you reporte to exercise perpetuall warre one against an other in diuersitie of contrary opinions and the same to proceéde hereof pardy bycause they are not in seruitude to Libertines and Celestines that is to say to Arrians and Nestorians But be it so as you would haue that some contrarietie were amongest the later sort of our writers Is there or can there bee any more monstruous dissention then hath burst out amōgest your Friers and Monckes hath euer sharper stormes bene raysed then betwixt your Schoolemen brawlyng oftentymes about moates in the sunne You rush vpon Lutherans and Zuinglians by name First you doe this besides the matter bycause I do not defend them I stand for my countrey I do defende England I vndertake the cause of litle Britaine against you wherein I will abide whiles breath is in my body If you prouoke enemyes els where I doubt not but that you shall easely finde them Yet in the meane space I will recite your wordes whereby men may know the manifest iniuries that you vomite agaynst the soules of these sweéte personages and how vsually you blunder out at all aduenture whatsoeuer your franticke braynes doe imagine For this you proceéde in accusation The Zuinglians doe inueighe agaynst the Lutherans and the Anabaptistes keepe continuall warres with the Zuingliās Why do not I here thrust in also Coelestianes and Interemistes and other names of Scismes First of all there is no contradiction betwixt Luther and Zuinglius in the principall pointes of Christian Religion They doe differ in the Sacrament of the Eucharistie not in the substaunce thereof but in the maner of the presence of Christ. And yet perhaps this quarell is more about wordes then matter But you haue not onely wickedly transubstātiated to speake like a Schooleman our Sauiour Iesus Christ into bread with most monstruous deuises but also thrust vpon vs vj. hundred lyes euery one contrary to other whiles you amaze the eares and myndes of Christians with this absurde and newfangled doctrine And therfore your graund captaine of Schoolemen Peter Lōbard in this doubtfull conflict broyling and turmoyling him selfe and throughly wearied with your mockeries doth conclude at the last That Transubstantiation ought to bee inuiolable for the autenticke authoritie of the Church of Rome but that it cā not be founde in the Scriptures As for the Anabaptistes you did name them without all reasons For you are not ignoraūt that the vniuersall consent of all Churches haue condemned them vnto whom Luther and Zuinglius were as earnest enemies as your Maistershyp or any of all your brotherhoode Surely in our common wealth they can reteine no footyng nor in any other coūtrey that I know or cā heare of What maner of men those Celestianes be I would fayne learne of you of your durtie cōpanion of Angrence bycause you haue geuen that name first as farre as I can perceaue The other sortes are Interemistes by this name as I gesse notyng those men which to make a certeine qualification in Religion haue patched vp a certeine booke of peéuishe Romish dregges and haue entituled it by the name of Interim If this be true what came into your braynes to reckon two of your souldiours or graund-captaines vnder our Banner That Commentarie of Interim is yours I say your owne These were
were at that tyme no nor deéme your selfe more holy theÌ„ Aaron Therfore where you seé so manifest Idolatry in them why make you so proude bragges of the innocencie of your Nation But you will happely say that those dayes are out of memory no such matter sticketh now in your fingers will ye therefore that I bryng you home and euidently disproue the ignorauÌ„ce and vnaduised follie of you your people by the testimonies of your owne fraternitie Truly I am contented so to doe and I will paint out your Idolatry so playnly in the sight of all men that can seé and be willyng to seé that no well disposed persons may doubt thereof hereafter Peraduduenture your eyes will dazell through corruption of dayly custome as it happened to Cerberus the dogge of hell sodenly drawen out of his darcke doungeon into the bright sunne shyne First you will graunt me this as I suppose which all your Papisticall Godmakers will yeld vnto that in that your transubstantiated white Wafers is inclosed a certeine Diuine essence and the onely substaunce of bread flowen quyte away I know not whither but that the accidents of bread remayne as at the first to witte the roundnes white colour and such like Hereof then followeth of necessitie euen by your owne Argument that who soeuer doth worshyp the white colour or any externall thyng therof subiect to the senses spectible view is a manifest Idolatour Aunswere me to this place my Lord I beseéch you if there be any sparckle oftene fayth in you Tell me when your simple vnlettered people cluster in heapes together to your Altares heaue vppe their handes knocke their brestes reuerently behold and humbly worshyp that your white rounde singyng Cake holden betwixt your fingers and lifted ouer your heades as if it were our Lord and Sauiour Christ Iesu him selfe when I say this seély rude multitude doth so humble them selues and are moued in affection can they discerne betwixt the accidentes of the bread and the substaunce if they can surely your nation is deépely seéne in Logicke But if they cannot Then we may rightly conclude vpon the suppositions of your owne Deuines that they commit open Idolatry bycause they do worshyp not onely the essence of God farre hidden within wholy remoued from their senses but also the outward signes which they behold and seé with their eyes You are taken here Osorius neither can you escape me for either you must serape out your Decreés and CanoÌ„s which will procure you mortall hatred or els you must neédes coÌ„fesse the dayly Idolatry of your people except ye deny that the outwarde forme of bread is worshypped by them wherein they will witnes agaynst you if neéde shall require And therfore if your fayned God may euidently be founde culpable of euideÌ„t Idolatry Your errour is much more apparant in worshyppyng of Images I did set downe before the wordes of our Sauiour Iesu Christ vsed to the woman of Samaria touchyng the true worshyppyng of God Aboue alledged also the auncient custome of the Primitiue Church when as no grauen or paynted Images were permitted to be worshipped In this most assured testimonies and ordinaunces of our Religion this our great Deuine and Maister is altogether mumme but that hee cauilleth a litle I know not what about the Images of the Crosse to witte That the fame was deepely emprinted in the harts of meÌ„ in that auÌ„cient and florishing age of the primitiue Church but that pictures were needelesse sith that tyme. The same doe we also confesse franckly For there be two notable rules very true prescribed by God as Principles whereby the auncient vse and rule of Christian Religion and dueties of Christian lyfe may be dayly enured preserued The one is that we apply our myndes to read the holy Scriptures The other is that we yeld atteÌ„tiue eare vnto them For all Scripture sayth Paule is geuen by inspiration of God and is profitable to teache to admonish to improue to amende and to instruct in righteousnes that the man of God may be perfect and prepared vnto all good workes If we bee made absolute and perfect by the holy Scriptures what neéde we any helpe of your pictures In those holy Scriptures is the liuely Image of God the Father the liuely picture of Iesu Christ our Sauiour the true Crosse true worshippyng true Religion to bee founde But you are fouly fallen away from this auncient veritie you haue wickedly buryed in darkenesse the Testament of Iesu Christ you haue treacherously discredited the authoritie of holy Scriptures and in place of these pure and knowen founteines of our true Religion ye haue in your Churches planted a wonderfull rabble of woâ—meeaten pictures and portraictes of dead bodyes to be worshipped you haue instructed the rude and vnlettered people with mens traditious and haue vtterly drowned the holy Scriptures beyng the most pleasaunt and plentyfull foode of the soule with ouerflowyng puddles of stinckyng Ceremonies This is very true Osorius yea it is to true And you beyng a Byshop and a distributer of the holy misteries of God shall to your intollerable anguish of mynde feéle this to be true which you shal be sommoned before the dreadfull Iudgement seate of the Lord From whence you shal be throwen into euerlasting tormentes if ye amende not in tyme. But there is no droppe of sounde or sober witte in you for amyddes your disputation touchyng the worshyppyng of God you sodenly skippe from the matter and returne to your wonted shiftes and demaunde of vs. If wee haue founde our selues more inclinable to praye sith the abolishyng of Images then before First of all This concerneth not the controuersie anythyng at all Then who hath authorised you beyng a Portingall to be Iudge and Inquisitour ouer vs Englishmen Enquire ye for the demeanours of your owne people of Siluain and let vs alone with our owne Byshops It greéueth you much that the Reliques of Thomas of CauÌ„terbury are defaced whom it pleaseth you to call a most holy man beyng in very déede an exectable Traytour O goodly Doctour of the Church that require vs to worshyp the rotten stinckyng carkase of a pielde trayterous Priest Persuade that els where for in England women children and naturall fooles do detest the stincking Rames crauyne and Idolatrous Shryne of that Rebellious traytour Neither are you pleased bycause I rubbe your Schoolemen on the gall a very sacred societie if we credite you most pure pillers of Christian ReligioÌ„ agréeyng consentyng with the auncient Apostles but if they be tryed by their owne trinckettes they wil be founded a pestilent generation of Uipers full of vnsauory brabbles corrupt doctrine altogether boyde of witte addicted to all superstitioÌ„ And there is no discréet person amongest our aduersaries that hath any smatche of founde learnyng except a very fewe but doe vtterly detest and reiect this filthy puddle of SchoolemeÌ„ And yet you sir Ierome suppose to
corner vnfoldeth vnto him by peécemeale how wickedly and filthyly he had behaued him selfe in all his misdoynges in hope to receaue pardon of him who could not relieue him but with an assured confidence commeth to his heauenly father and maketh his humble Confession into his eares in this wise Father I haue sinned agaynst heauen and before thee and am no more worthy to be called thy sonne make me as one of thy hired seruauntes Truly this is both an humble and lowly Confession the sentence wonderfully effectuall nor any whit tedious in wordes And yet it came to passe hereupō that this most myld father was very ioyous and clothed his sonne gorgiously rendryng therof this reason My sonne was dead and it aliue was lost and is founde agayne Behold here a pure and Gospel like Confession by the which we passe from death vnto life from destruction to saluatiō And therfore we that are instructed with these godly preceptes ought to obey the holy Ghost which teacheth vs by the mouth of S. Paule That because we haue an high Priest that hath pearced the heauens euen Iesus the sonne of God we should boldly approch to the Throne of his grace with affiaunce that from thence we may obteine mercy and grace and finde necessarie relief Yet for all this our great Proctour of Confession speaketh on and faceth out the matter endeuouryng to fetch the petigreé therof out of the Prophecies of Esay and demaundeth of me How I thinke that place of Esay must be vnderstode that it Should come to passe that after the birth of Christ the suckling Babe should thrust his hand into the denne of the Cockatrice and draw him out from thence First let vs heare the famous interpretation of this reuerend father If you will interpret this place sayth he as becommeth a Christian by children you must vnderstand those persons to whom Christ hath geuen power to treade downe Serpentes and Scorpions that is to say all sauadgenes of wickednesse the deceites of Deuils and all crueltie lurkyng in the very Dennes of the soules For although those persons be of a childishe simplicitie yet are they endued with such force and strength that they may easely kill Vipers beyng baled out of the most inward entrailes of the soules Marke here Reader this deépe interpretatiō of this graue father Byshop and Deuine But what shall I reprehend in this old Dotterell first He resembleth Confessours to sucklyng babes By what reason by what resemblaunce by what likelyhoode Paul doth enforme the Ministers farre otherwise whom hee requireth amongest other thynges To hold fast the mysterie of faith in a pure conscience then that a triall be had of them first and after admitted to the Ministerie Both which are farre beyond the age of Childish simplicitie but the power to treade vpō Serpentes Scorpions was graūted to the Disciples of Christ as apperteinyng to their bodyes not to their soules That they should be dayly conuersaūt amongest poyson without any empairyng of their health for euen so doth our Lord Iesus promise thē Behold I geue you power to tread vpon Serpēts and Scorpions and vpon all the force of the enemie and nothing shall hurt you So did Paule shake from his hand into the fier the Uiper which by chaunce stacke fast vpō him beyng him selfe safe and whole when all men did looke that hee should haue swollen and burst in peéces Wherfore this promise of Christ whereby the health of the Apostles was preserued that nothyng might hurt them can not bee so mistourned and wrested to the edifieng of soules through Confessiō vnlesse it be by you and your schoolemen which in mydday ouerspread all thynges with cloudes disguise all thynges licentiously at your owne will whiche chaūge white blacke and blacke white that by such meanes that peéuishe and cold inuentions of your Commētaries may be imputed vnto our charge In like maner bycause God did place in the firmamentone great light and an other lesse in the first creation of the world ye will haue this also to be almost an Article of our fayth that hereof it came to passe that the Pope is in degreé aboue the Emperour O passing witte that can make of the Sunne a Pope and of the Moone an Emperour But ye route so soundly in these drousie dreames that you can not bee awakened out of them and therfore I will leaue you snortyng in them and will aūswere you of the true meanyng of the Prophecie whereof you moued your question Esay the Prophet doth in that place treate of the commyng of our Sauiour Iesu Christ and doth foreshew that in that tyme shall peace and full tranquillitie of all thyngs be which peace after a Propheticall maner he doth beautifie and make apparaūt vnder allusions and variable figures that by them we might be enduced to haue a better tast and feélyng therof And to expresse the same more playnly I will recite that part of Esay frō the begynnyng which you haue slightly runne ouer The Prophecy is knit together in this phrase of wordes And there shall spring a braunche out of the roote of lesse and ae blossome shall grow out of his roote c. Vpon whom the spirite of the Lord shall rest c. then a litle after The Wolfe shall dwell with the Lambe and the Leoparde shall lye downe by the Kidde And agayne The Bullockes Lions and Cattaile shall keepe companie together so that a litle Child shall leade them The Cowe and Beare shall feede together and their yoūg ones shall lye together The Lyō shall eate straw like the Oxe or the Cow the suckling babe shall haue delight to the Serpentes neast and when he is weaned he shall put his hand into the Cockatrice ` Denne This much Esay who did most eloquently describe vnto vs the cōmyng of Christ into the earth florishyng to the great benefite of vniuersall peace and publike prosperitie by way of allusion of the cōcorde and agreément of sauadge beastes accompanyeng together peacybly And because he would Emprinte the same more deépely into our inward senses he is plētyfull in comparisons and figures amongest the which he bringeth in this comfortable similitude of the sucklyng babes desirous to playe with the Serpentes whereby he doth most manifestly expresse vnto vs the happy estate of those dayes and the wonderfull clemencie and innocencie of Christ. All men may well know that this was the true and vnfayned meanyng of the Prophecie whiche will consider the purpose of the Prophet and withall will know this also that your Fable therof is very triflyng a meéte lesson for your peltyng schoole of Cōfessours and schoolemen Now here is your goodly Confession so gorgiously painted by you which you affirme to be the Queéne of all Christian discipline beyng in very deéde as you haue set her out in stage a most filthie handmayde of your Schoolemen and most pestilent bondslaue of the Romish Seé Now come we
doctrine with so great sharpenesse and force of witte and vnderstandyng or haue euer descried the sence therof so effectually and discouered it so aboundauntly Why doe we not triumphauntly reioyce in this happynesse of learnyng in this blessed estate of the Catholicke people this our age be ioyfull for the good successe of that notable Realme of Portingall especially Which beyng otherwise renowmed for the great treasure of their trade in Marchādizes is yet become most fortunate in respect of this inestimable Iewell of the world which except in this great darkenesse of vnderstandyng had gratified vs with this wonderfull Deuine who might restore vnto lyfe all pietie Religiō suppressed by Luther who could with such singularitie expresse the meanyng of Paule beyng sinisterly corrupted after the sensualitie of naughtie packes and could so exquisitely haue hitte the nayle on the head all men might iustly haue doubted lest Diuinity should haue growē into great perill of vtter vndoing haue bene throwē into an vnrecouerable downfall For what mā in the world would haue interpreted Paules Epistle in this wise if he had not heard this mā before Truely I for my part and others like vnto me beyng not inspired with so profoūde deépe capacity did alwayes heretofore conceaue of the matter after this maner That the Apostles whole endeuour and trauaile in that Epistle tēded to none other end then by makyng men behold the greatnesse of Gods wrath first agaynst sinne hee might the better enduce them to perceaue and feéle how all nations and people aswell Heathenishe as the Iewes also them selues chiefly continuyng in the profession of Gods law were yet concluded vnder sinne and so might dispoyle them all of all matter to glorye vpon and so hauyng humbled and brought them into subiection before God might rayse agayne their comfort in Christ by denouncyng vnto them firme assured hope wherewith who soeuer did as then or would beleue in him afterwardes should obteine euerlastyng lyfe not through the merite of any worke but by the especiall grift of the freé promise not for our worthynesse but for our faythe 's sake simply without workes that the promise might be infallible not through any our merite which is none at all but by the mercy of God not accordyng to the proportion of that singular righteousnesse whiche is of our selues and peculiar to euery of vs but accordyng to that righteousnesse whiche is through the fayth of Christ Iesu whiche is of God euen that onely righteousnesse which is through fayth I haue bene alwayes hetherto persuaded that this was the very naturall meanyng and sence of Paules doctrine and this the right rule of Iustification neither could I euer gesse that when Paule pronounceth vs to bee Iustified by fayth without deédes of the law that part of the law was excluded onely which did treate of Ceremonies and had relation to the body and apperteined not to the soule But I accordyng to my grosse dulnesse rather did conceaue of his saying in this wise and not I alone but many other good men iarryng alwayes vppon the same stryng mistooke the note as I did and were of opinion that Paule by that his exemption did not exclude the Ceremoniall and shadowishe law onely which serued the letter onely but that most absolute and perfect part of the law also indifferently whereof he maketh his whole discourse in that Epistle the whiche also he doth note by name to be spirituall and sayth that it procureth wrath which was common to the Iewes and Gentiles all alyke Euen the same part of the law whiche commaundeth that thou shalt not lust by examination whereof Sinne is discerned Finally the same handwrityng conteyned in the tenne Tables written agaynst vs which was fastened vpon the Crosse of Christ. Bycause all those sayinges could not bee referred to the Ceremoniall law but to that part of the law whiche was conteyned in the preceptes of maners we could neuer otherwise interprete the sense meanyng of the Apostle then by such comparison of his owne wordes together vntill this new Doctour had published to the world this new light of Exposition Cōsideryng therfore the matter is in this plight It remayneth now gentle Reader that I appeale to thy Iudgement and abyde thy verdite herein whether it may seéme to theé that Luther haue wrested the mynde and wordes of the Apostle after his lust or Osorius rather haue peruerted the same to his owne folly But goe to I thinke good now to note the Argumentes wherewith Osorius iudgeth him selfe to be strongly fenced If Paule sayth he had sayd that the Iewes were commēdable for their integritie and innocencie of lyfe and yet that those deedes of godlynes did nothyng auayle them to attayne righteousnesse and so had concluded afterwardes that they were not iustified through the workes of the law the matter would then haue opened it selfe that by the name of workes he did meane the best actions and dueties of vertue Here is a strong foundation enough I suppose of an infallible Sillogisme deliuered vnto you attende now the other proposition of the same But this sayth hee is not founde in that whole discourse of Paule nay rather hee doth condemne them as guiltie of all wickednesse and crueltie This groundworke beyng this layd it remayneth that we rāme fast this buildyng vp with some good morter which in the maner of a conclusion is applyed in this wise Therfore Paule doth rightly conclude that where he affirmeth no man to be iustified through the deedes of the law he meaneth that the Ceremonies shadowes and Cleansinges of the law which consisted in outward obseruation dyd nothyng at all profite to the attaynemēt of Righteousnesse O passing pearcyng witte of Chrysippus O miserable Luther vtterly ouerthrowen with this Argument But goe to let vs ayde Luther somewhat and helpe to vnloose this Gordian knotte if it bee possible And although we may vtterly deny the forme of this Argument at the first choppe bycause it conteineth more in the cōclusion then was spoken of in the premisses yet either pardonyng or wynking at this escape Let vs examine the substaunce of the first proposition If Paule quoth he had perceaued the life of the Iewes to haue bene vndefiled and all the endeuoures and workes of their lyfe sincere and perfect and then had concluded that no man had bene Iustified by the workes of the law c. In deéde good Syr I confesse the same to bee true If the Apostle had perceaued this at the first and then had added that also that you speake it might happely then in some respect haue followed as you haue conclucluded But it could not bee possible Osorius that the Apostle would euer speake after that sorte For it is euident by Gods Scripture that it is impossible but that he which performeth the Commaundementes shall liue by them Wherfore if their conuersation had bene voyde of all blame and with like integritie
of them that are forsaken whether do ye think that the same proceéded from the secret purpose of God or of themselues if from thē selues how shall thys appeare for asmuch as Election and Reprobation also are not seperated by any distinction of the Creator or distaunce of tyme and were both together before the foundacions of the world were layed as appeareth most manifestly by the examples of Iacob and Esau and sundry other semblable examples But Osorius will coyne vs here some straunge Oracle to witte That GOD dyd create the nature of the vessels in deede but not the very vessels of wrath as whiche tooke their originall from Sinne and infidelity and not from God the Creatour And who did euer deny this to be true Goe to What monster doe these great bellyed hilles Calue out at the length Forsooth a very wonderfull conclusion God did not create wickednesse Ergo He did not not forme the vessels of wrath But that this creéppled curtoll of Osorius may stād vpright vpō his legges let vs helpe here Osor. haltyng Logicke once agayne For in this wise shall it be able to craule vpon his feéte Onely wickednesse brought to passe that they become vessels of wrath God did not create wickednesse Ergo GOD doth not create vessels of wrath but euery one maketh him selfe a vessell of wrath thorough hys owne wicked will by cause he would not be made the vessell of Mercy First the Maior is not to be graunted simply and absolutely For if this must be yelded vnto for a truth that onely wickednesse doth make the vessels of wrath why should not this also be taken for matter confessed vpon equall relation of contraries to witte that vertue onely doth make the vessels of mercy and withall that it consisteth in the habilitie and power of euery good body that will not be a vessell of dishonour to become a vessell of honour Moreouer where it is sayd that wickednesse doth make the vessels of wrath is not agreable with the truth Dauid did committ agaynst his owne soule not one wickednesse alone no more was Saule beyng a persecutour cleare of his proper wickednes also yet the same Dauid notwithstādyng his wickednesse was a vessell of Election Be the same spoken of Mary Magdalene of the theéfe finally of many of Gods Elect whose horriblenes of Sinne did not make thē vessels of wrath notwithstandyng Besides this also if it be true that Osorius speaketh That wicked men do not make them selues vessels of wrath but through their owne will and wickednesse Tell vs a good felloshyp what offence hadd Esau committed beyng the vessell of wrath not by any action of lyfe but beyng borne euen so by nature Be the lyke spoken of Ismaell Cain the māquelier became worthely abhominable in the sight of God by the murther of his owne brother but before this murther committed and before any priuy grudge conceaued what had he done when in his first oblation both him selfe and his oblatiō was reiected Iudas Iscariotes had not yet betrayed his Maister whenas he was both the vessell of wrath and called also the Sonne of perditiō The Phariseés had not yet vttered any tokē of hatred agaynst Christ when they were called of Iohn Baptist the generation of Uipers What shall I say of Pharao Whose destruction if we behold euen worthely and deseruedly layed vpon him by the Lord who may dought it that his owne Rebellion deserued that he should be rightfully punished but if we respect the secrete former determination of the Deuine reiection and induratiō which was before in the secret mynde of God It is out of all question that the same induration proceéded not of the rebelliō of Pharao but that his Rebellion sprang out of his induration rather as succeédyng thereupon Wherfore if we interpret of the wrath of GOD to be a punishment of Gods seuere Iustice we deny not but that the same falleth vpon none saue such as through their owne wickednesse haue deseruedly procured their owne destructiō And this wrath of God in deéde as it is alwayes righteous so doth it alwayes follow but neuer go before the vngodlynes which is either peculiar to euery person or is parcell of the inheritable infection of the first father Adam But if vnder this vocable Wrathe that will and decreé of the highest God be noted wherewith those are secluded from Election whiche are called the vessels of wrath Then is Osorius raungyng Fable both false absurde wherewith he would seéme to persuade that it is a very easie thyng to be chaunged from wooden and earthly vessels into vessels of siluer and gold if we will our selues and that it is in euery mans owne power to be made a vessell of wrath or a vessell of mercy as him listeth As though Gods will were of no force at all to determine vpon matters but as it is regulated by mans will And as though it were also as necessary then to be made a vessell of mercy whenas mā is not willing to be made a vessell of wrath But such a vessell doth neuer display his lightsomnesse in the house of God as I thinke Osori But to what purpose then belongeth that saying of Paul It is neither of him that willeth nor of him that runneth but of God that taketh mercy If Gods euerlastyng decreé be of no more force in these matters to determine vpon any certeintie but such as must be guided by the raungyng rule of mans will which is as much as accordyng to the old sayd law Quite agaynst the heare Albeit I will not deny in the meane tyme that we are not able to discerne truly betwixt the vessels of wrath and the vessels of mercy but by good or euill workes that we seé to be in them Yea it cōmeth hereby many tymes to passe that such as sometymes seémed in their owne conceites to be them selues the vessels of wrath beyng afterwardes endued with better Grace doe in processe of of tyme feéle the contrary But this hangeth not now vpon the cobbwebbe of mans will but dependeth wholy vpon Gods Election which beyng alwayes agreable and stable in it selfe is neuer chaūged how variable soeuer the motiōs of men are Therfore if this be the very meanyng of Osorius wordes his Iudgement is commendable enough But it is one thyng to be adiudged somewhat in the opinion of men Osorius an other thyng to be directed by the vnsearcheable counsell of God What then will some man say Did God create his cretures to the end to destroy them did he create his creature to wrath destructiō Is it credible that his will is to harden the hartes of any to wickednesse whose will is to haue all saued or that he who hath predestinate his creatures to glory can cast thē into destruction And can it be possible that he who doth testifie of him self in the Scriptures which will not the death of a Sinner but rather that
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
scripture especially when mētion is made of Christ hymselfe or when Chryst hymself would vouchsafe to expresse hys great and inestimable benefittes towardes vs and the euerlasting efficacy of hys death and passion I know not how it had rather vnder certayne shadowes and mystycall resemblaunces as vnder Allegoricall cloudes to speake as Ierome doth signyfye the same more modestly rather then to proclayme it openly in wordes By meanes whereof we ought many tymes to consider That in the Propheticall Scriptures Christ our Lord Sauiour is called by sondry and seuerall names accordyng to the diuers seuerall operation and effectuall power and workyng of his Diuine Maiestie and pleasure towardes vs. For in that he doth enlighten the Darckenes of our mindes he is called the light of the worlde In respect of his wonderfull might and power surmounting all power whatsoeuer he is called the Lyon of the Tribe of Iuda In respect that he guideth vs he is called the way In respect that he leadeth in he is called the dore In respect that we are none otherwise engraffed then in him he is called the Vine and we the Braunches And so according to the nature of his Innocency and our deliueraunce he is called the Lambe of God in respect that he loueth his Church with more thē an husbandly loue doth cherish it endow it cloath it beutyfy it he is called an husband he is called also the Rock sometime a grayne of Corne dead in the earth many times a Serpent set vppe vpon a Crosse sometymes a wellspring gushing out into life euerlasting And so in diuers and seuerall respectes he is called by diuers seuerall names In like maner bycause he feédeth and defendeth vs he is called A good Shepherd and bycause he feédeth vs with none other thyng thē with the death of his owne body shedding of his bloud He is also called our meate our bread and our drinke Moreouer bycause this bread and this drinke is of the Lordes owne mouth cōmaunded to be receaued to renew the remēbraunce of him for this cause those elementes do put on the nature of a Sacramēt and so vnder this very couer and mystery of a Sacrament are called his owne body and bloud Whiche least I shall seéme to iustifie of myne owne proper knowledge Let vs heare the testimony and agreable consent of Augustine Who reasonyng of Sacramentes and of the likenesse of thyngs wherof they be Sacramentes doth vtterly deny the Sacramentes can be in any respect Sacramentes at all vnlesse they haue a likenesse of some things and for that cause in respect of the likenesse of the thyngs them selues he affirmeth that they are many tymes called by the name of the thynges them selues So an Argumēt may be framed out of August on this wise The Sacrament of the last Supper hath a likenesse of the body of the Lord. No likenesse is the thing it selfe wherof it is the likenesse Ergo The Sacramēt of the Eucharist is not the body of Christ. But if Osorius be of opinion that Christes wordes ought to be taken simply accordyng to the bare letter of the flesh let him harken agayne to the same Augustine This is a Mystery sayth he that I tell you which if it be vnderstoode spiritually will quicken and geue life And the same Augustine in an other place opening playnly the figure of the same wordes doth witnesse directly on this wise The lord doughted not to say This is my body when he gaue the signe of his body I could vouche many other graue and auncient Testimonies witnessing the same namely Tertullian Origene Ierome Chrisostome Theodorete Gelasius and others But of this matter I do not meane to make any curious discourse as now There shal be hereafter more fitte place for the same more at large by Gods grace In the meane space for my learnyng I would fayne learne one Questiō of Osorius who albeit hath not bene ouer much studied in Augustine yet hath at the least bene busied amongest the Rhetoriciās Let vs therefore consider the matter by the circumstaunces of Rhetoricke And to graunt this much first that Christ is omnipotent which accordyng to the power of his Diuine omnipotency can and is able to do all thyngs in heauē and in earth what matter should moue him now both to take away his owne body from hence which was but one onely body from vs yet withall should leaue the selfe same body behynde him with vs which though could not be done accordyng to the nature of humanitie yet to graunt that it might be done miraculously what profit then or what necessitie was there to worke a miracle herein You will say bycause the spouse the Churche could not lacke the presence of her owne husband Christ. And wherfore I pray you For this is the thyng wherein I desire to be taught of you chiefly Osorius sithence it is not credible that miracles which are wrought agaynst nature should be wrought rashly without some singuler or especiall consideration I am now therfore desirous to know what cause you will alledge To feede vs with his body you will say What to feéde our bellyes or our soules Surely our soules he hath fed already sufficiently enough long sithence in that very day wherein he washt away the Sinnes of the whole world and pacified all thynges both in heauen and in earth once for all What to feéde our bellyes then But he doth aboundauntly feéde vs with other foode dayly Moreouer neither cā Augustine nor yet the Scripture it selfe disgest this that man shal be fed with mans flesh and drinke mans bloud Do not prepare your teeth sayth he but your hart And agayne in an other place as many tymes els also inuityng vs to a spirituall eating of Christ Why doest thou make ready thy teeth and thy belly sayth he beleeue and thou hast eaten Agayne to beleeue in him sayth he is to eate that liuely bread Moreouer annexe hereunto That whenas Christ hath accomplished all the partes and duties of his holy office which neéded the vse of his flesh to performe the worke of our redemption In the which flesh he satisfied all the partes of the law pacified the wrath of his Father ouercame Sinne and death and the Deuill him selfe beyng the authour of death hath troden vnder foote for euer euer In which flesh he rose agayne and ascended into heauen like a most triumphaunt Conquerour Frō whence he doth euen now also miraculously nourish preserue and comfort his Church here on earth through the vnspeakeable power of his excellent omnipotency so that now to the full accomplishment of our Saluation seémeth no one thyng at all to remaine vnperformed but that onely last day of Iudgement These matters therfore beyng vndoughted true what thyng may that be now Osorius wherein his fleshly presence may seéme in any respect necessary from hence forth and not rather his absence in the flesh
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
doe aunswere and confesse that this Iustice and Clemēcy of God wherof you speake haue their place and time But you haue not yet proued that the time and place of executing this Iustice and Clemency doth belong to any Purgatory vnder the ground neither is it concluded by that your manner of arguing through any necessitye of consequence There is a Fier that shall torment in euerlasting paynes the Persecutors and Enemies of Christ. Ergo There is also a Fyer els where that maye be putt out If this argument should be examined by the exact Rules of Logick the Logicians would surely say that there is no forme at all in your Consequence howebeit in respect of the materiall poyntes both propositions be true For as it is certayne and assured by the authoritie of the Scriptures that the fier of hell shall neuer be extinguished so hath this life also his fier and tēporall paynes wherewith Gods elect are now and then tryed purged both which we do read in the history of the Rich man and Lazarus whereof the one feéling no greéuaunces in this life was throwen into the Tormentes of Hell The other contrarywise after many greéuous stormes and dayly miseries of this life was receiued into the Bosome of euerlasting ioy In which Similitude euery man may behold his owne estate and condition For such as with barbarous cruelty do outragiously rage agaynst the Gospell of Christ and triumph in this world in carelesse security shall tast of bitter wormewood in an other world on the contrary part such as are afflicted with wretchednes and purging calamities in this life their passadge frō hence is not to Purgatory but to glory But the troublous turmoyles and paynefull afflictions wherewith the godly are ouerwhelmed in this life are not sufficient after the opinion of Osorius for besides all these temporall miseries punishmentes and plagues a certayne meane place yet is sought out which they call by the name of Purgatory Where greeuous tormentes doe abide for the clensing the remnaunt and dregges of sinne which doe deserue vengeaunce through a certayne vnauoydable necessity of iustice And how so Forsooth because the iustice of God must needes be satisfied And because this satisfaction once purchased by the merites of Iesu Christ is not so absolute and sound but hath certayne degreés as that it may be made more absolute and perfect therefore are our passions and afflictions required of necessity which if be not superadded and coupled together with the merites of Christ it can not by any other possible meanes be brought to passe that the cryme which is inordinate may be reduced to the order of Iustice. O sacred Fayth O new tradition not procured out of Portingall I trowe but coyned euē in the very forgeshop of Purgatory it self If Caluine or Luther were aliue present whose doctrine you affirme to haue proceéded from the most detestable deuill of hell and did heare this communication of yours how lowdly how extreamely how forcibly how vehemētly would they exclayme and cry out with full mouth agaynst you in this place surely as fiercely as they might agaynst an open enemy of Christ. For what shall we say if this be not a notorious reproche and blasphemy vnto Christ Many hundred yeares agoe did S. Paule teach that we were all made perfect in Christ Iesu and your worship now like a fresh vpstart Gospeller creépyng out of the crooked crowdes and ragged skrappes of the Thomystes dare take vpon you to pyke out certayne degrees I know not what in this most excellent clensing purchased by the great boūty and liberality of Christ which neither Paule nor any one of all the Apostles could euer descry Go to let vs heare then I beseech you from out that Syluane Pulpet what steppes be these of amplifieng this clensing and purifieng Without salt say you no sacrifice was accustomed to be offered in the olde Law Therfore in this salt and in this fier that is to say in the punishement appoynted for purging sinnes all this amplification of purifieng doth consist that so the sacrifice may be more pure and more holy I do heare it and doe aunswere to this most vnsauerye argument of Salte if he will vouchsafe first with all the seasonable Salte of hys wisedome to declare what was signified by these Priestly sacrifices moreouer what the wisedome of God dyd meane to expresse by this Salte Fier for it is not to be doughted but that vnder these carnall shadowes lay hidden some more darcke couert misteries whether will he say that this mistery did represent the body of Christ or our bodyes If he meane the body of Christ that was wasted with the fier of Gods iudgement being seasoned and besprinckled with a certayne heauenly Salte of most sweéte smelling sauour But this payne of fier and Salte can signify none other kinde of Purgatory but that onely Purgatory that was finished and accomplished vpon the Crosse If he meane our bodyes which are filthy by nature but this cann in no wise be true for that the ceremoniall law it selfe would not admitte any vncleane flesh to be sacrificed Furthermore whereas that Frye and Salt also of Gods iudgement did cōsume not the spottes and filth onely of those Sacrifices but the holy substaunce of the Sacrifices also for the clensing of Sinnes It remayneth therefore that either there is no Purgatory after thys life that may encrease the degreés of purifiyng with Fire and Salte or els that the Sacrifices themselues that is to say the Soules of the faythfull must of necessity be swallowed vpp and consumed wholy in this Purgatory For not the Bodies but the Soules be tormented there I suppose Which way will our Portingale wend himselfe now to the example of Dauid in whom although the condemnation of the trespasse committed was forgeuen yet was he not clearely deliuered from punishment notwithstanding It is true but this Punishement good Osorius was exequuted vpon him in this worlde and not reserued for an other worlde How thē can you square vs out a new plattforme of Purgatory myddway betwixt heauen and earth for them that are departed out of this lyfe by this example of Dauid Because a recompence must be made say you for the trespasse committed according to the dew and iust rule of Gods Iustice. But this Iustice of God being prouoked to displeasure by infinite and vnmeasurable wayes and meanes cann not be duely recompenced without endlesse punishment or perhappes it will not be satisfied without his owne vicar the Pope and his propiciatorye Masses Not so but he will exequute his punishment vpon vs for our sinnes nothwithstanding And why so because the sacrifice say you may be more pure more holy and more acceptable vnto God May we be so bold by your patience Osorius to take a taste how this assertion of yours will agreé with the rule of the Apostles Doctrine And first I would
argue agaynst your subtile Sophisme by contraposition out of S. Iames. For if it be true that mercy doth farre exceéd Iudgement and that the water of grace be of more efficacie to quench and putt out then the fier of Iudgement to bourne and consume why may not I frame an Argument A Fortiori that there is no Purgatory after this lyfe to them which in this life are Baptized in Christ Iesu wherfore to knitt vpp the knott in few wordes I seé no such Buggbeares yet in that your Purgatory fier of whom they which be Baptized in Christ neéd to stād in any feare or dought But Osorius shouldereth out the matter agayne and agayn Why then sayth he are men sayd to the Baptized in S. Paule for the dead if there redounde no profitt at all out of Baptisme Those that do discourse of the efficacy vertue of Baptisme do deuide the vertue and efficacy thereof into foure Braūches namely Into renouation into washing away of Sinnes and into making men myndefull of the Resurrection to come These threé qualities be so annexed vnto Baptisme that they do neither profitt otherwise nor to any other persons but vnto them onely that are washed in this founteine whiles they liue in this world Whereupon they are worthely rebuked in Chrisostome Which do cast away water vpon the dead and holy thinges vpon the earth And for that cause was the heresie of the Marcionites detested bycause they did substitute others to Baptisme in the behalfe of them that were dead as is before rehearsed And this not without great cause For as no man doth feéde him selfe to quench an other mans hunger nor any man is washed to cleanse the vncleannes of an other and as the Church doth not allow that the holy Communion of bread and wyne be thrust into the mouth of them that are dead euen so Baptisme which is ministred with the element of water doth washe away not an other mans filthynes but the corruption and filthynes of euery particuler person that is bathed therein Whereupō Thomas Aquinas discoursing not altogether vnfruitefully of the intention and meanyng of Christ doth expounde thereof in this sort to witte that Baptisme is profitable to them which are in this lyfe Baptized in the Fayth of Christ. For it were not conuenient that it should be profitable otherwise For whereas the Sacrament of Baptisme wherof Paule doth treate in this place is of this nature that it ought not to be ministred twise what will Osorius aūswere to me here whether he that is Baptized for an other be Baptized for him selfe before yea or nay if you affirme that he is then you make him an heretique whatsoeuer he be that doth reiterate Baptisme If you deny that he was Baptized first thē doth he sticke fast cloyed yet in the filthe of originall Sinne and therfore he can not be Baptized for an other mans bondage but that by the same meanes he becomes him selfe a bondslaue and needeth now to be purged him selfe first Moreouer what reason can you render that the liuyng ought to be Baptized for the dead accordyng to your Sophisticall collection For if you meane of the flesh beyng dead but vnto this you will not agreé to witte that any such flesh is in Purgatory If you meane of the Soules but sithence your selfe can not say in any respect that the Soules be dead your Assertion therfore must neédes be false that they are Baptized for the dead which are Baptized for soules which do liue in Purgatory Therfore to be Baptized for the dead accordyng to S. Paules rule is nothyng els in the Iudgement of the Deuines if you will esteéme of the matter aright but to be dipped into that founteyne and so to be taken frō out the same into the mortification of the flesh into the rising agayne of the same flesh Whereupon Chrisosto not vnaptly To be dipped into the water sayth he and to rise out of the water agayne is a pledge or tokē of our goyng downe to hell and our returning frō thēce againe And for this cause Paule doth tearme Bapptisme by the name of a Graue or sepulchre You are buried together sayth he through Baptisme into death c. Thus much Chrisost Frō whō Ierome doth not differre very much who discoursing vpon the same place of Paule to be baptized for the dead doth not expound it otherwise then to be so baptized in the death of Christ that with Baptisme we shew our selues dead vnto the world And proceéding foreward What auayleth it to dye to this world sayth he if life euerlasting do not follow the contempt of the world and therefore Ierome doth apply that saying to be Baptised for the dead not to appertayne to the dead that are in Purgatory but to our flesh in this world being as it were mortified already For what auayleth sayth he the flesh to be baptized in this life if it ryse not agayne to another life To passe ouer in the meane tyme other Glosers of our new vpstart schoolemen whereof many doe interprete this place of Paule for the dead That is to say for deadly sinnes and workes of sinne that beé dead If this be true surely Baptisme can by no meanes agreé with Purgatory forasmuch as soules are cast into the bottomlesse pitt of Hell for deadly sinnes onely and into Purgatory for none other but for veniall sinnes onely as they say By these so manifest and so many Testimonies of writers I do suppose that euery man may plainly perceiue the very meaning of the Apostle in those words to emport nothing lesse thē that which Osorius with his most shamelesse definition would seéme to enforce on this wise To be Baptised sayth he is for a man to offer himselfe a Satisfactory hoafte to wash away and to purge cleane the filthinesse of the soules of the dead And by and by agayne To be Baptized for the dead he doth affirme to be nothing els then to honour God with a Satisfactory offring and with a Sacrifice for the saluation of the dead and to offer also the hoast of the bodye voluntaryly for the saluation of their soules Say you so Osorius To be baptised for the dead is it nothing els then to offer a satisfactory Sacrifice of the body for the cleansing and washing away the sinnes and filth of the dead And where be those dead a Gods name Iwis in the skalding house of Purgatory Uery well done Ergo thē Christ when he suffered his passion was baptized for thē that were in Purgatory Yea marry Syr what els Foreward now what say you then of Paule and others that were likewise baptized for the dead No lesse I warrant you For euen so we heare Osorius vttering his owne wordes It appeareth playnely sayth he by this place that not onely Paule but many others also did offer most holy sacrifices for the dead that is to say for the saluation
c. Damascene is yet behinde whose authoritie albeit doth geue no great credit to the cause as being to say nothyng els a writer of no great antiquitie yet euen in this same place where by this vnbloudy Sacrifice he noteth that body bloud of Christ he spake playnly of the Supper of the Lord but maketh no meÌ„tion at all of the Masse nor of the Sacrifice of the Masse Now I will aunswere to the Argument Wherein to admitt the Maior yet is the Minor surely most false which they do deuide into braunches on this wise First say they this dayly sacrifice that Malachy doth prophecy of can haue no agreablenes with the Leuiticall sacrifices which are worne out of vse long sithence neither do I deny this what then Neither could the Prophet here prophecy of the sacrifice of Melchizedech which was prefigured loÌ„g before You say very well No more can it be vnderstaÌ„ded of those spirituall sacrifices of the faythfull which are offered in mynde and in spirite Goe forth now So neither can they be ascribed to the righteousnes of workes which the Prophet Esay doth reiect beyng defiled as it were a menstruous cloth I doe heare you Lastly whereas the sacrifice of the Crosse was accomplished in one place onely at Ierusalem The vnmeasurablenesse of this sacrifice which is enclosed within no boundes of place can not be referred vnto that sacrifice Well conclude now at the length It remayneth therefore that the wordes of the Prophecy be construed to haue relatioÌ„ to the sacrifice of the popish masse in the which christ him selfe being a most pure and most cleane sacrifice of it selfe is offered vnto God emongst the Gentiles in all places yea euen now in the tyme of the new Testament without end I do aunswere where the Prophet doth name it a pure Sacrifice therein he seémeth to wil nothyng els but that abolishing all the Legall Sacrifices which were offered by smoake by smellyng sauour and bloud he did signifie certein other new reasonable Sacrifices and vnbloudy as Eusebius calleth them namely spirituall and mysticall Lyturgies of the Church and inward Sacrifices of the faythfull which albeit do seéme of theÌ„ selues vncleane and menstruous yet beyng purged and made cleane by the bloud of Christ are accompted reasonable and acceptable in the sight of GOD to witt by that reason as all thynges are sayd to be cleane to them that be cleane And that which God hath made cleane ought no man to accompt vncleane In the which sence the faithfull are commauÌ„ded to lift vppe pure handes in prayer in S. Paule Whereupon Eusebius doth say that we do kindle the Insence of prayer and doth call the same a pure sacrifice which we do execute not with bloud and goare but with pure actions Moreouer where the Prophet doth adde In euery place as these wordes preuayle nothyng for the credit of the Masse so doth it extenuate our Religion of the Sacrifice of the Crosse nothyng at all For albeit Christ the most sweéte Sauiour did suffer his Passion no more but once and in one place only at Ierusalem this withstandeth nothyng at all but that the efficacy dignity and memoriall of this Sacrifice receaued by fayth may ouer spread and be frequented in all places and tymes Whereupon we do heare Chrisostome discoursing very playnly Neither did it therefore repent God of the Priesthood sayth he because the sacrifice which he did offer vpon the Crosse doth so remaine acceptable in the good pleasure of God and permanent in endlesse power that the same oblation should be lesse effectuall now in the sight of his Father then it was the very same day wherein water and bloud gushed from out his wounded hart and the wouÌ„des remainyng discernable alwayes in the body should exact the price of mans redemption c. Which if were truely spoken by Chrisostome what neéde any more â—tteration of Sacrifices vpon altars for the saluation of soules especially sitheÌ„ce according to the generall publique consent of the Doctours there is none other Sacrifice for sinnes but this one onely oblation vpon the Crosse neither is any other Sacrifice acknowledged of the Church but the onely which coÌ„sisteth of the memoriall and thankfull remembraunce of that Sacrifice vpon the crosse Innumerable testimonyes might be vouched out of the Doctors agreéing altogether in this sence and meaning But I doe seé that thauthorityes to Iustify this cause doe amount to an infinite number This is an old and a true saying of Eusebius That he gaue to vs a remembraunce to offer to God continually in steéd of Sacrifice What shall we say of Lombard who doth affirme that this priestly Sacrifice is nothing els then a memorial and Representation of that true oblatioÌ„ offered vpon the Crosse. FroÌ„ which sweéte agreable consonancye of Authors Nazianzen doth nothing differ calling the exemplar of great Misteryes the Sacrifice of prayse What say you to Iustine Martyr Esay doth not promise sayth he a restoring agayne of bloudy Sacrifices but true and spirituall oblations of prayses and thankesgeuing c. And Augustine Christ did deliuer a similitude of that Sacrifice to be celebrated in Remembraunce of his passion And the same Augustine in an other Place Christ did geaue a representation of that Sacrifice to be celebrated in the Church for a memoriall of his passion And agayne The flesh and bloud of this sacrifice after the ascention of Christ is celebrated by a sacrament Memoriall To be short if the controuersy shall be decyded by the Testimony of Doctors the generall consent of all the learned Antiquitye doth agreé and concurre in this question namely that neuer any one of them would establish any other Sacrifice for sinnes besides that one onely Sacrifice which Christ alone at one tyme onely once and in one place did enseale and Ratify with his owne precious body and bloud vpon the Altar of the Crosse. Of which Sacrifice albeit the thing it selfe being once already performed be past and the tyme thereof determined yet doth the power effectuallnesse thereof remaine vnmoueable sure and vndeterminable beyond all ages And the dayly celebration thereof is reteigned in all places of Christendome for an euerlasting remembraunce and for that cause it is oftentimes called by the name of that Sacrifice whereof it doth represent a memoriall not because our sinnes doe neéde any other Sacrifice from henceforth but that our fayth being dayly exercized in these outward helpes may be continually enured to know what benefites it hath receaued of her Sauiour and how much lykewise it is indebted vnto him Not much vnlyke to the people of Israel who by the bloud of the Passeouer were deliuered from the Tyranny of Pharaoe In deéde they were deliuered once yet neuerthelesse the Pascall Lambe was slayne euery yeare for a remembraunce of their deliueraunce wherein was neither any passage of Angell seéne nor deliueraunce of the people In lyke maner
speakyng infinite wordes he hath vttered litle or nought at all agreable with the truth and aunswerable to the cause so that the saying not of Thucidides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that other tourned backeward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be aptly and worthely applyed And bycause it shall appeare more euidently Go to Lett vs Imagine that some one Logician either of the auncient Uniuersity of Philosophers or of the crew of these new Schoolemen did take in hand those bookes of Osor wherein he treateth so busily of Catholick Diuinitie who rippyng away this outward huske of gaye paynted speach may take a perfect view of the soundenesse of the shell and the inward kernell of his best Argumentes and reduce them by particularities to the playne rules forme of Logicke and may pare away all rotten and vnsauory subtilties may cutt cleane away all lyeng and vntruthes may pruyne all idle and vntymely applications wherewith his discourse is altogether bedawbedd may shrowde of all vnprofitable and withered superfluities and reduplications may banish away all slaunders reproches tragicall exclamations and Thrasonicall crakes quyte voyd and impertinent to the matter what will he leaue behinde then in all his whole threé bookes In so manifest a truth what neéde any probation I will describe one for example sake and from no where els but euen out of his principall and exquisite exhortation directed to our most Royall and noble Queéne of England In which Epistle if at least it may deserue the name of an Epistle then the which her Maiestie neuer receaued any one more talkatiue nor I euer sawe more wittlesse you seéme good my Lord Byshopp somewhat willyng and desirous to aduertize her highnes of matters of great emportaūce and highly Catholicke to witte That if the Queene will be wise if she will be desirous to haue especiall regarde and consideration of her person of the Realme and of the preseruation of her soule and body If she will vouchsafe to geue creditt to Osorius beyng a Portingall geuyng wholesome and godly coūsell proceedyng dutyfully from godly affection of pure loue What must she do at the length Forsooth That renouncyng in season this entangled crabedd doctrine of the Lutheranes maisters of misrule and errours Captaines of knauery and villany pernicious botches of auncient discipline counterfect coyners of a new Gospell open Enemies of publique and priuate tranquillitie she retourne agayne to the auncient obedience of the mother Church of Rome and yeld her humble obeysaunce to the Pope hygh Byshopp thereof as next vnto Christ and Christ his owne generall Vicar ouer all the face of the earth For if I be not deceaued this is the very scope of all your persuasion to this end tendeth the whole force of your glorious Epistle wherein if we shall haue regarde to your wordes I seé that you haue spoken very much but if we consider the matter it selfe you haue spoken nothyng at all or at the most no more thē may seéme to be compreheuded and concluded in threé propositious onely The Maior whereof maketh nothyng for your purpose The Minor is simply false and wickedly slaunderous The Conclusion such as may be more fittly reuersed agaynst you the rest of your Catholickes If you be desirous to haue a view hereof by some playne demonstration I will not refuse for your sake Osorius to represent to the Reader the whole substaunce of your Epistle and the whole force thereof concluded in a briefe forme in full proportionable partes and propositions Behold therefore the whole forme maner of your Sillogisme Maior Whosoeuer are enemyes of sounde doctrine and do procure assured destruction and decay of honest conuersation of cyuill society who may dought but that the Prince may banish them farre from out her Realme and that she ought not in any wise support them Minor The Lutheranes wheresoeuer they sett foote on groūd do infect the soundnes of doctrine as it were with a botche they do kill mēs bodyes they do destroy mens soules they do disturbe the state of the common weale in sowyng seditions they do ouerthrow lawfull Regimentes they do sow abroad euery where outragious and close kyndes of licentiousnes of lyfe they doe tourne vpsidowne and bryng to confusion all lawes spirituall and politique Conclusion Ergo Whosoeuer wil be adiudged a godly Prince especially Queene Elizabeth cā do nothyng better more cōmodious then to banish quyte frō out her Realme these pestilēt impostumes and Caterpillers of the earth and exclude them from all partakyng with the common wealth If this be not the whole drift of all your discourse lett the matter it selfe conuince me If it be so lett vs then take a tast how coldly and vnskillfully you haue behaued your selfe in prouyng this Argument For the proposition which you assume for matter confessed and make the surest foundation of your whole discourse what if we deny altogether at a word Osorius to what end then will all your tedious lofty lauishenes puffed vpp with so many vayne and triflyng amplifications and lyes tend You do assume that all Lutheranes ought to be abandoned from out all common weales as open enemies of Religiō ranke rebells common Barretours and Traytours On the contrary part whereas we do affirme boldy that all your vayne suggestion agaynst the Lutheranes is false on their behalfe most true on the Papistes behalfe hadd it not bene your part to haue Iustified first by probable and sure Argumentes the whole matter which we do by good right and duely deny yea with Scriptures and Doctours if you be a learned Deuine what did you accōpt this sufficient proofe to perswade your Assertion bycause your Lordshypp did boldly pronounce it to be so or suppose you that there is no more required in an Accuser but to rayle outragiously and slaunderously alleadgyng no firme or honest proofe of the crimes that be forged or forced agaynst the aduerse partie I beseéch you good courteous Gentleman tell me for your courteous modesties sake To hale men into hassard of their liues vpō trust of raungyng rumours if not altogether innocent yet altogether vnknowen to you agaynst whom you are altogether vnable to Iustifie any probable crime besides bare and naked affirmatiues Is this to deale with Princes and to write vnto Queénes Doe you behaue your selfe at home with your owne Kyng in this wise to accuse men whom you know not onely vpon Hearesay reporte And what if the Queéne her selfe who by dayly proofe may be acquainted with the dayly conuersation of her Subiectes better then Osorius beyng an alyen straunger do of her owne knowledge feéle all this to be vntrue which you so maliciously enforce and in her secret conceipt doe vtterly detest those your stinckyng lyes haue you not made then a fayre speake and geuen your selfe a foule fall without touche or trippe of your aduersary Goe to yet and what if some defect or disorder be in the Lutheranes lyues as
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
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
newe What was the chiefe cause and meanes of the Restoring the trueth of the Gospell The Arte of Imprinting was a singuler gift of God The yeare of Antichrist 666. Osori pag. 212. 213. Osorius exhortation to Queene Elizabeth Osor. pag. 211. Pestiferous Councell The Troiane horse Osori pag. 214. In matters of Religion it is more meete to deale with mens cōsciences rather then with Princes only Osor. quarrell for the Popes Chayre Osori pag. 214. Osori pag. 214. A slaunderous cauillation agaynst Haddon Why Oso bookes treating of Religion haue no force to perswade The constācye of Queene Elizabeth in defending Christian Religion Osor. pag. 214. Osorius reproch against the Lutherans The wonderful prouidence of God in the preseruation of Elizabeth our Queene The tēpest of Queene Maries persecution Apoca. 18. Horace ser. lib. 2. satir. 3 The circumcision of the crowne amōgest the Papistes Osor. pag. 215. Osor. pag. 216. The knowledge of the Scriptures doth apperteigne to all men indifferently 1. Tim. 5. Osor. doth build Memphyticall Steeples In fewe wordes much matter In many wordes nothing at all Osor. wrytinges discussed A recapitulation of all Osorius Epistle to the Queene What doth want in Osorius bookes Osori pag. 216. Osori but a greene souldiour God doth auenge him of the persecution of his Gospell Pag. 216. English Papistes Osori pag. 216. Osori pag. 117. Ausonius Tit. 3. Osori pag. 217. Osorius Epistle to Queene Elizabeth how full it is of slaunderous reproches Osori pag. 217. Antithesis a figure whereby one contrary is ioyned for an other A Comparison betwixt Haddon and Osorius Osor. pag. 217. Osor. charity for our sauety Cicero in his 1. Booke of duetyes Psal. 140. Osori carefull of our sauety The way to saluatiō after Osorius Rule Osor. diuinity is Philosophicall Cicero in the dreame of Scipio Iohn 14. Faith is not coupled with Charitie in the Article of Iustificatiō Iohn 6. Actes 10. Actes 16. Galath The Triden tyne Counsayle Ses. 6. Cap. 7. The fallax from the Diuision to the Coniunction Onely faith worketh Iustificatiō but is not alone In what respectes Fayth hope and Charitie be coupled What fayth doth worke through loue A new kynde of obediēce but vnperfect The formall cause of Iustification accordyng to the Tridentynes The Councell of Trident Canō 11. Canon 12. Math. 13. Rom. 4. How much the merite of Christes death and passion may auayle vnto vs according to the Tridentyne Councell An Argument agaynst the Trydentines deriued from Abraham An Argumēt against the Tridentines deriued from the Type of Adam An Argumēt agaynst the Tridentines deriued from the Type of the Brasen Serpent An Argumēt against the Tridentines deriued from S. Paule 2. Cor. 5. An Argument of the Tridentine Councell agaynst righteousnesse of fayth An Aunswere out of Augustin◠New obedience is not the cause but the fruite of Iustification The Assertion of the Tridentines confuted It is proued that Iustification in the sight of God is nothing els then the Remission of Sinnes agaynst the Tridentines The state of the questiō Two kindes of questions Rom. 3. Galath 2. To lyue Through fayth When good workes be necessary Wherefore fayth onely doth iustify Fayth worketh by loue but not as effectuall to eternall life Apoca. 3. A Collect. for the kingdome of England Onely Christ is to be called vpon as a Mediatour The death of the body the soule swallowed by Christ onely The Conquest ouer the Empire of Sathan 2. Thes. 2. The Childe of Perditiō Apoc. 18. Apocal. 14. Be not light of beliefe Osor. lib. 2. de iustitia Pag. 31. Thou onely art holy